# alim-litrufa — complete plain text Source index: https://ajew.org/reader/alim-litrufa/ ## Sections - [מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז](/reader-plain/alim-litrufa/1/1/) — [TXT](/reader-plain/alim-litrufa/1/1/index.txt) - [א](/reader-plain/alim-litrufa/1/2/) — [TXT](/reader-plain/alim-litrufa/1/2/index.txt) - [ב](/reader-plain/alim-litrufa/1/3/) — [TXT](/reader-plain/alim-litrufa/1/3/index.txt) - [ג](/reader-plain/alim-litrufa/1/4/) — [TXT](/reader-plain/alim-litrufa/1/4/index.txt) - [ד](/reader-plain/alim-litrufa/1/5/) — [TXT](/reader-plain/alim-litrufa/1/5/index.txt) - [ה](/reader-plain/alim-litrufa/1/6/) — [TXT](/reader-plain/alim-litrufa/1/6/index.txt) - [ו](/reader-plain/alim-litrufa/1/7/) — [TXT](/reader-plain/alim-litrufa/1/7/index.txt) - [ז](/reader-plain/alim-litrufa/1/8/) — [TXT](/reader-plain/alim-litrufa/1/8/index.txt) - [ח](/reader-plain/alim-litrufa/1/9/) — [TXT](/reader-plain/alim-litrufa/1/9/index.txt) - [מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז](/reader-plain/alim-litrufa/2/1/) — [TXT](/reader-plain/alim-litrufa/2/1/index.txt) - [י](/reader-plain/alim-litrufa/2/10/) — [TXT](/reader-plain/alim-litrufa/2/10/index.txt) - [ק](/reader-plain/alim-litrufa/2/100/) — [TXT](/reader-plain/alim-litrufa/2/100/index.txt) - [קא](/reader-plain/alim-litrufa/2/101/) — [TXT](/reader-plain/alim-litrufa/2/101/index.txt) - [קב](/reader-plain/alim-litrufa/2/102/) — [TXT](/reader-plain/alim-litrufa/2/102/index.txt) - [קג](/reader-plain/alim-litrufa/2/103/) — [TXT](/reader-plain/alim-litrufa/2/103/index.txt) - [קד](/reader-plain/alim-litrufa/2/104/) — [TXT](/reader-plain/alim-litrufa/2/104/index.txt) - [קה](/reader-plain/alim-litrufa/2/105/) — [TXT](/reader-plain/alim-litrufa/2/105/index.txt) - [קו](/reader-plain/alim-litrufa/2/106/) — [TXT](/reader-plain/alim-litrufa/2/106/index.txt) - [קז](/reader-plain/alim-litrufa/2/107/) — [TXT](/reader-plain/alim-litrufa/2/107/index.txt) - [קח](/reader-plain/alim-litrufa/2/108/) — [TXT](/reader-plain/alim-litrufa/2/108/index.txt) - [קט](/reader-plain/alim-litrufa/2/109/) — [TXT](/reader-plain/alim-litrufa/2/109/index.txt) - [יא](/reader-plain/alim-litrufa/2/11/) — [TXT](/reader-plain/alim-litrufa/2/11/index.txt) - [קי](/reader-plain/alim-litrufa/2/110/) — [TXT](/reader-plain/alim-litrufa/2/110/index.txt) - [קיא](/reader-plain/alim-litrufa/2/111/) — [TXT](/reader-plain/alim-litrufa/2/111/index.txt) - [קיב](/reader-plain/alim-litrufa/2/112/) — [TXT](/reader-plain/alim-litrufa/2/112/index.txt) - [קיג](/reader-plain/alim-litrufa/2/113/) — [TXT](/reader-plain/alim-litrufa/2/113/index.txt) - [קיד](/reader-plain/alim-litrufa/2/114/) — [TXT](/reader-plain/alim-litrufa/2/114/index.txt) - [קטו](/reader-plain/alim-litrufa/2/115/) — [TXT](/reader-plain/alim-litrufa/2/115/index.txt) - [קטז](/reader-plain/alim-litrufa/2/116/) — [TXT](/reader-plain/alim-litrufa/2/116/index.txt) - [קיז](/reader-plain/alim-litrufa/2/117/) — [TXT](/reader-plain/alim-litrufa/2/117/index.txt) - [קיח](/reader-plain/alim-litrufa/2/118/) — [TXT](/reader-plain/alim-litrufa/2/118/index.txt) - [קיט](/reader-plain/alim-litrufa/2/119/) — [TXT](/reader-plain/alim-litrufa/2/119/index.txt) - [יב](/reader-plain/alim-litrufa/2/12/) — [TXT](/reader-plain/alim-litrufa/2/12/index.txt) - [קכ](/reader-plain/alim-litrufa/2/120/) — [TXT](/reader-plain/alim-litrufa/2/120/index.txt) - [קכא](/reader-plain/alim-litrufa/2/121/) — [TXT](/reader-plain/alim-litrufa/2/121/index.txt) - [קכב](/reader-plain/alim-litrufa/2/122/) — [TXT](/reader-plain/alim-litrufa/2/122/index.txt) - [קכג](/reader-plain/alim-litrufa/2/123/) — [TXT](/reader-plain/alim-litrufa/2/123/index.txt) - [קכד](/reader-plain/alim-litrufa/2/124/) — [TXT](/reader-plain/alim-litrufa/2/124/index.txt) - [קכה](/reader-plain/alim-litrufa/2/125/) — [TXT](/reader-plain/alim-litrufa/2/125/index.txt) - [קכו](/reader-plain/alim-litrufa/2/126/) — [TXT](/reader-plain/alim-litrufa/2/126/index.txt) - [קכז](/reader-plain/alim-litrufa/2/127/) — [TXT](/reader-plain/alim-litrufa/2/127/index.txt) - [קכח](/reader-plain/alim-litrufa/2/128/) — [TXT](/reader-plain/alim-litrufa/2/128/index.txt) - [קכט](/reader-plain/alim-litrufa/2/129/) — [TXT](/reader-plain/alim-litrufa/2/129/index.txt) - [יג](/reader-plain/alim-litrufa/2/13/) — [TXT](/reader-plain/alim-litrufa/2/13/index.txt) - [קל](/reader-plain/alim-litrufa/2/130/) — [TXT](/reader-plain/alim-litrufa/2/130/index.txt) - [קלא](/reader-plain/alim-litrufa/2/131/) — [TXT](/reader-plain/alim-litrufa/2/131/index.txt) - [קלב](/reader-plain/alim-litrufa/2/132/) — [TXT](/reader-plain/alim-litrufa/2/132/index.txt) - [קלג](/reader-plain/alim-litrufa/2/133/) — [TXT](/reader-plain/alim-litrufa/2/133/index.txt) - [קלד](/reader-plain/alim-litrufa/2/134/) — [TXT](/reader-plain/alim-litrufa/2/134/index.txt) - [קלה](/reader-plain/alim-litrufa/2/135/) — [TXT](/reader-plain/alim-litrufa/2/135/index.txt) - [קלו](/reader-plain/alim-litrufa/2/136/) — [TXT](/reader-plain/alim-litrufa/2/136/index.txt) - [קלז](/reader-plain/alim-litrufa/2/137/) — [TXT](/reader-plain/alim-litrufa/2/137/index.txt) - [קלח](/reader-plain/alim-litrufa/2/138/) — [TXT](/reader-plain/alim-litrufa/2/138/index.txt) - [קלט](/reader-plain/alim-litrufa/2/139/) — [TXT](/reader-plain/alim-litrufa/2/139/index.txt) - [יד](/reader-plain/alim-litrufa/2/14/) — [TXT](/reader-plain/alim-litrufa/2/14/index.txt) - [קמ](/reader-plain/alim-litrufa/2/140/) — [TXT](/reader-plain/alim-litrufa/2/140/index.txt) - [קמא](/reader-plain/alim-litrufa/2/141/) — [TXT](/reader-plain/alim-litrufa/2/141/index.txt) - [קמב](/reader-plain/alim-litrufa/2/142/) — [TXT](/reader-plain/alim-litrufa/2/142/index.txt) - [קמג](/reader-plain/alim-litrufa/2/143/) — [TXT](/reader-plain/alim-litrufa/2/143/index.txt) - [קמד](/reader-plain/alim-litrufa/2/144/) — [TXT](/reader-plain/alim-litrufa/2/144/index.txt) - [קמה](/reader-plain/alim-litrufa/2/145/) — [TXT](/reader-plain/alim-litrufa/2/145/index.txt) - [קמו](/reader-plain/alim-litrufa/2/146/) — [TXT](/reader-plain/alim-litrufa/2/146/index.txt) - [קמז](/reader-plain/alim-litrufa/2/147/) — [TXT](/reader-plain/alim-litrufa/2/147/index.txt) - [קמח](/reader-plain/alim-litrufa/2/148/) — [TXT](/reader-plain/alim-litrufa/2/148/index.txt) - [קמט](/reader-plain/alim-litrufa/2/149/) — [TXT](/reader-plain/alim-litrufa/2/149/index.txt) - [טו](/reader-plain/alim-litrufa/2/15/) — [TXT](/reader-plain/alim-litrufa/2/15/index.txt) - [קנ](/reader-plain/alim-litrufa/2/150/) — [TXT](/reader-plain/alim-litrufa/2/150/index.txt) - [קנא](/reader-plain/alim-litrufa/2/151/) — [TXT](/reader-plain/alim-litrufa/2/151/index.txt) - [קנב](/reader-plain/alim-litrufa/2/152/) — [TXT](/reader-plain/alim-litrufa/2/152/index.txt) - [קנג](/reader-plain/alim-litrufa/2/153/) — [TXT](/reader-plain/alim-litrufa/2/153/index.txt) - [קנד](/reader-plain/alim-litrufa/2/154/) — [TXT](/reader-plain/alim-litrufa/2/154/index.txt) - [קנה](/reader-plain/alim-litrufa/2/155/) — [TXT](/reader-plain/alim-litrufa/2/155/index.txt) - [קנו](/reader-plain/alim-litrufa/2/156/) — [TXT](/reader-plain/alim-litrufa/2/156/index.txt) - [קנז](/reader-plain/alim-litrufa/2/157/) — [TXT](/reader-plain/alim-litrufa/2/157/index.txt) - [קנח](/reader-plain/alim-litrufa/2/158/) — [TXT](/reader-plain/alim-litrufa/2/158/index.txt) - [קנט](/reader-plain/alim-litrufa/2/159/) — [TXT](/reader-plain/alim-litrufa/2/159/index.txt) - [טז](/reader-plain/alim-litrufa/2/16/) — [TXT](/reader-plain/alim-litrufa/2/16/index.txt) - [קס](/reader-plain/alim-litrufa/2/160/) — [TXT](/reader-plain/alim-litrufa/2/160/index.txt) - [קסא](/reader-plain/alim-litrufa/2/161/) — [TXT](/reader-plain/alim-litrufa/2/161/index.txt) - [קסב](/reader-plain/alim-litrufa/2/162/) — [TXT](/reader-plain/alim-litrufa/2/162/index.txt) - [קסג](/reader-plain/alim-litrufa/2/163/) — [TXT](/reader-plain/alim-litrufa/2/163/index.txt) - [קסד](/reader-plain/alim-litrufa/2/164/) — [TXT](/reader-plain/alim-litrufa/2/164/index.txt) - [קסה](/reader-plain/alim-litrufa/2/165/) — [TXT](/reader-plain/alim-litrufa/2/165/index.txt) - [קסו](/reader-plain/alim-litrufa/2/166/) — [TXT](/reader-plain/alim-litrufa/2/166/index.txt) - [קסז](/reader-plain/alim-litrufa/2/167/) — [TXT](/reader-plain/alim-litrufa/2/167/index.txt) - [קסח](/reader-plain/alim-litrufa/2/168/) — [TXT](/reader-plain/alim-litrufa/2/168/index.txt) - [קסט](/reader-plain/alim-litrufa/2/169/) — [TXT](/reader-plain/alim-litrufa/2/169/index.txt) - [יז](/reader-plain/alim-litrufa/2/17/) — [TXT](/reader-plain/alim-litrufa/2/17/index.txt) - [קע](/reader-plain/alim-litrufa/2/170/) — [TXT](/reader-plain/alim-litrufa/2/170/index.txt) - [קעב](/reader-plain/alim-litrufa/2/171/) — [TXT](/reader-plain/alim-litrufa/2/171/index.txt) - [קעג](/reader-plain/alim-litrufa/2/172/) — [TXT](/reader-plain/alim-litrufa/2/172/index.txt) - [קעד](/reader-plain/alim-litrufa/2/173/) — [TXT](/reader-plain/alim-litrufa/2/173/index.txt) - [קעה](/reader-plain/alim-litrufa/2/174/) — [TXT](/reader-plain/alim-litrufa/2/174/index.txt) - [קעו](/reader-plain/alim-litrufa/2/175/) — [TXT](/reader-plain/alim-litrufa/2/175/index.txt) - [קעז](/reader-plain/alim-litrufa/2/176/) — [TXT](/reader-plain/alim-litrufa/2/176/index.txt) - [קעח](/reader-plain/alim-litrufa/2/177/) — [TXT](/reader-plain/alim-litrufa/2/177/index.txt) - [קעט](/reader-plain/alim-litrufa/2/178/) — [TXT](/reader-plain/alim-litrufa/2/178/index.txt) - [קפ](/reader-plain/alim-litrufa/2/179/) — [TXT](/reader-plain/alim-litrufa/2/179/index.txt) - [יח](/reader-plain/alim-litrufa/2/18/) — [TXT](/reader-plain/alim-litrufa/2/18/index.txt) - [קפא](/reader-plain/alim-litrufa/2/180/) — [TXT](/reader-plain/alim-litrufa/2/180/index.txt) - [קפב](/reader-plain/alim-litrufa/2/181/) — [TXT](/reader-plain/alim-litrufa/2/181/index.txt) - [קפג](/reader-plain/alim-litrufa/2/182/) — [TXT](/reader-plain/alim-litrufa/2/182/index.txt) - [קפד](/reader-plain/alim-litrufa/2/183/) — [TXT](/reader-plain/alim-litrufa/2/183/index.txt) - [קפה](/reader-plain/alim-litrufa/2/184/) — [TXT](/reader-plain/alim-litrufa/2/184/index.txt) - [קפו](/reader-plain/alim-litrufa/2/185/) — [TXT](/reader-plain/alim-litrufa/2/185/index.txt) - [קפז](/reader-plain/alim-litrufa/2/186/) — [TXT](/reader-plain/alim-litrufa/2/186/index.txt) - [קפח](/reader-plain/alim-litrufa/2/187/) — [TXT](/reader-plain/alim-litrufa/2/187/index.txt) - [קפט](/reader-plain/alim-litrufa/2/188/) — [TXT](/reader-plain/alim-litrufa/2/188/index.txt) - [קצ](/reader-plain/alim-litrufa/2/189/) — [TXT](/reader-plain/alim-litrufa/2/189/index.txt) - [יט](/reader-plain/alim-litrufa/2/19/) — [TXT](/reader-plain/alim-litrufa/2/19/index.txt) - [קצא](/reader-plain/alim-litrufa/2/190/) — [TXT](/reader-plain/alim-litrufa/2/190/index.txt) - [קצב](/reader-plain/alim-litrufa/2/191/) — [TXT](/reader-plain/alim-litrufa/2/191/index.txt) - [קצג](/reader-plain/alim-litrufa/2/192/) — [TXT](/reader-plain/alim-litrufa/2/192/index.txt) - [קצד](/reader-plain/alim-litrufa/2/193/) — [TXT](/reader-plain/alim-litrufa/2/193/index.txt) - [קצה](/reader-plain/alim-litrufa/2/194/) — [TXT](/reader-plain/alim-litrufa/2/194/index.txt) - [קצו](/reader-plain/alim-litrufa/2/195/) — [TXT](/reader-plain/alim-litrufa/2/195/index.txt) - [קצז](/reader-plain/alim-litrufa/2/196/) — [TXT](/reader-plain/alim-litrufa/2/196/index.txt) - [קצח](/reader-plain/alim-litrufa/2/197/) — [TXT](/reader-plain/alim-litrufa/2/197/index.txt) - [קצט](/reader-plain/alim-litrufa/2/198/) — [TXT](/reader-plain/alim-litrufa/2/198/index.txt) - [ר](/reader-plain/alim-litrufa/2/199/) — [TXT](/reader-plain/alim-litrufa/2/199/index.txt) - [א](/reader-plain/alim-litrufa/2/2/) — [TXT](/reader-plain/alim-litrufa/2/2/index.txt) - [כ](/reader-plain/alim-litrufa/2/20/) — [TXT](/reader-plain/alim-litrufa/2/20/index.txt) - [רא](/reader-plain/alim-litrufa/2/200/) — [TXT](/reader-plain/alim-litrufa/2/200/index.txt) - [רב](/reader-plain/alim-litrufa/2/201/) — [TXT](/reader-plain/alim-litrufa/2/201/index.txt) - [רג](/reader-plain/alim-litrufa/2/202/) — [TXT](/reader-plain/alim-litrufa/2/202/index.txt) - [רד](/reader-plain/alim-litrufa/2/203/) — [TXT](/reader-plain/alim-litrufa/2/203/index.txt) - [רה](/reader-plain/alim-litrufa/2/204/) — [TXT](/reader-plain/alim-litrufa/2/204/index.txt) - [רו](/reader-plain/alim-litrufa/2/205/) — [TXT](/reader-plain/alim-litrufa/2/205/index.txt) - [רז](/reader-plain/alim-litrufa/2/206/) — [TXT](/reader-plain/alim-litrufa/2/206/index.txt) - [רח](/reader-plain/alim-litrufa/2/207/) — [TXT](/reader-plain/alim-litrufa/2/207/index.txt) - [רט](/reader-plain/alim-litrufa/2/208/) — [TXT](/reader-plain/alim-litrufa/2/208/index.txt) - [רי](/reader-plain/alim-litrufa/2/209/) — [TXT](/reader-plain/alim-litrufa/2/209/index.txt) - [כא](/reader-plain/alim-litrufa/2/21/) — [TXT](/reader-plain/alim-litrufa/2/21/index.txt) - [ריא](/reader-plain/alim-litrufa/2/210/) — [TXT](/reader-plain/alim-litrufa/2/210/index.txt) - [ריב](/reader-plain/alim-litrufa/2/211/) — [TXT](/reader-plain/alim-litrufa/2/211/index.txt) - [ריג](/reader-plain/alim-litrufa/2/212/) — [TXT](/reader-plain/alim-litrufa/2/212/index.txt) - [ריד](/reader-plain/alim-litrufa/2/213/) — [TXT](/reader-plain/alim-litrufa/2/213/index.txt) - [רטו](/reader-plain/alim-litrufa/2/214/) — [TXT](/reader-plain/alim-litrufa/2/214/index.txt) - [רטז](/reader-plain/alim-litrufa/2/215/) — [TXT](/reader-plain/alim-litrufa/2/215/index.txt) - [ריז](/reader-plain/alim-litrufa/2/216/) — [TXT](/reader-plain/alim-litrufa/2/216/index.txt) - [ריח](/reader-plain/alim-litrufa/2/217/) — [TXT](/reader-plain/alim-litrufa/2/217/index.txt) - [ריט](/reader-plain/alim-litrufa/2/218/) — [TXT](/reader-plain/alim-litrufa/2/218/index.txt) - [רכ](/reader-plain/alim-litrufa/2/219/) — [TXT](/reader-plain/alim-litrufa/2/219/index.txt) - [כב](/reader-plain/alim-litrufa/2/22/) — [TXT](/reader-plain/alim-litrufa/2/22/index.txt) - [רכא](/reader-plain/alim-litrufa/2/220/) — [TXT](/reader-plain/alim-litrufa/2/220/index.txt) - [רכב](/reader-plain/alim-litrufa/2/221/) — [TXT](/reader-plain/alim-litrufa/2/221/index.txt) - [רכג](/reader-plain/alim-litrufa/2/222/) — [TXT](/reader-plain/alim-litrufa/2/222/index.txt) - [רכד](/reader-plain/alim-litrufa/2/223/) — [TXT](/reader-plain/alim-litrufa/2/223/index.txt) - [רכה](/reader-plain/alim-litrufa/2/224/) — [TXT](/reader-plain/alim-litrufa/2/224/index.txt) - [רכו](/reader-plain/alim-litrufa/2/225/) — [TXT](/reader-plain/alim-litrufa/2/225/index.txt) - [רכז](/reader-plain/alim-litrufa/2/226/) — [TXT](/reader-plain/alim-litrufa/2/226/index.txt) - [רכח](/reader-plain/alim-litrufa/2/227/) — [TXT](/reader-plain/alim-litrufa/2/227/index.txt) - [רכט](/reader-plain/alim-litrufa/2/228/) — [TXT](/reader-plain/alim-litrufa/2/228/index.txt) - [רל](/reader-plain/alim-litrufa/2/229/) — [TXT](/reader-plain/alim-litrufa/2/229/index.txt) - [כג](/reader-plain/alim-litrufa/2/23/) — [TXT](/reader-plain/alim-litrufa/2/23/index.txt) - [רלא](/reader-plain/alim-litrufa/2/230/) — [TXT](/reader-plain/alim-litrufa/2/230/index.txt) - [רלב](/reader-plain/alim-litrufa/2/231/) — [TXT](/reader-plain/alim-litrufa/2/231/index.txt) - [רלג](/reader-plain/alim-litrufa/2/232/) — [TXT](/reader-plain/alim-litrufa/2/232/index.txt) - [רלד](/reader-plain/alim-litrufa/2/233/) — [TXT](/reader-plain/alim-litrufa/2/233/index.txt) - [רלה](/reader-plain/alim-litrufa/2/234/) — [TXT](/reader-plain/alim-litrufa/2/234/index.txt) - [רלו](/reader-plain/alim-litrufa/2/235/) — [TXT](/reader-plain/alim-litrufa/2/235/index.txt) - [רלז](/reader-plain/alim-litrufa/2/236/) — [TXT](/reader-plain/alim-litrufa/2/236/index.txt) - [רלח](/reader-plain/alim-litrufa/2/237/) — [TXT](/reader-plain/alim-litrufa/2/237/index.txt) - [רלט](/reader-plain/alim-litrufa/2/238/) — [TXT](/reader-plain/alim-litrufa/2/238/index.txt) - [רמ](/reader-plain/alim-litrufa/2/239/) — [TXT](/reader-plain/alim-litrufa/2/239/index.txt) - [כד](/reader-plain/alim-litrufa/2/24/) — [TXT](/reader-plain/alim-litrufa/2/24/index.txt) - [רמא](/reader-plain/alim-litrufa/2/240/) — [TXT](/reader-plain/alim-litrufa/2/240/index.txt) - [רמב](/reader-plain/alim-litrufa/2/241/) — [TXT](/reader-plain/alim-litrufa/2/241/index.txt) - [רמג](/reader-plain/alim-litrufa/2/242/) — [TXT](/reader-plain/alim-litrufa/2/242/index.txt) - [רמד](/reader-plain/alim-litrufa/2/243/) — [TXT](/reader-plain/alim-litrufa/2/243/index.txt) - [רמה](/reader-plain/alim-litrufa/2/244/) — [TXT](/reader-plain/alim-litrufa/2/244/index.txt) - [רמו](/reader-plain/alim-litrufa/2/245/) — [TXT](/reader-plain/alim-litrufa/2/245/index.txt) - [רמז](/reader-plain/alim-litrufa/2/246/) — [TXT](/reader-plain/alim-litrufa/2/246/index.txt) - [רמח](/reader-plain/alim-litrufa/2/247/) — [TXT](/reader-plain/alim-litrufa/2/247/index.txt) - [רמט](/reader-plain/alim-litrufa/2/248/) — [TXT](/reader-plain/alim-litrufa/2/248/index.txt) - [רנ](/reader-plain/alim-litrufa/2/249/) — [TXT](/reader-plain/alim-litrufa/2/249/index.txt) - [כה](/reader-plain/alim-litrufa/2/25/) — [TXT](/reader-plain/alim-litrufa/2/25/index.txt) - [רנא](/reader-plain/alim-litrufa/2/250/) — [TXT](/reader-plain/alim-litrufa/2/250/index.txt) - [רנב](/reader-plain/alim-litrufa/2/251/) — [TXT](/reader-plain/alim-litrufa/2/251/index.txt) - [רנג](/reader-plain/alim-litrufa/2/252/) — [TXT](/reader-plain/alim-litrufa/2/252/index.txt) - [רנד](/reader-plain/alim-litrufa/2/253/) — [TXT](/reader-plain/alim-litrufa/2/253/index.txt) - [רנה](/reader-plain/alim-litrufa/2/254/) — [TXT](/reader-plain/alim-litrufa/2/254/index.txt) - [רנו](/reader-plain/alim-litrufa/2/255/) — [TXT](/reader-plain/alim-litrufa/2/255/index.txt) - [רנז](/reader-plain/alim-litrufa/2/256/) — [TXT](/reader-plain/alim-litrufa/2/256/index.txt) - [רנח](/reader-plain/alim-litrufa/2/257/) — [TXT](/reader-plain/alim-litrufa/2/257/index.txt) - [רנט](/reader-plain/alim-litrufa/2/258/) — [TXT](/reader-plain/alim-litrufa/2/258/index.txt) - [רס](/reader-plain/alim-litrufa/2/259/) — [TXT](/reader-plain/alim-litrufa/2/259/index.txt) - [כו](/reader-plain/alim-litrufa/2/26/) — [TXT](/reader-plain/alim-litrufa/2/26/index.txt) - [רסא](/reader-plain/alim-litrufa/2/260/) — [TXT](/reader-plain/alim-litrufa/2/260/index.txt) - [רסב](/reader-plain/alim-litrufa/2/261/) — [TXT](/reader-plain/alim-litrufa/2/261/index.txt) - [רסג](/reader-plain/alim-litrufa/2/262/) — [TXT](/reader-plain/alim-litrufa/2/262/index.txt) - [רסד](/reader-plain/alim-litrufa/2/263/) — [TXT](/reader-plain/alim-litrufa/2/263/index.txt) - [רסה](/reader-plain/alim-litrufa/2/264/) — [TXT](/reader-plain/alim-litrufa/2/264/index.txt) - [רסו](/reader-plain/alim-litrufa/2/265/) — [TXT](/reader-plain/alim-litrufa/2/265/index.txt) - [רסז](/reader-plain/alim-litrufa/2/266/) — [TXT](/reader-plain/alim-litrufa/2/266/index.txt) - [רסח](/reader-plain/alim-litrufa/2/267/) — [TXT](/reader-plain/alim-litrufa/2/267/index.txt) - [רסט](/reader-plain/alim-litrufa/2/268/) — [TXT](/reader-plain/alim-litrufa/2/268/index.txt) - [רע](/reader-plain/alim-litrufa/2/269/) — [TXT](/reader-plain/alim-litrufa/2/269/index.txt) - [כז](/reader-plain/alim-litrufa/2/27/) — [TXT](/reader-plain/alim-litrufa/2/27/index.txt) - [רעא](/reader-plain/alim-litrufa/2/270/) — [TXT](/reader-plain/alim-litrufa/2/270/index.txt) - [רעב](/reader-plain/alim-litrufa/2/271/) — [TXT](/reader-plain/alim-litrufa/2/271/index.txt) - [רעג](/reader-plain/alim-litrufa/2/272/) — [TXT](/reader-plain/alim-litrufa/2/272/index.txt) - [רעד](/reader-plain/alim-litrufa/2/273/) — [TXT](/reader-plain/alim-litrufa/2/273/index.txt) - [רעה](/reader-plain/alim-litrufa/2/274/) — [TXT](/reader-plain/alim-litrufa/2/274/index.txt) - [רעו](/reader-plain/alim-litrufa/2/275/) — [TXT](/reader-plain/alim-litrufa/2/275/index.txt) - [רעז](/reader-plain/alim-litrufa/2/276/) — [TXT](/reader-plain/alim-litrufa/2/276/index.txt) - [רעח](/reader-plain/alim-litrufa/2/277/) — [TXT](/reader-plain/alim-litrufa/2/277/index.txt) - [רעט](/reader-plain/alim-litrufa/2/278/) — [TXT](/reader-plain/alim-litrufa/2/278/index.txt) - [רפ](/reader-plain/alim-litrufa/2/279/) — [TXT](/reader-plain/alim-litrufa/2/279/index.txt) - [כח](/reader-plain/alim-litrufa/2/28/) — [TXT](/reader-plain/alim-litrufa/2/28/index.txt) - [רפא](/reader-plain/alim-litrufa/2/280/) — [TXT](/reader-plain/alim-litrufa/2/280/index.txt) - [רפב](/reader-plain/alim-litrufa/2/281/) — [TXT](/reader-plain/alim-litrufa/2/281/index.txt) - [רפג](/reader-plain/alim-litrufa/2/282/) — [TXT](/reader-plain/alim-litrufa/2/282/index.txt) - [רפד](/reader-plain/alim-litrufa/2/283/) — [TXT](/reader-plain/alim-litrufa/2/283/index.txt) - [רפה](/reader-plain/alim-litrufa/2/284/) — [TXT](/reader-plain/alim-litrufa/2/284/index.txt) - [רפו](/reader-plain/alim-litrufa/2/285/) — [TXT](/reader-plain/alim-litrufa/2/285/index.txt) - [רפז](/reader-plain/alim-litrufa/2/286/) — [TXT](/reader-plain/alim-litrufa/2/286/index.txt) - [רפח](/reader-plain/alim-litrufa/2/287/) — [TXT](/reader-plain/alim-litrufa/2/287/index.txt) - [רפט](/reader-plain/alim-litrufa/2/288/) — [TXT](/reader-plain/alim-litrufa/2/288/index.txt) - [רצ](/reader-plain/alim-litrufa/2/289/) — [TXT](/reader-plain/alim-litrufa/2/289/index.txt) - [כט](/reader-plain/alim-litrufa/2/29/) — [TXT](/reader-plain/alim-litrufa/2/29/index.txt) - [רצא](/reader-plain/alim-litrufa/2/290/) — [TXT](/reader-plain/alim-litrufa/2/290/index.txt) - [רצב](/reader-plain/alim-litrufa/2/291/) — [TXT](/reader-plain/alim-litrufa/2/291/index.txt) - [רצג](/reader-plain/alim-litrufa/2/292/) — [TXT](/reader-plain/alim-litrufa/2/292/index.txt) - [רצד](/reader-plain/alim-litrufa/2/293/) — [TXT](/reader-plain/alim-litrufa/2/293/index.txt) - [רצה](/reader-plain/alim-litrufa/2/294/) — [TXT](/reader-plain/alim-litrufa/2/294/index.txt) - [רצו](/reader-plain/alim-litrufa/2/295/) — [TXT](/reader-plain/alim-litrufa/2/295/index.txt) - [רצז](/reader-plain/alim-litrufa/2/296/) — [TXT](/reader-plain/alim-litrufa/2/296/index.txt) - [רצח](/reader-plain/alim-litrufa/2/297/) — [TXT](/reader-plain/alim-litrufa/2/297/index.txt) - [רצט](/reader-plain/alim-litrufa/2/298/) — [TXT](/reader-plain/alim-litrufa/2/298/index.txt) - [ש](/reader-plain/alim-litrufa/2/299/) — [TXT](/reader-plain/alim-litrufa/2/299/index.txt) - [ב](/reader-plain/alim-litrufa/2/3/) — [TXT](/reader-plain/alim-litrufa/2/3/index.txt) - [ל](/reader-plain/alim-litrufa/2/30/) — [TXT](/reader-plain/alim-litrufa/2/30/index.txt) - [שא](/reader-plain/alim-litrufa/2/300/) — [TXT](/reader-plain/alim-litrufa/2/300/index.txt) - [שב](/reader-plain/alim-litrufa/2/301/) — [TXT](/reader-plain/alim-litrufa/2/301/index.txt) - [שג](/reader-plain/alim-litrufa/2/302/) — [TXT](/reader-plain/alim-litrufa/2/302/index.txt) - [שד](/reader-plain/alim-litrufa/2/303/) — [TXT](/reader-plain/alim-litrufa/2/303/index.txt) - [שה](/reader-plain/alim-litrufa/2/304/) — [TXT](/reader-plain/alim-litrufa/2/304/index.txt) - [שו](/reader-plain/alim-litrufa/2/305/) — [TXT](/reader-plain/alim-litrufa/2/305/index.txt) - [שז](/reader-plain/alim-litrufa/2/306/) — [TXT](/reader-plain/alim-litrufa/2/306/index.txt) - [שח](/reader-plain/alim-litrufa/2/307/) — [TXT](/reader-plain/alim-litrufa/2/307/index.txt) - [שט](/reader-plain/alim-litrufa/2/308/) — [TXT](/reader-plain/alim-litrufa/2/308/index.txt) - [שי](/reader-plain/alim-litrufa/2/309/) — [TXT](/reader-plain/alim-litrufa/2/309/index.txt) - [לא](/reader-plain/alim-litrufa/2/31/) — [TXT](/reader-plain/alim-litrufa/2/31/index.txt) - [שיא](/reader-plain/alim-litrufa/2/310/) — [TXT](/reader-plain/alim-litrufa/2/310/index.txt) - [שיב](/reader-plain/alim-litrufa/2/311/) — [TXT](/reader-plain/alim-litrufa/2/311/index.txt) - [שיג](/reader-plain/alim-litrufa/2/312/) — [TXT](/reader-plain/alim-litrufa/2/312/index.txt) - [שיד](/reader-plain/alim-litrufa/2/313/) — [TXT](/reader-plain/alim-litrufa/2/313/index.txt) - [שטו](/reader-plain/alim-litrufa/2/314/) — [TXT](/reader-plain/alim-litrufa/2/314/index.txt) - [שטז](/reader-plain/alim-litrufa/2/315/) — [TXT](/reader-plain/alim-litrufa/2/315/index.txt) - [שיז](/reader-plain/alim-litrufa/2/316/) — [TXT](/reader-plain/alim-litrufa/2/316/index.txt) - [שיח](/reader-plain/alim-litrufa/2/317/) — [TXT](/reader-plain/alim-litrufa/2/317/index.txt) - [שיט](/reader-plain/alim-litrufa/2/318/) — [TXT](/reader-plain/alim-litrufa/2/318/index.txt) - [שכ](/reader-plain/alim-litrufa/2/319/) — [TXT](/reader-plain/alim-litrufa/2/319/index.txt) - [לב](/reader-plain/alim-litrufa/2/32/) — [TXT](/reader-plain/alim-litrufa/2/32/index.txt) - [שכא](/reader-plain/alim-litrufa/2/320/) — [TXT](/reader-plain/alim-litrufa/2/320/index.txt) - [שכב](/reader-plain/alim-litrufa/2/321/) — [TXT](/reader-plain/alim-litrufa/2/321/index.txt) - [שכג](/reader-plain/alim-litrufa/2/322/) — [TXT](/reader-plain/alim-litrufa/2/322/index.txt) - [שכד](/reader-plain/alim-litrufa/2/323/) — [TXT](/reader-plain/alim-litrufa/2/323/index.txt) - [שכה](/reader-plain/alim-litrufa/2/324/) — [TXT](/reader-plain/alim-litrufa/2/324/index.txt) - [שכו](/reader-plain/alim-litrufa/2/325/) — [TXT](/reader-plain/alim-litrufa/2/325/index.txt) - [שכז](/reader-plain/alim-litrufa/2/326/) — [TXT](/reader-plain/alim-litrufa/2/326/index.txt) - [שכח](/reader-plain/alim-litrufa/2/327/) — [TXT](/reader-plain/alim-litrufa/2/327/index.txt) - [שכט](/reader-plain/alim-litrufa/2/328/) — [TXT](/reader-plain/alim-litrufa/2/328/index.txt) - [של](/reader-plain/alim-litrufa/2/329/) — [TXT](/reader-plain/alim-litrufa/2/329/index.txt) - [לג](/reader-plain/alim-litrufa/2/33/) — [TXT](/reader-plain/alim-litrufa/2/33/index.txt) - [שלא](/reader-plain/alim-litrufa/2/330/) — [TXT](/reader-plain/alim-litrufa/2/330/index.txt) - [שלב](/reader-plain/alim-litrufa/2/331/) — [TXT](/reader-plain/alim-litrufa/2/331/index.txt) - [שלג](/reader-plain/alim-litrufa/2/332/) — [TXT](/reader-plain/alim-litrufa/2/332/index.txt) - [שלד](/reader-plain/alim-litrufa/2/333/) — [TXT](/reader-plain/alim-litrufa/2/333/index.txt) - [שלה](/reader-plain/alim-litrufa/2/334/) — [TXT](/reader-plain/alim-litrufa/2/334/index.txt) - [שלו](/reader-plain/alim-litrufa/2/335/) — [TXT](/reader-plain/alim-litrufa/2/335/index.txt) - [שלז](/reader-plain/alim-litrufa/2/336/) — [TXT](/reader-plain/alim-litrufa/2/336/index.txt) - [שלח](/reader-plain/alim-litrufa/2/337/) — [TXT](/reader-plain/alim-litrufa/2/337/index.txt) - [שלט](/reader-plain/alim-litrufa/2/338/) — [TXT](/reader-plain/alim-litrufa/2/338/index.txt) - [שמ](/reader-plain/alim-litrufa/2/339/) — [TXT](/reader-plain/alim-litrufa/2/339/index.txt) - [לד](/reader-plain/alim-litrufa/2/34/) — [TXT](/reader-plain/alim-litrufa/2/34/index.txt) - [שמא](/reader-plain/alim-litrufa/2/340/) — [TXT](/reader-plain/alim-litrufa/2/340/index.txt) - [שמב](/reader-plain/alim-litrufa/2/341/) — [TXT](/reader-plain/alim-litrufa/2/341/index.txt) - [שמג](/reader-plain/alim-litrufa/2/342/) — [TXT](/reader-plain/alim-litrufa/2/342/index.txt) - [שדמ](/reader-plain/alim-litrufa/2/343/) — [TXT](/reader-plain/alim-litrufa/2/343/index.txt) - [שמה](/reader-plain/alim-litrufa/2/344/) — [TXT](/reader-plain/alim-litrufa/2/344/index.txt) - [שמו](/reader-plain/alim-litrufa/2/345/) — [TXT](/reader-plain/alim-litrufa/2/345/index.txt) - [שמז](/reader-plain/alim-litrufa/2/346/) — [TXT](/reader-plain/alim-litrufa/2/346/index.txt) - [שמח](/reader-plain/alim-litrufa/2/347/) — [TXT](/reader-plain/alim-litrufa/2/347/index.txt) - [שמט](/reader-plain/alim-litrufa/2/348/) — [TXT](/reader-plain/alim-litrufa/2/348/index.txt) - [שנ](/reader-plain/alim-litrufa/2/349/) — [TXT](/reader-plain/alim-litrufa/2/349/index.txt) - [לה](/reader-plain/alim-litrufa/2/35/) — [TXT](/reader-plain/alim-litrufa/2/35/index.txt) - [שנא](/reader-plain/alim-litrufa/2/350/) — [TXT](/reader-plain/alim-litrufa/2/350/index.txt) - [שנב](/reader-plain/alim-litrufa/2/351/) — [TXT](/reader-plain/alim-litrufa/2/351/index.txt) - [שנג](/reader-plain/alim-litrufa/2/352/) — [TXT](/reader-plain/alim-litrufa/2/352/index.txt) - [שנד](/reader-plain/alim-litrufa/2/353/) — [TXT](/reader-plain/alim-litrufa/2/353/index.txt) - [שנה](/reader-plain/alim-litrufa/2/354/) — [TXT](/reader-plain/alim-litrufa/2/354/index.txt) - [שנו](/reader-plain/alim-litrufa/2/355/) — [TXT](/reader-plain/alim-litrufa/2/355/index.txt) - [שנז](/reader-plain/alim-litrufa/2/356/) — [TXT](/reader-plain/alim-litrufa/2/356/index.txt) - [שנח](/reader-plain/alim-litrufa/2/357/) — [TXT](/reader-plain/alim-litrufa/2/357/index.txt) - [שנט](/reader-plain/alim-litrufa/2/358/) — [TXT](/reader-plain/alim-litrufa/2/358/index.txt) - [שס](/reader-plain/alim-litrufa/2/359/) — [TXT](/reader-plain/alim-litrufa/2/359/index.txt) - [לו](/reader-plain/alim-litrufa/2/36/) — [TXT](/reader-plain/alim-litrufa/2/36/index.txt) - [שסא](/reader-plain/alim-litrufa/2/360/) — [TXT](/reader-plain/alim-litrufa/2/360/index.txt) - [שסב](/reader-plain/alim-litrufa/2/361/) — [TXT](/reader-plain/alim-litrufa/2/361/index.txt) - [שסג](/reader-plain/alim-litrufa/2/362/) — [TXT](/reader-plain/alim-litrufa/2/362/index.txt) - [שסד](/reader-plain/alim-litrufa/2/363/) — [TXT](/reader-plain/alim-litrufa/2/363/index.txt) - [שסה](/reader-plain/alim-litrufa/2/364/) — [TXT](/reader-plain/alim-litrufa/2/364/index.txt) - [שסו](/reader-plain/alim-litrufa/2/365/) — [TXT](/reader-plain/alim-litrufa/2/365/index.txt) - [שסז](/reader-plain/alim-litrufa/2/366/) — [TXT](/reader-plain/alim-litrufa/2/366/index.txt) - [שסח](/reader-plain/alim-litrufa/2/367/) — [TXT](/reader-plain/alim-litrufa/2/367/index.txt) - [שסט](/reader-plain/alim-litrufa/2/368/) — [TXT](/reader-plain/alim-litrufa/2/368/index.txt) - [שע](/reader-plain/alim-litrufa/2/369/) — [TXT](/reader-plain/alim-litrufa/2/369/index.txt) - [לז](/reader-plain/alim-litrufa/2/37/) — [TXT](/reader-plain/alim-litrufa/2/37/index.txt) - [שעא](/reader-plain/alim-litrufa/2/370/) — [TXT](/reader-plain/alim-litrufa/2/370/index.txt) - [שעב](/reader-plain/alim-litrufa/2/371/) — [TXT](/reader-plain/alim-litrufa/2/371/index.txt) - [שעג](/reader-plain/alim-litrufa/2/372/) — [TXT](/reader-plain/alim-litrufa/2/372/index.txt) - [שעד](/reader-plain/alim-litrufa/2/373/) — [TXT](/reader-plain/alim-litrufa/2/373/index.txt) - [שעה](/reader-plain/alim-litrufa/2/374/) — [TXT](/reader-plain/alim-litrufa/2/374/index.txt) - [שעו](/reader-plain/alim-litrufa/2/375/) — [TXT](/reader-plain/alim-litrufa/2/375/index.txt) - [שעז](/reader-plain/alim-litrufa/2/376/) — [TXT](/reader-plain/alim-litrufa/2/376/index.txt) - [שעח](/reader-plain/alim-litrufa/2/377/) — [TXT](/reader-plain/alim-litrufa/2/377/index.txt) - [שעט](/reader-plain/alim-litrufa/2/378/) — [TXT](/reader-plain/alim-litrufa/2/378/index.txt) - [שפ](/reader-plain/alim-litrufa/2/379/) — [TXT](/reader-plain/alim-litrufa/2/379/index.txt) - [לח](/reader-plain/alim-litrufa/2/38/) — [TXT](/reader-plain/alim-litrufa/2/38/index.txt) - [שפא](/reader-plain/alim-litrufa/2/380/) — [TXT](/reader-plain/alim-litrufa/2/380/index.txt) - [שפב](/reader-plain/alim-litrufa/2/381/) — [TXT](/reader-plain/alim-litrufa/2/381/index.txt) - [שפג](/reader-plain/alim-litrufa/2/382/) — [TXT](/reader-plain/alim-litrufa/2/382/index.txt) - [שפד](/reader-plain/alim-litrufa/2/383/) — [TXT](/reader-plain/alim-litrufa/2/383/index.txt) - [שפה](/reader-plain/alim-litrufa/2/384/) — [TXT](/reader-plain/alim-litrufa/2/384/index.txt) - [שפו](/reader-plain/alim-litrufa/2/385/) — [TXT](/reader-plain/alim-litrufa/2/385/index.txt) - [שפז](/reader-plain/alim-litrufa/2/386/) — [TXT](/reader-plain/alim-litrufa/2/386/index.txt) - [שפח](/reader-plain/alim-litrufa/2/387/) — [TXT](/reader-plain/alim-litrufa/2/387/index.txt) - [שפט](/reader-plain/alim-litrufa/2/388/) — [TXT](/reader-plain/alim-litrufa/2/388/index.txt) - [שצ](/reader-plain/alim-litrufa/2/389/) — [TXT](/reader-plain/alim-litrufa/2/389/index.txt) - [לט](/reader-plain/alim-litrufa/2/39/) — [TXT](/reader-plain/alim-litrufa/2/39/index.txt) - [שצא](/reader-plain/alim-litrufa/2/390/) — [TXT](/reader-plain/alim-litrufa/2/390/index.txt) - [שצב](/reader-plain/alim-litrufa/2/391/) — [TXT](/reader-plain/alim-litrufa/2/391/index.txt) - [שצג](/reader-plain/alim-litrufa/2/392/) — [TXT](/reader-plain/alim-litrufa/2/392/index.txt) - [שצד](/reader-plain/alim-litrufa/2/393/) — [TXT](/reader-plain/alim-litrufa/2/393/index.txt) - [שצה](/reader-plain/alim-litrufa/2/394/) — [TXT](/reader-plain/alim-litrufa/2/394/index.txt) - [שצו](/reader-plain/alim-litrufa/2/395/) — [TXT](/reader-plain/alim-litrufa/2/395/index.txt) - [שצז](/reader-plain/alim-litrufa/2/396/) — [TXT](/reader-plain/alim-litrufa/2/396/index.txt) - [שצח](/reader-plain/alim-litrufa/2/397/) — [TXT](/reader-plain/alim-litrufa/2/397/index.txt) - [שצט](/reader-plain/alim-litrufa/2/398/) — [TXT](/reader-plain/alim-litrufa/2/398/index.txt) - [ת](/reader-plain/alim-litrufa/2/399/) — [TXT](/reader-plain/alim-litrufa/2/399/index.txt) - [ג](/reader-plain/alim-litrufa/2/4/) — [TXT](/reader-plain/alim-litrufa/2/4/index.txt) - [מ](/reader-plain/alim-litrufa/2/40/) — [TXT](/reader-plain/alim-litrufa/2/40/index.txt) - [תא](/reader-plain/alim-litrufa/2/400/) — [TXT](/reader-plain/alim-litrufa/2/400/index.txt) - [תב](/reader-plain/alim-litrufa/2/401/) — [TXT](/reader-plain/alim-litrufa/2/401/index.txt) - [תג](/reader-plain/alim-litrufa/2/402/) — [TXT](/reader-plain/alim-litrufa/2/402/index.txt) - [תד](/reader-plain/alim-litrufa/2/403/) — [TXT](/reader-plain/alim-litrufa/2/403/index.txt) - [תה](/reader-plain/alim-litrufa/2/404/) — [TXT](/reader-plain/alim-litrufa/2/404/index.txt) - [תו](/reader-plain/alim-litrufa/2/405/) — [TXT](/reader-plain/alim-litrufa/2/405/index.txt) - [תז](/reader-plain/alim-litrufa/2/406/) — [TXT](/reader-plain/alim-litrufa/2/406/index.txt) - [תח](/reader-plain/alim-litrufa/2/407/) — [TXT](/reader-plain/alim-litrufa/2/407/index.txt) - [תט](/reader-plain/alim-litrufa/2/408/) — [TXT](/reader-plain/alim-litrufa/2/408/index.txt) - [תי](/reader-plain/alim-litrufa/2/409/) — [TXT](/reader-plain/alim-litrufa/2/409/index.txt) - [מא](/reader-plain/alim-litrufa/2/41/) — [TXT](/reader-plain/alim-litrufa/2/41/index.txt) - [תיא](/reader-plain/alim-litrufa/2/410/) — [TXT](/reader-plain/alim-litrufa/2/410/index.txt) - [תיב](/reader-plain/alim-litrufa/2/411/) — [TXT](/reader-plain/alim-litrufa/2/411/index.txt) - [תיג](/reader-plain/alim-litrufa/2/412/) — [TXT](/reader-plain/alim-litrufa/2/412/index.txt) - [תיד](/reader-plain/alim-litrufa/2/413/) — [TXT](/reader-plain/alim-litrufa/2/413/index.txt) - [תטו](/reader-plain/alim-litrufa/2/414/) — [TXT](/reader-plain/alim-litrufa/2/414/index.txt) - [תטז](/reader-plain/alim-litrufa/2/415/) — [TXT](/reader-plain/alim-litrufa/2/415/index.txt) - [תיז](/reader-plain/alim-litrufa/2/416/) — [TXT](/reader-plain/alim-litrufa/2/416/index.txt) - [תיח](/reader-plain/alim-litrufa/2/417/) — [TXT](/reader-plain/alim-litrufa/2/417/index.txt) - [תיט](/reader-plain/alim-litrufa/2/418/) — [TXT](/reader-plain/alim-litrufa/2/418/index.txt) - [תכ](/reader-plain/alim-litrufa/2/419/) — [TXT](/reader-plain/alim-litrufa/2/419/index.txt) - [מב](/reader-plain/alim-litrufa/2/42/) — [TXT](/reader-plain/alim-litrufa/2/42/index.txt) - [תכא](/reader-plain/alim-litrufa/2/420/) — [TXT](/reader-plain/alim-litrufa/2/420/index.txt) - [תכב](/reader-plain/alim-litrufa/2/421/) — [TXT](/reader-plain/alim-litrufa/2/421/index.txt) - [תכג](/reader-plain/alim-litrufa/2/422/) — [TXT](/reader-plain/alim-litrufa/2/422/index.txt) - [תכד](/reader-plain/alim-litrufa/2/423/) — [TXT](/reader-plain/alim-litrufa/2/423/index.txt) - [תכה](/reader-plain/alim-litrufa/2/424/) — [TXT](/reader-plain/alim-litrufa/2/424/index.txt) - [תכו](/reader-plain/alim-litrufa/2/425/) — [TXT](/reader-plain/alim-litrufa/2/425/index.txt) - [תכז](/reader-plain/alim-litrufa/2/426/) — [TXT](/reader-plain/alim-litrufa/2/426/index.txt) - [תכח](/reader-plain/alim-litrufa/2/427/) — [TXT](/reader-plain/alim-litrufa/2/427/index.txt) - [תכט](/reader-plain/alim-litrufa/2/428/) — [TXT](/reader-plain/alim-litrufa/2/428/index.txt) - [תל](/reader-plain/alim-litrufa/2/429/) — [TXT](/reader-plain/alim-litrufa/2/429/index.txt) - [מג](/reader-plain/alim-litrufa/2/43/) — [TXT](/reader-plain/alim-litrufa/2/43/index.txt) - [תלא](/reader-plain/alim-litrufa/2/430/) — [TXT](/reader-plain/alim-litrufa/2/430/index.txt) - [תלב](/reader-plain/alim-litrufa/2/431/) — [TXT](/reader-plain/alim-litrufa/2/431/index.txt) - [תלג](/reader-plain/alim-litrufa/2/432/) — [TXT](/reader-plain/alim-litrufa/2/432/index.txt) - [תלד](/reader-plain/alim-litrufa/2/433/) — [TXT](/reader-plain/alim-litrufa/2/433/index.txt) - [תלה](/reader-plain/alim-litrufa/2/434/) — [TXT](/reader-plain/alim-litrufa/2/434/index.txt) - [תלו](/reader-plain/alim-litrufa/2/435/) — [TXT](/reader-plain/alim-litrufa/2/435/index.txt) - [תלז](/reader-plain/alim-litrufa/2/436/) — [TXT](/reader-plain/alim-litrufa/2/436/index.txt) - [תלח](/reader-plain/alim-litrufa/2/437/) — [TXT](/reader-plain/alim-litrufa/2/437/index.txt) - [תלט](/reader-plain/alim-litrufa/2/438/) — [TXT](/reader-plain/alim-litrufa/2/438/index.txt) - [תמ](/reader-plain/alim-litrufa/2/439/) — [TXT](/reader-plain/alim-litrufa/2/439/index.txt) - [מד](/reader-plain/alim-litrufa/2/44/) — [TXT](/reader-plain/alim-litrufa/2/44/index.txt) - [תמא](/reader-plain/alim-litrufa/2/440/) — [TXT](/reader-plain/alim-litrufa/2/440/index.txt) - [תמב](/reader-plain/alim-litrufa/2/441/) — [TXT](/reader-plain/alim-litrufa/2/441/index.txt) - [תמג](/reader-plain/alim-litrufa/2/442/) — [TXT](/reader-plain/alim-litrufa/2/442/index.txt) - [תמד](/reader-plain/alim-litrufa/2/443/) — [TXT](/reader-plain/alim-litrufa/2/443/index.txt) - [תמה](/reader-plain/alim-litrufa/2/444/) — [TXT](/reader-plain/alim-litrufa/2/444/index.txt) - [תמו](/reader-plain/alim-litrufa/2/445/) — [TXT](/reader-plain/alim-litrufa/2/445/index.txt) - [תמז](/reader-plain/alim-litrufa/2/446/) — [TXT](/reader-plain/alim-litrufa/2/446/index.txt) - [תמח](/reader-plain/alim-litrufa/2/447/) — [TXT](/reader-plain/alim-litrufa/2/447/index.txt) - [תמט](/reader-plain/alim-litrufa/2/448/) — [TXT](/reader-plain/alim-litrufa/2/448/index.txt) - [תנ](/reader-plain/alim-litrufa/2/449/) — [TXT](/reader-plain/alim-litrufa/2/449/index.txt) - [מה](/reader-plain/alim-litrufa/2/45/) — [TXT](/reader-plain/alim-litrufa/2/45/index.txt) - [תנא](/reader-plain/alim-litrufa/2/450/) — [TXT](/reader-plain/alim-litrufa/2/450/index.txt) - [תנב](/reader-plain/alim-litrufa/2/451/) — [TXT](/reader-plain/alim-litrufa/2/451/index.txt) - [תנג](/reader-plain/alim-litrufa/2/452/) — [TXT](/reader-plain/alim-litrufa/2/452/index.txt) - [תנד](/reader-plain/alim-litrufa/2/453/) — [TXT](/reader-plain/alim-litrufa/2/453/index.txt) - [תנה](/reader-plain/alim-litrufa/2/454/) — [TXT](/reader-plain/alim-litrufa/2/454/index.txt) - [תנו](/reader-plain/alim-litrufa/2/455/) — [TXT](/reader-plain/alim-litrufa/2/455/index.txt) - [תנז](/reader-plain/alim-litrufa/2/456/) — [TXT](/reader-plain/alim-litrufa/2/456/index.txt) - [תנח](/reader-plain/alim-litrufa/2/457/) — [TXT](/reader-plain/alim-litrufa/2/457/index.txt) - [תנט](/reader-plain/alim-litrufa/2/458/) — [TXT](/reader-plain/alim-litrufa/2/458/index.txt) - [תס](/reader-plain/alim-litrufa/2/459/) — [TXT](/reader-plain/alim-litrufa/2/459/index.txt) - [מו](/reader-plain/alim-litrufa/2/46/) — [TXT](/reader-plain/alim-litrufa/2/46/index.txt) - [תסא](/reader-plain/alim-litrufa/2/460/) — [TXT](/reader-plain/alim-litrufa/2/460/index.txt) - [תסב](/reader-plain/alim-litrufa/2/461/) — [TXT](/reader-plain/alim-litrufa/2/461/index.txt) - [תסג](/reader-plain/alim-litrufa/2/462/) — [TXT](/reader-plain/alim-litrufa/2/462/index.txt) - [תסד](/reader-plain/alim-litrufa/2/463/) — [TXT](/reader-plain/alim-litrufa/2/463/index.txt) - [תסה](/reader-plain/alim-litrufa/2/464/) — [TXT](/reader-plain/alim-litrufa/2/464/index.txt) - [תסו](/reader-plain/alim-litrufa/2/465/) — [TXT](/reader-plain/alim-litrufa/2/465/index.txt) - [תסז](/reader-plain/alim-litrufa/2/466/) — [TXT](/reader-plain/alim-litrufa/2/466/index.txt) - [תסח](/reader-plain/alim-litrufa/2/467/) — [TXT](/reader-plain/alim-litrufa/2/467/index.txt) - [תסט](/reader-plain/alim-litrufa/2/468/) — [TXT](/reader-plain/alim-litrufa/2/468/index.txt) - [תע](/reader-plain/alim-litrufa/2/469/) — [TXT](/reader-plain/alim-litrufa/2/469/index.txt) - [מז](/reader-plain/alim-litrufa/2/47/) — [TXT](/reader-plain/alim-litrufa/2/47/index.txt) - [תעא](/reader-plain/alim-litrufa/2/470/) — [TXT](/reader-plain/alim-litrufa/2/470/index.txt) - [תעב](/reader-plain/alim-litrufa/2/471/) — [TXT](/reader-plain/alim-litrufa/2/471/index.txt) - [תעג](/reader-plain/alim-litrufa/2/472/) — [TXT](/reader-plain/alim-litrufa/2/472/index.txt) - [תעד](/reader-plain/alim-litrufa/2/473/) — [TXT](/reader-plain/alim-litrufa/2/473/index.txt) - [תעה](/reader-plain/alim-litrufa/2/474/) — [TXT](/reader-plain/alim-litrufa/2/474/index.txt) - [תעו](/reader-plain/alim-litrufa/2/475/) — [TXT](/reader-plain/alim-litrufa/2/475/index.txt) - [תעז](/reader-plain/alim-litrufa/2/476/) — [TXT](/reader-plain/alim-litrufa/2/476/index.txt) - [תעח](/reader-plain/alim-litrufa/2/477/) — [TXT](/reader-plain/alim-litrufa/2/477/index.txt) - [מח](/reader-plain/alim-litrufa/2/48/) — [TXT](/reader-plain/alim-litrufa/2/48/index.txt) - [מט](/reader-plain/alim-litrufa/2/49/) — [TXT](/reader-plain/alim-litrufa/2/49/index.txt) - [ד](/reader-plain/alim-litrufa/2/5/) — [TXT](/reader-plain/alim-litrufa/2/5/index.txt) - [נ](/reader-plain/alim-litrufa/2/50/) — [TXT](/reader-plain/alim-litrufa/2/50/index.txt) - [נא](/reader-plain/alim-litrufa/2/51/) — [TXT](/reader-plain/alim-litrufa/2/51/index.txt) - [נב](/reader-plain/alim-litrufa/2/52/) — [TXT](/reader-plain/alim-litrufa/2/52/index.txt) - [נג](/reader-plain/alim-litrufa/2/53/) — [TXT](/reader-plain/alim-litrufa/2/53/index.txt) - [נד](/reader-plain/alim-litrufa/2/54/) — [TXT](/reader-plain/alim-litrufa/2/54/index.txt) - [נה](/reader-plain/alim-litrufa/2/55/) — [TXT](/reader-plain/alim-litrufa/2/55/index.txt) - [נו](/reader-plain/alim-litrufa/2/56/) — [TXT](/reader-plain/alim-litrufa/2/56/index.txt) - [נז](/reader-plain/alim-litrufa/2/57/) — [TXT](/reader-plain/alim-litrufa/2/57/index.txt) - [נח](/reader-plain/alim-litrufa/2/58/) — [TXT](/reader-plain/alim-litrufa/2/58/index.txt) - [נט](/reader-plain/alim-litrufa/2/59/) — [TXT](/reader-plain/alim-litrufa/2/59/index.txt) - [ה](/reader-plain/alim-litrufa/2/6/) — [TXT](/reader-plain/alim-litrufa/2/6/index.txt) - [ס](/reader-plain/alim-litrufa/2/60/) — [TXT](/reader-plain/alim-litrufa/2/60/index.txt) - [סא](/reader-plain/alim-litrufa/2/61/) — [TXT](/reader-plain/alim-litrufa/2/61/index.txt) - [סב](/reader-plain/alim-litrufa/2/62/) — [TXT](/reader-plain/alim-litrufa/2/62/index.txt) - [סג](/reader-plain/alim-litrufa/2/63/) — [TXT](/reader-plain/alim-litrufa/2/63/index.txt) - [סד](/reader-plain/alim-litrufa/2/64/) — [TXT](/reader-plain/alim-litrufa/2/64/index.txt) - [סה](/reader-plain/alim-litrufa/2/65/) — [TXT](/reader-plain/alim-litrufa/2/65/index.txt) - [סו](/reader-plain/alim-litrufa/2/66/) — [TXT](/reader-plain/alim-litrufa/2/66/index.txt) - [סז](/reader-plain/alim-litrufa/2/67/) — [TXT](/reader-plain/alim-litrufa/2/67/index.txt) - [סח](/reader-plain/alim-litrufa/2/68/) — [TXT](/reader-plain/alim-litrufa/2/68/index.txt) - [סט](/reader-plain/alim-litrufa/2/69/) — [TXT](/reader-plain/alim-litrufa/2/69/index.txt) - [ו](/reader-plain/alim-litrufa/2/7/) — [TXT](/reader-plain/alim-litrufa/2/7/index.txt) - [ע](/reader-plain/alim-litrufa/2/70/) — [TXT](/reader-plain/alim-litrufa/2/70/index.txt) - [עא](/reader-plain/alim-litrufa/2/71/) — [TXT](/reader-plain/alim-litrufa/2/71/index.txt) - [עב](/reader-plain/alim-litrufa/2/72/) — [TXT](/reader-plain/alim-litrufa/2/72/index.txt) - [עג](/reader-plain/alim-litrufa/2/73/) — [TXT](/reader-plain/alim-litrufa/2/73/index.txt) - [עד](/reader-plain/alim-litrufa/2/74/) — [TXT](/reader-plain/alim-litrufa/2/74/index.txt) - [עה](/reader-plain/alim-litrufa/2/75/) — [TXT](/reader-plain/alim-litrufa/2/75/index.txt) - [עו](/reader-plain/alim-litrufa/2/76/) — [TXT](/reader-plain/alim-litrufa/2/76/index.txt) - [עז](/reader-plain/alim-litrufa/2/77/) — [TXT](/reader-plain/alim-litrufa/2/77/index.txt) - [עח](/reader-plain/alim-litrufa/2/78/) — [TXT](/reader-plain/alim-litrufa/2/78/index.txt) - [עט](/reader-plain/alim-litrufa/2/79/) — [TXT](/reader-plain/alim-litrufa/2/79/index.txt) - [ז](/reader-plain/alim-litrufa/2/8/) — [TXT](/reader-plain/alim-litrufa/2/8/index.txt) - [פ](/reader-plain/alim-litrufa/2/80/) — [TXT](/reader-plain/alim-litrufa/2/80/index.txt) - [פא](/reader-plain/alim-litrufa/2/81/) — [TXT](/reader-plain/alim-litrufa/2/81/index.txt) - [פב](/reader-plain/alim-litrufa/2/82/) — [TXT](/reader-plain/alim-litrufa/2/82/index.txt) - [פג](/reader-plain/alim-litrufa/2/83/) — [TXT](/reader-plain/alim-litrufa/2/83/index.txt) - [פד](/reader-plain/alim-litrufa/2/84/) — [TXT](/reader-plain/alim-litrufa/2/84/index.txt) - [פה](/reader-plain/alim-litrufa/2/85/) — [TXT](/reader-plain/alim-litrufa/2/85/index.txt) - [פו](/reader-plain/alim-litrufa/2/86/) — [TXT](/reader-plain/alim-litrufa/2/86/index.txt) - [פז](/reader-plain/alim-litrufa/2/87/) — [TXT](/reader-plain/alim-litrufa/2/87/index.txt) - [פח](/reader-plain/alim-litrufa/2/88/) — [TXT](/reader-plain/alim-litrufa/2/88/index.txt) - [פט](/reader-plain/alim-litrufa/2/89/) — [TXT](/reader-plain/alim-litrufa/2/89/index.txt) - [ט](/reader-plain/alim-litrufa/2/9/) — [TXT](/reader-plain/alim-litrufa/2/9/index.txt) - [צ](/reader-plain/alim-litrufa/2/90/) — [TXT](/reader-plain/alim-litrufa/2/90/index.txt) - [צא](/reader-plain/alim-litrufa/2/91/) — [TXT](/reader-plain/alim-litrufa/2/91/index.txt) - [צב](/reader-plain/alim-litrufa/2/92/) — [TXT](/reader-plain/alim-litrufa/2/92/index.txt) - [צג](/reader-plain/alim-litrufa/2/93/) — [TXT](/reader-plain/alim-litrufa/2/93/index.txt) - [צד](/reader-plain/alim-litrufa/2/94/) — [TXT](/reader-plain/alim-litrufa/2/94/index.txt) - [צה](/reader-plain/alim-litrufa/2/95/) — [TXT](/reader-plain/alim-litrufa/2/95/index.txt) - [צו](/reader-plain/alim-litrufa/2/96/) — [TXT](/reader-plain/alim-litrufa/2/96/index.txt) - [צז](/reader-plain/alim-litrufa/2/97/) — [TXT](/reader-plain/alim-litrufa/2/97/index.txt) - [צח](/reader-plain/alim-litrufa/2/98/) — [TXT](/reader-plain/alim-litrufa/2/98/index.txt) - [צט](/reader-plain/alim-litrufa/2/99/) — [TXT](/reader-plain/alim-litrufa/2/99/index.txt) - [מַה שֶׁכָּתְבוּ אַנְשֵׁי־שְׁלוֹמֵנוּ מִבְּרֶסְלֶב לָעִיר טְשֶׁעהְרִין מֵהִסְתַּלְּקוּת מְאוֹר עֵינֵי](/reader-plain/alim-litrufa/3/1/) — [TXT](/reader-plain/alim-litrufa/3/1/index.txt) - [מִכְתָּב שֶׁכָּתַב רַבִּי יִצְחָק זַ"ל לְאָבִיו מוֹרֵנוּ הָרַב רַבִּי נָתָן זְצוּקַ"ל.](/reader-plain/alim-litrufa/4/1/) — [TXT](/reader-plain/alim-litrufa/4/1/index.txt) - [ט](/reader-plain/alim-litrufa/4/10/) — [TXT](/reader-plain/alim-litrufa/4/10/index.txt) - [י](/reader-plain/alim-litrufa/4/11/) — [TXT](/reader-plain/alim-litrufa/4/11/index.txt) - [יא](/reader-plain/alim-litrufa/4/12/) — [TXT](/reader-plain/alim-litrufa/4/12/index.txt) - [יב](/reader-plain/alim-litrufa/4/13/) — [TXT](/reader-plain/alim-litrufa/4/13/index.txt) - [יג](/reader-plain/alim-litrufa/4/14/) — [TXT](/reader-plain/alim-litrufa/4/14/index.txt) - [יד](/reader-plain/alim-litrufa/4/15/) — [TXT](/reader-plain/alim-litrufa/4/15/index.txt) - [טו](/reader-plain/alim-litrufa/4/16/) — [TXT](/reader-plain/alim-litrufa/4/16/index.txt) - [טז](/reader-plain/alim-litrufa/4/17/) — [TXT](/reader-plain/alim-litrufa/4/17/index.txt) - [יז](/reader-plain/alim-litrufa/4/18/) — [TXT](/reader-plain/alim-litrufa/4/18/index.txt) - [א](/reader-plain/alim-litrufa/4/2/) — [TXT](/reader-plain/alim-litrufa/4/2/index.txt) - [ב](/reader-plain/alim-litrufa/4/3/) — [TXT](/reader-plain/alim-litrufa/4/3/index.txt) - [ג](/reader-plain/alim-litrufa/4/4/) — [TXT](/reader-plain/alim-litrufa/4/4/index.txt) - [ד](/reader-plain/alim-litrufa/4/5/) — [TXT](/reader-plain/alim-litrufa/4/5/index.txt) - [ה](/reader-plain/alim-litrufa/4/6/) — [TXT](/reader-plain/alim-litrufa/4/6/index.txt) - [ו](/reader-plain/alim-litrufa/4/7/) — [TXT](/reader-plain/alim-litrufa/4/7/index.txt) - [ז](/reader-plain/alim-litrufa/4/8/) — [TXT](/reader-plain/alim-litrufa/4/8/index.txt) - [ח](/reader-plain/alim-litrufa/4/9/) — [TXT](/reader-plain/alim-litrufa/4/9/index.txt) - [א](/reader-plain/alim-litrufa/5/1/) — [TXT](/reader-plain/alim-litrufa/5/1/index.txt) - [ב](/reader-plain/alim-litrufa/5/2/) — [TXT](/reader-plain/alim-litrufa/5/2/index.txt) - [ג](/reader-plain/alim-litrufa/5/3/) — [TXT](/reader-plain/alim-litrufa/5/3/index.txt) - [ד](/reader-plain/alim-litrufa/5/4/) — [TXT](/reader-plain/alim-litrufa/5/4/index.txt) - [ה](/reader-plain/alim-litrufa/5/5/) — [TXT](/reader-plain/alim-litrufa/5/5/index.txt) - [ו](/reader-plain/alim-litrufa/5/6/) — [TXT](/reader-plain/alim-litrufa/5/6/index.txt) - [ז](/reader-plain/alim-litrufa/5/7/) — [TXT](/reader-plain/alim-litrufa/5/7/index.txt) - [מִכְתָּב מֵרַבִּי נַפְתָּלִי זַ"ל לְאֶחָד מֵחַבֵרָיו מִתַּלְמִידֵי רַבֵּנוּ זַצַ"ל](/reader-plain/alim-litrufa/6/1/) — [TXT](/reader-plain/alim-litrufa/6/1/index.txt) --- # מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז URL: https://ajew.org/reader-plain/alim-litrufa/1/1/ # מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז
Source: https://ajew.org/reader/alim-litrufa/1/1 ## Segment 1
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז
To my good and dear friends — my beloved and pleasant companions and partners. I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. Also, urge my wife to travel — that she should depart immediately and without delay. Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. And do not forget the kindnesses I have shown to each one of you until now. And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. Nachman, as above. I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. Nachman son of our Teacher the Rabbi Simcha, as above. Overview: This is the opening letter of the Ullim LeTroofah collection, written by Rebbe Nachman of Breslov in 5567 (1806–7) while seriously ill in Ostroha. Its raw urgency is striking — the Tzaddik who poured himself out for his followers now turns to them in vulnerability, pleading for their prayers with his characteristic passion and directness. # א URL: https://ajew.org/reader-plain/alim-litrufa/1/2/ # א
א
Source: https://ajew.org/reader/alim-litrufa/1/2 ## Segment 1
זֶה הָאִגֶּרֶת כָּתַב אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל מֵאוֹסְטְרְהָא לִכְלַל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּתְפַּלְּלוּ עֲבוּרוֹ, כִּי הָיָה לוֹ אָז מֵחוּשׁ וְחוֹלַאַת גָּדוֹל, וּבִקֵּשׁ מְאֹד שֶׁיִּתְפַּלְּלוּ עֲבוּרוֹ, וְאַחַר כָּךְ שָׁב לְאֵיתָנוֹ. וּבְבוֹאוֹ לְבֵיתוֹ אָמַר שֶׁהֵם פָּעֲלוּ בִּתְפִלָּתָם שֶׁשָּׁב לְאֵיתָנוֹ מֵהַחוֹלַאַת הַנַּ"ל
This letter was written by our Master, Teacher, and Rabbi — Moharán — of blessed memory, from Ostroha, to the general community of his followers, requesting that they pray on his behalf, for at that time he was suffering a grievous physical ailment. He implored them greatly to pray for him — and afterward he recovered. Upon returning home he declared that it was their prayers that had restored him from the above-mentioned illness. (Found in the possession of R. Sender Travitzer of Tzfas; copied by R. Shmuël Horowitz, z"l.) ## Segment 2
(נמצא אצל ר' סענדר טראוויצער מצפת והועתק ע"י ר' שמואל הורוויץ זצ"ל)
To my good and dear friends — my beloved and pleasant companions and partners. ## Segment 3
צוּ מַיְינֶע גוּטֶע פְרַיְינְד. מַיְינֶע לִיבֶּע פְרַיְינְד [אֶל יְדִידַי הַטּוֹבִים וְהָאֲהוּבִים] הַשֻּׁתָּפִים הַנֶּאֱהָבִים וְהַנְּעִימִים.
I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). ## Segment 4
אִיךְ בֶּעט אַיְיךְ זֵייעֶר זֵייעֶר אַז אִיר זָאלְט גֶּעבִּין לְזוּגָתִי מֵאָה אֲדֻמִּים. וָוארִים אִיךְ בְּדַארְף פִיל הָאבִּין אוֹיף הוֹצָאוֹת, דִּי הוֹצָאוֹת זֶענֶין בְּכַּאן זֵייעֶר גְּרוֹיס, [אַנִי מְבַקֵּשׁ מִכֶּם מְאֹד מְאֹד שֶׁתִּתְּנוּ לְזוּגָתִי מֵאָה אֲדוּמִים, בִּגְלָל שֶׁאֲנִי צָרִיךְ הַרְבֵּה עַל הוֹצָאוֹת, וְהַהוֹצָאוֹת כַּאן מְאֹד גְּדוֹלִים] כַּאֲשֶׁר יְסַפֵּר לָכֶם מוֹסֵר כְּתָב זֶה, נִיט טָאפִּיל דַּוְקָא, פִיר מָאל אַזוֹי פִיל, אִיךְ הָאבּ נִיט [לֹא כָּפוּל דַוְקָא אֶלָּא אַרְבַּע פְּעָמִים כָּכָה וְאֵין לִי] אֲפִלּוּ פְּרוּטָה אַחַת.
I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. ## Segment 5
בֶּעט אִיךְ אַיְיךְ זֵייעֶר [אֲבַקֵּשׁ מִכֶּם מְאֹד], רַבִּי מֹשֶׁה בְּהָרַב רַבִּי יִשְׂרָאֵל, עִם רַבִּי מֹשֶׁה בֶּן הֶענְיֶע, צוּ שִׁיקְען מִיר [לִשְׁלֹחַ אֵלַי] מָעוֹת כַּנַּ"ל.
If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. ## Segment 6
אִם יִרְצֶה ה' אַז אִיךְ וֶועל אַהֵיים קוּמֶען וֶועל אִיךְ מִיר אָפְּרֶעכִינֶין וִויא אִיר וֶועט וֶועלִין [כְּשֶׁאָבוֹא לְבֵיתִי אֶתְחַשֵּׁב הַחֶשְׁבּוֹן כְּפִי שֶׁתִּרְצוּ], הֻכְפַּל וְהֻשְׁלַשׁ הַדָּבָר שֶׁלֹּא לַעֲשׂוֹת בְּאֹפֶן אַחֵר רַק לִשְׁלֹחַ מֵאָה אֲדוּמִים.
Also, urge my wife to travel — that she should depart immediately and without delay. ## Segment 7
גַּם לְזָרֵז אֶת זוּגָתִי אַז זִי זָאל פָארִין [שֶׁתִּסַע] תֵּכֶף וּמִיָּד.
Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. ## Segment 8
גַּם לְהוֹדִיעַ לִידִידִי מוֹרֵנוּ הָרַב רַבִּי נָתָן מִנֶּעמְרוֹב וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ אַז זֵייא זָאלִין פַאר מִיר גָּאט בֶּעטִין אַז עֶר זָאל מִיר שִׁיקְען אַיְין רְפוּאָה שְׁלֵמָה, מַיין חוֹלַאַת וֶועל אִיךְ אַייךְ נִיט שְׁרַיְיבְּען כִּי הֵיכֵי דְּלָא לִתְרַע מַזָּלֵהּ (נְדָרִים מ.). רַק אִיר זָאלְט מִתְפַּלֵּל זַיין פַאר מִיר [שֶׁיְּבַקְּשׁוּ עַבוּרִי מֵה' שֶׁיִּשְׁלַח לִי רְפוּאָה שְׁלֵמָה. אֶת הַמַּחֲלָה אֲנִי לֹא אֶכְתֹּב לָכֶם כְּדֵי שֶׁלֹּא לִתְרַע מַזָלֵיהּ רַק שֶׁתִּתְפַּלְלוּ עֲבוּרִי] בְּכָל תְּפִלָּה וּתְפִלָּה.
And do not forget the kindnesses I have shown to each one of you until now. ## Segment 9
אוּן נִישְׁט צוּ פַארְגֶעסְן דִי טוֹבוֹת וָואס אִיךְ הָאבּ אַייךְ אִיטְלִיכֶען גִּיטָאהן בִּיז אַהֶער [וְלֹא לִשְׁכֹּחַ אֶת הַטּוֹבוֹת שֶׁעָשִׂיתִי לְכָל אֶחָד עַד עַכְשָׁיו].
And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. ## Segment 10
אוּן אֶפְשָׁר אַז הַשֵּׁם יִתְבָּרַךְ וֶועט מִיר גֶּעבִּין=(רְפוּאָה), קָאנְט אִיר נָאךְ מְקַבֵּל זַיין טוֹבוֹת פוּן מִיר [וְאוּלַי כְּשֶׁהַשֵּׁם יִתְבָּרַךְ יִתֵּן לִי (רְפוּאָה) תּוּכְלוּ עוֹד לְקַבֵּל טוֹבוֹת מִמֶּנִּי].
My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). ## Segment 11
אֲהוּבַי אַחַי וְרֵעַי, אִיךְ בֶּעט זֵייעֶר צוּ בֶּעטִין בְּעַד נַפְשִׁי הָעֲלוּבָה, בְּכַוָּנַת הַלֵּב צוּ בֶּעטִין, דֶּערְמַאנְט אַייךְ אִיטְלִיכֶער וִוי אַזוֹי אִיךְ הָאבּ אַייךְ גֶּעפוּנֶען אַז אִיךְ בִּין גִּיקוּמֶען קַיין בְּרֶסְלֶב, אוּן וִויפִיל כֹּחוֹת בְּרוּחָנִיּוּת וְגַשְׁמִיּוּת אִיךְ הָאבּ אוֹיסְגִיבְּרַאכְט אַרוּם אַייךְ. אִיז דֶּער יֹשֶׁר אַז אִיר זָאלְט הַיינְט פַאר מִיר אוֹיךְ בֶּעטִין הַשֵּׁם יִתְבָּרַךְ, אַז הַשֵּׁם יִתְבָּרַךְ זָאל מִיךְ הֵיילִין [אַבַקֵּשׁ מְאֹד לְבַקֵּשׁ עֲבוּר נַפְשִׁי הָעַלוּבָה לְבַקֵּשׁ בְּכַוָּנַת הַלֵּב, תִּזְכְּרוּ לָכֶם כָּל אֶחָד אֵיךְ מָצָאתִי אֶתְכֶם כְּשֶׁבָּאתִי לִבְּרֶסְלֶב וְכַמָּה כֹּחוֹת בְּרוּחָנִיּוּת וְגַשְׁמִיּוּת הִשְׁקַעְתִּי אוֹדוֹתֵיכֶם, וּמִן הַיּוֹשֶׁר הוּא שֶׁעַכְשָׁיו תְּבַקְּשׁוּ עֲבוּרִי מֵה' יִתְבָּרַךְ שֶׁה' יִתְבָּרַךְ יְרַפְּאֵנִי] בְּהַרְאוֹת ה' לִי נֹעַם זִיווֹ.
Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. ## Segment 12
גַּם מְזָרֵז צוּ זַיְין אֶת זוּגָתִי זִיא זָאל פָארִין, וָוארִין אֵשֶׁת נְעוּרִים אִיז נִישְׁט צוּ קְרִיגִין, וּבִפְרָט עֶס אִיז בְּלוֹיז גְּרוֹיְסֶע הוֹצָאוֹת [גַּם לְזָרֵז אֶת זוּגָתִי שֶׁתִּסַּע, שְׁכֵּן אֵשֶׁת נְעוּרִים אֵין לִמְצֹא, וּבִּפְרָט שֶׁזֶּה רַק הוֹצָאוֹת גְּדוֹלוֹת].
Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. ## Segment 13
גַּם אִיךְ בֶּעט אַיְיךְ אַז עֶס זָאל קֵיינֶער פוּן אַיְיךְ נִיט דֶּערְוֶועגִין צוּ קוּמֶין, אִיךְ וֶועל אִם יִרְצֶה הַשֵּׁם בְּקָרוֹב קוּמֶין צוּ פָארִין [גַּם בַּקָּשָׁתִי מִכֶּם שֶׁאַף אֶחָד מִכֶּם אַל יָעֵז לָבוֹא, אַנִי אִם יִרְצֶה ה' בְּקָרוֹב אֶסַע וְאָבוֹא].
Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? ## Segment 14
הֲלֹא כֹּה דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת וְכָל אֶחָד וְאֶחָד מִכֶּם יָתִיב בְּתַוְנָא דְּלִבָּאִי
Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 15
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ
Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 16
צוּ גְרִיסֶען [לִפְרוֹס שָׁלוֹם] לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ לְכָל אֶחָד וְאֶחָד לְפִי מַעֲלָתוֹ הָרָמָה.
Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. ## Segment 17
הֻכְפַּל הַדָּבָר מְזָרֵז צוּ זַיין אֶת זוּגָתִי זִיא זָאל פָארִין גִיךְ, אוּן נִיט צוּ זָאגִין פַאר אִיר אוּן נִיט פַאר דִּי קִינְדֶער פוּן דֶעם [לְזָרֵז אֶת זוּגָתִי שֶׁתִּסַע מַהֵר, וְלֹא לֹאמַר לָהּ וְלֹא לַיְלָדִים מִזֶּה].
Nachman, as above. ## Segment 18
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה הַנַּ"ל
Postscript — Repeated with Urgency I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. Nachman son of our Teacher the Rabbi Simcha, as above. # ב URL: https://ajew.org/reader-plain/alim-litrufa/1/3/ # ב
ב
Source: https://ajew.org/reader/alim-litrufa/1/3 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' [ו' אייר] פָּרָשַׁת אֱמֹר (תקס"ז זַאסְלַב).
With the help of G-d, may He be blessed ## Segment 2
לְיַד אֲהוּבִי חֲתָנִי הָרַבָּנִי הַנָּגִיד מוֹרֵנוּ הָרַב יוֹשַׁע נֵרוֹ יָאִיר וְיוֹפִיעַ עִם שְׁלוֹם זוּגָתוֹ הִיא בִּתִּי הַצְּנוּעָה וְהַחַכְמָנִית מָרַת אָדְיל שֶׁתִּחְיֶה אָמֵן.
My beloved son-in-law, the distinguished scholar and communal leader, our Teacher the Rabbi Yoshua — may his light shine and radiate — together with the welfare of his wife, she being my modest and wise daughter, Marat Adil, may she live. Amen. ## Segment 3
הִגִּיעַנִי כְּבוֹד מִכְתַּבְכֶם בְּיוֹם א' פָּרָשַׁת אֱמֹר, גַּם הַמֵּאָה רוּבָּל הִגִּיעַ לְיָדִי, וּמְהוֹדַעְנָא שֶׁעַכְשָׁו אֲנִי מִתְגּוֹרֵר בִּקְהִלַּת־קֹדֶשׁ זַאסְלַב וַחֲמוֹתְךָ יֵשׁ לָהּ שִׁנּוּי גְּדוֹלָה, גַּם מְהוֹדַעְנָא שֶׁלֹּא אָבוֹא לְמַחֲנֵיכֶם קֹדֶשׁ עַל שָׁבוּעוֹת, כִּי פֹּה אֵשֵׁב בִּקְהִלָּה־קְדוֹשָׁה זַאסְלַב, וְתוּ לֹא מִידֵי, רַק חַיִּים וְשָׁלוֹם. מִנָּאִי חוֹתֶנְךָ אוֹהֵב נַפְשְׁךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד.
Your honored letter reached me on Sunday of Parshas Emor, and likewise the hundred rubl (roubles) came to hand. I hereby inform you that I am currently residing in the holy community of Zaslav, and that your mother-in-law has undergone a great improvement. I also inform you that I will not be coming to your holy camp for Shavuos, for I shall remain here in the holy community of Zaslav. Nothing further for now — only life and peace. From me, your father-in-law, who loves your soul and always seeks your welfare. ## Segment 4
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 5
וּמְהוֹדַעְנָא שֶׁאֵין אֲנִי עוֹסֵק בִּרְפוּאוֹת כִּי ה' עָזַר לִי וְלֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מִמֶּנִּי.
Postscript — On the Matter of Healing ## Segment 6
נַחְמָן הַנַּ"ל
Nachman, as mentioned above ## Segment 7
לִפְרֹס בִּשְׁלוֹם יְדִידִי מוֹרֵנוּ הָרַב מֹשֶׁה בְּהָרַב עִם שְׁכֵנָם יְדִידִי מוֹרֵנוּ הָרַב יִשְׂרָאֵל עִם שֻׁתָּפִי יְדִידִי מוֹרֵנוּ הָרַב מֹשֶׁה בֶּן הֶענְיֶא, וְאוֹדוֹת שֶׁכָּתַב לִי לְהוֹדִיעַ לוֹ אִם יַעֲסֹק בִּרְפוּאוֹת, אֵין דַּעְתִּי צְלוּלָה עַכְשָׁיו וְאֵין אֲנִי יוֹדֵעַ מַה לְּהָשִׁיב.
I hereby inform you that I am no longer engaged in healing — for Hashem has helped me, and has not withheld His kindness and His truth from me. ## Segment 8
נַחְמָן הַנַּ"ל
Nachman, as mentioned above ## Segment 9
לִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ.
Nachman, as above. ## Segment 10
נַחְמָן הַנַּ"ל
Nachman, as mentioned above ## Segment 11
וּכְשֶׁתִּשְׁלְחוּ לִי אִגֶּרֶת, תִּשְׁלְחוּ לִקְהִלָּה קְדוֹשָׁה זַאסְלַב לְבֵית הָרַב דְּחַיָּטִים כָּרָשׁוּם בָּרְשִׁימָה הַמֻּנָּח בָּאִגֶּרֶת.
Postscript — Greetings and a Question of Healing ## Segment 12
זוּגָתִי מָרַת סָאסְיֶע גַּם בִּתִּי מָרַת מִרְיָם תִּחְיֶה פּוֹרְסִים בִּשְׁלוֹמְכֶם הַטּוֹב, בַּקָּשָׁתִי מֵאֲהוּבִי חֲתָנִי שֶׁתִּלְמֹד בְּכָל יוֹם שִׁעוּר גְּמָרָא וּפוֹסֵק, שֶׁלֹּא תַּעֲשֶׂה חַס וְשָׁלוֹם מִטָּפֵל עִקָּר רַק אֶת הָאֱלֹֹקִים יְרָא וְכוּ' כִּי זֶה כָּל הָאָדָם.
Extend greetings of peace to my dear friend our Teacher the Rabbi Mosheh son of the Rabbi, and to their neighbor my dear friend our Teacher the Rabbi Yisroel, and to my partner my dear friend our Teacher the Rabbi Mosheh son of Henyeh. Regarding what he wrote to me — to advise him whether he should engage in healing — my mind is not clear on this at present, and I do not know what to answer. ## Segment 13
נַחְמָן הַנַּ"ל
Nachman, as mentioned above ## Segment 14
יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב שְׁמוּאֵל פּוֹרֵס בִּשְׁלוֹם כֻּלָּם.
Nachman, as above. Postscript — General Greetings Extend greetings of peace to all our anshay shlomaynu (our fellowship of followers). Nachman, as above. Postscript — Mailing Address When you send me a letter, send it to the holy community of Zaslav, to the house of the Rabbi of the tailors — as recorded in the list that is enclosed within this letter. Postscript — From the Rebbetzin and Daughter; Charge to Son-in-Law My wife Marat Sasye, and likewise my daughter Marat Miriam, may she live, extend to you their warm greetings of peace. My request of my beloved son-in-law is that he study each day a shiur (set daily lesson) in Gemara and in Posek (halachic ruling) — so that he should not, G-d forbid, make the secondary into the primary — but rather: Fear G-d, and so forth — for this is the entire purpose of man [Koheles 12:13]. Nachman, as above. # ג URL: https://ajew.org/reader-plain/alim-litrufa/1/4/ # ג
ג
Source: https://ajew.org/reader/alim-litrufa/1/4 ## Segment 1
הַעְתָּקָה אוֹת בְּאוֹת מֵאִגֶּרֶת כְּתִיבַת יַד רַבֵּנוּ זַ"ל בְּעַצְמוֹ שֶׁכָּתַב לְאָחִיו הָרַב מו"ה יְחִיאֵל זַ"ל לִקְרִימֶנְטְשַׁאק. שֶׁהָיָה שָׁם מַחֲלֹקֶת עָלָיו מִמִּתְנַגְּדִים רְשָׁעִים וְצִעֲרוּ אוֹתוֹ מְאֹד. כַּמּוּבָן מִדִּבְרֵי רַבֵּנוּ זַ"ל בְּעַצְמוֹ בְּאִגֶּרֶת זֶה.
A verbatim, letter-for-letter copy of a letter in the handwriting of our Master himself, of blessed memory, which he wrote to his brother the Rabbi, our Teacher Yechiel, of blessed memory, of Krementchuk. There was at that time a machlokes (controversy and strife) against him there, stirred up by wicked misnagdim (opponents of Chassidus), who caused him very great distress — as is evident from our Master's own words in this letter. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' פָּרָשַׁת בְּחֻקֹּתַי [י"ז אייר].
With the help of G-d, may He be blessed ## Segment 3
לַאֲהוּבִי אָחִי חֲבִיבִי וִידִידִי הָרַבָּנִי הַמֻּפְלָא וּמֻפְלָג חָכָם הַשָּׁלֵם וְכוּ' מוֹרֵנוּ הָרַב יְחִיאֵל צְבִי נֵרוֹ יָאִיר וְיוֹפִיעַ.
My beloved brother, my dear and cherished friend — the extraordinary and outstanding scholar, the complete and perfect sage, and so forth — our Teacher the Rabbi Yechiel Tzvi — may his light shine and radiate. ## Segment 4
הִגִּיעַנִי מִכְתָּבוֹ פֹּה ק"ק זַאסְלַאב וְהָיָה לִי צַעַר גָּדוֹל מִזֶּה, אֵיךְ מָלְאוּ לִבָּם הָאֲנָשִׁים הָרְשָׁעִים הָאֵלּוּ וְהֵעֵזּוּ פְּנֵיהֶם כָּל כָּךְ נֶגְדְּךָ. וְתָמֵהַּ אֲנִי אֵיךְ לֹא נִמְצָא טוֹב לְעֻמַּת רַע לַעֲמֹד כְּנֶגְדָּם לְבַעֵר הָרַע.
Your letter reached me here in the holy community of Zaslav, and it caused me very great grief — how could the hearts of these wicked men have been so filled, and how could they have been so brazen against you. And I marvel that no righteous person was found to stand against the evil and to oppose them, to root out the wickedness. ## Segment 5
אֲהוּבִי אָחִי נַפְשִׁי וּלְבָבִי, אַל תִּירָא וְאַל תֵּחַת מִפְּנֵיהֶם, רַק חֲזַק וֶאֱמַץ בַּתּוֹרָה וּבְיִרְאַת ה' כָּל הַיּוֹם, כַּמְדֻבָּר בֵּין שְׁנֵינוּ. וּזְכוּת אֲבוֹתֶיךָ מְסַיַּעְתְּךָ. כִּי כָּל זֶה לְגַדֵּל אוֹתְךָ וּלְהַרְבּוֹת כְּבוֹדְךָ וּלְגַדֵּל שִׂכְלְךָ. כִּי כְּמוֹ שֶׁאִי אֶפְשָׁר לְכָל מִינֵי זֵרְעוֹנִים לָבוֹא לְתַכְלִית גִּדּוּלָם אֶלָּא עַד שֶׁנּוֹתְנִין מִתְּחִלָּה הַגַּרְעִין בֶּעָפָר, וְאַחַר כָּךְ הַגַּרְעִין נִתְבַּלֶּה וְאַחַר בְּלוֹתוֹ יִפְרַח וְיָצִיץ וְנַעֲשֶׂה אִילָן גָּדוֹל. כֵּן הַדָּבָר הַזֶּה שֶׁעַל יְדֵי זֶה שֶׁמַּשְׁפִּילִין אוֹתְךָ עַד עָפָר, עַל יְדֵי זֶה תִּתְגַּדֵּל וְתָצִיץ וְתִפְרַח בָּעוֹלָם. אִלּוּ הָיוּ יוֹדְעִין אֵלּוּ הָרְשָׁעִים מִזֶּה, בְּוַדַּאי לֹא הָיוּ מְבַזִּין אוֹתְךָ, כִּי כָּל כַּוָּנָתָם לְרַע.
My beloved brother, my very soul and my heart — fear them not, and be not broken before them. Only be strong and courageous in Torah and in the fear of Hashem all day long — as we have spoken between us. And the merit of your forebears will support you. For all of this is in order to elevate you, to increase your honor, and to enlarge your mind. For just as it is impossible for all manner of seeds to reach the fullness of their growth — until the seed is first placed in the earth, and then the seed decays, and only after its decay does it sprout and blossom and become a great tree — so too is this very matter: ## Segment 6
וּמְהוֹדַעְנָא לְמַעֲלָתוֹ כִּי בְּדַעְתִּי לֵישֵׁב בְּכָאן קְהִלָּה קְדוֹשָׁה זַאסְלַאב לְעֵרֶךְ שְׁלשָׁה חֳדָשִׁים. וְאַחַר כָּךְ אֵדְעָה אֵיךְ לִפְנוֹת.
I hereby inform your eminence that it is my intention to remain here in the holy community of Zaslav for approximately three months — and afterward I shall know which direction to turn. ## Segment 7
וּמְהוֹדַעְנָא שֶׁזּוּגָתִי מִתְּחִלָּה הָיָה לָהּ שִׁנּוּי, וְעַכְשָׁיו נִתְהַפֵּךְ וְהוֹלֵךְ, וּמִתְמַעֵט כֹּחָהּ בְּכָל יוֹם, וְהַהוֹצָאָה בְּכָאן מְרֻבָּה. כִּי הָיָה לִי הוֹצָאוֹת בְּכָאן אַרְבָּעָה וַחֲמִשִּׁים אֲדֻמִּים. וְתוּ לֹא מִידֵי רַק חַיִּים וְשָׁלוֹם.
I hereby inform you that my wife — at first she had experienced a change for the better, but now it has reversed and is going the other way, and her strength diminishes each day. And the expenses here are considerable — for I have had expenses here of fifty-four adumim (red coins). Nothing further for now — only life and peace. ## Segment 8
מִנָּאִי אָחִיךָ אוֹהֵב נַפְשְׁךָ הַדּוֹרֵשׁ שְׁלוֹמוֹ תָּמִיד וּמְצַפֶּה לִשְׁמֹעַ מִמֶּנּוּ בְּשׂוֹרוֹת טוֹבוֹת וְלִרְאוֹתוֹ בְּחַיִּים וְשָׁלוֹם.
From me, your brother, who loves your soul, who constantly seeks your welfare, and who longs to hear good tidings from you and to see you in life and in peace. ## Segment 9
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 10
זוּגָתִי פּוֹרֶסֶת בִּשְׁלוֹם זוּגָתוֹ. בִּתִּי מִרְיָם פּוֹרֶסֶת בִּשְׁלוֹם כֻּלְּכֶם. וְלִפְרֹס בִּשְׁלוֹם תּוֹמְכָיו הַנִּלְוִים אֵלָיו. חִזְקוּ וְאִמְצוּ כִּי יֵשׁ שָׂכָר לִפְעֻלַּתְכֶם בָּזֶה וּבַבָּא.
Postscript — From the Family; To His Followers My wife extends greetings of peace to your wife. My daughter Miriam extends greetings of peace to all of you. And extend greetings of peace to his supporters and to all those attached to him. Be strong and courageous — for there is reward for your efforts, in this world and in the World to Come. Nachman, as above. ## Segment 11
נַחְמָן הַנַּ"ל
Nachman, as mentioned above # ד URL: https://ajew.org/reader-plain/alim-litrufa/1/5/ # ד
ד
Source: https://ajew.org/reader/alim-litrufa/1/5 ## Segment 1
הַעְתָּקָה אוֹת בְּאוֹת מֵאִגֶּרֶת כְּתִיבַת יַד רַבֵּנוּ זַ"ל בְּעַצְמוֹ שֶׁכָּתַב לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּעֵת שֶׁיָּשַׁב בְּזַאסְלַב בִּשְׁנַת תקס"ז
A verbatim, letter-for-letter copy of a letter in the handwriting of our Master ## Segment 2
מְהוֹדַעְנָא לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כִּי קַצְתִּי בִּישִׁיבַת בְּרֶסְלֶב מִגֹּדֶל הַצָּרוֹת וְהַרְפַּתְקָאוֹת דְּעָדוּ עָלַי. וְעַכְשָׁיו אֶהְיֶה מִתְהַלֵּךְ מֵאֹהֶל אֶל אֹהֶל, וְלֹא לְהִשְׁתַּקֵּעַ אֶלָּא לָגוּר. בְּכֵן שְׁאֵלָתִי וּבַקָּשָׁתִי מִכֶּם שֶׁלֹּא יִהְיֶה לָרִיק יְגִיעִי שֶׁיָּגַעְתִּי עִם כָּל אֶחָד וְאֶחָד, וְשַׂמְתִּי אֶת נַפְשִׁי בְכַפִּי בִּשְׁבִיל טוֹבַת נַפְשְׁכֶם. ה' הַצַּדִּיק וַאֲנִי הִרְשַׁעְתִּי, וּמַעֲשַׂי גָּרְמוּ לִי הַיִּסּוּרִים וּמִיתַת הַבָּנִים הַמְסֻלָּאִים, וְהַמַּחֲלֹקֶת וְהַקִּטְרוּגִים. אַף עַל פִּי כֵן יָדַעְתִּי גַּם יָדַעְתִּי שֶׁגַּם הָעֵסֶק שֶׁעָסַקְתִּי עִמָּכֶם לְהוֹצִיא אֶתְכֶם מִשִּׁנֵּי הַסָּמֵךְ־מֵם, עַל כָּל אֵלֶּה עֵינָיו לָטַשׁ וְשִׁנָּיו חָרַק עָלַי.
himself, of blessed memory, which he wrote to all our anshay shlomaynu (fellowship of followers) during ## Segment 3
וּבְכֵן אֲהוּבַי אַחַי וְרֵעַי חִזְקוּ וְאִמְצוּ בְּיִרְאַת ה' כָּל אֶחָד וְאֶחָד לְפִי כֹּחוֹ וּבְחִינָתוֹ. וְלֹא יִהְיֶה לָרִיק יְגִיעִי. וְשִׁמְרוּ תּוֹרַת מֹשֶׁה עֶבֶד ה' כַּאֲשֶׁר לִמַּדְתִּי אֶתְכֶם. וְתֵדְעוּ שֶׁאַף עַל פִּי שֶׁאֲנִי רָחוֹק עַכְשָׁיו מִכֶּם אֵין זֶה כִּי אִם רִחוּק הַגּוּפוֹת. וְאֵין רִחוּק חַס וְשָׁלוֹם בְּנַפְשׁוֹתֵינוּ כִּי קְרוֹבִים אֲנַחְנוּ. אֲהוּבַי אַחַי וְרֵעַי! נָא וָנָא, שֶׁיִּהְיוּ דְּבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי קְרוֹבִים אֲלֵיכֶם יוֹמָם וָלַיְלָה.
I hereby inform all our anshay shlomaynu that I have grown weary of dwelling in Breslov — on account of the greatness of the troubles and the ordeals that have swept over me. And now I shall be moving from tent to tent — not to settle, but merely to sojourn. Therefore my plea and my request of you is that my toil which I have toiled with each and every one of you should not be in vain — for I have placed my very soul in my palm for the sake of the good of your souls. Hashem is righteous, and I have acted wickedly [cf. Shemos 9:27] — and my own deeds have brought upon me the sufferings, and the death of my precious children, and the machlokes (strife) and the kitrugim (prosecuting accusations). Yet nonetheless — I knew, and I knew well, that the very endeavor in which I engaged with you — to draw you out from the teeth of the Samech-Mem (the Sitra Achra — the Other Side) — it was on account of all these things that he fixed his eyes upon me with rage, and gnashed his teeth against me. ## Segment 4
וּמְהוֹדַעְנָא שֶׁעַכְשָׁיו אֲנִי מִתְגּוֹרֵר בִּקְהִלַּת קֹדֶשׁ זַאסְלַב, וּפֹה אֵשֵׁב אִם יִרְצֶה הַשֵּׁם לְעֵרֶךְ שְׁלשָׁה חֳדָשִׁים.
And therefore, my beloved brothers and friends — be strong and courageous in the fear of Hashem — each one according to his strength and his particular level. And let not my toil be in vain. And guard the Torah of Moshe, the servant of Hashem, as I have taught you. And know that even though I am now far from you — this is nothing other than a distance of bodies. There is no distance, G-d forbid, between our souls — for we are close. My beloved brothers and friends! I implore you, I implore you — that these words of mine, with which I have entreated you, should be near to you day and night. ## Segment 5
הֲלֹא כֹּה דִּבְרֵי אֲהוּבְכֶם הַכּוֹתֵב בְּדֶמַע מִגֹּדֶל הַשִּׂמְחָה אֲשֶׁר בִּלְבָבִי שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא נָתַן לִי כֹּחַ בַּרְזֶל לָשֵׂאת עֹל הַיִּסּוּרִים וְהַטִּלְטוּלִים כָּאֵלּוּ.
I hereby inform you that I am currently residing in the holy community of Zaslav, and here I shall remain, if G-d wills it, for approximately three months. ## Segment 6
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ
Are these not the words of one who loves you — who writes with tears, from the greatness of the joy that is in my heart — that the Holy One, blessed be He, has granted me iron strength to bear the yoke of such sufferings and wanderings as these. ## Segment 7
מְהוֹדַעְנָא שֶׁבָּרוּךְ הַשֵּׁם אֲנִי בְּקַו הַבְּרִיאֶה בְּלֹא עֵסֶק רְפוּאוֹת גַּשְׁמִיּוֹת.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. the time he resided in Zaslav in the year 5567. ## Segment 8
נַחְמָן הַנַּ"ל
[Hebrew: נַחְמָן הַנַּ"ל...] # ה URL: https://ajew.org/reader-plain/alim-litrufa/1/6/ # ה
ה
Source: https://ajew.org/reader/alim-litrufa/1/6 ## Segment 1
זֶה הָאִגֶּרֶת שֶׁכָּתַב רַבֵּנוּ זַצַּ"ל, לְחוֹתְנוֹ מִזּוּוּג שֵׁנִי מִקְּהִלָּה קְדוֹשָׁה בְּרָאד
This letter was written by our Master, of blessed and holy memory, to his father-in-law from his second marriage — from the holy community of Brad. ## Segment 2
העתק מכתבים שנעתקו מכת"י רביז"ל ע"י ר' שמואל הורוויץ מירושלים עיה"ק
With the help of G-d, may He be blessed ## Segment 3
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, הַיּוֹם יוֹם אֲשֶׁר נִכְפַּל בּוֹ כִּי טוֹב [כ"ח אב], סוֹף חֹדֶשׁ מְנַחֵם־אָב תקס"ז.
The honor of my brother, my mechutan (co-parent-in-law), the beloved of my soul — he who is the head and the exalted one, the prince, the leader and the commander, the distinguished and honored nobleman, the venerable and precious one — the glory of whose name is his splendor — our Teacher the Rabbi Yechezkel Trachtenberg. ## Segment 4
אֶל כְּבוֹד אָחִי מְחֻתָּנִי אוֹהֵב נַפְשִׁי הֲלוֹא הוּא הָרֹאשׁ וְהַמְרֻמָּם שַׂר נָגִיד וְטַפְסָר הַגְּבִיר הַנַּעֲלֶה וְהַנִּכְבָּד הַיָּשִׁישׁ וְהַיָּקָר כְּבוֹד שְׁמוֹ תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב יְחֶזְקֵאל טְרַאכְטִינְבֶּערְג.
I hereby inform you of my welfare and the welfare of all the members of my household — that, blessed be Hashem, we are here on the line of life and peace. So may Hashem grant, and so may He continue to grant, that I see all the members of my household in life and in peace. I hereby inform you of my arrival home on the above-mentioned day, and that there reached me from his illustrious eminence a letter of greeting, in which it is stated and restated that she is unable to come on account of the pasport (passport / travel documents), and that the border too is closed and sealed. And it is further stated and restated that I myself should come to Kressilov. ## Segment 5
מְהוֹדַעְנָא מִשְּׁלוֹמִי וּמִשְּׁלוֹם כָּל בְּנֵי בֵיתִי שֶׁבָּרוּךְ הַשֵּׁם אִתָּנוּ פֹּה קַו הַחַיִּים וְהַשָּׁלוֹם, כֹּה יִתֵּן ה' וְכֹה יוֹסִיף לִרְאוֹת כָּל בְּנֵי בֵיתִי בְּחַיִּים וְשָׁלוֹם, וּמְהוֹדַעְנָא מִבּוֹאִי לְבֵיתִי בַּיּוֹם הַנַּ"ל, וְהִגַּעְתִּי מֵרוּם פְּאֵרוֹ אִגֶּרֶת שְׁלוֹמִים וְשָׁם נֶאֱמַר וְנִשְׁנִין שֶׁאִי אֶפְשָׁר לָהּ לָבוֹא מֵחֲמַת הַפַּאשְׂפָּארְטִין [דַּרְכּוֹנִים], וְגַם הַסְּפָר [גְבוּל] סָגוּר וּמְסֻגָּר, וְגַם נֶאֶמְרָה וְנִשְׁנִין שֶׁאָבוֹא אֲנִי בְּעַצְמִי לִקְרֶעסִילוֹב, עַל כֵּן מְהוֹדַעְנָא לָשׁוּב עַל רִאשׁוֹן וְכוּ', כִּי מַה שֶּׁעָבַר אַיִן כִּי כְּבָר עָבַר זְמַן הַחֲתֻנָּה, וּלְהַבָּא בַּקָּשָׁתִי אִם בִּרְצוֹן מַעֲלָתוֹ שֶׁיִּהְיֶה הַקֶּשֶׁר שֶׁנִּתְקַשַּׁרְנוּ [בֵּינֵינוּ] בְּקֶשֶׁר שֶׁל קַיָּמָא יִרְאֶה הַפְּאֵר מַעֲלָתוֹ לִמְחֹל עַל כְּבוֹדוֹ הָרָמָה וְהַנִּשָּׂאָה. וְלִקְרֹא עַל הַחֲתֻנָּה סָמוּךְ לְפֹה קְהִלָּתֵנוּ, שֶׁיִּהְיֶה סָמוּךְ וְנִרְאֶה לִקְהִלַּת קֹדֶשׁ בְּרֶסְלֶב, וְלֹא יְאַחֵר מֵחֲצִי חֹדֶשׁ אֱלוּל הַבָּא עָלֵינוּ לְטוֹבָה, כִּי אִי אֶפְשָׁר לָזוּז מִמְּקוֹמִי אֲפִלּוּ עַל פַּרְסָה אַחַת, וְאִם לָאו חַס וְשָׁלוֹם גָּבַהּ טוּרָא בֵּינָנָא, וְדַי לַמֵּבִין. הֻכְפַּל הַבַּקָּשָׁה לְהִתְאַמֵּץ לִשְׁלֹחַ לִי בִּתּוֹ עִם צָרְכֵי כַּלָּה לֹא יְאֻחַר מִזְּמַן הַנַּ"ל, כְּדֵי שֶׁיִּהְיֶה עַל מִלּוּי הַלְּבָנָה הַחֻפָּה וְכוּ' וּבִנְסִיעָתָהּ לְכָאן כְּשֶׁתִּהְיֶה סָמוּךְ לְכָאן לְעֵרֶךְ שָׁלֹשׁ אוֹ אַרְבַּע פַּרְסָאוֹת תִּרְאֶה לְשָׁלְחָהּ שְׁלוּחָה וְאֶכְתֹּב לָהּ קְבִיעוּת מְקוֹם הַחֲתֻנָּה, וְאוֹדוֹת הַפַּאשְׂפָּארְט [דַּרְכּוֹן] תִּרְאֶה לִתֵּן עֵצוֹת בְּלֹא פַּאשְׂפָּארְט שֶׁלִּי. בִּפְרָט שֶׁבְּנָקֵל אֶפְשָׁר לָבוֹא לְכָאן בְּלֹא פַּאשְׂפָּארְט, וְתוּ לֹא מִידֵי רַק חַיִּים וְשָׁלוֹם.
Therefore I hereby inform him to revert to the original arrangement, and so forth — for what has passed is gone, since the time of the wedding has already passed. And as for the future, my request is — if it is the wish of his eminence — that the bond which we have bound between us should be a bond that endures. Let his splendid eminence be so gracious as to forgo his lofty and exalted honor, and to hold the wedding close to here, near our community — so that it should be close and accessible to the holy community of Breslov. And let it not be delayed past the middle of the coming month of Elul — which comes upon us for good — for I am unable to move from my place even a single parsa (a measure of distance, approximately four kilometers). And if not — G-d forbid, the mountain will have grown high between us — and enough for the one who understands. ## Segment 6
כֹּה דִּבְרֵי הַמְסַיֵּם, ה' יוֹסֵף לוֹ חַיִּים וַאֲרִיכַת יָמִים וְשָׁנִים טוֹבִים, וְכֹה דִּבְרֵי הַמְיֹעָד לִהְיוֹת חֲתָנוֹ, הַדּוֹרֵשׁ שְׁלוֹמוֹ תָּמִיד בְּאַהֲבָה רַבָּה וְעַזָּה וּמְצַפֶּה לִתְשׁוּבָתוֹ עַל יְדֵי מֻקְדָּם.
The request is doubled: to make every effort to send me his daughter with the bridal needs — no later than the above-mentioned time — so that the chupah (wedding canopy) should take place at the fullness of the moon, and so forth. And regarding her journey here — when she is close to here, approximately three or four parsa'os away — let him see to it to send her with an escort, and I shall write to her the fixed location of the wedding. And regarding the pasport (travel document) — let him see to finding ways to come here without my passport, particularly since it is easily possible to come here without a passport. Nothing further for now — only life and peace. ## Segment 7
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה (יצ"ו) [יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ]
Thus speak the words of one who concludes — may Hashem add to him life and length of days and good years — and thus speak the words of one who is destined to be his son-in-law, who constantly seeks his welfare with great and mighty love, and who awaits his reply by return. ## Segment 8
וְאֹמַר שָׁלוֹם וְיֵשַׁע רַב לְזוּגָתוֹ הַצְּנוּעָה הַנְּגִידָה, מִנָּשִׁים בְּאֹהֶל תְּבֹרַךְ הַחַכְמָנִית הַגְּבִירָה מָרַת וְכוּ'.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 9
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ח
And I say: peace and abundant salvation to his modest, distinguished wife — blessed among women in the tent is she — the wise and noble Marat [name not recorded in the manuscript] and so forth. # ו URL: https://ajew.org/reader-plain/alim-litrufa/1/7/ # ו
ו
Source: https://ajew.org/reader/alim-litrufa/1/7 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹם א' אֱמֹר [י"א אייר] כ"ו לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקס"ח פֹּה לְבוֹב לֶמְבֶּרְג.
With the help of G-d, may He be blessed ## Segment 2
שָׁלוֹם וְיֵשַׁע רַב לַאֲהוּבִי יְדִידִי הֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָא וְכוּ' מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר.
Peace and abundant salvation to my beloved friend — he who is the extraordinary scholar, and so forth — our Teacher the Rabbi Yaakov — may his light shine and radiate. ## Segment 3
הִגִּיעַנִי מִכְתָּבְךָ זוֹ פַּעַם שֵׁנִית וּבַמִּכְתָּב הָרִאשׁוֹן הָיוּ מֻנָּחִים הַקְדָּמוֹת שֶׁל יְדִידִי מוֹרֵנוּ הָרַב נָתָן מִנֶּעמְרוֹב וְכָעֵת הִגִּיעַנִי פַּעַם שֵׁנִית אִגֶּרֶת מִמַּעֲלָתוֹ הָרָמָה וּבְתוֹכוֹ מֻנָּח הַכְּתָב שֶׁל הַדְּפוּס. וְגַם מַעֲלָתוֹ כּוֹתֵב לִי שֶׁאֶשְׁלַח עַל זֶה לֹא פָּחוֹת מִמֵּאָה אֲדֻמִּים.
Your letter has now reached me a second time. In the first letter there were enclosed the introductions (haktamos) of my friend our Teacher the Rabbi Nussun of Nemirov. And now there has reached me a second time a letter from your lofty eminence, and within it is enclosed the text for the printing. And your eminence also writes to me that I should send for this no less than one hundred adumim (red coins). ## Segment 4
תָּמֵהַּ אֲנִי עַל מַעֲלָתוֹ אֵיךְ אֵינוֹ כּוֹתֵב עַל יְדֵי מִי אֶשְׁלַח, וּלְיַד מִי אֶשְׁלַח וְעַל שֵׁם מִי אֶשְׁלַח. וְגַם תָּמֵהַּ אֲנִי עַל מַעֲלָתוֹ עַל אֲשֶׁר לֹא כָּתַב לִי סְכוּם הַסְּפָרִים מֵהַדְפָּסָה, אֶלֶף, אוֹ יוֹתֵר. וְגַם עַל אֵיזֶה נְיָר עַל שְׁרַייבּ אוֹ עַל רִיגַאהל [סוּגֵי נְיָר], וְכַמָּה יִהְיֶה עַל שְׁרַייבּ וְכַמָּה יִהְיֶה עַל רִיגַאהל, וְכַמָּה מַעֲלָתוֹ נוֹתֵן לְהַמַּדְפִּיס שְׂכַר הַדְפָּסָה מִכָּל בּוֹיגִין [גִּלְיוֹן], וְכַמָּה יִהְיֶה מַחֲזִיק זֶה הַסֵּפֶר כַּמָּה וְכַמָּה בּוֹיגִין, וְכֵן מַעֲלָתוֹ יִכְתֹּב לִי מִכָּל מְפֹרָשׁ עַל יְדֵי מֻקְדָּם.
I marvel at your eminence — how you do not write by whose hand I should send it, and to whose hand I should send it, and in whose name I should send it. And I also marvel at your eminence for not writing to me the total number of copies to be printed — a thousand, or more. And also: on what paper — on shrayb (writing paper) or on rigahl (ruled / lined paper) — and how many on shrayb and how many on rigahl. And how much your eminence is paying the printer as the fee for printing per boygin (signature / gathering of pages). And how many boygin this book will contain in total. Thus let your eminence write to me every detail, by return. ## Segment 5
וְאוֹדוֹת שֶׁכָּתַב לִי מַעֲלָתוֹ שֶׁיֵּשׁ לוֹ יִסּוּרִים מֵהָרַב, וְגַם מַה שֶּׁהוּא רוֹצֶה לְהַדְפִּיס בְּתוֹךְ הַסֵּפֶר אֵיזֶה דְּבָרִים מִשֶּׁלּוֹ, הֲלֹא הַכֹּל מָסַרְתִּי לְיָדְךָ וְהַכֹּל בִּרְשׁוּתְךָ, בְּכֵן אִם אַתָּה מֵבִין מִבִּינָתְךָ שֶׁאֵין אַתָּה צָרִיךְ לְהָרַב חֲדַל מִמֶּנּוּ. וְאִם אַתָּה צָרִיךְ לוֹ אֲנִי מַזְהִיר אוֹתְךָ שֶׁלֹּא יַנִּיחַ לִדְּפוֹס אֲפִלּוּ אוֹת אַחַת מִשֶּׁלּוֹ. שֶׁלֹּא יִתְעָרֵב זָר בְּתוֹךְ הַסֵּפֶר. וְאֵלּוּ שְׁנֵי הַקְדָּמוֹת שֶׁשָּׁלַחְתָּ לִי הוּא יָשָׁר בְּעֵינִי הַקְּטַנָּה. וְאוֹדוֹת הַהַסְכָּמוֹת דִבַּרְתִּי עִם הָרַב שֶׁלֹּא יַחֲשֹׁב זֹאת, וְכוּ'; וְאוֹדוֹת שֶׁכָּתַב לִי מַעֲלָתוֹ שֶׁגִּיסוֹ שֶׁל הַמַּדְפִּיס הֲלוֹא הוּא הָרַבָּנִי הַמֻּפְלָא וְכוּ' מוֹרֵנוּ הָרַב מֹשֶׁה נֵרוֹ יָאִיר הוּא עוֹשֶׂה לְךָ טוֹבוֹת; בְּעֶזְרַת ה' יִתְבָּרַךְ אֲשַׁלֵּם לּוֹ חֲטִיבָה מוּל חֲטִיבָה; וְהַשֵּׁם יִתְבָּרַךְ יִתֵּן לְךָ כֹּחַ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת שֶׁתִּגְמֹר אֶת הַהַדְפָּסָה בְּלִי שׁוּם עִכּוּב, וְאוֹדוֹת בְּרִיאוּת גּוּפִי מְהוֹדַעְנָא שֶׁזֶּה כַּמָּה יָמִים שֶׁנִּתְחַזַּקְתִּי מְעַט, אֲבָל עֲדַיִן צָרִיךְ לְרַחֲמִים גְּדוֹלִים, "וּמָאן דְּרָחֵים לִי לִבָּעֵי עָלַי רַחֲמִים" [מִי שֶׁאוֹהֲבִי יְבַקֵּשׁ עָלַי רַחֲמִים] (נְדָרִים מ.).
And regarding what your eminence wrote to me — that you have difficulties with the Rav, and also that he wishes to print within the book certain things of his own — behold, I have placed everything in your hands, and everything is under your authority. Therefore, if you understand with your own understanding that you have no need of the Rav — cease from him. But if you do need him, I warn you that he should not allow even a single letter of his own to go to press — so that no stranger should be intermingled within the book. And as for those two introductions which you sent me — they are upright in my humble eyes. And regarding the haskamos (approbations) — I spoke with the Rav that he should not make an issue of this, and so forth. And regarding what your eminence wrote to me — that the brother-in-law of the printer, who is the extraordinary scholar, and so forth, our Teacher the Rabbi Mosheh — may his light shine and radiate — is doing you favors: with the help of Hashem Yisborach I shall repay him measure for measure. And may Hashem Yisborach grant you strength — in material matters and in spiritual matters — to complete the printing without any hindrance whatsoever. ## Segment 6
כֹּה דִּבְרֵי אוֹהֵב נַפְשׁוֹ דּוֹרֵשׁ שְׁלוֹמוֹ תָּמִיד.
And regarding the health of my body — I hereby inform you that for some days now I have strengthened somewhat, but I still stand in need of great mercies — u'man d'rachim li li'ba'ay alai rachamim — whoever loves me should beseech mercy for me (Nedarim 40). ## Segment 7
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ.
Thus speak the words of one who loves your soul and constantly seeks your welfare. ## Segment 8
גַּם אָפְּצִישִׁיקֶען דִּי בְּרִיבְלֶיךְ [לִשְׁלוֹחַ אֶת הַמִּכְתָּבִים] עַל יְדֵי הַבֵּי דֹאַר כָּל אֶחָד לִמְקוֹמוֹ.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 9
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ט
Postscript ## Segment 10
(מִכְתָּב מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, זֵכֶר צַדִּיק לִבְרָכָה לְבִתּוֹ מָרַת שָׂרָה זצוק"ל וּלְבַעְלָהּ מוֹרֵנוּ הָרַב יִצְחָק אַיְיזִיק זֵכֶר צַדִּיק לִבְרָכָה).
Also — to send out the letters by way of the postal service, each one to its place. # ז URL: https://ajew.org/reader-plain/alim-litrufa/1/8/ # ז
ז
Source: https://ajew.org/reader/alim-litrufa/1/8 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וַיִּשְׁלַח [י"ג כסלו] (תקס"ט).
With the help of G-d, may He be blessed Abundant peace to the honor of my beloved son-in-law, my cherished one — ## Segment 2
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי חֲתָנִי חֲבִיבִי הֲלוֹא הוּא הָרַב הַמֻּפְלָג הַמְהֻלָּל כְּבוֹד שְׁלוֹם תּוֹרָתוֹ מוֹרֵנוּ הָרַב יִצְחָק אַיְיזִיק נֵרוֹ יָאִיר. עִם שְׁלוֹם זוּגָתוֹ הַיְקָרָה הִיא בִּתִּי יְדִידָתִי הַצְּנוּעָה הַחַכְמָנִית הַמְהֻלָּלָה הַיְשָׁרָה מָרַת שָׂרָה תִּחְיֶה.
he who is the outstanding and celebrated scholar, the honor and peace of ## Segment 3
קִבַּלְתִּי מִכְתָּבָם לְנָכוֹן, וַתַּעֲלֹזְנָה כִּלְיוֹתַי בְּשָׁמְעִי מִשִּׁפְעַת שְׁלוֹמְכֶם הַטּוֹב, וַאֲבָרֵךְ אֶת ה' אֲשֶׁר עַד הֵנָּה עֲזָרָנוּ כִּי חָלָה גַּם יָלְדָה אֶת בִּתָּהּ תִּחְיֶה; וְהִנְנִי מְצַוֶּה אֶת בִּרְכָתִי, יְהִי רָצוֹן שֶׁיִּהְיֶה לָהֶם וְלָנוּ לְמַזָּל טוֹב גַּם בְּנֵי בָּנִים יִוָּלְדוּ עַל בִּרְכֵּיהֶם וְהָיוּ כְגַן רָוֶה, עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה. וְנָא לְהוֹדִיעֵנִי תָּמִיד מִשִּׁפְעַת שְׁלוֹמְכֶם הַטּוֹב; וּבַקָּשָׁתִי מְאֹד מִבִּתִּי תִּחְיֶה וּמֵחֲתָנִי שֶׁיִּחְיֶה לִבְלִי לִדְאֹג כְּלָל רַק לִהְיוֹת בְּשִׂמְחָה תָּמִיד. וְשָׁלוֹם וְחַיִּים כְּנַפְשָׁם וָנֶפֶשׁ אֲבִיכֶם הַדּוֹרֵשׁ שְׁלוֹמְכֶם הַטּוֹב בְּאַהֲבָה עַזָּה.
his Torah — our Teacher the Rabbi Yitzchok Ayzik — may his light shine and radiate. Together with the welfare of his precious wife — she being my daughter, my dear one, the modest, wise, celebrated, ## Segment 4
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ
Note on Lines 78–79 ## Segment 5
גַּם יִרְאֶה לְהוֹדִיעַ לִי מֵעֵסֶק לִמּוּדוֹ, וְכַמָּה דַּפִּין גְּמָרָא הוּא לוֹמֵד בְּכָל יוֹם כִּי בְּאֵלֶּה חָפַצְתִּי שֶׁיַּתְמִיד בְּלִמּוּדוֹ, וְזֶה כָּל מְגַמּוֹתַי, וְדַי לַמֵּבִין.
I have duly received their letter, and my innards rejoiced upon hearing of the abundance of your good welfare — and I bless Hashem who has helped us until now — for she was ill and yet gave birth to her daughter, may she live. And I hereby bestow my blessing upon them: ## Segment 6
וְשָׁלוֹם לְבִנְכֶם הַנֶּחְמָד הֶחָכָם יִשְׂרָאֵל לֶעבּ שֶׁיִּחְיֶה, וְשָׁלוֹם לְבִתָּם הַנּוֹלֶדֶת לָהֶם לְמַזָּל טוֹב שֶׁתִּחְיֶה, וְשָׁלוֹם לְחוֹתֶנְךָ יְדִידִי, הֲלוֹא הוּא הַגְּבִיר הַמְפֻרְסָם לְשֶׁבַח וְלִתְהִלָּה קְדֻשַּׁת־שֵׁם מוֹרֵנוּ הָרַב אַרְיֵה לֵיבּ נֵרוֹ יָאִיר, עִם שְׁלוֹם זוּגָתוֹ הַצְּנוּעָה הַנְּגִידָה תִּחְיֶה, וְעִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, וּלְכָל בְּנֵי בֵיתוֹ שָׁלוֹם וּבְרָכָה. וְשָׁלוֹם לִכְבוֹד אָחִי הַיָּקָר הַוָּתִיק מוֹרֵנוּ הָרַב יְחִיאֵל נֵרוֹ יָאִיר.
And please be so good as to inform me always of the abundance of your good welfare. And my great request of my daughter, may she live, and of my son-in-law, may he live, is that they should have no worry whatsoever — only to be always in joy. Peace and life, as their souls and the soul of their father desires — who seeks their good welfare with mighty love. ## Segment 7
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ.
and upright Marat Sarah — may she live. # ח URL: https://ajew.org/reader-plain/alim-litrufa/1/9/ # ח
ח
Source: https://ajew.org/reader/alim-litrufa/1/9 ## Segment 1
(הַעְתָּקָה מִמִּכְתַּב אַדְמוֹ"ר זְצוּקַ"ל לְבִתּוֹ מָרַת שָׂרָה זְצוּקַ"ל זְכוּתָם יָגֵן עָלֵינוּ)
A copy of a letter from our Master, of blessed and holy memory, to his daughter Marat Sarah, of blessed and holy memory — may their merit shield us. ## Segment 2
בְּעֶזְרַת ה' יִתְבָּרַךְ, יוֹם ג' י"ב לְחֹדֶשׁ מְנַחֵם (תקס"ט).
With the help of G-d, may He be blessed ## Segment 3
שָׁלוֹם לַאֲהוּבָתִי בִּתִּי הַצְּנוּעָה וְהַחַכְמָנִית וְכוּ' מָרַת שָׂרָה תִּחְיֶה עִם שְׁלוֹם בַּעְלֵךְ וּבְנֵךְ הַנֶּחְמָד וּבִתֵּךְ הַחַכְמָנִית שֶׁיִּחְיוּ אָמֵן.
Peace to my beloved daughter, the modest and wise one, and so forth — Marat Sarah, may she live — together with the welfare of your husband, your beloved son, and your wise daughter — may they all live. Amen. ## Segment 4
הִגִּיעַנִי מִכְתָּב מִבְּרִיאוּת חֲמוֹתֵךְ הַצְּנוּעָה, תֵּכֶף בְּיוֹם מָחָר אַחַר נְסִיעָתֵךְ מִכָּאן, וְהִנְאַנִי, כֹּה יִתֵּן ה' וְכֹה יוֹסִיף אָמֵן.
A letter reached me regarding the health of your modest mother-in-law — the very day after your departure from here — and it gladdened me. So may Hashem give, and so may He continue to give. Amen. ## Segment 5
גַּם מְהוֹדַעְנָא שֶׁבָּרוּךְ הַשֵּׁם אֲנִי בְּקַו הַבְּרִיאָה, גַּם מְהוֹדַעְנָא אַז אִיךְ בֶּענְק זֵייעֶר נָאךְ דֶּעם שְׁטִיפִין אוּן פְרֵיילִיךְ קַיְיד פוּן בְּנֵךְ יִשְׂרָאֵל לֶעבּ. פוּן זַיין אַוֶועק פָארִין אִיז גָּאר שְׁטִיל אִין שְׁטִיבּ, הַשֵּׁם יִתְבָּרַךְ זָאל גֶּעבִּין אִיךְ זָאל הֶערִין בְּשׂוֹרוֹת טוֹבוֹת פוּן אַייךְ תָּמִיד [שֶׁאֲנִי מִתְגַעְגֵּעַ מְאֹד אַחַר עַלִיצוּתוֹ וַעֲלִיזוּתוֹ שֶׁל בִּנְךָ יִשְׂרָאֵל שֶׁיִּחְיֶה, מֵאָז נְסִיעָתוֹ מְאֹד שָׁקֵט בַּבַּיִת יִתֵּן הַשֵּׁם יִתְבָּרַךְ וְאֶשְׁמַע בְּשׂוּרוֹת טוֹבוֹת מִכֶּם תָּמִיד] אָמֵן.
I also inform you that, blessed be Hashem, I am on the line of health. I also inform you that I long very much for the liveliness and the joy of your son Yisroel Leb. Since his departure it is very quiet in the house. May Hashem Yisborach grant that I should always hear good tidings from you. Amen. ## Segment 6
גַּם מְהוֹדַעְנָא שֶׁבָּא אִגֶּרֶת מֵאֲחוֹתֵךְ מִרְיָם לֶעבּ מֵאַדֶעס שֶׁהָלְכוּ עִם הַסְּפִינָה בְּיוֹם ה' ז' לְחֹדֶשׁ מְנַחֵם, וְכוֹתֶבֶת שֶׁהִיא שְׂמֵחָה וְעַלִּיזָה, וְכֻלָּם מְקָרְבִין אוֹתָהּ, וּפָרְשָׂה בִּשְׁלוֹם כֻּלְּכֶם,
I also inform you that a letter has arrived from your sister Miriam Leb, from Odessa — that they sailed by ship on Thursday, the 7th of Menachem-Av. She writes that she is happy and joyful, and that everyone draws her close — and she extends greetings of peace to all of you. ## Segment 7
גַּם בִּקַּשְׁתִּי שֶׁתַּעֲשִׂי כְּמוֹ שֶׁצִּוִּיתִיךְ, שֶׁאַל תַּשְׁגִּיחִי עַל צָרְכֵי הַבַּיִת, וְתֹאכְלִי וְתִשְׁתִּי בָּשָׂר וָיַיִן, כִּי בְּרִיאוּתֵךְ הִיא יָקָר יוֹתֵר מֵחַיַּי. וּמַמָּשׁ חַיִּים תִּתְּנִי לִי כְּשֶׁתּוֹדִיעִינִי שֶׁאַתְּ בְּרִיאָה וַחֲזָקָה.
I also request of you that you do as I have commanded you — pay no attention to the needs of the household, and eat and drink meat and wine — for your health is more precious to me than my own life. And you will truly give me life when you inform me that you are healthy and strong. ## Segment 8
הַלֹּא כֹּה דִּבְרֵי אָבִיךְ הַמְצַפֶּה לִשְׁמֹעַ מִכֶּם בְּשׂוֹרוֹת טוֹבוֹת אֲמִתִּיּוֹת
Are these not the words of your father, who awaits hearing from you good and true tidings? ## Segment 9
נַחְמָן בֶּן מוֹרֵנוּ הָרַב שִׂמְחָה יִשְׁמְרֵהוּ צוּרוֹ וִיחַיֵּהוּ
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 10
לִפְרֹס בִּשְׁלוֹם אֲהוּבִי מְחֻתָּנִי הָרַבָּנִי הַנָּגִיד מוֹרֵנוּ הָרַב יוּדָא לֵיבּ.
Postscript — To the Father-in-Law; On His Business ## Segment 11
וּבִקַּשְׁתִּי לְהַשְׁגִּיחַ עַל בְּרִיאוּת בִּתִּי כִּי נַפְשִׁי קְשׁוּרָה בְּנַפְשָׁהּ. גַּם מִזּוּגָתוֹ הַצְּנוּעָה בִּקַּשְׁתִּי גַּם כֵּן. גַּם בִּקַּשְׁתִּי מִמַּעֲלָתוֹ שֶׁיַּעֲסֹק בְּמַשָּׂא וּמַתָּן, כִּי מַשָּׂא וּמַתָּן שֶׁל מַעֲלָתוֹ הוּא צֹרֶךְ גָּבֹהַּ כִּי (תְּהִלִּים צו) סַפְּרוּ בַגּוֹיִם אֶת כְּבוֹדוֹ
Extend greetings of peace to my beloved mechutan (co-parent-in-law), the distinguished communal leader, our Teacher the Rabbi Yuda Layb. ## Segment 12
נַחְמָן הַנַּ"ל
Nachman, as mentioned above ## Segment 13
וְלִפְרֹס בִּשְׁלוֹם אֲהוּבִי אָחִי חַבִיבִי מוֹרֵנוּ הָרַב יְחִיאֵל.
And I request of him to watch over my daughter's health — for my soul is bound up with her soul. I likewise request this of his modest wife. ## Segment 14
נַחְמָן הַנַּ"ל עִם שְׁלוֹם זוּגָתוֹ וּבִתּוֹ תִּחְיֶה
I also request of his eminence that he engage in masa u'matan (business dealings) — for his eminence's business dealings are a matter of high necessity — for declare among the nations His glory [Tehillim 96:3]. Nachman, as above. Postscript — Final Greetings Extend greetings of peace to my beloved dear brother, our Teacher the Rabbi Yechiel. Nachman, as above — together with the welfare of his wife and his daughter, may she live. The collection now opens the letters of Reb Nussun of Breslov (Moharnat — our Teacher Reb Nussun), of blessed memory — chief disciple of Rebbe Nachman, author of Likutay Halachos and Likutay Teffilos, and the faithful preserver of all of Rebbe Nachman's teachings. His letters begin with the year 5567 — the very same year as Rebbe Nachman's letters above — with a letter written directly to Rebbe Nachman himself. # מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז URL: https://ajew.org/reader-plain/alim-litrufa/2/1/ # מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז
Source: https://ajew.org/reader/alim-litrufa/2/1 ## Segment 1
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקס"ז
To my good and dear friends — my beloved and pleasant companions and partners. I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. Also, urge my wife to travel — that she should depart immediately and without delay. Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. And do not forget the kindnesses I have shown to each one of you until now. And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. Nachman, as above. I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. Nachman son of our Teacher the Rabbi Simcha, as above. Overview: This is the opening letter of the Ullim LeTroofah collection, written by Rebbe Nachman of Breslov in 5567 (1806–7) while seriously ill in Ostroha. Its raw urgency is striking — the Tzaddik who poured himself out for his followers now turns to them in vulnerability, pleading for their prayers with his characteristic passion and directness. # י URL: https://ajew.org/reader-plain/alim-litrufa/2/10/ # י
י
Source: https://ajew.org/reader/alim-litrufa/2/10 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' תְּרוּמָה [ג' אדר א'] תקפ"ד בְּרֶסְלֶב.
Blessed be Hashem ## Segment 2
יִשְּׂאוּ הָרִים שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי יְדִיד נַפְשִׁי הֲלוֹא הוּא הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Your letter I received, my beloved son, and it was a great comfort and a reviving of the soul to me — I exult over your utterance as one who finds great spoil. But I had no free time to respond until now — for immediately on Sunday of Parshas Vaayra I traveled to the holy community of Uman for the eve of Rosh Chodesh Shevat just past. And on account of the ruined state of the road I did not return home until this past Sunday. And I found the press idle and at a standstill — because the printing ink had run out. And they need shemen pishtan (linseed oil) to purchase and to cook — and in these times it is not to be found at all except at great expense, and here it is not available at all. And also because the money has run out — and Rabbi Mendil was compelled to travel home, and there he will purchase the holy oil. And if G-d wills it, in the coming week we will return to begin completing the printing of the Teffilos. And thank G-d it is already completed up to the end of Prayer 55. Blessed be Hashem who has helped us until here — so may Hashem be with us to complete it for good. May Hashem complete it for us — for the obstacles are many, and in particular obstacles on account of money. ## Segment 3
כְּבָר כָּתַבְתִּי לְךָ בְּיוֹם ו' יִתְרוֹ אֲשֶׁר כְּבָר שָׁמַעְתִּי אֶת אֲשֶׁר עָבַר עָלֶיךָ, וְשֶׁתִּרְאֶה תֵּכֶף וּמִיָּד לָבוֹא לְפֹה. וּלְעֵת עַתָּה בִּקַּשְׁתִּי מִמְּךָ בְּנִי מַחְמַד עֵינַי יְדִיד נַפְשִׁי שֶׁלֹּא תָּשִׂים לִבְּךָ לָזֶה כְּלָל, וְתַעֲבִיר מִדַּעְתְּךָ כָּל הַדְּאָגוֹת וְהַמָּרָה שְׁחוֹרוֹת. רַק תְּחַזֵּק נַפְשְׁךָ בְּהַשֵּׁם יִתְבָּרַךְ. קַוֵּה לַה' וְיוֹשִׁיעַ לְךָ, כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל חֲסָדָיו הַמְרֻבִּים. וּכְבָר יָדַעְתָּ קְצָת שֶׁהָעוֹלָם הַזֶּה מָלֵא יִסּוּרִים וְכָל יָמָיו כַּעַס וּמַכְאוֹבוֹת. וְאֵין מָקוֹם לִבְרֹחַ מִמֶּנּוּ כִּי אִם אֶל הַשֵּׁם יִתְבָּרַךְ וְאֶל הַתּוֹרָה הַמְשַׂמַּחַת לֵב וּמְשִׁיבַת נֶפֶשׁ. וְיֶתֶר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַל פְּנֵי הַשָּׂדֶה וְלַה' הַיְשׁוּעָה.
Now I have read your letter carefully, and I understand your words from a distance. And I see that vain thoughts of young people pass over you — the way of the Adversary being to confuse them with black melancholy and hollow, vain sadness — which black melancholy damages them more than anything else. But I marvel at you, my son, my beloved, the delight of my eyes — that you pay attention to this at all. For you ought to understand from the words you already heard in my home and from the books of our Master, of blessed memory, that you have no business paying attention to any such melancholy whatsoever — for such black melancholy and sadness and anxieties and confusions damage very greatly, and they cause harm, G-d forbid, more than all the moral failings in the world. ## Segment 4
וְדַע בְּנִי שֶׁתּוֹדָה לָאֵל אָנוּ עוֹסְקִים בַּדְּפוּס. וּבָרוּךְ הַשֵּׁם אֲשֶׁר כְּבָר נִגְמְרוּ שִׁשִּׁים וּשְׁתַּיִם תְּפִלּוֹת בְּעֶזְרָתוֹ הַגְּדוֹלָה. ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה שֶׁנִּזְכֶּה לִגְמֹר הַכֹּל כִּרְצוֹנוֹ יִתְבָּרַךְ. וְכִרְצוֹן רַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה. וְיֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Therefore, my beloved son, listen to my words — which are the words of our holy and awesome Master, may the memory of the righteous and holy one be for a blessing. Be strong and strong again — and begin each day fresh. And pay no attention to any confusion or black melancholy at all. And do not give your heart over to such confusions at all. Only strengthen yourself to be in joy always — on account of our having merited to be of the seed of Israel, a holy nation. ## Segment 5
הִנֵּה כֹּה דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה.
And to not be an opponent, G-d forbid, against the light of lights, the purest of the pure — the Sava d'Savin (Elder of Elders) — he is our holy and awesome Master, may the memory of the righteous and holy one be for a blessing — the flowing stream, the source of wisdom. How fortunate are we, how good is our portion, and so forth — that Hashem Yisborach in His mercy has removed from us the veil of blindness that blinds the eyes and prevents many people from looking into the awesome books of our Master, of blessed memory — and they oppose and contend against him and against his people and against his holy and utterly awesome books. Blessed be Hashem who has rescued us from this and separated us from those who go astray — in so very many ways. Surely we are worthy to rejoice in this all our days forever, with a mighty joy that has no end. ## Segment 6
נְאוּם הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר
And there is no black melancholy or sadness that can ever disturb this joy, G-d forbid — as I heard and understood from his holy mouth, of blessed memory, explicitly. For the essential strengthening is joy — as it is written: for the joy of Hashem is your strength [Nechemiah 8:10]. And beyond this it is impossible to elaborate in writing — examine the books of our Master, of blessed memory, and you will find there to quench your thirst and to gladden your soul at all times always — for this is the essential thing. ## Segment 7
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ה
Peace and life and joy and all good — as your soul and the soul of your father desires — who waits and hopes and longs and yearns for your true salvation — that there be fulfilled in us: My son is wise and gladdens my heart [Mishlei 27:11]. The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. # ק URL: https://ajew.org/reader-plain/alim-litrufa/2/100/ # ק
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Source: https://ajew.org/reader/alim-litrufa/2/100 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' בֹּא תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] Your letters I received on Sunday and today — and my sorrow is very great over ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבֶיךָ קִבַּלְתִּי בְּיוֹם א' וְהַיּוֹם, וְצַעֲרִי גָּדוֹל מְאֹד עַל כְּאֵבְךָ, הַשֵּׁם יִתְבָּרַךְ יִרְפָּאֲךָ מְהֵרָה. וְהִנֵּה גַּם אָנֹכִי חוֹשֵׁשׁ בְּשִׁנַּי בָּעִתִּים הַלָּלוּ לִפְרָקִים, הַשֵּׁם יִתְבָּרַךְ יָסִיר מֵעָלֵינוּ וּמֵעַל כָּל יִשְׂרָאֵל כָּל הַמַּכְאוֹבִים וְהַמֵּחוּשִׁים בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, וְנִזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ עַל יְדֵי כָּל הַכְּרוּזִים וְהָרְמָזִים שֶׁהוּא מְרַמֵּז לָנוּ בְּכָל עֵת בֵּין בְּטִיבוֹ בֵּין בְּעָקוּ רַחֲמָנָא לִצְלַן, כִּי הַזְּמַן הוֹלֵךְ וְסוֹעֵר, הוֹלֵךְ וְהוֹמֶה, וּמִשְׁבְּרֵי וְגַלֵּי הַיָּם הוֹמִים וּמַרְעִישִׁים וּמִתְנַשְּׂאִים עַל כָּל אֶחָד בְּכָל יוֹם. וְאֵין אִתָּנוּ יוֹדֵעַ מַה לַּעֲשׂוֹת. לוּלֵא ה' עֶזְרָתָה לָנוּ אֲשֶׁר שָׁמַעְנוּ מַה שֶּׁשָּׁמַעְנוּ שֶׁיְּכוֹלִין לְהַחֲיוֹת אֶת עַצְמֵנוּ בָּהֶם תָּמִיד. חֲזַק וְהִתְחַזֵּק בְּנִי חֲבִיבִי, כַּאֲשֶׁר כָּתַבְתָּ בְּמִכְתָּבְךָ הָרִאשׁוֹן, אַז דִּיא הָאסְט זִיךְ צוּ גִישְׁפַּארְט לְהַשֵּׁם יִתְבָּרַךְ דוּרְך דִּי יִסּוּרִים [שֶׁנִּסְמַכְתָּ לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי הַיִּסוּרִים]. וּכְבָר יָדַעְתָּ מֵהַתּוֹרָה וַיֹּאמֶר בֹּעַז אֶל רוּת (לִקּוּטֵי מוֹהֲרַ"ן סִימָן סה), שֶׁעַל יְדֵי הַיִּסּוּרִים מְבַטְּלִין עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, וְכַאֲשֶׁר שָׁמַעְתָּ מִמֶּנִּי בְּעַל פֶּה בְּעִנְיָן זֶה. וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֶיךָ, וּמֵעַתָּה יָסִיר מִמְּךָ כָּל חֹלִי וְכָל מַדְוֶה וְכָל מֵחוּשׁ בָּעוֹלָם. וְתִזְכֶּה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי רְמָזִים שֶׁל טוֹבָה וְהַצְלָחָה, וִיקֻיַּם וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים, לָכֶם דַּיְקָא וְכוּ'.
your pain. May Hashem Yisborach heal you speedily. And behold — I too suffer from my teeth at these times periodically. May Hashem Yisborach remove from us and from all Israel all pains and ailments in body and in spirit — and may we merit to return to Him through all the proclamations and hints that He hints to us at every time — whether through His goodness or through His affliction — may the Merciful One protect. For the time storms and surges — it goes and thunders — and the breakers and waves of the sea thunder and shake and rise up upon every person each day [וּמִשְׁבְּרֵי וְגַלֵּי הַיָּם הוֹמִים וּמַרְעִישִׁים וּמִתְנַשְּׂאִים — drawing on Tehillim 93:3-4: "the rivers have lifted up their voice — the rivers lift up their pounding — Hashem on high is mightier than the noise of many waters, than the mighty waves of the sea." The image of roaring sea-waves as the turbulence of earthly existence. Also resonant with the Song of the Sea (Sh'mos 15)]. And there is no one among us who knows what to do. Were it not for Hashem's help [וְאֵין אִתָּנוּ יוֹדֵעַ מַה לַּעֲשׂוֹת / לוּלֵא ה' עֶזְרָתָה לָנוּ — a direct quotation of Tehillim 124:1-2: lulei Hashem she'hayah lanu... azratah lanu — "were it not that Hashem was for us — let Israel now say — were it not that Hashem was for us when men rose against us." The Psalm of the existential lulei — the contemplation of what would have been without Hashem. Reb Nussun applies it to the generation's spiritual peril: without the Rebbe's teachings, there would be nothing with which to survive the roaring sea-waves of the time] — that we heard what we heard — that one can revive oneself through them always. Be strong and strengthen yourself, my beloved son — as you wrote in your first letter — that you braced yourself against Hashem Yisborach through the sufferings [אַז דִּיא הָאסְט זִיךְ צוּ גִישְׁפַּארְט לְהַשֵּׁם יִתְבָּרַךְ דוּרְך דִּי יִסּוּרִים — Yiddish: "that you braced yourself against Hashem Yisborach through the sufferings." The Yiddish verb tzugeshpard — from shpirn/sparren: to brace oneself, to plant one's feet firmly, to press against a support — conveys a distinctly physical, embodied image. A person under the pressure of suffering physically braces himself against Hashem — leaning into the divine as one leans against a wall for support when a wave threatens to knock one over. This is the embodied, experiential reality that the Vayomer Boaz el Rus Torah describes in abstract terms: the very pressure of suffering becomes the mechanism by which one's weight is thrown against Hashem] . And you already know from the Torah and Boaz said to Ruth [Likutay Moharan 65] [וַיֹּאמֶר בֹּעַז אֶל רוּת — Likutay Moharan I:65: the Rebbe's teaching that through suffering one nullifies oneself to Hashem — the sufferings break open the hardness of the heart and allow it to attach to the divine. The abstract principle that the Yiddish tzugeshpard embodies: the weight of the one who braces is thrown against the support of the One who receives] — that through suffering one nullifies oneself to Hashem Yisborach — and as you have heard from me orally about this matter. And may Hashem Yisborach have mercy upon you — and from now on remove from you all illness and all disease and all pain in the world. And you should merit to draw near to Hashem Yisborach through the hints of goodness and success. And may there be fulfilled: and El Shaddai give you mercy — you specifically [וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים, לָכֶם דַּיְקָא — B'reishis 43:14: Yaakov's blessing to his sons before their descent to Egypt — "and El Shaddai give you mercy before the man." Lachem dayka — "you specifically" — mercy directed precisely and particularly to you. El Shaddai: the divine name that says "enough" to suffering. Yaakov's blessing before the paradigmatic descent before redemption, applied to Yitzchok's current trial] and so forth. And write me further about the welfare of Rabbi Mordechai — may his light shine — whether he no longer has any concern about his business. Also inform him that — according to what I heard — that he knew of this himself — I was greatly angered on his behalf — and he must accept upon himself not to allow it to ## Segment 3
וְתִכְתֹּב לִי עוֹד מִשְּׁלוֹם רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר, אִם כְּבָר אֵין עָלָיו שׁוּם חֲשָׁשׁ מֵהָעֵסֶק שֶׁלּוֹ. גַּם תּוֹדִיעַ לוֹ שֶׁכְּפִי מַה שֶּׁשָּׁמַעְתִּי שֶׁהוּא מֵעַצְמוֹ יָדַע מִזֶּה, הֵיטֵב חָרָה לִי עָלָיו, וְצָרִיךְ שֶׁיְּקַבֵּל עָלָיו שֶׁלֹּא יוֹסֵף לַעֲלוֹת עַל מַחֲשַׁבְתּוֹ לַעֲסֹק בִּדְבָרִים כָּאֵלֶּה, כִּי זֶה עִקַּר פְּגַם תַּאֲוַת מָמוֹן. וְגַם בָּעוֹלָם הַזֶּה אֵין אַחֲרִית טוֹב לְהַלְּהוּטִים כָּל כָּךְ אַחַר הַבֶּצַע וְכוּ'. וְאֵין צֹרֶךְ לְהַאֲרִיךְ בָּזֶה, וְצָרִיךְ תְּפִלָּה וְתַחֲנוּנִים, שֶׁיִּזְכֶּה לְקַבֵּל מֶלַח לְהַמְתִּיק מְרִירוּתָא וְכוּ', וְיִזְכֶּה לְאַנְפִּין נְהוֹרִין, אֱמוּנָה וְכוּ'.
arise in his mind again to engage in such things — for this is the essential corruption of the desire for money. And in this world too there is no good end for those who are so inflamed after gain. And there is no need to extend on this — and prayer and supplication is needed — that he merit to receive salt to sweeten the bitterness [מֶלַח לְהַמְתִּיק מְרִירוּתָא — a kabbalistic image from the Zohar: salt sweetens bitterness and draws out impurity. Spiritually: through prayer and honest teshuvah one draws down the divine salt that transforms the bitter taste of corrupted desire into sweetness] and so forth — and may he merit to luminous countenance [אַנְפִּין נְהוֹרִין — Aramaic from the Zohar: "luminous face" — the state of genuine faith and inner illumination, the face of a person who is at peace with Hashem, whose inner light shines outward. Contrasted with the darkened face of estrangement] — faith and so forth. The words of your father — who seeks your welfare with love. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. And inform me of the welfare of Rabbi Yaakov — may his light shine. The words of your father — who seeks your welfare with love. Nussun of Breslov. [Translator's Note: Overview: Parshas Bo, Wednesday. Both Reb Nussun and Yitzchok have toothaches. *Lulei Hashem ezratah lanu*: now identified as Tehillim 124 — the Psalm of the existential *lulei* — applied to the generation's spiritual peril. *Tzugeshpard*: the Yiddish verb of physical bracing — a person under pressure plants his weight against Hashem as against a wall; the embodied, physical reality behind the *Vayomer Boaz el Rus* Torah (Likutay Moharan I:65). *V'El Shaddai yiten lachem rachamim, lachem dayka* — Yaakov's blessing before ## Segment 4
דִּבְרֵי אֲבִיכֶם הַדּוֹרֵשׁ שְׁלוֹמְכֶם בְּאַהֲבָה
Egypt. *Melach l'hamtik m'rirusa* and *anpin n'horin* from the Zohar. Key Themes Lulei Hashem Ezratah Lanu — Tehillim 124 "Were it not for Hashem's help" — the Psalm of the existential *lulei*, the ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וְיוֹדִיעֵנִי מִשְּׁלוֹם רַבִּי יַעֲקֹב נֵרוֹ יָאִיר.
contemplation of what would have been without Hashem. Applied to the generation's spiritual peril: without the Rebbe's teachings, there would be nothing with which to survive the roaring sea-waves of the time.] # קא URL: https://ajew.org/reader-plain/alim-litrufa/2/101/ # קא
קא
Source: https://ajew.org/reader/alim-litrufa/2/101 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹם א' בְּשַׁלַּח תקצ"ג.
To: My beloved son — the delight of my eyes [מַחְמַד עֵינַי — Yechezkel 24:16 and 24:21: Hashem says to Yechezkel: "behold I am taking from you the delight of your eyes" — referring to both his wife and to the Temple. ## Segment 2
אֲהוּבִי בְּנִי מַחְמַד עֵינַי, נִצְמָד בְּקִירוֹת לְבָבִי. שָׁלוֹם לְךָ אַל תִּירָא חֲזַק וֶאֱמַץ!
Machmad einayim is the prophetic term for the thing most precious, whose loss constitutes the deepest grief. Reb Nussun applies it as his highest term of endearment for Yitzchok] ## Segment 3
דַּע בְּנִי חֲבִיבִי, כִּי עֲדַיִן לֹא קִבַּלְתִּי מִכְתָּבְךָ הַיּוֹם, וְגַם הַיּוֹם יוֹם רִאשׁוֹן בְּשַׁבָּת אֲשֶׁר אַתָּה יָדַעְתָּ כִּי אֲנִי חָלוּשׁ, וְאֵין דַּעְתִּי צְלוּלָה כַּיָּדוּעַ לְךָ, אַךְ אַהֲבָתְךָ אִלְּצַנִי לִכְתֹּב לְךָ עַתָּה קֹדֶם הַסְּעֻדָּה, כִּי מֵאֵת ה' הָיְתָה כִּי עָסַקְתִּי בִּכְתִיבַת תּוֹרָה בְּעִנְיָן הַלִּמּוּד הַקָּדוֹשׁ שֶׁל "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", אֲשֶׁר דִּבַּרְתִּי מִזֶּה אֶתְמוֹל בִּסְעֻדָּה שְׁלִישִׁית, שֶׁהוּא בְּחִינַת קִימַת חֲצוֹת לַיְלָה, שֶׁבָּזֶה תְּלוּיָה הַגְּאֻלָּה, בְּחִינַת "כַּחֲצוֹת לַיְלָה אֲנִי יוֹצֵא" וְכוּ'. וּמִדֵּי כָּתְבִי נִזְכַּרְתִּי בְּאַהֲבָתְךָ, כִּי יָדַעְתִּי שֶׁאַתָּה צָרִיךְ מְאֹד לְדִבּוּרִים אֵלּוּ, בִּפְרָט שֶׁכָּל הַחִדּוּשִׁים שֶׁחִדַּשְׁתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בָּעִתִּים הַלָּלוּ, חִדּוּשִׁים נִפְלָאִים בִּישׁוּעָתוֹ הַגְּדוֹלָה הַכֹּל נִתְגַּלְגֵּל עַל יָדְךָ, עַל יְדֵי הַמִּכְתָּב שֶׁהִגִּיעַ לִי מֵאִתְּךָ בְּעֶרֶב שַׁבַּת קֹדֶשׁ סָמוּךְ לָעֶרֶב עַל יְדֵי יְדִידִי רַבִּי נַחְמָן הַיְיסִינֶיר, כַּאֲשֶׁר סִפַּרְתִּי לְךָ קְצָת מִזֶּה בִּהְיוֹתְךָ פֹּה. עַל כֵּן אָמַרְתִּי וִיהִי מָה אָרוּצָה דְּבָרַי אֵלֶּה אֵלֶיךָ. אוּלַי אֶזְכֶּה לְעוֹרֶרְךָ מִשְּׁנָתְךָ, לְהַחֲיוֹתְךָ וּלְחַזֶּקְךָ. הָקִיצָה בְּנִי הָקִיצָה, אַל יְבַהֲלוּךָ רַעְיוֹנְךָ מִכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, דַּע וְהַאֲמֵן שֶׁכָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁלְּךָ יְקָרִים מְאֹד מְאֹד אֶצְלוֹ יִתְבָּרַךְ, וְאַתָּה יָכוֹל לְהַחֲיוֹת אֶת עַצְמְךָ בָּהֶם תָּמִיד. וְלִכְנֹס לְכַף זְכוּת בֶּאֱמֶת, בִּבְחִינַת "וְעוֹד מְעַט וְאֵין רָשָׁע" וְכוּ'. זְכֹר זְכֹר הֵיטֵב דִּבּוּרִים נוֹרָאִים אֵלּוּ, וְאַל יִהְיוּ יְשָׁנִים אֶצְלְךָ חַס וְשָׁלוֹם, רַק חֲזֹר חֲזֹר אוֹתָם הֵיטֵב הֵיטֵב, וּבְכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים. וְנִכְסַפְתִּי מְאֹד לִכְתֹּב וּלְהַעְתִּיק לְךָ קְצָת מִמָּה שֶׁכָּתַבְתִּי בָּזֶה, אַךְ הוּא מֵהַנִּמְנָע, כִּי אֵין הַזְּמַן מַסְפִּיק. אַךְ קִוִּיתִי לַה', כְּשֶׁתִּהְיֶה פֹּה עַל שַׁבַּת־קֹדֶשׁ, הַבָּא עָלֵינוּ לְטוֹבָה, נְדַבֵּר מִזֶּה, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, בְּתוֹסֶפֶת שְׁאָר שִׂיחוֹת קְדוֹשׁוֹת, שֶׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ לְתוֹךְ פִּינוּ, הַנּוֹבְעִים מִמְּקוֹר חָכְמָה הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד מְאֹד. וְתוֹדִיעֵנִי מִיָּד אִם תִּהְיֶה פֹּה עַל שַׁבַּת קֹדֶשׁ, כִּי נִכְסַפְתִּי מְאֹד שֶׁתִּהְיֶה פֹּה עַל שַׁבָּת זֶה, רַק אִם יֵשׁ לְךָ עִכּוּב מֵחֲמַת הַחֲתֻנָּה שֶׁל גִּיסְךָ, בְּוַדַּאי אִי אֶפְשָׁר לְךָ לָבוֹא, וְאֹנֶס רַחֲמָנָא פַּטְרֵיהּ וְתָבוֹא אִם יִרְצֶה הַשֵּׁם בְּאֵיזֶה שַׁבָּת אַחֵר, אַךְ אִם לֹא תִּהְיֶה הַחֲתֻנָּה מִיָּד, מֵהָרָאוּי שֶׁתָּבוֹא לְשָׁלוֹם כַּנַּ"ל. וְתִכְתֹּב לִי דַּעְתְּךָ בָּזֶה.
— bound to the walls of my heart [נִצְמָד בְּקִירוֹת לְבָבִי — the root nitzmed appears in Bamidbar 25:3 for the illicit attachment of Israel to Baal Pe'or — a deeply negative Talmudic association. Here Reb Nussun uses the same root for its radical redemption: the holy bond of a father to his son, written into the very walls of the heart. The language of dangerous attachment becomes the language of sacred love]. Peace to you — do not fear — be strong and resolute! Know, my beloved son — that I have still not received your letter today. And today is Sunday — which you know that I am weak — and my mind is not clear as is known to you. But my love for you compelled me to write to you now before the meal — for it was from Hashem that I was engaged in writing Torah about the holy study of I will sing to my G-d while I yet exist — which I spoke of yesterday at the third Shabbos meal — which is in the aspect of the rising at midnight [בְּחִינַת קִימַת חֲצוֹת לַיְלָה — the Tikun Chatzos midnight vigil for the Shechinah in exile. The Talmudic teaching (Brochos 3b) that Hashem mourns at the first watch of the night is the spiritual ground of the midnight rising. The new dimension of the azamra Torah: it is from the midnight of one's lowest point that the going-out of redemption begins] — upon which redemption depends — in the aspect of at about midnight I will go out [כַּחֲצוֹת לַיְלָה אֲנִי יוֹצֵא — Sh'mos 11:4: Moshe's declaration to Pharaoh before the plague of the firstborn. The word kachatzos — at about midnight — connects the midnight moment to the act of going out, of exodus, of redemption] and so forth. And as I was writing — I was reminded of my love for you — for I knew that you are very much in need of these words. Especially since all the new teachings I developed with the help of Hashem Yisborach at these times — wondrous new teachings in His great salvation — all of it came about through you — through the letter that reached me from you on Erev Shabbos Kodesh close to evening through my friend Rabbi Nachman HaYisiner — as I told you a little of this when you were here. Therefore I said — whatever the outcome — I will run these words to you [וִיהִי מָה אָרוּצָה דְּבָרַי אֵלֶּה אֵלֶיךָ — an echo of Sh'muel II 18:19-23: Achima'atz son of Tzadok said to Yoav: "let me now run and bring the king tidings" — Yoav refused — but Achima'atz pressed: viy'hi mah aruzah — "and whatever it will be — let me run." And then: "so Achima'atz ran." The image is of the messenger who cannot be stopped, who must run with the news regardless of the outcome. Reb Nussun casts himself as Achima'atz — unable to withhold these words from Yitzchok even in his weakness — viy'hi mah — and whatever comes of it — he runs]. Perhaps I will merit to awaken you from your sleep — to revive you and strengthen you. Awaken, my son — awaken! Do not let your thoughts frighten you from whatever passes over you. Know and believe that all your good points are very, very precious in His eyes — and you can revive yourself through them always. And to enter into genuine merit — in the aspect of and yet a little while and there is no wicked one [וְעוֹד מְעַט וְאֵין רָשָׁע — Tehillim 37:10: even the *rasha* aspect dissolves with a small additional turning toward the good point] and so forth. Remember — remember well these awesome words — and do not let them seem old — rather return to them and return — well, well — and each day let them be in your eyes as new. And I longed greatly to copy for you a little of what I wrote about this — but it is impossible — for there is insufficient time. But I hoped in Hashem — when you will be here for the coming Shabbos Kodesh — we will speak of this — with the help of Hashem Yisborach — together with additional holy conversations — flowing from the holy and very awesome source of wisdom. And inform me immediately if you will be here for Shabbos Kodesh — for I longed greatly that you be here for this ## Segment 4
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה רַבָּה.
Shabbos — only if there is a delay because of your brother-in-law's wedding — certainly you cannot come — and ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. גַּם אֲלֵיהֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הַנַּ"ל, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
one who is under compulsion — the Merciful One exempts him ## Segment 7
וְהִנֵּה עַתָּה כְּבָר קִבַּלְתִּי מִכְתָּבְךָ, וְהָיָה לִי לְנַחַת. וּכְפִי הַנִּרְאֶה מִמִּכְתָּבְךָ לֹא תּוּכַל לִהְיוֹת פֹּה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וּבְוַדַּאי הַכֹּל לְטוֹבָה, הַשֵּׁם יִתְבָּרַךְ יַעַזְרְךָ שֶׁתִּשְׂמַח שָׁם בְּבֵיתְךָ וְעַל הַחֲתֻנָּה, כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם. וְכָל כַּוָּנָתִי בְּמִכְתָּב זֶה כְּדֵי לְשַׂמֵּחַ נַפְשְׁכֶם בִּישׁוּעָתוֹ הַגְּדוֹלָה אֲשֶׁר הוּא עוֹזֵר לָנוּ בְּכָל עֵת, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים נד) "הִנֵּה אֱלֹקִים עוֹזֵר לִי" וְכוּ'. וִיבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ וְיִבְטַח בּוֹ, שֶׁכַּאֲשֶׁר הֵחֵל הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת חַסְדּוֹ עִמּוֹ, כֵּן יִגְמֹר בַּעֲדוֹ, כִּי הָיָה לוֹ נֵס גָּדוֹל וִישׁוּעָה נִפְלָאָה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּהוּ שֶׁיָּבִין עַל יְדֵי זֶה רְמָזִים גְּדוֹלִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בְּכָל עֵת, מִכָּל מָקוֹם שֶׁהוּא. וּמֵחֲמַת אִישׁוֹן לַיְלָה אֵין לְהַאֲרִיךְ יוֹתֵר. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשְׁכֶם לָנֶצַח.
[אֹנֶס רַחֲמָנָא פַּטְרֵיהּ — Bava Kamma 28b: the Talmudic principle that the Merciful One exempts under unavoidable compulsion. Applied with characteristic lightness: if the wedding is unavoidable, Hashem exempts the son from coming to his father on this particular Shabbos] — and come, if Hashem wills, on some other Shabbos. The words of your father — who seeks your welfare with great love. Nussun of Breslov. [Translator's Note: Overview: Parshas B'shalach, Sunday. *Machmad einai*: the prophetic term from Yechezkel 24 for the thing most precious — applied as the highest endearment. *Nitzmed b'kirot levavi*: the root of Baal Pe'or's illicit attachment radically redeemed as the language of holy paternal love. *Viy'hi mah aruzah*: Achima'atz of Sh'muel II 18 — the messenger who cannot be stopped, who runs whatever the outcome. *Kimat chatsos layla* — the midnight dimension of *azamra* — redemption hangs on the midnight rising. *V'od me'at v'ein rasha* (Tehillim 37:10). *Anuss Rachmana patrei*. Postscript: *chedvas Hashem hi ma'uzchem* (Nechemiah 8:10). *Hinei Elokim ozer li* (Tehillim 54:6) — the present-tense divine help. Key Themes Machmad Einai / Nitzmed — Yechezkel 24 / Bamidbar 25 *Machmad einayim*: Yechezkel's term for the thing most precious (wife and Temple) — applied as highest endearment. *Nitzmed*: the root of Baal Pe'or's dangerous attachment radically redeemed — the same word for the holy bond of a father's love written into the walls of the heart.] ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קב URL: https://ajew.org/reader-plain/alim-litrufa/2/102/ # קב
קב
Source: https://ajew.org/reader/alim-litrufa/2/102 ## Segment 1
אוֹר לְיוֹם א' תְּרוּמָה [כח שבט] תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] There is no word on my tongue to write you now — for today I am leaving my home — and it had not entered my mind to write you now. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
אֵין בִּלְשׁוֹנִי מִלָּה לִכְתֹּב לְךָ עַתָּה, כִּי הַיּוֹם יָצָאתִי מִבֵּיתִי וְלֹא עָלָה עַל דַּעְתִּי לִכְתֹּב לְךָ עַתָּה, אַךְ מִדֵּי כָּתְבִי אֵיזֶה דִּבּוּרִים מְעַטִּים לְבֶן אֲחוֹתִי רַבִּי אַיְיזִיק נֵרוֹ יָאִיר, נִזְכַּרְתִּי בְּעֹצֶם תְּשׁוּקָתְךָ לִרְאוֹת מִכְתָּבַי, אָמַרְתִּי לִכְתֹּב לְךָ פְּרִיסַת שָׁלוֹם.
But while writing a few words to my sister's son Rabbi Ayzik — may his light shine — I was reminded ## Segment 4
וְהִנֵּה צַעֲרִי גָּדוֹל מְאֹד מִמַּה שֶׁלֹּא הָיִיתָ בְּשִׂמְחָה בִּהְיוֹתְךָ בְּבֵיתִי, וְלִבְּךָ הָיָה נִשְׁבָּר בְּיוֹתֵר, אֲשֶׁר הָיָה קָשֶׁה לִי לִסְבֹּל. אַךְ אַף עַל פִּי כֵן אֲנִי יוֹדֵעַ וּמַאֲמִין כִּי עֲדַיִן רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ עָלַי וְעָלֶיךָ וְעַל כֻּלָּנוּ, וּבְוַדַּאי לֹא יַעֲזֹב אוֹתְךָ לְעוֹלָם. וְאֵיךְ שֶׁיִּהְיֶה, אֵיךְ שֶׁיִּהְיֶה, יִהְיֶה אַחֲרִיתְךָ לְטוֹב בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ, כִּי יֵשׁ לָנוּ עַל מִי לִסְמֹךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עַל כֹּחוֹ שֶׁל זָקֵן דִקְּדוּשָׁה עַתִּיק דְּעַתִּיק סָבָא דְּסָבִין; וְעַתָּה בְּנִי שְׁמַע בְּקוֹלִי לַאֲשֶׁר אֲנִי מְצַוֶּה אוֹתְךָ, וּתְשַׂמַּח עַצְמְךָ בְּכָל מַה דְּאֶפְשָׁר, בִּפְרָט כִּי יְמֵי אֲדָר נִכְנָסִין, שֶׁצְּרִיכִין לְהַרְבּוֹת בְּשִׂמְחָה. וְתַתְחִיל מֵעַתָּה לַעֲשׂוֹת אַחַשְׁוֵרוֹשׁ שְׁפִּיל וְקַבְּצָן וְעוֹשֶׁר שְׁפִּיל, וְקַיִץ וְחוֹרֵף שְׁפִּיל, וּשְׁאָר מִינֵי שְׁפִּיל וְצְחוֹק. וְגַם מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, כֻּלָּם חוֹבָה מֻטֶּלֶת עֲלֵיהֶם לְהַרְגִּיל בְּשִׂמְחָה, עַל יְדֵי כָּל מִינֵי מִלֵּי דִּשְׁטוּתָא, וּבִפְרָט בְּפוּרִים בְּעַצְמוֹ תִּהְיֶה אַךְ שָׂמֵחַ. אוּן טַאקֶי פָארְט הָאפּ. פָארְט אוּן פָארְט אוּן פָארְט [וּבְכָל זֹאת רַק שִׂמְחָה, בְּכָל זֹאת, בְּכָל זֹאת].
of the great intensity of your longing to see my letters — and I said I would write you a greeting of peace. And behold — my sorrow is very great that you were not in joy when you were at my home — and your heart was more broken than usual — which was hard for me to bear. But even so — I know and believe that Hashem Yisborach still has mercy upon me and upon you and upon all of us — and certainly He will never abandon you forever. And however it is — however it is — your end will be good through His great kindness — for we have someone to rely upon — upon the strength of the elder of holiness — the Ancient of Ancients — the Elder of Elders [עַתִּיק דְּעַתִּיק סָבָא דְּסָבִין — Zoharic Aramaic: kabbalistic epithets for the highest divine attributes, applied here to the Rebbe's holy strength rooted in the highest kabbalistic sources]. And now, my son — hear my voice in what I command you [לַאֲשֶׁר אֲנִי מְצַוֶּה אוֹתְךָ — the word m'tzaveh — to command — is the language of divine obligation, the same root as mitzvah. Reb Nussun is not advising but commanding: joy in Adar is a tzivui, an obligation, as binding as a mitzvah. Indeed Purim joy is Halachically mandated — the Talmud in Megillah 7b rules: chayav inish l'besumei b'Puraya — a person is obligated to become intoxicated on Purim. The chova — obligation — that follows in the letter's next sentence echoes this precisely] — and gladden yourself in whatever is possible. Especially since the days of Adar are entering — which require an increase in joy [יְמֵי אֲדָר נִכְנָסִין שֶׁצְּרִיכִין לְהַרְבּוֹת בְּשִׂמְחָה — from Taanis 29a: "when Adar enters — increase in joy." Not merely a calendar note but a Talmudic decree — an obligation. The month of v'nahafoch hu — reversal — requires joy as its spiritual vehicle and practical fulfilment]. And begin from now to make an Achashveirosh play, and a pauper play, and a riches play — and a summer play and a winter play — and all other kinds of plays and laughter [אַחַשְׁוֵרוֹשׁ שְׁפִּיל וְקַבְּצָן שְׁפִּיל וְעוֹשֶׁר שְׁפִּיל וְקַיִץ וְחוֹרֵף שְׁפִּיל — Yiddish shpil: play, performance. The Purimshpil tradition elevated to Breslov spiritual strategy: to play Achashveirosh is to take comic distance from the ego; to play the pauper is to embrace the lowest rung with lightness; to play summer and winter is to make all of life's variations material for joyful performance. The plays are milei d'shtusa — words of foolishness — the Breslov strategy for breaking the grip of depression through levity that bypasses the yetzer hara's hold]. And also the bearer of this letter Rabbi Nachman and all our community — all of them have an obligation resting upon them [חוֹבָה מֻטֶּלֶת עֲלֵיהֶם — the same language of obligation: a chova — a binding debt — rests upon them. Reb Nussun is consistent: this is not encouragement but Halachic requirement. The language of m'tzaveh and chova together confirm that joy in Adar is framed throughout this letter as obligation, not option] to accustom themselves to joy through all kinds of words of foolishness — and especially on Purim itself — be only glad. And — and still — only joy. Still and still and still. [אוּן טַאקֶי פָארְט הָאפּ. פָארְט אוּן פָארְט אוּן פָארְט — Yiddish, tripled. The exclamation from Letter 91 is here tripled for Adar. The parenthetical Hebrew confirms: uvkhol zos rak simchah, b'chol zos b'chol zos — "and with all of that — only joy — with all of that, with all of that." Three-fold, because three times life will push back, and three times the answer is the same] The words of your father. Nussun of Breslov. [Translator's Note: Overview: 28 Sh'vat, the night before Rosh Chodesh Adar. *M'tzaveh*: the language of commandment — rejoicing in Adar is a *tzivui*, an obligation as binding as a mitzvah, grounded in Megillah 7b (*chayav inish l'besumei*) and Taanis 29a (*mishenichnas Adar*). The *chova* — obligation — that follows confirms the register. The Purimshpil catalogue. *Milei d'shtusa* as spiritual strategy. The *oyf tak pur hop* of Letter 91 tripled for Adar — *fart un fart un fart* — the three-fold insistence of the month of ultimate reversal. Key Themes M'tzaveh / Chova — Joy as Obligation *M'tzaveh* — command — and *chova* — obligation: Reb Nussun uses the language of Halachic obligation throughout. Joy in Adar is not advice but a *tzivui* — as binding as a mitzvah. Grounded in Megillah 7b (*chayav inish l'besumei*) and Taanis 29a (*mishenichnas Adar marbin b'simcha*).] ## Segment 5
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קג URL: https://ajew.org/reader-plain/alim-litrufa/2/103/ # קג
קג
Source: https://ajew.org/reader/alim-litrufa/2/103 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' פְּקוּדֵי תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] Your letter I received on the night of Shabbos Kodesh before the Kiddush — ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּלֵיל שַׁבַּת קֹדֶשׁ קֹדֶם הַקִּדוּשׁ, גַּם הָאִגֶּרֶת מִידִידִי רַבִּי הֶערָא נֵרוֹ יָאִיר, וְהָיָה לִי לְנַחַת, וְעַתָּה אֵין לְחַדֵּשׁ דָּבָר וְכוּ'. וְהִנֵּה לְהַחֲיוֹת אוֹתְךָ בְּדִבְרֵי אֱמֶת אֵין הַפְּנַאי מַסְכִּים עַתָּה, וּכְבָר שָׁמַעְתָּ הַרְבֵּה שֶׁיֵּשׁ בָּהֶם דַּי לְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת, אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא. כִּי כָּל מַה שֶּׁדִּבַּרְנוּ הַרְבֵּה שֶׁצְּרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה, וּבְיוֹתֵר בַּמֶּה וְכוּ' וְשֶׁהִצִּילָנוּ מֵהִתְנַגְּדוּת עַל עֶצֶם הָאֱמֶת וְכוּ', הַכֹּל אֵינָם דְּבָרִים בְּעָלְמָא חַס וְשָׁלוֹם, רַק הָעִקָּר לֵילֵךְ בָּהֶם וּלְקַיְּמָם. וְהָעִקָּר בְּעֵת שֶׁצַּר לְהָאָדָם בְּדַעְתּוֹ בֶּאֱמֶת מֵחֲמַת קִלְקוּלָיו חַס וְשָׁלוֹם וְכַיּוֹצֵא, אָז צָרִיךְ בְּיוֹתֵר לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל זֶה, וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה, שֶׁכָּל מַה שֶּׁמִּתְגַּבֵּר עָלָיו בְּיוֹתֵר הַיָּגוֹן וַאֲנָחָה, וְרוֹצֶה לְהַפִּיל עָלָיו עַצְבוּת וּמָרָה שְׁחוֹרָה מֵחֲמַת שֶׁעָשָׂה מַה שֶּׁעָשָׂה, יַהֲפֹךְ הַכֹּל לְשִׂמְחָה. וְיֹאמַר בְּלִבּוֹ, אַדְּרַבָּא הֲלֹא אַף עַל פִּי כֵן זָכִיתִי וְאַף עַל פִּי כֵן אֵינִי מִתְנַגֵּד כְּלָל, וְאִם שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי, נָאוָה אֲנִי בְּמַעֲשֵׂי רַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְגַם בְּמַעֲשַׂי יֵשׁ בָּהֶם נָאִים. וּכְעֵין שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם בִּמְקוֹמוֹ עַל פָּסוּק זֶה (שִׁיר הַשִּׁירִים א), וּכְבָר דִּבַּרְתִּי תְּהִלָּה לָאֵל הַרְבֵּה בְּעִנְיָן זֶה, בַּשַּׁבָּתִים הַסְּמוּכִים שֶׁעָבְרוּ. נָא בְּנִי חֲבִיבִי, לֵךְ בְּדֶרֶךְ זֶה לְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת, וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה דַּיְקָא לְשִׂמְחָה, וְעַל יְדֵי זֶה תּוּכַל עֲדַיִן לְחַזֵּק עַצְמְךָ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה בְּשִׂמְחָה, וְלַה' הַיְשׁוּעָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְכָל הָעֲווֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת, הַכֹּל בִּזְכוּתוֹ וְכֹחוֹ הַגָּדוֹל וְהַנּוֹרָא מְאֹד, כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ. וְדַי בָּזֶה כָּעֵת.
as well as the letter from my friend Rabbi Hera — may his light shine — and ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה וּמְחַכֶּה לְהַחֲיוֹתְךָ וּלְשַׂמֶּחֲךָ בִּישׁוּעַת ה', אֲשֶׁר זָכִינוּ לִשְׁאֹב מַיִם חַיִּים כָּאֵלֶּה מִמַּעְיְנֵי הַיְשׁוּעָה.
it was a comfort to me. And now there is nothing new to add. And behold — to revive you with true words — the time does not now permit it. And you have already heard much that suffices to revive and gladden your soul at every time — however it is, however it is. For all that we spoke much about — that one must revive oneself through every good point — and especially in the matter of what we merited and that we were saved from opposition to the very truth itself — all of it is not mere empty words — but the essential thing is to walk by them and fulfil them. And the essential thing — at the time when a person is truly distressed because of his failings — precisely then he needs more to revive himself through all of this — and to turn the grief and sighing into joy — for all that grows stronger upon him — the grief and sighing — and seeks to cast upon him sadness and melancholy because of what he has done — he should turn all of it into joy. And let him say in his heart: on the contrary — even so I merited and even so I do not oppose at all. And even if I am dark in my deeds — I am comely through the deeds of our awesome Rebbe — of blessed and holy memory — and also in my own deeds there are comely ones [אִם שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי נָאוָה אֲנִי בְּמַעֲשֵׂי רַבֵּנוּ — from Shir HaShirim 1:5: Shechorah ani v'navah — "I am dark but comely." The verse of the beloved who acknowledges her darkness — tanned by the sun, dark as the tents of Kedar — while asserting her comeliness: "yet comely as the curtains of Shlomo." Rashi explains: the dark tents are the deeds that are flawed; the comely curtains are the holiness of the Shechinah's dwelling. Reb Nussun applies it as a daily spiritual practice: even one whose own deeds are dark may say — I am comely through the holy deeds and teachings of the Rebbe, and even in my own deeds there is some comeliness. Darkness and beauty coexist in a single breath — the verse does not demand perfection as the condition of beauty] [Shir HaShirim 1:5 — see Rashi there]. And I have already spoken — praise be to G-d — much about this matter on the nearby Shabbosos that have passed. Please, my beloved son — go in this path to revive and gladden your soul at every time — and to turn the grief and sighing precisely into joy — and through this you will still be able to strengthen yourself to engage in Torah and prayer with joy. And to Hashem is salvation — that everything will be turned for good. And all the sins will be turned to merits — all of it through his merit and his great and very awesome power [וְכָל הָעֲווֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת — all sins transformed into merits through the Rebbe's merit and power. The weight of direct transmission: kasher shamati mipihu hakadosh b'ferush — as I heard from his holy mouth explicitly. Not deduction but a direct statement the Rebbe made in Reb Nussun's personal hearing, preserved here] — as I heard from his holy mouth explicitly. And this suffices for now. The words of your father — who waits and hopes to revive you and gladden ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי בֶּן אֲחוֹתִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק אַיְיזִיק נֵרוֹ יָאִיר. חֲזַק וֶאֱמַץ, וּבְטַח בַּה' שֶׁיִּשְׁלַח לְךָ רְפוּאָה שְׁלֵמָה מְהֵרָה, וְאַל תַּעֲסֹק בִּרְפוּאוֹת, אַף גַּם לְהַעֲמִיד עֲלוּקוֹת, תְּצַוֶּה לְהַעֲמִידָם לְשׂוֹנְאֶיךָ וּלְאוֹיְבֶיךָ, וְאַתָּה תְּקַבֵּל רְפוּאָה מֵאֵת ה' מִן הַשָּׁמַיִם. וּתְחַזֵּק עַצְמְךָ מֵעַתָּה לַעֲסֹק בַּתּוֹרָה בְּכָל יוֹם מְעַט אוֹ הַרְבֵּה, עַל כָּל פָּנִים לֹא יַעֲבֹר עָלֶיךָ יוֹם כָּל יְמֵי חַיֶּיךָ בְּלִי עֵסֶק הַתּוֹרָה חַס וְשָׁלוֹם. וְהָעִקָּר לִלְמֹד פּוֹסֵק בְּכָל יוֹם וָיוֹם, חֹק וְלֹא יַעֲבֹר, כָּל יְמֵי חַיֶּיךָ, וְגַם לְרַבּוֹת לַעֲסֹק בִּתְפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת בְּכָל יוֹם וָיוֹם, וְלִתֵּן צְדָקָה כְּפִי כֹּחֲךָ, וּמְעַט יוֹתֵר מִכֹּחֲךָ, וְאָז טוֹב לְךָ בָּזֶה וּבַבָּא לָנֶצַח. כִּי יְמֵי חַיֵּינוּ הֶבֶל כְּצֵל עוֹבֵר וְכוּ', וְלֹא יִשָּׁאֵר מֵאִתָּנוּ כִּי אִם מְעַט הַטּוֹב שֶׁנַּחֲטֹף בִּימֵי הֶבֶל הָאֵלֶּה, וְיִהְיֶה לָנוּ לְשָׁלָל גָּדוֹל אַחַר כָּךְ כִּי יָבוֹא קִצֵּנוּ. טוֹב לְגֶבֶר לָשִׂים כָּל מְגַמָּתוֹ רַק עַל זֶה וּלְשַׂמֵּחַ נַפְשׁוֹ בָּזֶה כָּל יָמָיו, וְאָז יִהְיֶה אַחֲרִיתוֹ טוֹב לָנֶצַח.
you in the salvation of Hashem — who merited to draw living waters such as these from the springs of salvation [אֲשֶׁר זָכִינוּ לִשְׁאֹב מַיִם חַיִּים כָּאֵלֶּה מִמַּעְיְנֵי הַיְשׁוּעָה — a direct quotation of Yeshayahu 12:3: u'sh'avtem mayim b'sasson mima'ayanei ha'yeshuah — "and you shall draw water in joy from the springs of salvation." This verse is the central verse of the great water-drawing ceremony — Simchas Beis HaSho'evah — on Sukkos, perhaps the single most joyful moment in the entire Temple calendar. The Mishnah (Sukkah 5:1) declares: "whoever has not seen the Simchas Beis HaSho'evah has never seen joy in his life." Reb Nussun's closing signature — "who merited to draw living waters from the springs of salvation" — places the entire act of letter-writing within the framework of Yeshayahu's Messianic vision of supreme joy: the letters themselves are drawn from these very springs]. Nussun of Breslov. [Translator's Note: Overview: Parshas Pekudei, Monday. *Shechorah ani v'navah* (Shir HaShirim 1:5) with Rashi — darkness and beauty in one breath. *Kol ha'avonos yithapchu lizchuyos* — heard from the Rebbe's holy mouth explicitly. The closing signature is now identified as Yeshayahu 12:3 — *ushavtem mayim b'sasson mima'ayanei ha'yeshuah* — the verse of *Simchas Beis HaSho'evah*, the most joyful moment in the Temple calendar. Letter-writing itself placed within the framework of Messianic joy. *Tov lagever* (Eichah 3:27-28) with its fuller context: *yeshev badad v'yiddom* — bear the yoke, sit in stillness — the counsel of Eichah transformed into the counsel of focused aspiration toward Torah and prayer. Key Themes Shechorah Ani V'navah — Shir HaShirim 1:5 / Rashi "I am dark but comely." Dark in my own deeds, comely through the Rebbe's deeds — and even in my own deeds there is comeliness. Darkness and beauty held together in one breath: the verse that does not demand perfection as the condition of beauty.] ## Segment 7
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קד URL: https://ajew.org/reader-plain/alim-litrufa/2/104/ # קד
קד
Source: https://ajew.org/reader/alim-litrufa/2/104 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' צַו תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] Know that I arrived safely on Monday — and praise be to G-d everything is in order with the help of Hashem Yisborach. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי. דַּע שֶׁבָּאתִי לְשָׁלוֹם בְּיוֹם ב', וּתְהִלָּה לָאֵל הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּבָרוּךְ הַשֵּׁם פָּעַלְתִּי קְצָת שָׁם לְצֹרֶךְ נִשּׂוּאֵי בִּתִּי תִּחְיֶה, אַךְ עֲדַיִן חָסֵר לִי הַרְבֵּה כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ, וְלַה' הַיְשׁוּעָה שֶׁיְּמַלֵּא כָּל מַחְסוֹרֵנוּ לְטוֹבָה מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
And blessed is Hashem — I accomplished a little there for the needs of my daughter's — may she live — marriage — but I still lack much as you will understand yourself — and to Hashem is salvation that He fill all our needs for good speedily. Omain, so may it be His will. And I am wrapped now in tallis and Rabbeinu Tam tefillin — and I cannot extend the speech at all. And may Hashem gladden your soul and strengthen your heart with all strength and might — that you merit to understand from afar the greatness of our Master, our Teacher and Rebbe — of blessed memory — until nothing that passes over you will confuse you — however it is — for everything will be turned for good — for our Master is great and His power is immense [גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ — a direct application of Tehillim 147:5: gadol Adoneinu v'rav ko'ach u'litevunaso ein mispar — "great is our Lord and mighty in power — His understanding is beyond measure." Tehillim 147 is the Psalm of the ingathering of Israel's scattered exiles and the rebuilding of Yerushalayim (vv. 2-3: "Hashem builds Yerushalayim — He gathers the scattered ones of Israel"). Reb Nussun applies the Psalm's words ## Segment 3
וַאֲנִי מְעֻטָּף עַתָּה בְּטַלִּית וּתְפִלִּין דְּרַבֵּנוּ תָּם, וְאֵינִי יָכוֹל לְהַרְחִיב הַדִּבּוּר כְּלָל, וַה' יְשַׂמַּח נַפְשְׁךָ וִיחַזֵּק לְבָבְךָ בְּכָל עֹז וְתַעֲצוּמוֹת שֶׁתִּזְכֶּה לְהָבִין מֵרָחוֹק גְּדֻלַּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ וְכוּ' זַ"ל, עַד שֶׁלֹּא יְבַלְבֶּלְךָ כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, כִּי הַכֹּל יִתְהַפֵּךְ לְטוֹבָה, כִּי גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ וְכוּ'.
about Hashem to the Rebbe — *gadol Adoneinu v'rav ko'ach* — our Master's greatness and power are understood in the terms of the divine attributes of the Psalm of restoration and ingathering] and so forth. The words of your father — who awaits to receive the holiness of Nisan — the first of the months [לְקַבֵּל קְדֻשַּׁת נִיסָן רֹאשׁ חֳדָשִׁים — Sh'mos 12:2: hachodesh hazeh lachem rosh chodashim — "this month shall be for you the head of the months." The holiness of Nisan is available to be received anew each year — an active spiritual anticipation] — until we merit to the complete Redemption that will come in Nisan — as our sages of blessed memory said [כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זַ\"ל — Rosh Hashana 11a: "in Nisan they were redeemed — and in Nisan they will be redeemed in the future." The month of the first Exodus is the month of the final Redemption] [Rosh Hashana 11a]. And then we will sing a new song [וְאָז נָשִׁיר שִׁיר חָדָשׁ — the Haggadah's Hallel-section: "and then we will sing a new song over our redemption." The new song of the complete Redemption — distinct from all past songs — is the ultimate expression of messianic joy] and so forth — and even now it is fitting for us to rejoice in this hope — let us be glad and rejoice in His salvation [נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ — Tehillim ## Segment 4
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לְקַבֵּל קְדֻשַּׁת נִיסָן רֹאשׁ חֳדָשִׁים עַד שֶׁנִּזְכֶּה לִגְאֻלָּה שְׁלֵמָה שֶׁתִּהְיֶה בְּנִיסָן כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל (רֹאשׁ הַשָּׁנָה יא.). וְאָז נָשִׁיר שִׁיר חָדָשׁ וְכוּ', וְגַם עַתָּה רָאוּי לָנוּ לִשְׂמֹחַ בַּתִּקְוָה הַזֹּאת, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
118:24: the verse of Hallel and redemptive joy. Even now, in anticipation — the joy of the hope itself is already available]. Nussun of Breslov. [Translator's Note: Overview: A brief letter mid-prayer, still in tallis and tefillin. *Gadol Adoneinu v'rav ko'ach*: now identified as Tehillim 147:5 — the Psalm of the ingathering of Israel's exiles and the rebuilding of Yerushalayim — applied to the Rebbe. The Rebbe's greatness and power are named in the terms of the divine attributes of restoration. *Kdushas Nisan rosh chodashim* (Sh'mos 12:2). Rosh Hashana 11a. *V'az nashir shir chadash*. *Nagilah v'nism'cha bishuaso* (Tehillim 118:24) — anticipatory joy, before the fulfilment. Key Themes Gadol Adoneinu V'rav Ko'ach — Tehillim 147:5 "Great is our Lord and mighty in power." The Psalm of the ingathering of Israel's exiles and the rebuilding of Yerushalayim — applied here to the Rebbe. His greatness and power are named in the terms of the divine attributes of restoration and return.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קה URL: https://ajew.org/reader-plain/alim-litrufa/2/105/ # קה
קה
Source: https://ajew.org/reader/alim-litrufa/2/105 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' י"ג נִיסָן תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] Your letter I received at this hour. And behold — now everyone is hurried — and I also do not know with whom to send this letter. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת.
But I said — from my love for you and your intense longing to see my letters — let me prepare it immediately — and I will command them to search for a traveller to send it ## Segment 3
וְהִנֵּה עַתָּה הַכֹּל טְרוּדִים, וְגַם אֵינִי יוֹדֵעַ עִם מִי אֶשְׁלַח הָאִגֶּרֶת הַזֹּאת. אַךְ אָמַרְתִּי, מֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ הָעֲצוּמָה לְמִכְתָּבַי לַהֲכִינוֹ מִיָּד, וַאֲצַוֶּה לַחֲקֹר אַחַר עוֹבֵר וָשָׁב לְשָׁלְחוֹ הַיּוֹם אוֹ לְמָחָר אוֹ בְּחֹל הַמּוֹעֵד אִם יִרְצֶה הַשֵּׁם. וַה' הַטּוֹב יַעֲשֶׂה, כִּי הַכֹּל בְּהַשְׁגָּחָה נִפְלָאָה.
today or tomorrow or during Chol HaMoed, if Hashem wills. And may Hashem the Good do — for everything is under wondrous providence. And on the past Shabbos we spoke of the matter of divine providence [הַשְׁגָּחָה — the Rebbe's Torah in Likutay Moharan I:250: the entire power of miracles and redemptions is grounded in hashgacha — Hashem's particular supervision of each individual at every moment. The Exodus from Egypt, the paradigmatic miracle, is an act of individual hashgacha: at the moment when Hashem remembers His children] — through which the essential force of all miracles and redemptions is rooted — especially the first redemption of the Exodus from Egypt which was at Pesach — according to the Torah [Likutay Moharan I:250] — at the hour when the Holy One Blessed be He remembers His children and so forth. And because of this the Shabbos before it is called Shabbos HaGadol — on account of the miracles and wonders drawn from ## Segment 4
וּבְשַׁבַּת הֶעָבַר דִּבַּרְנוּ מֵעִנְיַן הַהַשְׁגָּחָה, שֶׁעַל יְדֵי זֶה עִקַּר תֹּקֶף כָּל הַנִּסִּים וְהַגְּאֻלּוֹת, בִּפְרָט גְּאֻלָּה רִאשׁוֹנָה שֶׁל יְצִיאַת מִצְרַיִם שֶׁהָיְתָה בְּפֶסַח, עַל פִּי הַתּוֹרָה (לִקּוּטֵי מוֹהֲרַ"ן רנ) בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא זוֹכֵר אֶת בָּנָיו וְכוּ', וּבִשְׁבִיל זֶה קוֹרִין שַׁבָּת שֶׁלְּפָנָיו שַׁבָּת הַגָּדוֹל, עַל שֵׁם הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁנִּמְשָׁכִין מִקֵּץ הָאַחֲרוֹן, שֶׁהוא בְּחִינַת יוֹם שֶׁכֻּלּוֹ שַׁבָּת, בִּבְחִינַת קֵץ בָּא הַקֵּץ, כַּמְבֹאָר בְּהַתּוֹרָה, עַיֵּן שָׁם. וְעַל כֵּן נִקְרָא שַׁבָּת הַגָּדוֹל, בִּבְחִינַת (מְלָכִים־ב ח) "סַפְּרָה לִי אֶת הַגְּדֹלוֹת שֶׁעָשָׂה אֱלִישָׁע" וְכוּ', שֶׁזֶּהוּ בְּחִינַת וּמוֹרִיד שְׁנֵי דְּמָעוֹת לַיָּם הַגָּדוֹל וְכוּ' (בְּרָכוֹת נט.) עַיֵּן שָׁם. וְאַחַר כָּךְ עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הַנִּפְלָאִים שֶׁרָקַדְתִּי בְּעַצְמִי הַרְבֵּה פִּתְאֹם, מַה שֶּׁלֹּא עָלָה עַל דַּעְתִּי לְרַקֵּד אָז, וְהַכֹּל בִּישׁוּעָתוֹ וְהַשְׁגָּחָתוֹ הַנִּפְלָאָה, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁנַּעֲשֶׂה עִמָּנוּ בְּכָל יוֹם וָיוֹם עִם כָּל אֶחָד וְאֶחָד בִּפְרָט עִמְּךָ וְעִמִּי, וּמָשִׁיחַ יְסַפֵּר לְכָל אֶחָד מַה שֶּׁנַּעֲשֶׂה עִמּוֹ בְּכָל יוֹם. וּצְרִיכִין לִזְכֹּר זֹאת הֵיטֵב הֵיטֵב בְּכָל יוֹם, אַךְ בָּרוּךְ הַשֵּׁם תְּהִלָּה לְאֵל חַי כְּבָר הִקְדִּים לָנוּ רְפוּאָה לַמַּכָּה, מַה שֶּׁאָנוּ יוֹדְעִים מֵאוֹר הָאוֹרוֹת וְכוּ' נִפְלָא כָּזֶה אֲשֶׁר לֹא הָיָה לְעוֹלָמִים וְכוּ' וְכוּ'. זְכֹר אַל תִּשְׁכַּח אֶת כָּל הַחֲסָדִים שֶׁעָשָׂה ה' יִתְבָּרַךְ עִמָּנוּ בְּעִנְיָן זֶה, שֶׁהוּא תֵּרוּץ וְנֶחָמָה וּרְפוּאָה עַל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ בְּכָל יוֹם, רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֵי שִׂכְלְךָ, וַאֲשֶׁר שָׁמְעוּ אָזְנֶיךָ מִיּוֹם שֶׁעָמַדְתָּ עַל דַּעְתְּךָ בְּעִנְיָן זֶה עַד הַיּוֹם הַזֶּה. וְטוֹב לְהוֹדוֹת לַה' אֲשֶׁר עֲזָרָנוּ עַד כֹּה לִכְתֹּב לְךָ עַתָּה גַּם עַתָּה דְּבָרִים כָּאֵלֶּה, וּבָזֶה רָאוּי לְךָ לְשַׂמֵּחַ נַפְשְׁךָ בַּחַג הַקָּדוֹשׁ הַזֶּה זְמַן חֵרוּתֵנוּ, חֲזַק וֶאֱמַץ לְשַׂמֵּחַ עַצְמְךָ וּבִפְרָט בְּשַׁבָּת וְיוֹם טוֹב קֹדֶשׁ בְּכָל דַּרְכֵי הַשִּׂמְחָה, וְהִזָּהֵר וְהִזָּהֵר שֶׁלֹּא יִהְיֶה לְךָ עַצְבוּת וּמָרָה שְׁחוֹרָה מִזֶּה בְּעַצְמוֹ שֶׁאֵינְךָ שָׂמֵחַ כָּרָאוּי. וְלֹא תִּהְיֶה עָלֶיךָ שִׂמְחַת יוֹם טוֹב לְמַשּׂאוֹי, רַק תַּרְגִּיל עַצְמְךָ לִהְיוֹת בֶּן חוֹרִין.ֹ כִּי תְּהִלָּה לָאֵל יֵשׁ מִי שֶׁעוֹשֶׂה בַּעֲדֵנוּ כָּל הַתִּקּוּנִים שֶׁצְּרִיכִים בְּכָל עֵת, וְעָלֵינוּ לְשַׁבֵּח לַאֲדוֹן הַכֹּל בְּשִׂמְחָה שֶׁזָּכִינוּ לֵידַע מֵהָעוֹסֵק בְּתִקּוּן נַפְשׁוֹתֵינוּ לָנֶצַח, וּכְבָר שָׁמַעְתָּ הַרְבֵּה עֵצוֹת לְהַרְחִיק הָעַצְבוּת וּלְחַזֵּק עַצְמוֹ בְּשִׂמְחָה, וַה' יוֹשִׁיעַ לְךָ וְלָנוּ לִזְכּוֹת לְשִׂמְחַת יוֹם טוֹב בֶּאֱמֶת, וּלְהַתְחִיל מֵעַתָּה הַתְחָלָה גְּמוּרָה בֶּאֱמֶת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מֵעַתָּה וְעַד עוֹלָם אָמֵן.
the last end [קֵץ הָאַחֲרוֹן — the eschatological endpoint: the final stage of history before the complete Redemption, associated with the Day That Is All Shabbos. Shabbos HaGadol draws its holiness downward from this ultimate endpoint] — which is the aspect of the Day That Is All Shabbos — in the aspect of the end has come — the end [קֵץ בָּא הַקֵּץ — Yechezkel 7:6: the prophetic cry of the ultimate end, reframed in the Rebbe's teaching as the coming of the final Shabbos of history] — as explained in the Torah, see there. And therefore it is called Shabbos HaGadol — in the aspect of tell me the great things that Elisha did [סַפְּרָה לִי אֶת הַגְּדֹלוֹת שֶׁעָשָׂה אֱלִישָׁע — Melachim II 8:4: the king's request to recount miracles — g'dolos — the source of the name Gadol. This connects to Brochos 59a: the two tears that Hashem drops into the Great Sea (yam hagadol) — the divine tears of compassion for Israel's exile that will bring redemption. The yam hagadol and shabbos hagadol are linked through the divine gadol of compassionate response] [Melachim II 8:4 / see Brochos 59a] and so forth. And afterwards Hashem Yisborach helped me in His wondrous mercies — that I danced myself a great deal suddenly [שֶׁרָקַדְתִּי בְּעַצְמִי הַרְבֵּה פִּתְאֹם — a spontaneous gift: the suddenness — pit'om — is the sign of hashgacha. The impulse came from outside ordinary intention, confirming through the act of the body the very teaching on providence that had preceded it] — what had not entered my mind to dance then. And all of it is through His salvation and wondrous providence — for it is not an empty thing what is done with us each day — with each and every one — and especially with you and with me. And Mashiach will tell each person what was done with him each day [וּמָשִׁיחַ יְסַפֵּר לְכָל אֶחָד מַה שֶּׁנַּעֲשָׂה עִמּוֹ בְּכָל יוֹם — in the Messianic era, Mashiach will personally narrate to each person the entire story of what Hashem's hashgacha was doing with them each day. The daily acts of hidden providence — inexplicable in the moment — will be revealed as the precisely orchestrated story of each unique life]. And one must remember this well — every day. But praised be G-d — He has already sent us the healing before the wound — in that we know from such a light of lights — wondrous as this — which has never been in the world. Remember — do not forget — all the kindnesses that Hashem Yisborach has done with us in this matter — which is a resolution and a consolation and a healing [שֶׁהוּא תֵּרוּץ וְנֶחָמָה וּרְפוּאָה — the word teirutz is the Talmudic technical term for the resolution of a kashe — a difficulty or contradiction in a legal argument. The Rebbe's teachings are not merely comforting answers but the genuine intellectual and spiritual teirutz — the resolution that dissolves what seemed irresolvable in one's spiritual life. They answer the kashe of suffering and confusion with a genuine, satisfying resolution] for all that passes over you each day. Only guard yourself and guard your soul greatly — lest you forget the things that the eyes of your mind have seen — and that your ears have heard — from the day you came to understand this matter until this day [רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד — an application of D'vorim 4:9 — Moshe's warning before his death: "only guard yourself and guard your soul greatly — lest you forget the things your eyes have seen." Do not forget what the eyes of your mind have seen and your ears have heard about the Rebbe's holy teachings]. And it is good to give thanks to Hashem who has helped us until now to write you even now such things. And through this it is fitting for you to gladden your soul on this holy festival — the time of our freedom [זְמַן חֵרוּתֵנוּ — the liturgical name for Pesach: the time of our freedom. Not only the historical freedom of the Exodus but the personal spiritual freedom that knowledge of the Rebbe's teachings represents]. Be strong and resolute — to gladden yourself — and especially on Shabbos and Yom Tov — through all the ways of joy. And be very careful — very careful — that you not have sadness and melancholy from this very thing — that you are not as joyful as you should be. And let not the joy of Yom Tov be a burden upon you — rather accustom yourself to be a free person [לִהְיוֹת בֶּן חוֹרִין — a free person: the inner freedom that Pesach celebrates — including freedom from the burden that joy itself can become when one is anxious about not being joyful enough]. For praised be G-d — there is One who performs all the rectifications needed for us at every time [יֵשׁ מִי שֶׁעוֹשֶׂה בַּעֲדֵנוּ כָּל הַתִּקּוּנִים — the Rebbe performs all the spiritual rectifications needed by his followers at every time. This is the ground of unconditional joy: someone else is doing the essential spiritual work; our task is simply to praise and rejoice] — and upon us is to praise the Master of all with joy — that we merited to know of the one who engages in the rectification of our souls forever. And you have already heard much counsel to distance sadness and strengthen oneself in joy. And may Hashem save you and us to merit truly joyful Yom Tov — and to begin from now a complete beginning in truth [הַתְחָלָה גְּמוּרָה בֶּאֱמֶת — a complete, genuine beginning in truth: a specific and weighty phrase in Breslov teaching. Every moment, however compromised one's past, can be the starting point of a completely new beginning — not a resumption of something interrupted, but a total fresh start. Hatchalah gemurah b'emes is precisely the invitation of Pesach and its liberation: not to improve from where one was but to begin again completely, from this very moment, in truth. The gemurah — complete, thorough, whole — means nothing carries over; the slate is entirely new. This is *z'man cheiruseinu* in its deepest Breslov dimension: freedom is the freedom to begin again] — to draw near to Him, Yisborach — from now and forever. Omain. The words of your father — who writes in the haste of Pesach. Nussun of Breslov. [Translator's Note: Overview: 13 Nisan — Erev Pesach. Hashgacha (Likutay Moharan I:250) as the force behind all miracles. Shabbos HaGadol named for miracles from the *ketz ha'acharon*. *Saprah li es hag'dolos* (Melachim II 8:4) and *shnei d'maos layam hagadol* (Brochos 59a). Reb Nussun danced suddenly — *pit'om*. *Mashiach yesaper l'chol echad*. *Teirutz*: now identified as the Talmudic term for the resolution of a *kashe* — the Rebbe's teachings as the genuine intellectual and spiritual resolution of life's difficulties. *Hatchalah gemurah b'emes*: now identified as the Breslov teaching of the complete fresh start — not resumption but total new beginning, the deepest dimension of *z'man cheiruseinu*. *Hashamer lecha* (D'vorim 4:9). *Yesh mi she'oseh ba'adeinu kol hatikkunim*. Key Themes Teirutz V'nechama V'refuah *Teirutz* is the Talmudic term for the resolution of a *kashe* — a legal difficulty. The Rebbe's teachings are not merely comforting but the genuine *teirutz* — the resolution that dissolves what seemed irresolvable in one's ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן שֶׁל פֶּסַח.
spiritual life. An intellectual and spiritual answer, not just a comfort.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קו URL: https://ajew.org/reader-plain/alim-litrufa/2/106/ # קו
קו
Source: https://ajew.org/reader/alim-litrufa/2/106 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, מוֹצָאֵי שַׁבָּת ל"א לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] Your letter I received on Wednesday at evening — and it was to me a sorrow and a gladness — and I longed immediately to reply — but I was not presented with a traveller until now. And even now I am very hurried — and at this very hour ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ד' לְעֵת עֶרֶב, וְהָיָה לִי צַעַר וְחֶדְוָה וְנִכְסַפְתִּי מִיָּד לַהֲשִׁיבְךָ וְלֹא נִזְדַּמֵּן לִי עוֹבֵר וָשָׁב עַד הֵנָּה, וְגַם עַתָּה אֲנִי טָרוּד מְאֹד, וּבְזֹאת הַשָּׁעָה הָלַכְתִּי מֵהַשֻּׁלְחָן שֶׁל סְעֻדָּה שְׁלִישִׁית, וְזֵרַזְתִּי עַצְמִי כְּדֵי לְמַלְּאוֹת רְצוֹנְךָ לַהֲשִׁיבְךָ, אַף עַל פִּי שֶׁבְּקָרוֹב תִּהְיֶה פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה כָּעֵת אֵין עִמִּי דְּבָרִים כִּי טָרִידְנָא טוּבָא בְּעִנְיַן הַחֲתֻנָּה וּבִשְׁאָרֵי דְּבָרִים, וּבִפְרָט בְּעִנְיַן בִּנְיַן הַקְּלוֹיז בְּאוּמַאן שֶׁאֲנִי נִכְסָף וּמִשְׁתּוֹקֵק מְאֹד מְאֹד שֶׁנִּזְכֶּה עַל כָּל פָּנִים לְהִתְפַּלֵּל בּוֹ בְּרֹאשׁ הַשָּׁנָה הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה. וּמַה מְּאֹד עָצְמוּ נִפְלְאוֹתָיו יִתְבָּרַךְ שֶׁדַּיְקָא עַתָּה בְּרִבּוּי טִרְדוֹתַי נִרְאֶה לִי צְמִיחַת קֶרֶן יְשׁוּעָה שֶׁיֵּשׁ תִּקְוָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל זֶה, וַאֲנִי חָזָק עַתָּה בְּהָרָצוֹן וְהִשְׁתּוֹקְקוּת, וְקִוִּיתִי לַה' שֶׁבְּעֹצֶם נִפְלְאוֹתָיו יַעַזְרֵנוּ לְמַעַן שְׁמוֹ יִתְבָּרַךְ לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל מְהֵרָה. יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ, וַחֲסִידִים בְּרִנָּה יָגִילוּ. וּלְדַעְתִּי בְּזֶה בְּעַצְמוֹ רָאוּי לְךָ לְשַׂמֵּחַ נַפְשְׁךָ עַתָּה, כִּי לֹא דָּבָר קָטָן הוּא מַה שֶּׁכָּתַבְתִּי לְךָ עַתָּה, כִּי הוּא נוֹרְאוֹת נִפְלְאוֹת תְּמִים דֵּעִים. וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר תִּהְיֶה פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אֲסַפֵּר לְךָ מְעַט נִפְלְאוֹת ה' בְּעִנְיָן זֶה, וְהָיָה כִּי יְבַצַּע ה' אֶת כָּל מַעֲשֵׂהוּ נְסַפֵּר תְּהִלּוֹת ה' וֶעֱזוּזוֹ וְנִפְלְאוֹתָיו אֲשֶׁר עָשָׂה עִמָּנוּ לְחַיּוֹתֵנוּ לָנֶצַח לֹא לְמַעֲנֵנוּ כִּי אִם לְמַעֲנוֹ.
I arose from the table of the third Shabbos meal — and I rushed to fulfil your ## Segment 4
וְהִנֵּה עֵינַי מְצַפּוֹת עַתָּה בְּכָל עֵת לִרְאוֹתְךָ מְהֵרָה בְּחַיִּים וְשָׁלוֹם, וּפֶה אֶל פֶה אֲדַבֵּר בְּךָ. אִם אֶפְשָׁר שֶׁתָּבוֹא מִיָּד מַה טּוֹב. יָתֵר מִזֶּה מֵהַנִּמְנָע עַתָּה לְהַאֲרִיךְ בִּדְבָרִים, חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל עֵת, וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ, כִּי הַכֹּל לְטוֹבָתְךָ, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
wish to reply — even though you will be here soon with the help of Hashem Yisborach. And behold — now I have no words for I am greatly occupied [כִּי טָרִידְנָא טוּבָא — Talmudic Aramaic: literally "for I am greatly occupied/pressed" — a phrase found across the Babylonian Talmud (Bava Basra and elsewhere) for the state of being heavily burdened with matters. The natural slip into Aramaic — the language of the Talmud and of the Zohar — flows spontaneously into the intimate correspondence without ceremony, as when the Zoharic phrases enter. The scholar's tongue reaches for the scholarly register in a moment of genuine press] with the matter of the wedding and other affairs — and especially with the matter of the building of the Kloyz in Uman [בִּנְיַן הַקְּלוֹיז בְּאוּמַאן — the holy house of study at the Rebbe's resting place in Uman, whose construction has been a recurring preoccupation throughout the collection. Reb Nussun is very, very longing and yearning that they merit at least to pray in it on the coming Rosh Hashana] — which I am very, very longing and yearning that we merit at least to pray in it on the coming Rosh Hashana. And how very great are His wonders, Yisborach — that precisely now amid the abundance of my burdens — I see the budding of a horn of salvation [צְמִיחַת קֶרֶן יְשׁוּעָה — from the Sh'moneh Esray: the thirteenth blessing — es tzemach David avd'cha m'heirah tatzmia'ach v'karno tarum bishuasecha — "the shoot of David Your servant speedily cause to sprout — and raise his horn through Your salvation." The image of the horn sprouting — new growth emerging from what appeared barren — as the sign of imminent salvation. The pressure of burdens is itself the soil of the sprouting] — that there is hope with the help of Hashem Yisborach regarding this — and I am strong now in the will and the yearning — and I hoped in Hashem that in the great power of His wonders He will help us for the sake of His Name — to bring it from potential to actual speedily. The upright shall see and rejoice — and the devout shall exult in song [יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ, וַחֲסִידִים בְּרִנָּה יָגִילוּ — Tehillim 107:42 and the High Holy Day liturgy. The verse of the righteous who see Hashem's salvation and exult. Reb Nussun already sees the budding and already anticipates the communal joy of the upright who will witness the completion]. And in my estimation — through this very thing it is fitting for you to gladden your soul now — for it is not a small thing what I have written you now — for it is wondrous matters — perfect in knowledge [נוֹרְאוֹת נִפְלְאוֹת תְּמִים דֵּעִים — Iyov 37:16: miflaos temim dei'im — "the wondrous works of the One who is perfect in knowledge." Elihu's declaration about Hashem's wonders: the One who knows all perfectly is the One who performs them. Applied to the unfolding of the Uman Kloyz story: the budding of salvation in the midst of burdens is the hallmark of divine perfect knowledge] [Iyov 37:16]. And if Hashem wills — when you are here — I will tell you a little of the wonders of Hashem in this matter. And when Hashem executes all His work [וְהָיָה כִּי יְבַצַּע ה' אֶת כָּל מַעֲשֵׂהוּ — Yeshayahu 10:12: v'hayah ki y'vatzea Hashem es kol ma'aseihu al Har Tziyon v'al Yerushalayim — "and it shall come to pass when the Lord has completed all His work on Mount Zion and on Yerushalayim." The verse of divine completion: when Hashem finishes all He is doing for Zion and Yerushalayim — the vindication of Israel and the punishment of her enemies — then His glory will be made known. Reb Nussun applies it to the Uman Kloyz: when Hashem completes His work — when the building stands — then we will tell His praises] — we will recount the praises of Hashem and His might and His wonders that He performed with us — to give us life forever — not for our sake but for His sake [לֹא לְמַעֲנֵנוּ כִּי אִם לְמַעֲנוֹ — Tehillim 115:1: lo lanu Hashem lo lanu ki l'shimcha ten kavod — "not to us, Hashem, not to us — but to Your Name give glory." All Hashem's actions are for His Name's honour, not for our merit. The entire Uman building project and all its wonders are framed within this ultimate declaration: it is His Name He acts for]. And behold — my eyes now wait at every moment to see you speedily in life and in peace — and face to face I will speak with you [פֶּה אֶל פֶּה אֲדַבֵּר בְּךָ — Bamidbar 12:8: Hashem's declaration about Moshe — "face to face I speak with him." The language of the most intimate divine communication applied to the longing of a father for his son: Reb Nussun yearns for the direct, face-to-face transmission that letters cannot replace]. If it is possible that you come immediately — how good. Beyond this it is impossible now to extend. Be strong and resolute — and gladden your soul at every time — and trust in Hashem — for He will not abandon you — for everything is for your good — with the help of Hashem Yisborach. Nussun of Breslov. [Translator's Note: Overview: Motzoei Shabbos, the 31st day of the Omer. *Taridan tuba*: now identified as Talmudic Aramaic — the scholar's tongue reaching naturally for the language of the Talmud under genuine pressure. The Uman Kloyz burning preoccupation. *Tzmichas keren yeshuah* (the Sh'moneh Esray). *Yiru y'sharim v'yismachu* (Tehillim 107:42). *Niflaos temim dei'im* (Iyov 37:16). *V'hayah ki y'vatzea Hashem*: now identified as Yeshayahu 10:12 — the promise of divine completion when Hashem finishes all His work for Zion and Yerushalayim. *Lo l'ma'aneinu ki im l'ma'ano* (Tehillim 115:1). *Peh el peh adaber* (Bamidbar 12:8). Key Themes Taridan Tuba — Talmudic Aramaic "I am greatly occupied" — a phrase from the Babylonian Talmud (Bava Basra and elsewhere). The scholar's tongue reaches naturally for the register of Talmudic Aramaic under genuine pressure — the same spontaneous crossing as when Zoharic phrases enter the personal correspondence without ceremony.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קז URL: https://ajew.org/reader-plain/alim-litrufa/2/107/ # קז
קז
Source: https://ajew.org/reader/alim-litrufa/2/107 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בְּמִדְבַּר תקצ"ג.
To: My beloved son, my dear one. [Yitzchok] Your letter I received today — and it was a comfort to me — especially what ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם וְהָיָה לִי לְנַחַת, בִּפְרָט מַה שֶּׁכָּתַבְתָּ שֶׁאַתָּה מִתְחַזֵּק בִּמְעַט טוֹב שֶׁאַתָּה חוֹטֵף בְּכָל יוֹם. יְהִי ה' עִמְּךָ וִיחַזֵּק אֶת לְבָבְךָ לְהוֹסִיף בְּכָל יוֹם אוֹר קְדֻשָּׁה וָדַעַת, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. וּמַה שֶּׁאַתָּה כּוֹתֵב בְּכָל אִגֶּרֶת שֶׁנַּעֲשֶׂה עִמְּךָ הַרְבֵּה בְּכָל יוֹם, אַף עַל פִּי שֶׁיֵּשׁ לִי יִסּוּרִים מִזֶּה מִצַּד אֶחָד, אֲבָל זֹאת נֶחָמָתִי כִּי יָדַעְתִּי שֶׁעִם כָּל אָדָם בְּהֶכְרֵחַ שֶׁיַּעֲבֹר עָלָיו כָּל זֶה. וַאֲנִי שָׂמֵחַ בְּהַצַּד לְטוֹבָה מַה שֶּׁאֲנִי רוֹאֶה מִכָּתְלֵי דְּבָרֶיךָ שֶׁאַתָּה מִתְחַזֵּק בִּדְבָרָיו וַעֲצוֹתָיו הַקְּדוֹשׁוֹת. חֲזַק בְּנִי וַחֲזַק, וְהִזָּהֵר לִזְכֹּר בְּכָל עֵת שֶׁהָעִקָּר הוּא הַשָּׁעָה הַזֹּאת, וְשֶׁיֵּשׁ לָנוּ כְּתֵפַיִם רְחָבִים בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לִסְמֹךְ עֲלֵיהֶם. וּמִמְּךָ תִּרְאֶה וְתָבִין מֶה הָיִיתָ עוֹשֶׂה אִם לֹא הָיָה לְךָ כֹּחַ כָּזֶה וְעֵצוֹת כָּאֵלּוּ אֵיךְ הָיָה בִּלְתִּי אֶפְשָׁר לִסְבֹּל מְרִירוּתָא דְּעָלְמָא, וּזְכֹר הֵיטֵב הַלָּשׁוֹן הַקָּדוֹשׁ הַזֶּה שֶׁגִּלָּה הוּא זַ"ל בִּלְשׁוֹנוֹ הַקָּדוֹשׁ (לִקּוּטֵי מוֹהֲרַ"ן כ"ג) שֶׁחֶמְדַּת הַמָּמוֹן הוּא מְרִירוּתָא דְּעָלְמָא, מַר מִמָּוֶת, וְהוּא נִמְשָׁךְ מִפְּגַם הַבְּרִית, וְאִי אֶפְשָׁר לְהַמְתִּיקוֹ כִּי אִם עַל־יְדֵי בְּרִית מֶלַח עוֹלָם שֶׁהוּא הַצַּדִּיק הָאֱמֶת. תֵּדַע וְתַאֲמִין שֶׁכָּל הָעוֹלָם מָלֵא מְרִירוּת יוֹתֵר מַאֲשֶׁר עוֹבֵר עָלֶיךָ, מַה נָּשִׁיב לַה' אֲשֶׁר אָנוּ זוֹכִים לֵידַע מֵהַצַּדִּיק הָאֱמֶת יְסוֹד הָעוֹלָם, שֶׁהוּא מַמְתִּיק הַמְּרִירוּת שֶׁל כָּל הָעוֹלָם כֻּלּוֹ. וּבְוַדַּאי הַחוֹסִים בְּצִלּוֹ וּמִתְקָרְבִים אֵלָיו נִמְתָּק מֵהֶם הַמְּרִירוּת הַרְבֵּה יוֹתֵר, וּמִכָּל שֶׁכֵּן שֶׁזּוֹכִים בְּכָל יוֹם לַחֲטֹף טוֹב וְעֵצוֹת עַל פִּי דְּרָכָיו הַקְּדוֹשִׁים, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ לָזֶה, וּבָזֶה תָּגִיל וְתָשִׂישׂ בְּכָל יוֹם וּבְכָל עֵת. וְתִבְרַח מִכָּל הָרַעְיוֹן וְתִמְהוֹן לֵבָב שֶׁעוֹבֵר עָלֶיךָ אֶל מַחְשְׁבוֹת תּוֹרָה וּתְפִלָּה וְשִׂמְחָה וּבִטָּחוֹן וְהִתְחַזְּקוּת בְּחַסְדֵי ה' וּבְחֶמְלָתוֹ הַגְּדוֹלָה לָנֶצַח. וְהִנֵּה מוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
you wrote that you are strengthening yourself through the little good that you snatch each day. May Hashem be with you and strengthen your heart to add each day light of holiness and knowledge — for outside of this everything is vanity. And what you write in each letter that much happens with you each day — although I have suffering from it on one side — yet this is my consolation: I know that with every person it is inevitable that all of this will pass over him. And I am glad on the side of good — what I see from within the walls of your words [מַה שֶּׁאֲנִי רוֹאֶה מִכָּתְלֵי דְּבָרֶיךָ — literally: "from the walls of your words" — an architectural image more precise than "reading between the lines." One reads the interior space enclosed within the walls of the language — what the words enclose but do not directly say. Reb Nussun can see, from within the structure of Yitzchok's very complaints, that he is in fact strengthening himself through the Rebbe's holy counsels. The walls of the words reveal their interior to the attentive reader] — that you are strengthening yourself through his words and holy counsels. Be strong, my son — be strong. And be careful to remember at every time that the essential thing is this present hour — and that we have broad shoulders with the help of Hashem Yisborach to rely upon. And from yourself — see and understand what you would have done if you did not have such a power and such counsels — how it would have been impossible to bear the bitterness of the world. And remember well the holy language that he — of blessed memory — revealed in his holy tongue [Likutay Moharan I:23]: the desire for money is the bitterness of the world — bitter more than death — and it is drawn from the flaw of the covenant — and it cannot be sweetened except through the eternal salt-covenant — which is the true tzaddik [חֶמְדַּת הַמָּמוֹן הוּא מְרִירוּתָא דְּעָלְמָא, מַר מִמָּוֶת — the full teaching of Likutay Moharan I:23: the desire for money is the world's bitterness, bitter more than death (an echo of Koheles 7:26), stemming from the flaw of the holy covenant, sweetened only by the true tzaddik who is himself the eternal salt-covenant — the bris melach olam. The image of salt sweetening bitterness from Letter 100 here receives its full theological ground]. Know and believe that the whole world is filled with more bitterness than what passes over you. What shall we return to Hashem — that we merit to know from the true tzaddik — the foundation of the world — who sweetens the bitterness of the entire world. And certainly those who shelter in his shade and draw near to him — the bitterness is sweetened for them far more — and all the more so those who merit each day to snatch good and counsel according to his holy ways. How fortunate are we — how good is our portion — that we merited to this. And through this you will exult and rejoice each day and at every time. And flee from all the anxious thought and confusion of heart [תִמְהוֹן לֵבָב — a direct echo of D'vorim 28:28, from the Tochachah: v'hikcha Hashem b'shiga'on uv'ivaron uv'simhon levav — "and Hashem will smite you with madness and blindness and confusion of heart." One of the most fearful verses in the Torah — from the curses of D'vorim 28 — applied here with unsettling precision to ordinary spiritual confusion and anxiety. The implication: the bewilderment of heart that every person experiences in the world's bitterness is itself the timhon levav of the Tochachah — but the true tzaddik, the eternal ## Segment 3
וַאֲנִי מְצַפֶּה בְּכָל עֵת לִישׁוּעָתוֹ הַגְּדוֹלָה שֶׁנִּזְכֶּה לְהִתְפַּלֵּל בְּהַבֵּית הַמִּדְרָשׁ שֶׁלָּנוּ בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, וְתִפְרֹס בִּשְׁלוֹם יְדִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וְתַרְבֶּה לְדַבֵּר עִמּוֹ כִּרְצוֹנוֹ שֶׁהוּא רְצוֹנוֹ יִתְבָּרַךְ.
salt-covenant, sweetens even this] that passes over you — toward thoughts of Torah and prayer and joy and trust and strengthening in the kindnesses of Hashem and His great compassion forever. And behold — the bearer of this letter is in urgent need — it is impossible to extend further. And I wait at every time for His great salvation — that we merit to pray in our house of study on the coming holy Rosh Hashana — let us be glad and rejoice in His salvation. And convey peace to my longstanding friend our Teacher the Rabbi Nachman — may his light shine — grandson of our Master, our Teacher and Rebbe — of blessed memory — and speak much with him as his desire — which is His desire, Yisborach. ## Segment 4
הָרַב הֶחָסִיד וְכוּ' מוֹרֵנוּ הָרַב רַבִּי יוּדְיל נֵרוֹ יָאִיר מִמֶּעדְוֶועדוּבְקֶא בָּא לְפֹה עַל שַׁבָּת, וְיִסַּע מִפֹּה מָחָר אִם יִרְצֶה הַשֵּׁם, וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּבָרוּךְ הַשֵּׁם חֲתָנִי שֶׁיִּחְיֶה מוֹצֵא חֵן וְכוּ' בְּעֵינֵי אֱלֹקִים וָאָדָם. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ וְיִגְמֹר חַסְדּוֹ עִמָּנוּ לְטוֹבָה בְּכָל הָעִנְיָנִים, וְגַם בָּזֶה רוֹאִים כַּמָּה גָּדוֹל חַסְדּוֹ יִתְבָּרַךְ, וְכַמָּה גָּדוֹל כֹּחַ הַתְּפִלָּה, כִּי אֶחָד מֵהַמִּתְנַגְּדִים הוֹדָה בֶּאֱמֶת שֶׁזֶּה נַעֲשֶׂה רַק עַל יְדֵי תְּפִלָּה.
The words of your father — who waits for your salvation at every time. Nussun of Breslov. [Translator's Note: Overview: Parshas B'midbar. *Mikisley devarecha*: now identified as the architectural image of reading the interior space enclosed within the walls of the words — more precise than "between the lines." The full Likutay Moharan I:23 teaching. *Timhon levav*: now identified as D'vorim 28:28 from the Tochachah — the bewilderment of heart from the most fearful curses of the Torah applied to ordinary spiritual anxiety: the true tzaddik sweetens even this. *Ashrenu mah tov chelkenu*. Son-in-law finding favour — Mishlai 3:4. One Misnaged acknowledges the power of prayer. Key Themes Mikisley Devarecha — Walls of Words "From within the walls of your words" — the architectural image of reading the interior space enclosed by the structure of the language. Reb Nussun sees in the structure of Yitzchok's very complaints that he is in fact ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ בְּכָל עֵת.
strengthening himself. The walls of the words reveal their interior.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קח URL: https://ajew.org/reader-plain/alim-litrufa/2/108/ # קח
קח
Source: https://ajew.org/reader/alim-litrufa/2/108 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בְּהַעֲלֹתְךָ תקצ"ג.
To: Peace to my beloved son, my dear one — may his light shine. [Yitzchok] Your letter I received now — and it was a comfort to me — seeing that words of ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
truth have entered your heart. And all that you write about the bitterness of your heart is nothing new in my eyes — for I already know and have heard very, ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְהָיָה לִי לְנַחַת, בִּרְאוֹתִי שֶׁנִּכְנְסוּ דִּבְרֵי אֱמֶת בְּלִבְּךָ. וְכָל מַה שֶּׁאַתָּה כּוֹתֵב מִמְּרִירוּת לִבְּךָ אֵין כָּל זֶה חָדָשׁ בְּעֵינַי, כִּי כְּבָר אֲנִי יוֹדֵעַ וְשָׁמַעְתִּי הַרְבֵּה הַרְבֵּה בְּפֵרוּשׁ וּבְרֶמֶז מִפִּיו הַקָּדוֹשׁ, אֲשֶׁר כָּאֵלֶּה וְכָאֵלֶּה הַהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל מִי שֶׁרוֹצֶה לִגַּע וּלְהָרִיחַ בְּרֵיחַ יִרְאַת ה', כַּמְבֹאָר מִזֶּה הַרְבֵּה בִּסְפָרָיו הַקְּדוֹשִׁים, וּבִפְרָט בְּהַשִּׂיחָה הַנִּדְפֶּסֶת בְּלִקּוּטֵי תִּנְיָנָא סִימָן (נ"א) [מ"ח] הַמַּתְחִיל כְּשֶׁאָדָם נִכְנָס בַּעֲבוֹדַת ה' וְכוּ', עַיֵּן שָׁם הֵיטֵב כָּל דִּבּוּר וְדִבּוּר וּבַסִּימָנִים הַסְּמוּכִים נ"ב נ"ג נ"ד וְכוּ', גַם בְּלִקּוּטֵי א' בְּסִימָן ע"ב וּבִשְׁאָרֵי מְקוֹמוֹת וּבִפְרָט בַּמֶּה שֶׁעֲזָרַנִי ה' לְחַדֵּשׁ בְּהַסְּפָרִים הַנִּכְתָּבִים וּבְכָל הָאִגְּרוֹת שֶׁכָּתַבְתִּי לְךָ עַד הֵנָּה, וְכָל מַה שֶּׁשָּׁמַעְתָּ מִפִּי. מִכֻּלָּם תּוּכַל לְהָבִין, שֶׁהוּא מַעֲשֶׂה גְּדוֹלָה עֲמֻקָּה וְנוֹרָאָה מְאֹד מְאֹד, מַה שֶּׁנַּעֲשֶׂה עִם הָאָדָם בְּזֶה הָעוֹלָם, וְעִם כָּל אֶחָד נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה, אֲשֶׁר אֲפִלּוּ שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לֹא הָיָה יָכוֹל לַעֲמֹד עַל הַדְּבָרִים מַה שֶּׁנַּעֲשֶׂה עִם הָאָדָם בְּזֶה הָעוֹלָם כְּמוֹ שֶׁכָּתוּב (קֹהֶלֶת ג) "מִבְּלִי אֲשֶׁר יִמְצָא אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹֹקִים" וְכוּ'. וּכְתִיב (שָׁם ח) "בִּשְׁבִיל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא יִמְצָא, וְגַם אִם יֹאמַר הֶחָכָם לָדַעַת לֹא יוּכַל לִמְצֹא". וְכָל זֶה כָּלוּל וּמְרֻמָּז בַּמֶּה שֶׁהִזְכַּרְנוּ בְּשָׁבוּעוֹת הַקָּדוֹשׁ הֶעָבַר בְּעִנְיַן דַּרְכֵי הַמִּשְׁפָּט שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁאִי אֶפְשָׁר לְהַשִּׂיגָם, כִּי אִם מִי שֶׁהִשְׁלִיךְ עַצְמוֹ לְעַבְדוּת גָּמוּר, בִּתְמִימוּת וּפְשִׁיטוּת וְכוּ' שֶׁהִשִּׂיג דַּרְכֵי ה' וְכוּ'. וְיוֹתֵר עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ לְדַבֵּר בִּסְעֻדָּה שְׁלִישִׁית שֶׁל אֶתְמוֹל דְּבָרִים נִפְלָאִים עֲמֻקִּים וּתְמִימִים מְאֹד, כַּאֲשֶׁר יְסַפֵּר לְךָ מְעַט דִּמְעַט מֵהֶם מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן מֵהַיְיסִין, וּמְאֹד הָמוּ מֵעַי לִי אֲשֶׁר לֹא זָכִינוּ שֶׁתִּשְׁמַע בְּעַצְמְךָ הַדְּבָרִים הָאֵלֶּה, אַךְ זֹאת נֶחָמָתֵנוּ כָּל מַה שֶּׁשָּׁמַעְתָּ עַד הֵנָּה בִּפְרָט בְּשָׁבוּעוֹת הָעָבַר. עַד הֵנָּה עֲזָרָנוּ רַחֲמָיו יִתְבָּרַךְ, וְאָנוּ מְחַכִּים שֶׁיּוֹסִיף נִפְלְאוֹתָיו וַחֲסָדָיו עִמָּנוּ בְּיֶתֶר שְׂאֵת עַד שֶׁנִּזְכֶּה לְאַחֲרִית טוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי חַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם. וְהִנֵּה מַה מְּאֹד הֶחֱיֵיתִי נַפְשִׁי בְּעֵת שֶׁהָיָה יְדִידִי ר"ש נֵרוֹ יָאִיר בְּבֵיתִי, וְסִפֵּר שֶׁשָּׁמַע מֵאִתְּךָ כַּמָּה דִּבּוּרֵי תּוֹרָה מֵחַג הַשָּׁבוּעוֹת הֶעָבַר. כְּמוֹ חֵלֶב וָדֶשֶׁן שָׂבְעָה נַפְשִׁי מִזֶּה, כִּי בְּאֵלֶּה חָפַצְתִּי שֶׁתִּזְכֹּר וְתָשִׂיחַ בְּדִבְרֵי תּוֹרַת אֱמֶת, שֶׁאַתָּה שׁוֹמֵעַ מֵאִתִּי, תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים. וּתְהִלָּה לָאֵל עָשׂוּ רֹשֶׁם גָּדוֹל בְּלֵב ר"ש הַנַּ"ל. וּכְבָר סִפֵּר מֵהֶם עִם אֲחֵרִים, וְכָל זֶה הוּא רְצוֹנוֹ הַקָּדוֹשׁ זַ"ל לְהוֹדִיעַ לִבְנֵי הָאָדָם וְכוּ', לְכָל מִי שֶׁחָפֵץ לִשְׁמֹעַ בֶּאֱמֶת. וְתִרְאֶה לִשְׁלֹחַ לִי מִיָּד מְעוֹת נִדְבַת לִבְּךָ הַטּוֹב עַל הַבִּנְיָן הַקָּדוֹשׁ, גַּם אִם אֶפְשָׁר שֶׁתְּקַבֵּל מֵאַנְשֵׁי שְׁלוֹמֵנוּ רַב אוֹ מְעַט עַל הַבִּנְיָן מַה טּוֹב, כִּי אֲנִי צָרִיךְ עַתָּה הוֹצָאוֹת רַבּוֹת לִגְמֹר הַבִּנְיָן הַקָּדוֹשׁ וְלַה' הַיְשׁוּעָה.
very much — explicitly and by allusion — from his holy mouth — that such and such things must inevitably pass over every person who wishes to touch and smell the fragrance of the fear of Hashem [לִגַּע וּלְהָרִיחַ בְּרֵיחַ יִרְאַת ה' — a specific and precise technical term from the Rebbe's teachings (Likutay Moharan II:48 and related). It is a deliberately modest formulation: not to attain fear of Hashem, not even to taste it fully — but simply to touch it and smell its fragrance. Even this minimally expressed aspiration — to reach only as far as the scent of divine awe — is sufficient to bring down the trials and struggles that inevitably accompany anyone who sets foot on the path. The humility of the aspiration makes the severity of the accompanying difficulties all the more striking: even one who wants only to smell the fragrance must pass through all of this] — as is explained much about this in his holy books. And especially in the conversation printed in Likutay Tinyana section 48 — beginning "when a person enters into divine service" — look there well, every single word — and at the adjacent sections 52, 53, 54 — and also in Likutay Aleph section 72 and other places — and especially in what Hashem Yisborach helped me to develop — and in all the letters I have written you until now — and all that you have heard from my mouth. From all of these you can understand that it is a very great, deep, and awesome matter — what is done with a person in this world. And with each one what is done, is done — such that even King Shlomo, peace be upon him, was not able to grasp the things of what is done with a person in this world — as it is written: without his being able to find the deed that G-d has done [מִבְּלִי אֲשֶׁר יִמְצָא אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹקִים — Koheles 3:11: "He has made everything beautiful in its time — He has also placed eternity in their hearts — yet without their being able to find the deed that G-d has done from beginning to end." Even with eternity in the heart, the full scope of divine action remains beyond human grasp] [Koheles 3:11] and so forth. And it is written: even though a person toils to seek and does not find — and even if the wise man says he knows — he will not be able to find [בִּשְׁבִיל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא יִמְצָא — Koheles 8:17. Even the wise man who declares he knows cannot find the full depth of divine action. Together these two verses establish that even Shlomo could not plumb what is done with a person in this world. The comfort for Yitzchok: his confusion is not failure but depth] [Koheles 8:17]. And all of this is included and hinted in what we mentioned on the past holy Shavuos — regarding the ways of Hashem Yisborach's judgment that cannot be grasped — except by one who has cast himself into complete servitude — in sincerity and simplicity — who attained the ways of Hashem and so forth. And further — Hashem Yisborach helped us to speak at the third Shabbos meal of yesterday — wondrous, deep, and very sincere things — as the bearer of this letter Rabbi Nachman from Hayisin will tell you a little from them. And my innards greatly yearned [וּמְאֹד הָמוּ מֵעַי לִי — a direct echo of Yirmiyahu 31:20: ki mi'dei davriy bo zachor ezkerenu, al kein hamu me'ai lo — "for whenever I speak of him I remember him still — therefore my innards are moved for him." The verse of Hashem's tender compassion for Efraim — the child sent away whose memory moves Hashem's innards. Reb Nussun draws on this most intimate expression of divine parental longing — hamu me'ai — to describe his own yearning that Yitzchok had been present to hear the Shabbos teachings. The father's longing for the absent son echoes the divine Father's longing for the absent child Efraim] — that you did not merit to hear these things yourself. But this is our consolation — all that you have heard until now — and especially on the past Shavuos. Until now His mercies, Yisborach, have helped us — and we await that He will add His wonders and kindnesses with us in yet greater measure — until we merit a good end — for the kindnesses of Hashem have not ended — and His mercies never cease [חַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם — Eichah 3:22: "the kindnesses of Hashem — truly they are not ended — truly His mercies never fail." Yirmiyahu's sustaining faith amid destruction. The ground of ongoing hope]. And behold — how greatly I revived my soul when my friend R'Sh — may his light shine — was at my home — and told me that he heard from you several Torah discourses from the past festival of Shavuos. My soul was satisfied as with fat and richness [כְּמוֹ חֵלֶב וָדֶשֶׁן שָׂבְעָה נַפְשִׁי — Tehillim 63:6: "as with fat and richness my soul shall be satisfied — and with lips of jubilation shall my mouth praise." The Psalm of David in the wilderness thirsting for Hashem — but finding the divine Presence. Applied to the news of Yitzchok's Torah discourses: like the richest food satisfying the deepest hunger] [Tehillim 63:6] — for in these I desired — that you remember and converse in the words of true Torah that you hear from me — my reins exulted when your lips spoke uprightly [תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים — Mishlai 23:16: "and my reins shall exult when your lips speak uprightly." The verse of a father's joy at his son's righteous public speech — the *kilyos* as the seat of deepest paternal feeling] [Mishlai 23:16]. And praised be G-d — they made a great impression on the heart of R'Sh — and he has already told of them to others. And all of this is his holy will — of blessed memory — to make known to human beings — to all who desire to hear in truth. And see to send me immediately the donation of your good heart for the holy building — and also if it is possible that you collect from our community a great deal or a little for the building — how good — for I need now many expenses to complete the holy building — and to Hashem is salvation. The words of your father — who awaits salvation and intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Parshas B'ha'aloscha. *Laga'a u'lehariach b'rei'ach yiras Hashem*: now identified as a specific technical term from the Rebbe's teachings — the deliberately modest aspiration of one who wishes only to touch and smell the fragrance of divine awe. Even this minimally expressed desire brings down the inevitable trials. *Hamu me'ai*: now identified as Yirmiyahu 31:20 — the divine Father's parental longing for Efraim applied to Reb Nussun's own longing for the absent son. Koheles 3:11 and 8:17. The Shavuos teaching on the unknowable ways of judgment. *Chelev vadeshen* (Tehillim 63:6). *Ta'alozenah chilyosai* (Mishlai 23:16). *Chasday Hashem lo samu* (Eichah 3:22). *Ma'atir ba'adchem*. Key Themes Laga'a U'lehariach — The Modest Aspiration Not to attain fear of Hashem — not even to taste it — but merely to touch it and smell its fragrance. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְכֶם.
This deliberately minimal aspiration is sufficient to bring down the inevitable trials. The humility of the desire makes the severity of the accompanying struggles all the more striking.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קט URL: https://ajew.org/reader-plain/alim-litrufa/2/109/ # קט
קט
Source: https://ajew.org/reader/alim-litrufa/2/109 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בָּלָק תקצ"ג.
To: Peace to my beloved son, my dear one — may his light shine — peace to you and to your household and to those who go forth from you — may they live. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר שָׁלוֹם לְךָ וּלְבֵיתְךָ וּלְיוֹצְאֵי חֲלָצֶיךָ שֶׁיִּחְיוּ.
[Yitzchok] Your letter I received on the past Friday — and also in Uman I received your letter on Friday — Erev Shabbos Kodesh of Parshas Sh'lach. Now I will make known to you the salvation of Hashem and His might and His wonders that He performed with us — For praise be to G-d — ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו' הֶעָבַר, גַּם בְּאוּמַאן קִבַּלְתִּי מִכְתָּבְךָ בְּיוֹם ו' עֶרֶב שַׁבָּת קֹדֶשׁ שְׁלַח, עַתָּה אוֹדִיעֲךָ יְשׁוּעַת ה' וְעֱזוּזוֹ וְנִפְלְאוֹתָיו אֲשֶׁר עָשָׂה עִמָּנוּ, כִּי תְּהִלָּה לָאֵל גָּמַרְנוּ הַרְבֵּה בְּהַבִּנְיָן הַקָּדוֹשׁ, וּכְבָר נִגְמְרָה הַתִּקְרָה (שֶׁהוּא הַסְּטֶעְלֶיא) וּבְסָמוּךְ תִּהְיֶה מְכֻסָּה בִּטְשֶׁערִיפֶיס, וְגַם עוֹסְקִים בְּהַטִּיחָה שֶׁל הַכְּתָלִים, וְגַם כְּבָר הִנַּחְתִּי מָעוֹת עַל תִּשְׁעָה חַלּוֹנוֹת. וּכְבָר קָנִיתִי דֶּלֶת נָאָה, וּכְבָר מִלְּאוּ עָפָר לְהַשְׁווֹת הַגּוּמוֹת, וְהַכֹּל הָיָה בִּישׁוּעַת ה' וְנוֹרְאוֹתָיו הַגְּדוֹלִים. וּבְחַסְדֵי ה' נִתְפַּלֵּל שָׁם אִם יִרְצֶה הַשֵּׁם בְּרֹאשׁ הַשָּׁנָה הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה, יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ וְכוּ'. וּלְבָאֵר לְךָ בִּפְרָטִיּוּת מַעֲשֵׂה ה' הַגְּדוֹלִים אֲשֶׁר הִפְלִיא חַסְדּוֹ בָּזֶה, אֵין הַזְּמַן מַסְפִּיק עַתָּה; עַד הֵנָּה עֲזָרָנוּ רַחֲמָיו יִתְבָּרַךְ, כֵּן יִגְמֹר בַּעֲדֵנוּ לִגְמוֹר גַּם כָּל בִּנְיַן הַבַּיִת הַשַּׁיָּךְ לָזֶה בְּסָמוּךְ מְהֵרָה, וְהָעִקָּר שֶׁיִּגְמֹר ה' בַּעֲדֵנוּ הַבִּנְיָן הַקָּדוֹשׁ בְּרוּחָנִיּוּת, הַנִּבְנֶה עַל יְדֵי קִבּוּץ נְפָשׁוֹת יִשְׂרָאֵל הַחֲפֵצִים לְהִתְקָרֵב אֵלָיו בֶּאֱמֶת, שֶׁיִּתְרַבּוּ הַבָּתִּים עַד אֵין מִסְפָּר, עַל יְדֵי תּוֹסֶפֶת שְׁכֵנִים הַרְבֵּה דִּקְדֻשָּׁה, וְנִזְכֶּה כֻּלָּנוּ לִכְנֹס מִחוּץ לִפְנִים וְלֶאֱסֹֹף הַבַּיְתָה כָּל הַנְּפָשׁוֹת הַנִּדָּחִים הַנִּשְׁפָּכִים בְּרֹאשׁ כָּל חוּצוֹת. בַּעַל הַחֶמְלָה יָחוּס וְיַחֲמֹל עָלֵינוּ וַעֲלֵיהֶם לֶאֱסֹף נִדָּחֵנוּ וּלְקַבֵּץ פְּזוּרֵנוּ, וְלַהֲבִיאֵנוּ חֲדָרָיו הַקְּדוֹשִׁים, וְנִשְׂבְּעָה מִטּוּב בֵּיתוֹ וְכוּ', וּמֵחֲמַת הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
we completed much of the holy building — and already the ceiling has been completed — and in short it will be covered with shingles — and they are also engaged in the plastering of the walls — and already I have placed money for nine windows — and already a beautiful door has been purchased — and already they have filled in earth to level the pits — and all of this was through the salvation of Hashem and His great wonders. And in the kindnesses of Hashem — if Hashem wills — we will pray there on the coming Rosh Hashana — may our eyes see and our hearts rejoice [יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ — the phrase from the blessing over the new moon and various liturgical contexts: the prayer that we will see and rejoice in divine salvation. Here applied concretely: may our eyes see the completed Kloyz and pray in it on Rosh Hashana] and so forth. And to explain to you in detail the great acts of Hashem that He did wondrously in His kindness in this — there is no time now. Until now His mercies, Yisborach, have helped us — so may He complete for us also all the construction of the house belonging to this — soon, speedily. And the essential thing — may Hashem complete for us the holy building in the spiritual dimension — which is built through the gathering of the souls of Israel who desire to draw truly near to Him — that the houses multiply without number — through the addition of many holy neighbours — and may we all merit to enter from the outside inward — and to gather home all the souls who are scattered — poured out at the head of every street [לִכְנֹס מִחוּץ לִפְנִים וְלֶאֱסֹף הַבַּיְתָה כָּל הַנְּפָשׁוֹת הַנִּדָּחִים הַנִּשְׁפָּכִים בְּרֹאשׁ כָּל חוּצוֹת — drawing on Eichah 2:19: sh'fichi kamayim libech... shif'chi al rosh kol chutzos — "pour out your heart like water before the face of Hashem — pour it out at the head of every street." The verse of Yerushalayim's utter devastation, children poured out at every street-corner. Reb Nussun takes these scattered, poured-out souls and transforms the image: from the devastation of Eichah into the vision of gathering them home into the Rebbe's holy chambers] . May the Master of Compassion have pity and compassion upon us and upon them — to gather our scattered ones and assemble our dispersed — and bring us into His holy chambers — and we shall be satisfied from the goodness of His house [וְנִשְׂבְּעָה מִטּוּב בֵּיתוֹ — Tehillim 65:5: ashrei tivchar ut'karev yishkon chatzerecha, nisbe'ah b'tuv beisecha kodesh heichalecha — "happy is the one You choose and bring near to dwell in Your courts — we shall be satisfied with the goodness of Your house, the holiness of Your Temple." The Psalm of divine election and closeness — of the one brought near to dwell in Hashem's courts. Reb Nussun closes the entire spiritual vision with this verse: may all the gathered souls be chosen and brought near, to dwell in the courts and be satisfied with the goodness of the house. The courts — the Rebbe's holy chambers — and the satisfaction — the ultimate fulfilment of the gathering project. The Psalm's image of *ashrei* — happy, blessed — frames the entire effort: the happiness of the one who is brought near] [Tehillim 65:5] and so forth. And because of urgent necessity it is impossible to extend further. The words of your father — who awaits salvation. Nussun of Breslov. [Translator's Note: Overview: Parshas Balak — from Uman. The Kloyz report: ceiling complete, shingles coming, walls plastered, nine windows, beautiful door, pits levelled. Prayer on Rosh Hashana confidently expected. Then the spiritual dimension: the true Kloyz built soul by soul from the gathering of the scattered. *Nidachim nishpachim b'rosh kol chutzos* — the devastation of Eichah 2:19 transformed into the vision of gathering home. *Ba'al ha'chemla*. And the closing vision now identified: *v'nisbah mittuv beiso* is Tehillim 65:5 — the Psalm of divine election, of the one chosen and brought near to dwell in Hashem's courts: *ashrei tivchar ut'karev yishkon chatzerecha, nisbe'ah b'tuv beisecha*. Key Themes The Physical Kloyz — Nine Windows, Beautiful Door The construction reported with loving precision: ceiling done, shingles coming, walls plastered, nine windows, a beautiful door, pits levelled. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Each element a miracle. Prayer there on Rosh Hashana now expected.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # יא URL: https://ajew.org/reader-plain/alim-litrufa/2/11/ # יא
יא
Source: https://ajew.org/reader/alim-litrufa/2/11 ## Segment 1
בְּעֶזְרַת הַשֵּׁם... חַיִּים וּבְרָכָה... כְּנַפְשִׁי... אֲמִתִּיּוֹת הַנּוֹרָאִים... לוֹ וּלְזַרְעוֹ לְדוֹרוֹתָם יִסְגֶּא... זֶה יָמִים כַּבִּיר, אֲשֶׁר לֹא רָאִיתִי כָּל... אָנֹכִי לֹא שָׁמַעְתִּי מִמַּעֲמָדוֹ בַּיָמִים הָאֵלֶּה... בְּמַחֲשַׁבְתִּי כַּמָּה פְּעָמִים לִנְטוֹת יָדִי בַּמִּכְתָּב אֵלָיו לְדַבֵּר... בַּכְּתָב מְעַט אֲשֶׁר בִּלְבָבִי, אוּלָם לָא אִיסְתַּיַּיע מִלְּתָא, כִּי הַזְּמַן קָצָר וְכוּ'. כָּעֵת לֹא יָכֹלְתִּי לְהִתְאַפֵּק מֵעֹצֶם אַהֲבָתֵינוּ לִכְתֹּב לוֹ דְּבָרַי אֵלֶּה לְבַקְּשׁוֹ שֶׁיִּרְאֶה לְהוֹדִיעֵנִי מִיָּד אֶת חַסְדֵּי ה' וְנִפְלְאוֹתָיו אַשֶׁר הוּא מַפְלִיא עִמּוֹ בְּכָל עֵת, כִּי אֲנִי רוֹאֶה וְשׁוֹמֵעַ מֵרָחוֹק, שֶׁבְּכָל צָרוֹתָיו אֲשֶׁר עָבְרוּ עָלָיו לֹא צַר לְגַמְרֵי חַס וְשָׁלוֹם, רַק בַּצָּר הִרְחִיב לוֹ הוּא יִתְבָּרַךְ בַּחֲסָדִים נִפְלָאִים וִישׁוּעוֹת נוֹרָאוֹת, כַּאֲשֶׁר רָאִיתִי וְהֵבַנְתִּי מְעַט בִּהְיוֹתִי בִּמְחִצָּתוֹ, וְגַם כָּעֵת שָׁמַעְתִּי מְעַט אֵיזֶה צְמִיחַת קֶרֶן יְשׁוּעָה וַאֲשֶׁר הוּא מֵכִין עַצְמוֹ לִנְסֹעַ לְעִיר מְלוּכָה פ"ב בְּקָרוֹב יַצְלִיחוֹ ה' מְהֵרָה. וְהִנֵּה ה' יוֹדֵעַ מַחֲשָׁבוֹת כַּמָּה וְכַמָּה נִשְׁתַּתַּפְתִּי בְּצַעֲרוֹ וְכַמָּה פְּעָמִים הִזְכַּרְתִּי אוֹתוֹ לְטוֹבָה, בִּפְרָט עַל צִיּוּן הַקָּדוֹשׁ בְּאוּמַאן, כִּי מְאֹד הוֹמֶה עָלַי לִבִּי עַל כָּל הַהַרְפַּתְקָאוֹת, אֲשֶׁר עָבְרוּ עָלָיו בִּפְרָט וּבִכְלָל, כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ, וְשֵׁם רַבֵּנוּ הַנּוֹרָא זַ"ל, נִקְרָא עָלָיו. וְזָכַרְתִּי לִתְקֹעַ יָתֵד בְּמָקוֹם נֶאֱמָן לָשׂוּם לוֹ שְׁאֵרִית בָּאָרֶץ עַל־יְדֵי מַתְּנַת יָדוֹ הַטּוֹבָה, אֲשֶׁר פִּזַּר נָתַן עַל... הַעֲמָדַת הַדְּפוּס לְמַעַן עֲשֵׂה כַּיּוֹם הַזֶּה לְהַחֲיּוֹת עַם רַב, כִּי תְּהִלָּה לָאֵל, עֲזָרוּנוּ רַחֲמָיו עַד הֵנָּה... תֵּבֵל כֵּן... אוֹתִיּוֹת הַדְּפוּס... כְּשֶׁיִּרְצֶה לְפַזֵּר עוֹד... בְּכִפְלֵי כִּפְלַיִם. וְהִנֵּה כָּל מַה שֶּׁבְּלִבּוֹ... לִכְתֹּב עַל פְּנֵי הַשָּׂדֶה, אַךְ זֹאת תֵּדַע, אֲהוּבִי... חֲבִיבִי כְּנַפְשִׁי, שֶׁכְּשֵׁם שֶׁאֲנִי כּוֹסֵף וּמִשְׁתּוֹקֵק... לְהַשֵּׁם יִתְבָּרַךְ, שֶׁיַּעַזְרוֹ וְיוֹשִׁיעוֹ מְהֵרָה וְיַרְחִיב יָדוֹ עַתָּה בְּכָל אֲשֶׁר יִפְנֶה, כֵּן אֲנִי כּוֹסֵף... וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ וּמְצַפֶּה לְהַשֵּׁם יִתְבָּרַךְ יוֹתֵר וְיוֹתֵר, שֶׁכַּאֲשֶׁר יַצְלִיחוֹ ה' מֵעַתָּה, יִזְכֶּה לֵידַע מִמִּי וָמִי מַגִּיעַ לוֹ הַצְלָחָתוֹ וִישׁוּעָתוֹ וְיֹאמַר בְּפֶה מָלֵא וּבְלֵב שָׁלֵם: אֵלְכָה וְאָשׁוּבָה אֶל אִישִׁי הָרִאשׁוֹן, כִּי טוֹב לִי אָז מֵעַתָּה, וְדַי לַמֵּבִין. וְאִם אָמְנָם הָאֱמֶת יָדַעְתִּי, כִּי מֵעוֹלָם לֹא (יִקְחָה) נַפְשׁוֹ מֵאִישׁוֹ הָרִאשׁוֹן, וְנַפְשׁוֹ קְשׁוּרָה בְּנַפְשִׁי מֵאָז וְעַד עַתָּה, עִם כָּל זֶה שָׁגַג מַעֲלָתוֹ הַרְבֵּה בְּעִנְיָן זֶה בְּכַמָּה וְכַמָּה הַנְהָגוֹת בַּיָּמִים שֶׁעָבְרוּ וְגָרַם קְצָת חִלּוּל הַשֵּׁם, חַס וְשָׁלוֹם, כִּי הָיָה נִרְאָה כְּעוֹשֶׂה מֵהָעִקָּר טָפֵל וּמֵהַטָּפֵל עִקָּר, חַס וְשָׁלוֹם, וְגָרַם עַל עַצְמוֹ כַּמָּה לָזוּת שְׂפָתַיִם מֵאַנְשֵׁי־שְׁלוֹמֵנוּ, אֲשֶׁר יֵשׁ בְּלִבָּם עָלָיו הַרְבֵּה עַל הָעִנְיָנִים הָאֵלֶּה וְאִם אֲנִי יוֹדֵעַ תֹּם לְבָבוֹ, שֶׁהוּא קָשׁוּר בֶּאֱמֶת בְּחֶבְלֵי עֲבוֹתוֹת אַהֲבָה עִם נֵזֶר רֹאשֵׁינוּ, עִם כָּל זֶה לְעֻמַּת זֶה יָדַעְתִּי, כִּי שָׁגָה וְהִסְכִּיל הַרְבֵּה מְאֹד בָּעִנְיָנִים הָאֵלֶּה בַּיָּמִים שֶׁעָבְרוּ, וְגַם עַתָּה הֵצִיקַתְנִי רוּחִי, וְעֲצוֹר בְּמִלִּין לֹא אוּכַל לְהוֹכִיחַ דַּרְכּוֹ עַל פָּנָיו עַל אֲשֶׁר עִוֵּת הַרְבֵּה בַּשָּׁנִים הָאֵלֶּה, אֲשֶׁר לֹא שָׂם לַדֶּרֶךְ פְּעָמָיו לִקְהִלָּה קְדוֹשָׁה אוּמַאן לְפָרֵשׁ שִׂיחָתוֹ שָׁם עַל צִיּוּן הַקָּדוֹשׁ, אֲשֶׁר זֶה חֶלְקוֹ מִכָּל עֲמָלוֹ, בִּפְרָט בְּעֵת שֶׁנָּסַע בַּקַּיִץ... לְבֵיתוֹ, וּבַחֲזָרָתוֹ הָיָה לוֹ לְסוֹבֵב דַּרְכּוֹ דֶּרֶךְ אוּמַאן. וְכִמְדֻמֶּה לִי... הוּא הַמִּדָּה... לוֹ מְנִיעוֹת רַבּוֹת וַעֲצוּמוֹת... שֶׁכָּל הָעִנְיָנִים, הַנּוֹגְעִים לְהַחְזָקַת... הִסְתַּלְּקוּתוֹ, נִתְעוֹרְרִים תָּמִיד... שִׁעוּר, אַךְ בֶּאֱמֶת אֵין שׁוּם מְנִיעָה בָּעִנְיָן, וְהַמְּנִיעוֹת הֵם רַק בִּשְׁבִיל הַחֵשֶׁק, וּמֵהַמְּנִיעוֹת הָעֲצוּמוֹת יְכוֹלִין לְהָבִין מַעֲלַת הַנֶּחְשָׁק, כַּיָּדוּעַ לוֹ כָּל זֶה. וְהִנֵּה בְּכָל זֶה יֵשׁ הַרְבֵּה לְדַבֵּר, אֲשֶׁר לֹא יַסְפִּיקוּ הֲמוֹן יְרִיעוֹת לְבָאֵר אֶפֶס קָצֶה, וְגַם כְּשֶׁאֲנִי מִתְוַעֵד עִמּוֹ לִפְעָמִים לְעִתִּים רְחוֹקוֹת, אִי אֶפְשָׁר לְדַבֵּר עִמּוֹ כְּכָל אֲשֶׁר עִם לְבָבִי מֵרֹב הַטְּרָדוֹת הַסּוֹבְבִין אוֹתוֹ, אַךְ לְחָכָם וְנָדִיב וְטוֹב לֵבָב כְּמוֹתוֹ יַסְפִּיקוּ דְּבָרַי אֵלֶּה לְהָבִין מֵהֶם דְּבָרִים הַרְבֵּה, וְהָעִקָּר - שֶׁמֵּעַתָּה יִרְאֶה לְתַקֵּן כָּל הָעִנְיָנִים שֶׁרָמַזְתִּי לוֹ בְּמִכְתָּבִי זֶה וְיִזָּהֵר לִהְיוֹת עַל־כָּל־פָּנִים פַּעַם אֶחָד בְּכָל שָׁנָה וְשָׁנָה בְּאוּמַאן, חֹק וְלֹא יַעֲבֹר, וְלֹא יַעַצְרוֹ הַגֶּשֶׁם וְהַשֶּׁלֶג וְלֹא שׁוּם מְנִיעָה בָּעוֹלָם, וְגַם יִשְׁתַּדֵּל לִרְאוֹת אֶת עַצְמוֹ עִמָּנוּ בְּכָל פַּעַם; אִם אֶפְשָׁר לוֹ לָבוֹא אֵלֵינוּ עַל רֹאשׁ־הַשָּׁנָה, בְּעֵת שֶׁאֲנַחְנוּ מְקֻבָּצִים יַחַד מַה טּוֹב, וְעַל־כָּל־פָּנִים בְּכָל עֵת שֶׁיִּזְכֶּה לִהְיוֹת בְּאוּמַאן, יִהְיֶה בְּהִתְרָאוּת פָּנִים עִם כַּמָּה אַנְשֵׁי שְׁלוֹמֵנוּ, וְגַם רָאוּי לוֹ לְבַקֵּשׁ אוֹתָנוּ שֶׁנָּבוֹא אֵלָיו עַל אֵיזֶה יָמִים, אוּלַי נִזְכֶּה לְדַבֵּר עִמּוֹ מִלְּבָבֵנוּ לְהָאִיר נְקֻדּוֹתָיו הַטּוֹבוֹת זֶה בָּזֶה וּנְקַבֵּל דֵּין מִן דֵּין וּנְעוֹרֵר אֶת עַצְמֵנוּ וְנִזְכֹּר אֶת עַצְמֵנוּ הֵיכָן אָנוּ בָּעוֹלָם, מֵאַיִן בָּאנוּ וְכוּ', וְכַמָּה נִפְלָאוֹת עָשָׂה עִמָּנוּ, שֶׁקֵּרַב אוֹתָנוּ לִנְקֻדַּת הָאֱמֶת, לְאוֹר צַח כָּזֶה, אוֹר הָאוֹרוֹת וְכוּ'. נָא וָנָא, חֲבִיבִי, שִׂים לִבְּךָ לִדְבָרַי הָאֵלֶּה, הַנֶּאֱמָרִים בֶּאֱמֶת וּבְתֹם לֵבָב, לְמַעַן יֵיטִיב לוֹ וּלְדוֹרוֹתָיו... הַמֻּפְלָג... וְיֵלְכוּ בְּדַרְכּוֹ... ד' דִּבְרֵי אֱמֶת וָצֶדֶק... לָהֶם בָּזֶה וּבַבָּא וְיוֹתֵר מִזֶּה... אֲנִי מֻכְרָח לְהַפְסִיק בְּאֶמְצַע הַדִּבּוּר... מְבֹאָר הַכֹּל בִּסְפָרָיו הַקְּדוֹשִׁים. שִׂימוּ לְבַבְכֶם אֲלֵיהֶם, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהֶם וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. נָא, יְדִידִי, לִכְתֹּב לִי אִגֶּרֶת מִיָּד וּלְהוֹדִיעַ לִי הַכֹּל וְגַם אֶפְשָׁר שֶׁיִּשְׁלַח לִי אֵיזֶה סַךְ מְסֻיָּם מַה טּוֹב, כִּי הַשָּׁעָה דְּחוּקָה מְאֹד וְגַם יָדַעְתִּי כִּי אֵין בְּיָדוֹ לְפַזֵּר כַּיָּמִים הָרִאשׁוֹנִים, עִם כָּל זֶה אֶת אֲשֶׁר תִּמְצָא לַעֲשׂוֹת בְּכֹחוֹ וְיוֹתֵר מִכֹּחוֹ, עַל־כֵּן אֵין רָאוּי לוֹ לְצַמְצֵם עַל זֶה כָּל־כָּךְ, כִּי הוּא קֶרֶן הַקַּיֶּמֶת לָעַד, בִּפְרָט כִּי הוּא צָרִיךְ עַתָּה לַנְּסִיעָה, וְעֵסֶק כָּזֶה צָרִיךְ לְפַזֵּר שְׁחָדִים הַרְבֵּה, רָאוּי לוֹ לְפַזֵּר גַּם עַל הַשֹּׁחַד לְהַרְבּוֹת בִּצְדָקָה לְאַנְשֵׁי־שְׁלוֹמֵנוּ, כִּי צְדָקָה נִקְרָא "שֹׁחַד", כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי כא): "שֹׁחַד בְּחֵיק" וְכוּ' זֶה הַשֹּׁחַד יַצְלִיחוֹ בָּזֶה וּבַבָּא, וְלִנְדִיב לֵב כָּל כָּךְ אֵין לְהַאֲרִיךְ יוֹתֵר.
With the help of G-d, may He be blessed May the mountains bear peace [Tehillim 72:3] — to the honor of my beloved son, the friend of my soul — he who is the veteran and outstanding scholar — our Teacher the Rabbi Yitzchok — may his light shine and radiate. I already wrote to you on Friday of Parshas Yisro — when I had already heard of what had passed over you — and that you should see to come here immediately without delay. And at present, my son, the delight of my eyes, the friend of my soul — I ask of you that you give no thought to this at all — and remove from your mind all worries and black melancholy. Only strengthen your soul in Hashem Yisborach. Hope to Hashem and He will save you [cf. Tehillim 27:14] — for we have no one to lean upon except His abundant mercies. And you already know a little that this world is full of sufferings, and all its days are anger and pain. And there is no place to flee from it — except to Hashem Yisborach and to the Torah that gladdens the heart and ## Segment 2
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח, דּוֹרֵשׁ שְׁלוֹמוֹ תָּמִיד בְּאַהֲבָה וְחָפֵץ בְּהַצְלָחָתוֹ בָּזֶה וּבַבָּא
restores the soul ## Segment 3
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב רַבִּי נַפְתָּלִי הִירְץ זַ"ל מִבְּרֶאסְלֶב
[cf. Tehillim 19:8]. ## Segment 4
...לִבְנוֹ הַוָּתִיק, מוֹרֵנוּ הָרַב שְׁלֹמֹה נֵרוֹ יָאִיר. ...עוֹד הַפַּעַם כִּי גַּם אֵלָיו... הֶחָפֵץ בָּאֱמֶת לַאֲמִתּוֹ וְה' ... וְיַצְלִיחוֹ בְּכָל אֲשֶׁר יִפְנֶה.
And beyond this it is impossible to elaborate, as I am in an open field — ## Segment 5
דִּבְרֵי אוֹהֲבוֹ לָנֶצַח
The words of one who loves him eternally ## Segment 6
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 7
אַנְשֵׁי שְׁלוֹמֵנוּ פּוֹרְסִים שְׁלוֹם כֻּלָּם בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא וּמְצַפִּים לִשְׁמֹעַ כָּל טוּב מֵאִתּוֹ, אָמֵן. הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה, וּבְנָהּ הֶחָכָם שֶׁיִּחְיֶה, וּבִתָּהּ הַמֻּשְׂכֶּלֶת תִּחְיֶה, תְּהִלָּה לָאֵל בְּחַיִּים וְשָׁלוֹם וּפוֹרְשִׂים שָׁלוֹם בְּאַהֲבָה רַבָּה.
and salvation belongs to Hashem. ## Segment 8
גַּם תֵּדַע, שֶׁתְּהִלָּה לָאֵל, צָמְחָה קֶרֶן יְשׁוּעָה בְּעִנְיַן בֵּית־הַדְּפוּס, כִּי בְּחַסְדּוֹ יִתְבָּרַךְ וְנִפְלְאוֹתָיו עֲזָרָנוּ, שֶׁכְּבָר פָּתְחוּ לִי אֶת בֵּית־הַדְּפוּס, אֲבָל לֹא פָּתְחוּ כִּי־אִם הַבַּיִת לְבַדּוֹ וְגַם זֶה הוּא טוֹבָה גְּדוֹלָה לְפָנַי, אֲבָל הַדְּפוּס בְּעַצְמוֹ, דְּהַיְנוּ הַפְּרֶעסֶע עֲדַיִן חֲתוּמָה, אַךְ כְּבָר הִגִּיעַ אִגֶּרֶת מִוִּילְנָא, שֶׁבְּקָרוֹב יִתְּנוּ לִי רִשְׁיוֹן. ה' יִגְמֹר בַּעֲדִי, שֶׁיַּגִּיעַ לִי רִשְׁיוֹן בִּמְהֵרָה לְטוֹבָה, וְיִפְתְּחוּ לִי אֶת הַדְּפוּס, וְנִזְכֶּה לְהָפִיץ מַעְיְנוֹתָיו חוּצָה לְמַעַן יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמוֹ יִתְבָּרַךְ בָּעוֹלָם, אָמֵן, כֵּן יְהִי רָצוֹן.
Behold — thus speak the words of your father, who longs to ## Segment 9
הָאֶחָד זָהוּב סִלֵּק לְהַשָּׁלִיחַ, וּבַעַל הַיְשׁוּעוֹת יוֹשִׁיעַ מְהֵרָה. הַשְּׁנֵי אַרְבַּע כְּנָפוֹת מָצָא רַבִּי דָּוִד, אַךְ אֵינוֹ רוֹצֶה לִנְסֹעַ לְבֵיתוֹ עַד אַחַר שַׁבַּת־קֹדֶשׁ, וְאָמַר, שֶׁיִּשְׁלְחֵם לוֹ עַל־יְדֵי מֻקְדָּם. גַּם נִפְלָאוֹת הוּא בְּעֵינֵינוּ, שֶׁרוֹצֶה הָאִישׁ בְּיֹקֶר כָּל־כָּךְ, אַךְ בְּלֹא זֶה אֵינוֹ יָכוֹל לַעֲשׂוֹת דָּבָר, עַד שֶׁיָּבוֹא יְדִידֵנוּ כַּנַּ"ל, אַךְ רַבִּי יִשְׂרָאֵל נֵרוֹ יָאִיר מְבַקֵּשׁ מֵאִתְּךָ, וְגַם אָנֹכִי מְזָרֶזְךָ בָּזֶה, שֶׁלְּמַעֲנֵנוּ תַּעֲשֶׂה וְתַחֲקֹר בָּזֶה בְּכָל עֵת שֶׁתִּמְצָא סוֹחֲרִים בָּזֶה, אוּלַי יִמְצָא בְּפָחוֹת, וְגַם שֶׁיִּהְיֶה בָּטוּחַ גָּדוֹל, אַךְ גְּמָר הַמַּשָּׂא־וּמַתָּן אִי אֶפְשָׁר עַד בִּיאַת יְדִידֵנוּ בְּשָׁלוֹם וְכַנַּ"ל. עַתָּה נִכְנָס רַבִּי דָּוִד נֵרוֹ יָאִיר, לְחַדְרִי וְהוֹדִיעַ לִי, שֶׁמָּסַר הַשְּׁנֵי אַרְבַּע כְּנָפוֹת לְיַד מוֹסֵר כְּתָב זֶה. וּמִגֹּדֶל הַנְּחִיצוּת אִי אֶפְשָׁר לְהַאֲרִיךְ, וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמֶּחֲךָ וְכוּ'.
see you speedily. The utterance of the lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. # קי URL: https://ajew.org/reader-plain/alim-litrufa/2/110/ # קי
קי
Source: https://ajew.org/reader/alim-litrufa/2/110 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' מַטּוֹת וּמַסְעֵי תקצ"ג.
To: My beloved son, my dear one — peace to you and to your household. May Hashem command the blessing to be with you [יְצַו ה' אִתְּךָ אֶת הַבְּרָכָה ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי שָׁלוֹם לְךָ וּלְבֵיתְךָ, יְצַו ה' אִתְּךָ אֶת הַבְּרָכָה חַיִּים וְשָׁלוֹם וְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח אָמֵן, כֵּן יְהִי רָצוֹן.
— D'vorim 28:8: y'tzav Hashem itcha es hab'rachah ba'asamecha — "Hashem will command the blessing to be with you in your storehouses." From the blessings of D'vorim 28 — the counterpart of the Tochachah's curses. In Letter 107 Reb Nussun invoked *timhon levav* from the curses (D'vorim 28:28); here he opens with the blessing-verse from the same chapter. The *y'tzav* — Hashem commands — makes ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם עִם חֲצִי רוּבָּל־חָדָשׁ וְהָיָה לִי לְנַחַת, הֱטִיבוֹתָ אֲשֶׁר שָׁלַחְתָּ הַיּוֹם כִּי הִגִּיעַ בְּמוֹעֲדוֹ וּבִזְמַנּוֹ בְּעֵת שֶׁהָיָה מֻכְרָח לִי מְאֹד. יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵאֵת ה' שֶׁתִּזְכֶּה לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וְהָעֲבוֹדָה יוֹם יוֹם עַד שֶׁתַּגִּיעַ לְתַכְלִית הַטּוֹב שֶׁל אִישׁ הַיִּשְׂרְאֵלִי שֶׁנִּבְרָא בִּשְׁבִילוֹ, שֶׁהוּא לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ.
this not a wish but a divine decree: He commands the blessing itself to accompany you] — life and peace and all good in this world and the next — forever. Omain. [Yitzchok] Your letter I received today — together with half a new ruble — and it was a comfort to me. You did well — what you sent today — for it arrived at its proper time and its appointed moment — when I was very much in need of it. May Hashem repay your act — and may your reward be complete from Hashem — that you merit to be diligent at the doors of Torah and service day by day — until you arrive at the ultimate good of the Jewish person for which he was created — which is to recognise Him, Yisborach. And what you are distressed and longing about — not being regularly with me for Shabbos Kodesh — I too long for this greatly. But I have already written you that it is better when one breaks through obstacles and comes periodically — than to come every time without obstacles — for the main purpose for which a person comes into the world ## Segment 4
וּמַה שֶּׁאַתָּה מִצְטַעֵר וּמִתְגַּעְגֵּעַ לִהְיוֹת רָגִיל אֶצְלִי עַל שַׁבַּת קֹדֶשׁ גַּם אֲנִי נִכְסָף מְאֹד לָזֶה. אַךְ כְּבָר כָּתַבְתִּי לְךָ שֶׁטּוֹב יוֹתֵר כְּשֶׁמְּשַׁבְּרִים מְנִיעוֹת וּבָאִים לִפְרָקִים מִלָּבֹא בְּכָל יוֹם בְּלִי מְנִיעוֹת, כִּי עִקַּר הָאָדָם בָּא לָעוֹלָם לְשַׁבֵּר מְנִיעוֹת לַעֲמֹד כְּנֶגֶד דַּלְתוֹת נְחֹשֶׁת וּבְרִיחֵי בַּרְזֶל, וְהַכֹּל אִי אֶפְשָׁר לְשַׁבֵּר כִּי אִם עַל יְדֵי הָרָצוֹן וְהַכִּסּוּפִין וְהַחֵשֶׁק הַנִּמְרָץ כַּמּוּבָא אֶצְלֵנוּ הַרְבֵּה מִזֶּה.
is to break through obstacles — to stand against gates of bronze and iron bars [לַעֲמֹד כְּנֶגֶד דַּלְתוֹת נְחֹשֶׁת וּבְרִיחֵי בַּרְזֶל — Tehillim 107:16: ki shavar dalsot n'choshes u'v'richei barzel gideia — "for He broke the gates of bronze and cut through the iron bars." The verse of Hashem's deliverance of the imprisoned who sat in darkness and the shadow of death. Reb Nussun applies this image to the person who overcomes the obstacles between himself and his teacher: the obstacle-breaking is itself the essential spiritual work] [Tehillim 107:16] — and all of it is impossible to break except through intense will and yearning and burning desire [הָרָצוֹן וְהַכִּסּוּפִין וְהַחֵשֶׁק הַנִּמְרָץ — the Breslov triad: *ratzon* — will; *kisufin* — longing (Aramaic of intense spiritual desire); and *cheshek hanímratz* — burning desire. These three together are the only power that breaks through what seems impassable] — as is cited much among us about this. And behold — you will hear from the bearer of this letter the greatness of the suffering I have had at these times — and the greatness of the mental ## Segment 5
וְהִנֵּה תִּשְׁמַע מִפִּי מוֹסֵר כְּתָב זֶה גֹּדֶל הַצַּעַר שֶׁהָיָה לִי בָּעִתִּים הַלָּלוּ; וְגֹדֶל בִּלְבּוּל הַדַּעַת שֶׁהָיָה לִי מִזֶּה, אִי אֶפְשָׁר לְבָאֵר; וּמְעַט תּוּכַל לְהָבִין בְּעַצְמְךָ, וְלֹא הָיָה לִי מָקוֹם לְהֵחָבֵא עַצְמִי מִגֹּדֶל הַצַּעַר, וּבְתוֹךְ כָּךְ בָּאוּ אֵלַי עַל שַׁבָּת זֶה דַּיְקָא יְדִיד נַפְשִׁי רַבִּי נַחְמָן נֵרוֹ יָאִיר נֶכֶד נֵזֶר רֹאשֵׁנוּ זֵכֶר צַדִּיק לִבְרָכָה עִם עוֹד אוֹרְחִים חֲשׁוּבִים מִקְּהִלַּתְכֶם וּמִנֶּעמְרוֹב, וְרָאִיתִי נִפְלְאוֹת ה'. וּבַה' בָּטַחְתִּי שֶׁבְּנִפְלְאוֹתָיו הָעֲצוּמִים יַעְזֹר עַתָּה דַּיְקָא לְמַעַן שְׁמוֹ הַגָּדוֹל לְכַבֵּד אֶת הַשַּׁבָּת כָּרָאוּי, בְּדִבְרֵי אֱמֶת הַנּוֹבְעִים מִמַּעְיְנֵי הַיְשׁוּעָה וְכוּ'. וַה' עָזַר לָנוּ הַרְבֵּה בְּנוֹרְאוֹתָיו הַגְּדוֹלִים כַּאֲשֶׁר תִּשְׁמַע מְעַט מִפִּי מוֹסֵר כְּתָב זֶה, וְיֶתֶר מִזֶּה אִי אֶפְשָׁר לְבָאֵר כָּל מַה שֶּׁעָבַר בָּזֶה, וְאֵיךְ אָנוּ מְחֻיָּבִים לְהוֹדוֹת לוֹ יִתְבָּרַךְ עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת וְכוּ', וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ בִּכְלָל וּבִפְרָט עַל כָּל אֶחָד וְאֶחָד, וְיִרְאֶה בְּעָנְיֵנוּ וַעֲמָלֵנוּ וִיבַקֵּשׁ נִרְדָּפִים כָּמוֹנוּ בְּחִנָּם. וְיַצִּילֵנוּ מִיַּד כָּל אוֹיְבֵינוּ וְרוֹדְפֵינוּ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת. וְהָעִקָּר שֶׁיְּהֵא בְּעֶזְרֵנוּ שֶׁנִּזְכֶּה מֵעַתָּה עַל כָּל פָּנִים לִהְיוֹת כִּרְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת וּמִגֹּדֶל הַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
confusion I have had from this — it is impossible to explain. A little you can understand yourself — and I had no place to hide myself from the greatness of the suffering. And amidst this — on this very Shabbos — my dear friend Rabbi Nachman — may his light shine — the grandson of the crown of our head [נֵזֶר רֹאשֵׁנוּ — the crown of our head: an echo of Eichah 5:16 — nafal ateres rosheinu — "the crown of our head has fallen." The verse of deepest mourning in Eichah — for the destroyed Temple and for all that was lost. Calling the Rebbe *nezer rosheinu* — the crown of our head — places him in direct correspondence with that lost crown: the Rebbe is the crown that remains with us even in the exile of his absence. His grandson carries that crown forward into the living generation] — of blessed and holy memory — came here together with other distinguished guests from your community and from Nemrov — and I saw the wonders of Hashem. And I trusted in Hashem that in His mighty wonders — precisely now — He will help for the sake of His great Name — to honour the Shabbos as befitting — with words of truth flowing from the springs of salvation. And Hashem helped us greatly through His great wonders — as you will hear a little from the bearer of this letter. And more than this it is impossible to explain — and how we are obligated to thank Him, Yisborach — for His miracles with us each day — and for His wonders and goodnesses at every time. And may Hashem Yisborach have mercy upon us — in general and in particular — upon each and every one — and see our affliction and our toil — and seek out those who are pursued without cause — like us [וִיבַקֵּשׁ נִרְדָּפִים כָּמוֹנוּ בְּחִנָּם — Koheles 3:15: v'ha'Elokim yivakesh es nirdaf — "and G-d seeks out the pursued." Reb Nussun adds *chinám* — without cause — intensifying the injustice: the community is wrongly pursued, and the divine promise to vindicate the pursued is invoked] [Koheles 3:15]. And save us from the hand of all our enemies and pursuers — in body and in spirit. And the essential thing — that He be with us in our help that we merit from now at least to be as His will, Yisborach, in truth. And because of the great press it is impossible to extend further. The words of your father — who waits for salvation at every time. Nussun of Breslov. [Translator's Note: Overview: Parshas Mattos-Mas'ei. The opening blessing *y'tzav Hashem itcha es hab'rachah*: now identified as D'vorim 28:8 — from the blessings section of the same chapter as Letter 107's *timhon levav*. *Nezer rosheinu*: now identified as an echo of Eichah 5:16 — *nafal ateres rosheinu* — "the crown of our head has fallen." The Rebbe is the crown that remains with us even in the exile of his absence. *Dalsos n'choshes* (Tehillim 107:16). *Ratzon, kisufin, cheshek hanímratz*. Reb Nussun's period of great suffering — the Rebbe's grandson arriving precisely at the right moment. *Nirdefim chinám* (Koheles 3:15). Key Themes Y'tzav Hashem Itcha — D'vorim 28:8 "Hashem will command the blessing to be with you." From the blessings of D'vorim 28 — the counterpart of the same chapter's curses (*timhon levav*, ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
Letter 107). The *y'tzav* — divine command — makes this not a wish but a decree: Hashem commands the blessing to accompany you.] ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קיא URL: https://ajew.org/reader-plain/alim-litrufa/2/111/ # קיא
קיא
Source: https://ajew.org/reader/alim-litrufa/2/111 ## Segment 1
קיא
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' דְּבָרִים תקצ"ג.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי עַתָּה בְּעֵת הַשֵּׁנָה, וְאֵין לִי פְּנַאי לְהַאֲרִיךְ, וְהִנֵּה דַּעְתִּי נוֹחָה מְאֹד מִמַּה שֶּׁאַתָּה עוֹסֵק בִּכְתִיבַת הַמַּפְתְּחוֹת, כִּי הוּא הַצְלָחָה נִפְלָאָה נִצְחִית כְּשֶׁאָנוּ זוֹכִין לַעֲסֹק בְּסִפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, בִּפְרָט לַעֲשׂוֹת בָּהֶם אֵיזֶה תִּקּוּנִים שֶׁהֵם זְכוּת הָרַבִּים לְדוֹרוֹת, וְאִי אֶפְשָׁר לְבָאֵר גֹּדֶל הָעֵסֶק הַזֶּה. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עֲזָרָנוּ עַד כֹּה, וּבָזֶה רָאוּי לְךָ לְהַחֲיוֹת נַפְשְׁךָ בְּכָל עֵת אֲשֶׁר גַּם עַתָּה שֶׁאֵינְךָ יָכוֹל לְהַתְמִיד כָּרָאוּי, עִם כָּל זֶה אַתָּה זוֹכֶה לַעֲסֹק בְּעֵסֶק קָדוֹשׁ וְנוֹרָא כָּזֶה, כֵּן יִהְיֶה ה' עִמְּךָ שֶׁתִּזְכֶּה לַחֲזֹר אֶל אֹהֶל תּוֹרָה בִּקְבִיעוּת, וְתִהְיֶה תּוֹרָתְךָ קֶבַע וּמְלַאכְתְּךָ עֲרַאי. וְעָלֶיךָ לִכְסֹף לָזֶה בְּכָל עֵת וְלַחֲטֹף לְעֵת עַתָּה כָּל מַה שֶּׁתּוּכַל, וּלְשַׂמֵּחַ נַפְשְׁךָ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה, וְלִהְיוֹת מוֹדֶה עַל הֶעָבַר וּלְבַקֵּשׁ בְּכָל יוֹם לְהוֹסִיף לְהַבָּא בְּכָל עֵת קְדֻשָּׁה וָדַעַת וְכוּ', שֶׁזֶּהוּ עִקַּר אֲרִיכַת יָמִים בֶּאֱמֶת, כַּמְבֹאָר בִּדְבָרָיו זַ"ל.
To: My beloved son, my dear one. [Yitzchok] Your letter I received now — at the time of the afternoon rest — and I have no time to extend. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
And behold — my mind is very pleased with what you are engaged in writing the indices — for it is a wondrous and eternal success when we merit to engage in the books of our Master, our Teacher and Rebbe — of blessed memory — and especially to make corrections in them that are a merit for the many for generations [זְכוּת הָרַבִּים לְדוֹרוֹת — from the principle of Avos 5:18: "whoever causes the many to have merit — no sin shall come through him." Z'chus harabbim l'doros: merit for the many — not just for one's contemporaries but for all future generations who benefit from the corrected and indexed holy books. Every soul who benefits from those improvements in all future time shares in this merit] — and it is impossible to explain the greatness of this occupation. It is good to give thanks to Hashem who has helped us until now. And through this it is fitting for you to revive your soul at every time — for even now when you are unable to persevere as is fitting — even so you merit to engage in such a holy and awesome occupation. May Hashem be with you — that you merit to be diligent at the doors of Torah and service day by day [לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וְהָעֲבוֹדָה יוֹם יוֹם — a direct echo of Mishlai 8:34: ashrei adam shomea li lishkod al d'lasai yom yom lishmorr m'zuzos p'sachai — "happy is the person who listens to me — to be diligent at my doors day by day — to guard the posts of my entrances." The verse of personified Wisdom calling the person to her threshold. Shekod al d'lasai — diligence at the doors — is Wisdom's own invitation to the daily vigil at her gates. The verse continues: "for one who finds me finds life" — the reward for this diligence at the threshold of Torah and service day by day] [Mishlai 8:34] — until you arrive at the ultimate good of the Jewish person for which he was created. And to return to the tent of Torah with regularity — and let your Torah be fixed and your work incidental [לַחֲזֹר אֶל אֹהֶל תּוֹרָה בִּקְבִיעוּת, וְתִהְיֶה תּוֹרָתְךָ קֶבַע וּמְלַאכְתְּךָ עֲרַאי — Avos 4:10 and the Talmudic principle: asei torascha keva u'melachtecha arai — make your Torah fixed and your work incidental. The aspiration to invert the ordinary hierarchy: Torah as the permanent fixed centre, livelihood as the incidental surrounding it] . And upon you to long for this at every time — and to snatch for now whatever you can — and to gladden your soul through every good point — and to be ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לִידִידִי כְּנַפְשִׁי הַוָּתִיק הַיָּקָר מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד גְּאוֹן עֻזֵּנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, הָיָה לִי נַחַת גָּדוֹל מִמַּה שֶּׁכָּתַבְתָּ שֶׁתְּהִלָּה לָאֵל שָׁלוֹם בְּבֵיתוֹ, כֵּן יְהִי ה' עִמָּכֶם שֶׁיִּהְיֶה שָׁלוֹם בְּבֵיתְכֶם תָּמִיד, וְתִזְכּוּ שֶׁיִּהְיֶה שָׁלוֹם בְּעַצְמְכֶם, וְלֹא יִהְיֶה לִבְּכֶם חָלוּק כְּלָל, עַד שֶׁתִּזְכּוּ לְהִתְפַּלֵּל כָּרָאוּי בְּכֹחַ וְהִתְעוֹרְרוּת גָּדוֹל עַד תִּזְכּוּ לְשָׁלוֹם הַכְּלָלִי אָמֵן כֵּן יְהִי רָצוֹן.
grateful for the past and petition each day to add for the future at every time holiness and knowledge — for this is the essential true ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
length of days [אֲרִיכַת יָמִים — the true length of days in Breslov teaching: not the mere passage of time but the quality of spiritual life — the daily accumulation of holiness and divine knowledge. Each day genuinely lived is a day whose length is real] — as is explained in his words — of blessed memory. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Parshas D'varim — brief, written at the afternoon rest. *Lishkod al d'lasai yom yom*: now identified as Mishlai 8:34 — Wisdom's own invitation to the daily vigil at her doors, with the promise "one who finds me finds life." *Z'chus harabbim l'doros* (Avos 5:18). *Torascha keva u'melachtecha arai* (Avos 4:10). *Arichus yamim* — the true length of days. The greeting to Rabbi Nachman the grandson: three levels of peace — in the home, within themselves, and the *shalom hak'lali* that enables genuine prayer. Key Themes Lishkod Al D'lasai Yom Yom — Mishlai 8:34 "Happy is the person who listens to me — to be diligent at my doors day by day." Wisdom's own invitation to the daily vigil at her threshold. "For one who finds me finds life" — the reward for persistent diligence at the doors of Torah and service.] # קיב URL: https://ajew.org/reader-plain/alim-litrufa/2/112/ # קיב
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Source: https://ajew.org/reader/alim-litrufa/2/112 ## Segment 1
קיב
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' אַחַר חֲצוֹת וָאֶתְחַנַּן תקצ"ג.
And peace to all our anshei sh'lomaynu with great love. ## Segment 3
אֲהוּבִי בְנִי חֲבִיבִי שָׁלוֹם לְךָ וּלְבֵיתְךָ.
To: My beloved son, my dear one — peace to you and to your household. [Yitzchok] Your letter I received at this hour — and I have no time to reply — but from ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְאֵין לִי פְּנַאי לַהֲשִׁיבְךָ, אַךְ מִגֹּדֶל תְּשׁוּקָתְךָ הַהֶכְרֵחַ לְמַלְּאוֹת רְצוֹנְךָ לַהֲשִׁיבְךָ אֵיזֶה דָּבָר עַל כָּל פָּנִים.
the greatness of your longing it is imperative to fulfil your wish and reply to you something at any rate. ## Segment 5
וְהִנֵּה צַעֲרִי גָּדוֹל מְאֹד מֵעִנְיַן הַיִּסּוּרִים שֶׁלְּךָ מֵחֻלְשַׁת זוּגָתְךָ תִּחְיֶה, וּמֵעִנְיַן אַדֶעס, אַךְ כְּבָר יָדַעְתִּי הֵיטֵב בְּבֵרוּר גָּדוֹל שֶׁכָּל הָעוֹלָם מָלֵא יִסּוּרִים וְכוּ' כַּנִּדְבַּר בֵּינֵינוּ הַרְבֵּה בָּזֶה. וּכְבָר שָׁמַעְתִּי מִמֶּנּוּ זַ"ל שֶׁכָּל הַיִּסּוּרִים שֶׁלּוֹ הוּא יוֹדֵעַ אוֹתָם מִקֹּדֶם וְכוּ' וְלוּלֵא זֹאת הָיָה קָשֶׁה לוֹ לְקַבְּלָם וְכוּ'; וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר (תְּהִלִּים ל"ח) "כִּי אֲנִי לְצֶלַע נָכוֹן וְכוּ' חוּשָׁה לְעֶזְרָתִי" וְכוּ'. אַךְ אַף עַל פִּי כֵן צְרִיכִין לֵידַע שֶׁמִּדָּה טוֹבָה מְרֻבָּה, וְחֶסֶד אֵל כָּל הַיּוֹם. וְאִלְמָלֵא הַחֶסֶד וְהָרַחֲמִים הַנִּפְלָאִים שֶׁמַּמְשִׁיכִין גְּדוֹלֵי הַצַּדִּיקִים, וּבִפְרָט צַדִּיקֵי שׁוֹכְנֵי עָפָר שֶׁהֵם מִתְפַּלְּלִין עַל הָעוֹלָם, וְלוּלֵא הַיְשׁוּעוֹת וְהַחֲסָדִים וְהַנִּסִּים וְהַנִּפְלָאוֹת שֶׁנִּמְשָׁכִין בְּכָל יוֹם עַל יְדֵי תְּפִלָּתָם הַנּוֹרָאָה, בְּוַדַּאי לֹא הָיָה אֶפְשָׁר לָאָדָם לְהִתְקַיֵּם. וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין יוּכַל לִרְאוֹת זֹאת כִּמְעַט בְּכָל יוֹם עַל יְדֵי הַדְּבָרִים וְהַהַרְפַּתְקָאוֹת שֶׁעוֹבְרִים עָלָיו וְעַל כָּל אָדָם בְּכָל יוֹם מַה שֶּׁרוֹאֶה קְצָת וּמַה שֶּׁשּׁוֹמֵעַ קְצָת, מִלְּבַד רִבּוּי הַדְּבָרִים וְהַהַרְפַּתְקָאוֹת הַנַּעֲשִׂים בָּעוֹלָם בְּכָל יוֹם וָיוֹם בְּכָל עִיר וָעִיר וְכוּ' וְעִם כָּל אָדָם בִּפְרָטִיּוּת מַה שֶּׁאִי אֶפְשָׁר לְשַׁעֵר בַּמֹּחַ, רַק הֶחָכָם יָבִין מִדַּעְתּוֹ מִמַּה שֶּׁרוֹאֶה וְשׁוֹמֵעַ קְצָת, לְהָבִין מִזֶּה, בִּשְׁאָר מְדִינוֹת הַמֶּלֶךְ מַלְכּוֹ שֶׁל עוֹלָם מַה נַּעֲשֶׂה בְּכָל יוֹם, וּמִכָּל זֶה יוּכַל לְהָבִין רְמָזִים לְבַל יְבַהֲלוּהוּ רַעְיוֹנָיו מִכָּל מַה שֶּׁעוֹבֵר עָלָיו, הֵן בְּפַרְנָסָה, הֵן בִּבְרִיאוּת, וּשְׁאָר דְּבָרִים, רַק מִכֻּלָּם יִזְכֹּר בַּהַשֵּׁם יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא אֵיךְ שֶׁהוּא, כִּי גַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לִהְיוֹת סָמוּךְ לְהַשֵּׁם יִתְבָּרַךְ וְלִזְכֹּר אֶת עַצְמוֹ בַּהַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת, בִּפְרָט עַל יְדֵי הַשִּׁנּוּיִים וְהַהַרְפַּתְקָאוֹת הָעוֹבְרִים עָלָיו, שֶׁכֻּלָּם הֵם רַק בִּשְׁבִיל זֶה בִּשְׁבִיל לְרַמֵּז לוֹ וְכוּ' כַּיָּדוּעַ לָנוּ, כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה.
And behold — my sorrow is very great regarding your sufferings — from the weakness of your wife — may she live — and from the matter of the debt. But I already know well — with great clarity — that the whole world is full of sufferings — as we have spoken much about this between us. And I have already heard from him — of blessed memory — that ## Segment 6
וְאֵיךְ שֶׁהוּא תְּפִלָּה וּצְעָקָה מוֹעִיל לְכָל דָּבָר, אַךְ קָשֶׁה לִצְעֹק וּלְהִתְפַּלֵּל כִּי אִם עַל יְדֵי דֶּרֶךְ הַנַּ"ל כְּשֶׁאֵינָם מִתְבַּהֲלִים כָּל כָּךְ רַק יוֹדְעִים שֶׁכָּךְ מַנְהִיג הַשֵּׁם יִתְבָּרַךְ הָעוֹלָם, וְכָךְ הוּא הַנִּסָּיוֹן שֶׁל כָּל אָדָם שֶׁבָּעוֹלָם, שֶׁיַּעֲבֹר עָלָיו מַה שֶּׁיַּעֲבֹר בְּכָל יוֹם, וְהַכֹּל לְפִי הָאָדָם וְהַזְּמַן. זֶה מְנַסִּין בַּעֲנִיּוּת גָּדוֹל וְזֶה בַּעֲשִׁירוּת מֻפְלָג, וְזֶה בְּפַרְנָסָה כָּזֹאת וְזֶה בְּפַרְנָסָה כָּזֹאת וְכוּ' וְכוּ', וְכָל הַשִּׁנּוּיִים שֶׁנַּעֲשִׂין בָּאָדָם וּבַזְּמַן, בְּכָל יוֹם וּבְכָל אָדָם אֲשֶׁר עָצְמוּ מִסַּפֵּר, כִּי אָדָם זֶה בְּזֶה הַיּוֹם לְפִי מַעֲשָׂיו וּלְפִי נִשְׁמָתוֹ צָרִיךְ לְהִתְנַסּוֹת בְּעִנְיָן זֶה דַּיְקָא, וְזֶה בְּעִנְיָן אַחֵר לְגַמְרֵי, אֲבָל הַצַּד הַשָּׁוֶה שֶׁבְּכֻלָּם, שֶׁכֻּלָּם מְלֵאִים דְּאָגוֹת וִיגוֹנוֹת וְיִסּוּרִים בְּלִי שִׁעוּר, וְכֻלָּם אֵין לָהֶם בַּמֶּה לְהַחֲיוֹת וּלְנַחֵם עַצְמָן כִּי אִם בַּמֶּה שֶׁחוֹטְפִין בְּכָל יוֹם אֵיזֶה דָּבָר שֶׁבִּקְדֻשָּׁה תּוֹרָה וּתְפִלָּה וּצְדָקָה וּגְמִילוּת חֲסָדִים וְכוּ', שֶׁעַל יְדֵי זֶה יַצְלִיחוּ לָנֶצַח, וְחוּץ מִזֶּה הַכֹּל הֶבֶל. אֲפִלּוּ אִם הָיָה לוֹ כָּל הָעֲשִׁירוּת וְהָעוֹלָם הַזֶּה שֶׁל כָּל בְּנֵי הָעוֹלָם, מִכָּל שֶׁכֵּן שֶׁאֵין מִי שֶׁיִּהְיֶה לוֹ עוֹלָם הַזֶּה וְכוּ', כַּאֲשֶׁר יָדוּעַ לָנוּ כְּבָר. עַד הֵנָּה עֲזָרָנוּ רַחֲמָיו לִכְתֹּב דְּבָרִים הָאֵלֶּה הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה מַה שֶּׁלֹּא עָלָה עַל דַּעְתִּי לִכְתֹּב דְּבָרִים אֵלּוּ, וּמֵאֵת ה' הָיְתָה זֹאת, נִפְלָאת הִיא נִפְלְאוֹת תְּמִים דֵּעִים הַחֲסָדִים וְהַיְשׁוּעוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ בְּכָל יוֹם וּבְכָל עֵת. וּבָזֶה בָּטַחְנוּ שֶׁסּוֹף כָּל סוֹף יִהְיֶה אַחֲרִיתֵנוּ לְטוֹבָה גְּדוֹלָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְאַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ בְּחַסְדוֹ הַגָּדוֹל יִתְבָּרַךְ שְׁמוֹ לָנֶצַח.
all his own sufferings — he knew them in advance — and were it not for this it would have been hard for him to receive them. And King David — peace be upon him — said: for I am prepared for collapse — and my pain is before me always... hasten to my help [כִּי אֲנִי לְצֶלַע נָכוֹן... חוּשָׁה לְעֶזְרָתִי — Tehillim 38:18: the Psalm of David in physical and spiritual anguish. Ki ani l'tzela nachon — "I am prepared for collapse." Yet even from this place the prayer is launched: chusah l'ezrasi — hasten to my help] [Tehillim 38:18] and so forth. But even so — one must know that the attribute of good is greater — and the kindness of G-d is all the day [מִדָּה טוֹבָה מְרֻבָּה, וְחֶסֶד אֵל כָּל הַיּוֹם — Midah tovah m'rubah: the Talmudic principle (Sotah 11a) that the divine measure of good exceeds the measure of retribution five-hundredfold. Chesed El kol hayom: Tehillim 52:3 — "the kindness of G-d endures all the day." Together: sufferings are real but surrounded and exceeded by divine goodness that persists throughout every day] [Tehillim 52:3]. And were it not for the wondrous kindness and mercies that the great tzaddikim draw down — and especially the tzaddikim who dwell in the dust — who pray for the world [צַדִּיקֵי שׁוֹכְנֵי עָפָר שֶׁהֵם מִתְפַּלְּלִין עַל הָעוֹלָם — the departed righteous who continue to intercede for the world from their resting places. Based on the Talmud (Bava Metzia 85a and Brochos 18b) that the righteous even in death pray on behalf of the world. The Rebbe in his resting place in Uman is foremost among these] — and were it not for the salvations and kindnesses and miracles and wonders that are drawn through their awesome prayer every day — certainly a person would not have been able to sustain themselves. And one who has a heart to understand can see this almost every day through the things and adventures that pass over him — and what he sees a little and what he hears a little — apart from the multitude of things and adventures that happen in the world each day in every city — and with each person individually — which are beyond the mind's ability to estimate. Only the wise person understands from his own understanding — from what he sees and hears a little — to understand from this: in the other provinces of the King of the Universe [בִּשְׁאָר מְדִינוֹת הַמֶּלֶךְ מַלְכּוֹ שֶׁל עוֹלָם — malko shel olam: King of the Universe — the precise rabbinic formula for divine kingship (*melech ha'olam* of the blessings; *malko shel olam* in Talmudic prose). The image is a deliberate application of logical reasoning — kal vachomer: the wise person observes a little of what happens in his small local province and reasons from the seen to the unseen — if such things happen in this one province, how much more must be happening in all the other provinces of the King of the Universe. A universe-scale extrapolation from local observation] — what happens each day — and from all of this one can understand hints — not to be frightened by his thoughts from all that passes over him — whether in livelihood — whether in health — or other matters — rather from all of them he should remember Hashem Yisborach from wherever he may be — however he is — for even in the deepest depths of the underworld one can be close to Hashem Yisborach and remember oneself in Hashem Yisborach at every time — especially through the changes and adventures that pass over him — for all of them are only for this purpose — to hint to him — and so forth — as is known to us — as we have already spoken much about this. And however one is — prayer and crying out help for every matter. But it is hard to cry out and pray — except through the above path — when one is not so frightened — but rather knows that this is how Hashem Yisborach conducts the world — and this is the trial of each person in the world — that whatever passes over him each day should pass over him. And all is according to the ## Segment 7
דִּבְרֵי אָבִיךָ הַכּוֹתֵב מִנְּקֻדָּה שֶׁבַּלֵּב וּמְצַפֶּה לִישׁוּעָה.
person and the time. This one is tested through great poverty and this one through extraordinary wealth — and this one through one kind of livelihood and this one through another — and so forth — and all the changes that happen to a person and in time — each day and each person — are beyond counting — for this particular person on this particular day — according to his deeds and according to his soul — must be tested in this specific matter — and that one in an entirely different matter. But the common denominator of all of them — is that all of them are full of worries and griefs and sufferings beyond measure — and all of them have nothing with which to revive and console themselves — except through what they snatch each day of something holy — Torah and prayer and charity and acts of kindness — through which they will succeed forever. And outside of this — everything is vanity. Even if he had all the wealth and all the world of all the world's people — all the more so since there is no one who will have all this world. Until now His mercies have helped us to write these few words that hold much [דְּבָרִים הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה — a precise Talmudic aesthetic: few words that contain great holding-power. The style of the pithy utterance with great weight — the Mishnaic and Talmudic ideal of concentrated wisdom. Reb Nussun marvels that what came to him to write is precisely of this quality: the few words that hold much. And he adds: what had not entered my mind to write — it was from Hashem. The quality of the writing, its brevity and weight together, is itself a divine gift] — which had not entered my mind to write — and it was from Hashem. Wondrous — the wonders of the One perfect in knowledge — the kindnesses and salvations that Hashem Yisborach performs with us each day and at every time. And in this we trust — that in the end our end will be good. And may He not abandon us and not forsake us — in His great kindness — Yisborach His Name — forever. The words of your father — who writes from the point within the heart [הַכּוֹתֵב מִנְּקֻדָּה שֶׁבַּלֵּב — the *nekudah shebalev* of the *azamra* Torah (Likutay Moharan I:282) — the innermost point of the soul that can never be fully extinguished. Reb Nussun signs as one who writes from that very deepest place — a self-inscription of rare intimacy in the entire collection] — and who awaits salvation. Nussun of Breslov. [Translator's Note: Overview: Parshas Va'eschanan, Sunday after midday. *Malko shel olam*: now identified as the precise rabbinic formula for divine kingship, with the *kal vachomer* logic: from what one observes in one's small local province, extrapolate to all the other provinces of the King of the Universe. *D'varim hamu'atim hamachazikim harbeh*: now identified as the Talmudic aesthetic of the pithy utterance with great weight — few words, great holding-power — and Reb Nussun marvels that this quality came to him as a divine gift, writing what had not entered his mind. The *tzaddikim shochnei afar*. The *harpatka'os* as divine hints. The *nisayon* of each person. *Hakosei minkudah shebalev*. Key Themes Malko Shel Olam — King of the Universe / Kal Vachomer The precise rabbinic formula for divine kingship, used here as the basis for *kal vachomer* reasoning: observe what happens in your small local province — then reason to what must be happening in all the other provinces of the King of the Universe. A universe-scale logical extrapolation.] ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קיג URL: https://ajew.org/reader-plain/alim-litrufa/2/113/ # קיג
קיג
Source: https://ajew.org/reader/alim-litrufa/2/113 ## Segment 1
קיג בָּרוּךְ הַשֵּׁם, יוֹם ד' עֵקֶב תקצ"ג. אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה. מִכְתָּבְךָ קִבַּלְתִּי, וְהָיָה לִי לְנַחַת גָּדוֹל, בְּשָׁמְעִי קְצָת צְמִיחַת יְשׁוּעָתְךָ, כֵּן יוֹסִיף ה' חַסְדּוֹ לִגְמֹר יְשׁוּעָתְךָ בִּשְׁלֵמוּת, בְּאֹפֶן שֶׁתִּזְכֶּה לְהַגִּיעַ מְהֵרָה לְתַכְלִית אֲמִתִּי וְנִצְחִי, שֶׁתְּבַלֶּה יָמֶיךָ בְּטוֹב אֲמִתִּי בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים, וְאֵין לִי פְּנַאי לְהַאֲרִיךְ וְדַי בָּזֶה כָּעֵת. דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם. נָתָן מִבְּרֶסְלֶב
To: My beloved son, my dear one — may he live. [Yitzchok] Your letter I received — and it was to me a great comfort — upon hearing something of the budding of your salvation [צְמִיחַת יְשׁוּעָתְךָ — the same budding-image from Letter 106's tzmichas keren yeshuah for the Kloyz, now applied personally: the first visible sprouting of Yitzchok's improvement. The bud is always the sign of what is coming]. May Hashem add His kindness — to complete your salvation fully [כֵּן יוֹסִיף ה' חַסְדּוֹ לִגְמֹר יְשׁוּעָתְךָ בִּשְׁלֵמוּת — the prayer-formula of completion: what has been begun in kindness should be completed in kindness. The yisaif echoes the Haggadah's yisaif v'lo yigra — may He add and not diminish. A Hebrew idiom of ongoing divine generosity] — in a way that you merit to reach a true and eternal ultimate good speedily — that you exhaust your days in true goodness [שֶׁתְּבַלֶּה יָמֶיךָ בְּטוֹב אֲמִתִּי — the word t'valeh — to exhaust, to wear out entirely — carries the precise Talmudic aspiration of valey yomoi b'Torah: that one's days should be spent and worn out entirely in Torah. Not merely to allocate time to goodness but to exhaust the days in it — to leave nothing unused, nothing unspent. The ideal is the complete consumption of one's days in true goodness — in Torah, prayer, and good deeds — so that when the days are done, they are genuinely spent] — in Torah and prayer and good deeds — for length of days and good years [לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים — from D'vorim 22:7 (l'ma'an yitav lecha v'ha'arachta yamim — "that it may be well with you and that you may have length of days") and the Rosh Hashana greeting. Not merely long life — but years that are genuinely good, exhausted in Torah and good deeds]. And I have no time to extend — and this suffices for now. The words of your father — who seeks your welfare with love and intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Parshas Eikev, Wednesday — pure joy in a brief form. *Tzmichas yeshuasecha* — the budding image from Letter 106 applied personally. *Yisaif Hashem chasdo ligmor yeshuascha bish'leimus*. *T'valeh yamecha*: now identified as the Talmudic ideal of *valey yomoi b'Torah* — the complete exhaustion of one's days in true goodness, leaving nothing unspent. *L'orech yamim v'shanim tovim*. Key Themes Tzmichas Yeshuasecha The budding of salvation — the first visible sprouting of Yitzchok's renewal. The bud is always the sign of imminent full growth.] # קיד URL: https://ajew.org/reader-plain/alim-litrufa/2/114/ # קיד
קיד
Source: https://ajew.org/reader/alim-litrufa/2/114 ## Segment 1
קיד
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' רְאֵה תקצ"ג.
Overview: Parshas Va'eschanan, Sunday after midday. *Malko shel olam*: now identified as the precise rabbinic formula for divine kingship, with the *kal vachomer* logic: from what one observes in one's small local province, extrapolate to all the other provinces of the King of the Universe. *D'varim hamu'atim hamachazikim harbeh*: now identified as the Talmudic aesthetic of the pithy utterance with great weight — few words, great holding-power — and Reb Nussun marvels that this quality came to him as a divine gift, writing what had not entered his mind. The *tzaddikim shochnei afar*. The *harpatka'os* as divine hints. The *nisayon* of each person. *Hakosei minkudah shebalev*. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה, הַמּוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד, וְגַם אֲנִי טָרוּד עַתָּה בְּכַמָּה דְּבָרִים וְאֵין בִּלְשׁוֹנִי מִלָּה לִכְתֹּב לְךָ, אִם אָמְנָם יֵשׁ לִי צַעַר הַרְבֵּה מִצַּעֲקַת מַכְאוֹבֶיךָ בְּמִכְתָּבְךָ, אַךְ זֹאת נֶחָמָתִי שֶׁתְּהִלָּה לָאֵל עוֹשִׂים רֹשֶׁם דְּבָרָיו הַקְּדוֹשִׁים זַ"ל שֶׁשְּׁמַעְתֶּם מִפִּי עַד שֶׁגַּם הַנִּגּוּן תָּקוּעַ בְּלִבְּךָ. וְכָךְ יָפֶה לְךָ, כִּי בֶּאֱמֶת לֹא דָּבָר רֵיק הוּא לְהִתְחַזֵּק אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא כִּי זֶה הָעִקָּר, וּבָזֶה תָּלוּי כָּל הַיַּהֲדוּת; כִּי הַרְבֵּה נְפָשׁוֹת מְאֹד שָׁקְעוּ רַחֲמָנָא לִצְלַן עַל יְדֵי הַיֵּאוּשׁ שֶׁלָּהֶם, אֲשֶׁר לְכָל אֶחָד נִדְמֶה שֶׁיְּרִידָתוֹ גָּרוּעַ מִכָּל הָעוֹלָם וְכַיּוֹצֵא בְּמַחֲשָׁבוֹת אֵלּוּ, וְאַף עַל פִּי שֶׁהָיוּ חֲכָמִים קְצָת לֹא הוֹעִיל לָהֶם חָכְמָתָם אַדְּרַבָּא חָכְמָתָם קִלְקְלָה לָהֶם בְּיוֹתֵר רַחֲמָנָא לִצְלַן, וְהִנֵּה מֵאַחַר שֶׁתְּהִלָּה לָאֵל בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ דְּבָרָיו הַקְּדוֹשִׁים עָשׂוּ פֵּרוֹת בְּלִבְּךָ עַל כֵּן חֲזַק בְּנִי וַחֲזַק יוֹתֵר וְיוֹתֵר, וְתַאֲמִין שֶׁכָּךְ הוּא הָאֱמֶת לַאֲמִתּוֹ כְּמוֹ שֶׁכָּתַבְתָּ שֶׁכַּוָּנָתוֹ זִכְרוֹנוֹ לִבְרָכָה הָיָה עָלֶיךָ דַּיְקָא, וַאֲפִלּוּ עַל הַגְּרוּעִים הַרְבֵּה יוֹתֵר רַחֲמָנָא לִצְלַן. וּלְמַעַן הַשֵּׁם תְּקַיֵּם בְּכָל עֵת "מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי" וְכוּ', כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר שֶׁזֶּה הָעִקָּר (שִׂיחוֹת הָרַ"ן שב), וּבְיוֹתֵר תִּתְחַזֵּק בְּכָל כֹּחֲךָ בְּכָל מִינֵי עֵצוֹת לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר, וּבִפְרָט בְּמִלֵּי דִּשְׁטוּתָא; וְתִסְמֹךְ עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה, שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, כִּי עֲווֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת, כִּי ה' גָּדוֹל מְאֹד וְכוּ', שֶׁאִי אֶפְשָׁר לְדַבֵּר בָּזֶה כְּלָל, יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ, וְדַי בָּזֶה כָּעֵת.
To: My beloved son, my dear one — may he live. [Yitzchok] The bearer of this letter is in urgent need — and I too am preoccupied now ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
with several matters — and I have no word on my tongue to write you. Although I have great sorrow from the cry of your pain in your letter — but this is my consolation — that praised be G-d in His great kindness, Yisborach, his holy words — of blessed memory — have borne fruit in your heart [דְּבָרָיו הַקְּדוֹשִׁים זַ\"ל עָשׂוּ פֵּרוֹת בְּלִבְּךָ — organic spiritual growth: the teachings have taken root and produced fruit. The standard of genuine reception: not merely heard but grown into the person, transforming the interior life from within] — to the point that even the melody is fixed in your heart. And so it is fitting for you — for in truth it is not an empty thing to strengthen oneself — however one is, however one is — for this is the essential thing — and upon this all of Judaism depends. For very many souls have sunk — may the Merciful One protect — through their own despair — for each one imagines that their descent is worse than all the world's — and similar thoughts — and although they were somewhat wise — their wisdom did not help them — on the contrary their wisdom made things worse for them — may the Merciful One protect. And behold — since praised be G-d His holy words have borne fruit in your heart — therefore be strong, my son — be stronger and stronger. And believe that this is the absolute truth — as you wrote — that his intention — of blessed memory — was specifically upon you [שֶׁכַּוָּנָתוֹ זִכְרוֹנוֹ לִבְרָכָה הָיָה עָלֶיךָ דַּיְקָא — the living Breslov principle of the universally personal address: the Rebbe's teachings were given with a kavvanah that each individual should feel the teaching is addressed to them specifically — dayka, precisely, not generally. Yitzchok has experienced this: the teaching feels as though it was written for him. Reb Nussun confirms: it was. The word dayka — specifically — is the key: the Rebbe's intention was not a broadcast to the crowd but a targeted address to each individual soul, however low they have fallen. This is not comfort but metaphysical fact about how the Rebbe taught] — and even upon those far worse — may the Merciful One protect. And for the sake of Hashem — fulfil at every time: from the belly of the underworld I cried out [מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי — Yona 2:3: Jonah's prayer from the belly of the great fish. Cited in Sihos HaRaN 302 as the essential practice, spoken explicitly from the Rebbe's holy mouth: this — the cry from the lowest possible place — is the essential thing. The depth of the place is itself the power of the cry] [Yona 2:3 / Sihos HaRaN 302] and so forth — as I heard from his holy mouth — that he said this is the essential thing. And strengthen yourself more with all your strength through all kinds of counsels to gladden your soul — and especially through words of foolishness — and rely upon the strength of the Elder of Holiness — that everything will be turned for good — for sins will be turned to merits — for Hashem is very great [כִּי ה' גָּדוֹל מְאֹד — echoing Tehillim 147:5: gadol Adoneinu v'rav ko'ach — "great is our Lord and mighty in power" — already applied to the Rebbe in Letter 104, now applied to Hashem Himself. His greatness is precisely what makes the transformation of sins into merits genuinely possible. And then the gesture of silence: she'i efshar l'daber b'zeh klal — it is impossible to speak of this at all. Before divine infinity, language must stop. The greatness of Hashem that enables avonos yithapchu liz'chuyos is itself beyond all speech] and so forth — which is impossible to speak of at all. Beyond this there is no more to extend — and this suffices for now. The words of your father — who waits for salvation at every time. Nussun of Breslov. [Translator's Note: Overview: Parshas Re'eh, Sunday. *Kavvanaso dayka*: now identified as the living Breslov principle that the Rebbe's teachings were addressed to each individual specifically — not a broadcast but a targeted address to each individual soul. *Ki Hashem gadol me'od*: now identified as echoing Tehillim 147:5, applied to Hashem Himself — His greatness is precisely what enables the transformation of sins into merits — and then the gesture of silence: it is impossible to speak of this at all. *Mibetin she'ol shivasi* (Yona 2:3 / Sihos HaRaN 302). *Avonos yithapchu liz'chuyos*. Key Themes Kavvanaso Dayka — Personal Universal Address The Rebbe's intention was *dayka* — specifically — upon each individual, however low. Not a general broadcast but a targeted address to each soul. Yitzchok's feeling that the teaching was written for him is confirmed as metaphysical fact about how the Rebbe taught.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קטו URL: https://ajew.org/reader-plain/alim-litrufa/2/115/ # קטו
קטו
Source: https://ajew.org/reader/alim-litrufa/2/115 ## Segment 1
קטו
Overview: Parshas Eikev, Wednesday — pure joy in a brief form. *Tzmichas yeshuasecha* — the budding image from Letter 106 applied personally. *Yisaif Hashem chasdo ligmor yeshuascha bish'leimus*. *T'valeh yamecha*: now identified as the Talmudic ideal of *valey yomoi b'Torah* — the complete exhaustion of one's days in true goodness, leaving nothing unspent. *L'orech yamim v'shanim tovim*. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' שׁוֹפְטִים תקצ"ג.
The bearer of this letter is in urgent need — and I too am preoccupied now with several matters — and I have no word on my tongue to write you. Although I have great sorrow from the cry of your pain in your letter — but this is my consolation — that praised be G-d in His great kindness, Yisborach, his holy words — of blessed memory — have borne fruit in your heart [דְּבָרָיו הַקְּדוֹשִׁים זַ\"ל עָשׂוּ פֵּרוֹת בְּלִבְּךָ — organic spiritual growth: the teachings have taken root and produced fruit. The standard of genuine reception: not merely heard but grown into the person, transforming the interior life from within] — to the point that even the melody is fixed in your heart. And so it is fitting for you — for in truth it is not an empty thing to strengthen oneself — however one is, however one is — for this is the essential thing — and upon this all of Judaism depends. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
To: My beloved son, my dear one — may his light shine. [Yitzchok] Your letter I received today — and I am ready now to travel in peace — and I have no time to reply to you anything. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם, וַאֲנִי מוּכָן עַתָּה לִנְסֹעַ לְשָׁלוֹם, וְאֵין פְּנַאי לַהֲשִׁיבְךָ דָּבָר, טוֹב לְהוֹדוֹת לַה' אֲשֶׁר תְּשׁוּקָתְךָ וְנֶחָמָתְךָ הוּא אוֹר הָאֱמֶת הַמֵּאִיר לַכֹּל, אֲשֶׁר זֹאת הִיא הַנֶּחָמָה שֶׁל הַכֹּל. כְּמוֹ שֶׁכָּתוּב (בְּרֵאשִׁית ה) זֶה יְנַחֲמֵנוּ וְכוּ', וְלַה' הַיְשׁוּעָה שֶׁיָּחוּס עָלֶיךָ וְיַעֲזֹר וְיוֹשִׁיעַ וְיָגֵן עָלֶיךָ שֶׁתִּזְכֶּה לָבוֹא אֶל הַתַּכְלִית הַטּוֹב, וְאַתָּה בְּנִי חֲזַק וֶאֱמַץ וְתַתְחִיל מֵעַתָּה בְּכָל מַה שֶּׁתּוּכַל. וְתָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח, כִּי הַבְּחִירָה חָפְשִׁית תָּמִיד, וְהַבָּא לִטָּהֵר מְסַיְּעִין לוֹ וְכוּ', וְתִזְכֶּה לִהְיוֹת בָּקִי בַּהֲלָכָה וְכוּ' שֶׁזֶּהוּ סוֹד כַּוָּנַת אֱלוּל כַּיָּדוּעַ לְךָ. אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים לֵידַע מִסּוֹדוֹת כָּאֵלֶּה שֶׁהֵם דְּרָכִים נִפְלָאִים לְכָל אֶחָד לַעֲבוֹדָתוֹ יִתְבָּרַךְ. אֲנִי לְדוֹדִי וְדוֹדִי לִי יְזַכֵּנוּ לָלֶכֶת בָּהֶם בֶּאֱמֶת. וְזֶהוּ בְּעַצְמוֹ הַכַּוָּנָה – שֶׁאֲנִי צָרִיךְ לְהִתְעוֹרֵר וּלְהִשְׁתּוֹקֵק וּלְהִתְיַגֵּעַ וּלְהִתְקָרֵב לְדוֹדִי יִתְבָּרַךְ וְלִהְיוֹת בָּקִי בָּזֶה, וְדוֹדִי לִי יְזַכֵּנוּ וְיַעַזְרֵנוּ לְקָרְבֵנוּ אֵלָיו בְּחֶמְלָתוֹ וְכוּ'. וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר עַתָּה, וּמֵהַסְּתָם לֹא אֶשְׁכַּח אוֹתְךָ גַּם שָׁם עַל צִיּוּן הַקָּדוֹשׁ. בַּעַל הַחֶמְלָה יָכִין לִבֵּנוּ וְיַקְשִׁיב שַׁוְעָתֵנוּ.
It is good to give thanks to Hashem — that your longing and your consolation is the light of truth that illuminates all — for this is the consolation of all ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ד
[זֹאת הִיא הַנֶּחָמָה שֶׁל הַכֹּל — echoing B'reishis 5:29 — Lemech at the birth of Noach: zeh y'nachamenu mima'aseinu — "this one will console us from our work and from the toil of our hands." Lemech's naming of Noach as the consolation of the generation from the curse of the land. Reb Nussun applies this to the Rebbe's light: as Noach was the y'nachamenu of his generation — the one who consoles all — so the Rebbe's light is the consolation of the entire generation] [B'reishis 5:29]. And to Hashem is salvation — that He have pity on you and help and save and protect you — that you merit to arrive at the true ultimate good. And you, my son — be strong and resolute — and begin from now in whatever you can. And exult like a hero to run the path [וְתָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח — Tehillim 19:6: "and it rejoices like a hero to run its path" — the sun going forth from its chamber with joyful exultation. The image of heroic running applied to the fresh beginning: not hesitant but joyfully striding forward from the very first step] [Tehillim 19:6] — for the choice is always free — and one who comes to be purified — they help him [הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ — Yoma 38b: the moment one turns toward purity, divine assistance arrives] and so forth. And you should merit to be well-versed in Halacha — for this is the secret of the intention of Elul — as you already know. How fortunate are we that we merit to know from such secrets as these — wondrous paths for each person in his service of Him, Yisborach. I am my Beloved's and my Beloved is mine [אֲנִי לְדוֹדִי וְדוֹדִי לִי — Shir HaShirim 6:3: the verse whose initials — aleph lamed vav dalet — spell Elul. The month of mutual approach encoded in Shir HaShirim] [Shir HaShirim 6:3] — may He give us merit to walk in them in truth. And this itself is the intention — that I must awaken and yearn and labour and draw near to my Beloved, Yisborach, and be well-versed in this [שֶׁאֲנִי צָרִיךְ לְהִתְעוֹרֵר וּלְהִשְׁתּוֹקֵק וּלְהִתְיַגֵּעַ וּלְהִתְקָרֵב — the complete four-step choreography of the human half of the Elul movement. The third step — l'hisyagei'a — to labour and toil — carries the precise weight of the Talmudic root yaga: the exertion that produces genuine spiritual achievement. Yagata u'matzasa — "you laboured and you found" (Megillah 6b) — the only path to finding is through labouring. In the context of drawing near to the Beloved, the toil of yearning is the specific price of approach. The four steps together — awaken, yearn, labour, draw near — are not casual but demanding, the full human investment required for *ani l'dodi*] — and my Beloved will give me merit and help me and draw me near to Him in His compassion and so forth. And it is impossible to extend further now. And by implication — I will not forget you also there at the holy grave [עַל צִיּוּן הַקָּדוֹשׁ — the Rebbe's resting place in Uman. Reb Nussun is traveling there for Rosh Hashana — the annual gathering that the Rebbe himself called for. He promises Yitzchok: you will be remembered at the holy grave]. May the Master of Compassion prepare our hearts and hearken to our plea [בַּעַל הַחֶמְלָה יָכִין לִבֵּנוּ וְיַקְשִׁיב שַׁוְעָתֵנוּ — a direct echo of Tehillim 10:17: ta'avat anavim shamata Hashem, tachin libam takshiv oznecha — "You have heard the longing of the humble — Hashem — You prepare their heart — You incline Your ear." The Psalm of Hashem hearing the humble before they fully articulate their plea — tachin libam, He prepares their heart. Reb Nussun's closing prayer before setting out for Uman: Hashem's own preparatory work in our hearts — making us ready to receive the Rosh Hashana] [Tehillim 10:17]. Nussun of Breslov. [Translator's Note: Overview: Parshas Shoftim — the last letter of 5593. *Zeh y'nachamenu* (B'reishis 5:29). *Tasis k'gibor larutz orach* (Tehillim 19:6). *Habba litaheir m'sayyinin lo* (Yoma 38b). *Ani L'dodi V'dodi Li* (Shir HaShirim 6:3). The four-step Elul choreography: *l'his'orair, l'hishtokek, l'hisyagei'a, l'hitkareiv* — now identified with the Talmudic *yagata u'matzasa* (Megillah 6b): the toil of yearning is the price of the approach. The closing prayer: *ba'al hachemlah yakhin libeinu v'yakshiv shavaseinu* — now identified as Tehillim 10:17 — Hashem preparing the hearts of the humble before they fully articulate their plea. Key Themes L'hisyagei'a — Yagata U'matzasa — Megillah 6b "You laboured and you found" — the Talmudic principle that the only path to finding is through genuine toil. In the Elul context: the toil of yearning is the specific price of drawing near to the Beloved. The four-step choreography — awaken, yearn, labour, draw near — demands full human investment.] # קטז URL: https://ajew.org/reader-plain/alim-litrufa/2/116/ # קטז
קטז
Source: https://ajew.org/reader/alim-litrufa/2/116 ## Segment 1
קטז
Your letter I received today — and I am ready now to travel in peace — and I have no time to reply to you anything. It is good to give thanks to Hashem — that your longing and your consolation is the light of truth that illuminates all — for this is the consolation of all [זֹאת הִיא הַנֶּחָמָה שֶׁל הַכֹּל — echoing B'reishis 5:29 — Lemech at the birth of Noach: zeh y'nachamenu mima'aseinu — "this one will console us from our work and from the toil of our hands." Lemech's naming of Noach as the consolation of the generation from the curse of the land. Reb Nussun applies this to the Rebbe's light: as Noach was the y'nachamenu of his generation — the one who consoles all — so the Rebbe's light is the consolation of the entire generation] [B'reishis 5:29]. And to Hashem is salvation — that He have pity on you and help and save and protect you — that you merit to arrive at the true ultimate good. And you, my son — be strong and resolute — and begin from now in whatever you can. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' נֹחַ רֹאשׁ חֹדֶשׁ חֶשְׁוָן תקצ"ד.
And exult like a hero to run the path [וְתָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח — Tehillim 19:6: "and it rejoices like a hero to run its path" — the sun going forth from its chamber with joyful exultation. The image of heroic running applied to the fresh beginning: not hesitant but joyfully striding forward from the very first step] [Tehillim 19:6] — for the choice is always free — and one who comes to be purified — they help him [הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ — Yoma 38b: the moment one turns toward purity, divine assistance arrives] and so forth. And you should merit to be well-versed in Halacha — for this is the secret of the intention of Elul — as you already know. How fortunate are we that we merit to know from such secrets as these — wondrous paths for each person in his service of Him, Yisborach. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו'. וְהִנֵּה בְּרֹב מִכְתָּבֶיךָ אַף עַל פִּי שֶׁקּוֹל צַעֲקָתְךָ עוֹלֶה לַשָּׁמַיִם, אַךְ בְּרֻבָּם אַתָּה בְּעַצְמְךָ מֵשִׁיב תְּשׁוּבָתְךָ בְּצִדְּךָ תְּשׁוּבָה נְכוֹנָה וַאֲמִתִּית, בִּפְרָט מַה שֶּׁכָּתַבְתָּ בְּמִכְתָּבְךָ הַסָּמוּךְ שֶׁאֵין לְךָ מָקוֹם לָנוּס כִּי אִם לִקְבֹּעַ עִתִּים לַתּוֹרָה. אֱמֶת וְיַצִּיב וְנָכוֹן וְקַיָּם וְיָשָׁר וְכוּ' הַדָּבָר הַזֶּה, כִּי בְּוַדַּאי תּוֹרָה וּתְפִלָּה הוּא עִקַּר הַבֵּית מָנוֹס, מִכָּל מַה שֶׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם; וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (קִדּוּשִׁין ל) בָּרָאתִי יֵצֶר הָרָע בָּרָאתִי תּוֹרָה תַּבְלִין, וּכְמוֹ שֶׁכָּתוּב (תְּהִלִּים קי"ט) לוּלֵא תוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי. וְשִׂים לִבְּךָ הֵיטֵב לַדְּבָרִים הָאֵלֶּה, וְתֵדַע נֶאֱמָנָה שֶׁמֵּעוֹדִי עַד הַיּוֹם הַזֶּה, כִּמְעַט לֹא הָיָה עֵת שֶׁלֹּא עָבַר עָלַי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, וּבְכָל פַּעַם נִדְמֶה לִי שֶׁכִּמְעַט אֶפֶס תִּקְוָה חַס וְשָׁלוֹם, לוּלֵא ה' עֶזְרָתָה לִי בְּכָל יוֹם בִּדְרָכָיו הַנִּפְלָאִים שֶׁהִקְדִּים לְחַיּוֹתֵנוּ בְּשִׁבְעָה מְשִׁיבֵי טַעַם וְכוּ' עַל יְדֵי הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה וְכוּ' וְכוּ'.
To: My beloved son, my dear one. [Yitzchok] Your letter I received on Friday. And behold — in most of your letters — although the voice of your cry rises to the heavens — yet in most of them you ## Segment 4
זְכֹר כִּי אֵין שׁוּם זְמַן בָּעוֹלָם, וְהַכֹּל הוֹלֵךְ וּפוֹרֵחַ כְּצֵל עוֹבֵר וְכוּ', וּבַצֵּל עוֹבֵר הַזֶּה יְכוֹלִין לְבַלּוֹת קְצָת בְּתוֹרָה קְצָת בִּתְפִלָּה קְצָת בְּשִׂיחָה וּצְעָקָה וְשַׁוְעָה וַאֲנָחָה וְלִתְלוֹת עֵינָיו לְהַשֵּׁם יִתְבָּרַךְ, וּקְצָת בְּשִׂיחָה עִם בְּנֵי אָדָם בְּמִלֵּי דִּשְׁמַיָּא וּבְמִלֵּי דְּעָלְמָא, וּקְצָת בְּעִסְקֵי מַשָּׂא וּמַתָּן וּפַרְנָסָה, וּקְצָת בְּהַהֶכְרֵחִיּוּת לְקִיּוּם הַגּוּף שֶׁהֵם אֲכִילָה וּשְׁתִיָּה וְשֵׁנָה וְכוּ', וּבְתוֹךְ כָּךְ חוֹלֵף וְעוֹבֵר הַיּוֹם, וְכֵן כַּמָּה יָמִים. וּבְתוֹךְ כָּךְ חוֹמֵל הַשֵּׁם יִתְבָּרַךְ וּמוֹשִׁיעַ וְעוֹזֵר מַה שֶּׁצְּרִיכִין כִּי לֹא לָנֶצַח יָרִיב וְכוּ'. וְהָעִקָּר לִבְלִי לַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ, וְאַל יְבַהֲלוּךָ רַעְיוֹנְךָ לֹא מִן הֶעָבַר וְלֹא מִן הֶעָתִיד, וְהַשָּׁעָה וְהַיּוֹם שֶׁאַתָּה עוֹמֵד תּוּכַל לִקְפֹּץ וּלְדַלֵּג וְלִבְרֹחַ מִמַּה שֶּׁאַתָּה צָרִיךְ לִבְרֹחַ עַל יְדֵי כָּל הַנַּ"ל, וְעַל כֻּלָּם הוּא יְשׁוּעַת ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים אֲשֶׁר הוּא יִתְבָּרַךְ עוֹשֶׂה עִם כָּל הָאָדָם בְּכָל יוֹם וּבְכָל עֵת, כְּמוֹ שֶׁאוֹמְרִים 'וְעַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת' וְכוּ', בִּפְרָט שֶׁאָנוּ סְמוּכִין וְנִשְׁעָנִים עַל כֹּחַ וּזְכוּת בַּעַל כֹּחַ כָּזֶה, אֲשֶׁר הוּא זַ"ל בְּעַצְמוֹ הִזְהִירָנוּ לִבְטֹחַ עַל כֹּחוֹ הַגָּדוֹל מְאֹד הָעוֹלֶה עַל הַכֹּל. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, כִּי תְּהִלָּה לָאֵל יֵשׁ לִי עַתָּה אוֹרְחִים חֲשׁוּבִים בְּבֵיתִי, כַּאֲשֶׁר יְסַפֵּר לְךָ מוֹסֵר כְּתָב זֶה.
yourself answer your own answer on your side — a proper and true answer — especially what you wrote in the recent letter: that you have no place to flee except to fix times for Torah. True and certain and established and enduring and right [אֱמֶת וְיַצִּיב וְנָכוֹן וְקַיָּם וְיָשָׁר — the opening formula of the morning prayer Emes v'Yatziv — the blessing recited immediately after the Shema in Shacharis: "True and certain and established and enduring and right and faithful and beloved and cherished and pleasant and sweet and awesome and mighty and correct and accepted and good and beautiful is this word upon us forever." Reb Nussun applies this liturgical formula of absolute affirmation directly to Yitzchok's self- diagnosis: your own answer is in the register of the morning's affirmation of divine truth] and so forth is this word — for certainly Torah and prayer is the essential shelter from all that passes over a person each day. As our sages of blessed memory said: I created the evil inclination — I created the Torah as its antidote [בָּרָאתִי יֵצֶר הָרָע בָּרָאתִי תּוֹרָה תַּבְלִין — Kiddushin 30b: "I created the evil inclination — I created the Torah as its antidote/spice." The Talmudic image of Torah as the seasoning-antidote: just as salt or spice preserves meat from decay, Torah preserves the person from the decay of the yetzer hara. The same divine act created both the problem and its cure — and therefore the cure is perfectly fitted to the problem] [Kiddushin 30b]. And as it is written: were it not for Your Torah which is my delight — I would then have perished in my affliction [לוּלֵא תוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי — Tehillim 119:92: "were it not for Your Torah which is my delight — I would then have perished in my affliction." The Psalm of Torah devotion in 176 verses — the central verse of the person who has been afflicted and has only Torah to sustain them. The *lulei* — were it not — is the existential acknowledgment: without Torah, annihilation; with it, survival through the affliction] [Tehillim 119:92]. And apply your mind well to these things — and know faithfully that from my earliest days until this very day — almost never was there a time when all that passes over you did not also pass over me — and each time it seemed to me that there was almost no hope — G-d forbid — were it not that Hashem helped me each day through His wondrous ways — that He preceded to revive us ## Segment 5
וּבִישׁוּעַת ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים שָׂמַחְנוּ תְּהִלָּה לָאֵל בִּסְעֻדָּה שְׁלִישִׁית אֶתְמוֹל, וְלִבִּי נָשָׂא אֶת רַגְלַי בְּהַהוּא רוּחָא דְּנָשִׁיב וְכוּ', וְרָקַדְתִּי הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁבְּשִׂמְחַת תּוֹרָה לֹא זָכִיתִי לָזֶה, וְהַכֹּל בְּנִפְלְאוֹתָיו וַחֲסָדָיו הַגְּדוֹלִים, מִי יְמַלֵּל גְּבוּרוֹת ה' וְכוּ'. יֶתֶר מִזֶּה יְסַפֵּר לְךָ מוֹסֵר כְּתָב זֶה יְדִידִי נֵרוֹ יָאִיר, חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּרֹאשׁ הַשָּׁנָה הֶעָבַר, וּבַמֶּה שֶׁאָנוּ מְקַוִּים וּמְחַכִּים לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה. וְחֶדְוַת ה' הִיא מָעֻזְּךָ לַעֲסֹק בַּתּוֹרָה כַּמָּה שָׁעוֹת בְּכָל יוֹם וּבִתְפִלָּה וְשִׂיחָה וְכוּ', וַה' אֱלֹקִים יַעְזֹר וְיוֹשִׁיעַ לְךָ בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשַׁע חִישׁ קַל מְהֵרָה.
through the seven restorers of taste and so forth — through the flowing stream that is the source of wisdom. Remember that there is no time in the world at all — and everything flies and passes like a passing shadow and so forth. And in this passing shadow one can exhaust some time in Torah — some in prayer — some in speech and crying and pleading and sighing and lifting one's eyes to Hashem, Yisborach — and some in conversation with people in matters of heaven and matters of the world — and some in the affairs of commerce and livelihood — and some in the bodily necessities that sustain the body which are eating and drinking and sleep and so forth. And amidst all this the day passes and goes — and thus many days. And amidst all this Hashem, Yisborach, has compassion and saves and helps what is needed — for He will not strive forever [כִּי לֹא לָנֶצַח יָרִיב — Yeshayahu 57:16: "for He will not strive forever — nor will He be angry for all time." The verse of divine compassion that does not persist in strictness: there is a limit to the striving, a point at which Hashem's compassion overrides. The promise that the present difficulties are not permanent but will be relieved by divine mercy] [Yeshayahu 57:16] and so forth. And the essential thing is not to think from one day to the next — and let not your thoughts frighten you — neither from the past nor from the future — and the hour and the day in which you stand — you can jump and leap and flee from what you must flee through all the above — and above all of them — the salvation of Hashem and His mighty wonders that He, Yisborach, performs with each person every day and at every time — as we say: for Your miracles that are with us each day — and for Your wonders and goodnesses at every time — especially that we are leaning and relying upon the power and merit of such a power-possessor — who himself warned us to trust upon his very great power which surpasses all. Beyond this there is no time to extend — for praised be G-d I now have distinguished guests in my home — as the bearer of this letter will tell you. And through the salvation of Hashem and His mighty wonders — we rejoiced — praised be G-d — at the third Shabbos meal yesterday. And my heart lifted my feet in that spirit that blew [וְלִבִּי נָשָׂא אֶת רַגְלַי בְּהַהוּא רוּחָא דְּנָשִׁיב — Aramaic: "and my heart lifted my feet in that spirit that was blowing." A rare Aramaic poetic phrase — possibly Reb Nussun's own coinage in the Zoharic style — describing the involuntary yet spirit-driven character of the dancing: the spirit that blew lifted the heart which in turn lifted the feet. The dancing was not willed from below but received from above] and so forth — and I danced greatly with the help of Hashem Yisborach — in a way that I did not merit on Simchas Torah — and all of it is through His wonders and great kindnesses. Who can recount the mighty acts of Hashem [מִי יְמַלֵּל גְּבוּרוֹת ה' — Tehillim 106:2: "who can recount the mighty acts of Hashem — who can make all His praise heard." The opening verse of the great Hallel-Psalm of Israel's history. Reb Nussun applies it to the wonders of the Rosh Hashana-season gathering — the might of what Hashem does with the Breslov community at Uman is in the register of the Psalmic *g'vuras Hashem* — beyond human recounting] [Tehillim 106:2] and so forth. The bearer of this letter — my friend — may his light shine — will tell you more. Be strong and resolute — and gladden your soul in the past Rosh Hashana — and in what we hope and await on the coming Rosh Hashana. And the joy of Hashem is your strength to engage in Torah several hours each day and in prayer and conversation and so forth. And may Hashem G-d help and save you in all that you need to be saved — quickly, lightly, speedily. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Rosh Chodesh Cheshvan 5594 — the first letter after Rosh Hashana. *Emess v'yatziv v'nachon v'kayam v'yashar*: the opening of the morning liturgy applied to Yitzchok's own self-diagnosis. Torah as antidote — *barassi yetzer hara barassi Torah tavlin* (Kiddushin 30b). *Lulei sorascha sha'ashuai* (Tehillim 119:92). The full daily life portrait: Torah, prayer, speech, weeping, business, eating, sleep — and the day passes. *Ki lo lanetzach yariv* (Yeshayahu 57:16). Then the Rosh Hashana disclosure: *libo nasa raglov b'hahu rucha d'nashiv* — the spirit blew and lifted the heart which lifted the feet. Danced more than at Simchas Torah. *Mi y'malel g'vuras Hashem* (Tehillim 106:2). Key Themes Emess V'yatziv — Morning Liturgy Applied The formula of absolute affirmation from the morning prayer *Emes v'Yatziv* applied to Yitzchok's own answer: fixing times for Torah is true, certain, established, enduring, and rig ht — in the register of the Shema's post-blessing.] ## Segment 6
דִּבְרֵי אָבִיךָ.
[Hebrew: דִּבְרֵי אָבִיךָ....] ## Segment 7
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קיז URL: https://ajew.org/reader-plain/alim-litrufa/2/117/ # קיז
קיז
Source: https://ajew.org/reader/alim-litrufa/2/117 ## Segment 1
קיז
Remember that there is no time in the world at all — and everything flies and passes like a passing shadow and so forth. And in this passing shadow one can exhaust some time in Torah — some in prayer — some in speech and crying and pleading and sighing and lifting one's eyes to Hashem, Yisborach — and some in conversation with people in matters of heaven and matters of the world — and some in the affairs of commerce and livelihood — and some in the bodily necessities that sustain the body which are eating and drinking and sleep and so forth. And amidst all this the day passes and goes — and thus many days. And amidst all this Hashem, Yisborach, has compassion and saves and helps what is needed — for He will not strive forever [כִּי לֹא לָנֶצַח יָרִיב — Yeshayahu 57:16: "for He will not strive forever — nor will He be angry for all time." The verse of divine compassion that does not persist in strictness: there is a limit to the striving, a point at which Hashem's compassion overrides. The promise that the present difficulties are not permanent but will be relieved by divine mercy] [Yeshayahu 57:16] and so forth. And the essential thing is not to think from one day to the next — and let not your thoughts frighten you — neither from the past nor from the future — and the hour and the day in which you stand — you can jump and leap and flee from what you must flee through all the above — and above all of them — the salvation of Hashem and His mighty wonders that He, Yisborach, performs with each person every day and at every time — as we say: for Your miracles that are with us each day — and for Your wonders and goodnesses at every time — especially that we are leaning and relying upon the power and merit of such a power-possessor — who himself warned us to trust upon his very great power which surpasses all. Beyond this there is no time to extend — for praised be G-d I now have distinguished guests in my home — as the bearer of this letter will tell you. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' לֶךְ לְךָ תקצ"ד.
And through the salvation of Hashem and His mighty wonders — we rejoiced — praised be G-d — at the third Shabbos meal yesterday. And my heart lifted my feet in that spirit that blew [וְלִבִּי נָשָׂא אֶת רַגְלַי בְּהַהוּא רוּחָא דְּנָשִׁיב — Aramaic: "and my heart lifted my feet in that spirit that was blowing." A rare Aramaic poetic phrase — possibly Reb Nussun's own coinage in the Zoharic style — describing the involuntary yet spirit-driven character of the dancing: the spirit that blew lifted the heart which in turn lifted the feet. The dancing was not willed from below but received from above] and so forth — and I danced greatly with the help of Hashem Yisborach — in a way that I did not merit on Simchas Torah — and all of it is through His wonders and great kindnesses. Who can recount the mighty acts of Hashem [מִי יְמַלֵּל גְּבוּרוֹת ה' — Tehillim 106:2: "who can recount the mighty acts of Hashem — who can make all His praise heard." The opening verse of the great Hallel-Psalm of Israel's history. Reb Nussun applies it to the wonders of the Rosh Hashana-season gathering — the might of what Hashem does with the Breslov community at Uman is in the register of the Psalmic *g'vuras Hashem* — beyond human recounting] [Tehillim 106:2] and so forth. The bearer of this letter — my friend — may his light shine — will tell you more. Be strong and resolute — and gladden your soul in the past Rosh Hashana — and in what we hope and await on the coming Rosh Hashana. And the joy of Hashem is your strength to engage in Torah several hours each day and in prayer and conversation and so forth. And may Hashem G-d help and save you in all that you need to be saved — quickly, lightly, speedily. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר, שָׁלוֹם לְךָ, מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם א', וְהַיּוֹם קִבַּלְתִּי שֵׁנִית מִכְתָּבְךָ, וּבָרוּךְ הַשֵּׁם הָיָה לִי נַחַת קְצָת בְּיוֹם א' כִּי שִׂמַּחְתַּנִי בִּישׁוּעָתְךָ קְצָת, וְגַם אָז בְּיוֹם א' יָדַעְתִּי כִּי בְּוַדַּאי צְרִיכִין עֲדַיִן יְשׁוּעָה וְרַחֲמִים רַבִּים, וְהַיּוֹם רָאִיתִי זֹאת בְּמִכְתָּבְךָ. אַךְ כְּבָר דִּבַּרְנוּ הַרְבֵּה. בָּזֶה שֶׁצְּרִיכִין בְּכָל פַּעַם לְהוֹדוֹת עַל הֶעָבַר וּלְבַקֵּשׁ עַל לְהַבָּא, וּכְבָר חִשַּׁבְתִּי דְּרָכַי וְדַרְכֵי הָעוֹלָם וְרָאִיתִי הֵיטֵב שֶׁאִם יִרְצֶה הָאָדָם לְהִסְתַּכֵּל עַל הַחֶסְרוֹנוֹת יִהְיֶה חָסֵר לוֹ לְעוֹלָם הַרְבֵּה, כִּי אֲפִלּוּ הַגְּבִירִים הַגְּדוֹלִים עֲדַיִן חָסֵר לָהֶם הַרְבֵּה מְאֹד, שֶׁנִּדְמֶה לָהֶם לְהֶכְרֵחִיּוּת. אֲבָל לְהֵפֶךְ כְּשֶׁזּוֹכְרִין שֶׁהַכֹּל חֶסֶד חִנָּם, כִּי עָרֹם יָצָא הָאָדָם מִבֶּטֶן אִמּוֹ, וְכָל מַה שֶּׁיֵּשׁ לוֹ הוּא חֶסֶד גָּדוֹל, אֲזַי יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ הַרְבֵּה בְּכָל מַה שֶּׁיֵּשׁ לוֹ, אֲפִלּוּ בִּכְתֹנֶת קָרוּעַ וּמִנְעָלִים הַמְטֻלָּאִים חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן כְּשֶׁיֵּשׁ לוֹ עוֹד אֵיזֶה מַלְבּוּשׁ יָשָׁן אֲפִלּוּ שֶׁל פִּשְׁתָּן עָב וְכוּ'.
To: My beloved son, my dear one — may his light shine — peace to you. [Yitzchok] Your letter I received on Sunday — and today I received your second letter. ## Segment 4
וַאֲפִלּוּ בְּעִנְיַן עֲבוֹדַת ה', אַף עַל פִּי שֶׁבָּזֶה צְרִיכִין לְהִסְתַּכֵּל לַעֲלוֹת בְּכָל פַּעַם לְמַעְלָה לְמַעְלָה, אַף עַל פִּי כֵן כְּשֶׁרוֹאִין שֶׁעוֹבֵר עָלָיו מַה שֶּׁעוֹבֵר, צְרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל פַּעַם בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ. וְכֵן בְּכָל הַיִּסּוּרִים וְהַהַרְפַּתְקָאוֹת שֶׁעוֹבְרִין עַל הָאָדָם בְּכָל פַּעַם צְרִיכִין לֵילֵךְ בְּכָל זֶה הַרְבֵּה. וְהַכְּלָל שֶׁבְּוַדַּאי לְפִי תֹּקֶף מְרִירַת הַגָּלוּת בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת שֶׁמִּתְגַּבֵּר עַתָּה רַחֲמָנָא לִצְלַן עַל כְּלַל יִשְׂרָאֵל, וּבִפְרָטִיּוּת עַל כָּל אֶחָד וְאֶחָד מַה שֶּׁעוֹבֵר עָלָיו, וּכְפִי רִבּוּי הַקִּלְקוּלִים שֶׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ, בְּוַדַּאי צַר וָמַר מְאֹד מְאֹד שֶׁכִּמְעַט אִי אֶפְשָׁר לִחְיוֹת. אַךְ עִקַּר הַקִּיּוּם וְהַחַיּוּת הוּא בְּנֵס נִפְלָא מֵאִתּוֹ יִתְבָּרַךְ עַל יְדֵי עֹצֶם חֲסָדָיו יִתְבָּרַךְ שֶׁהוּא מַמְשִׁיךְ בְּכָל יוֹם וּבְכָל עֵת. וְכָל זֶה כָּלוּל בְּדִבְרֵי קָדְשׁוֹ זַ"ל (לִקּוּטֵי מוֹהֲרַ"ן קצ"ה), בַּמֶּה שֶׁאָמַר עַל פָּסוּק "בַּצָּר הִרְחַבְתָּ לִי", שֶׁיֵּשׁ הַרְחָבָה גַּם בְּהַצָּרָה בְּעַצְמָה וְכוּ', מִלְּבַד מַה שֶּׁהוּא יִתְבָּרַךְ מוֹצִיא מִכַּמָּה צָרוֹת בְּחַסְדּוֹ. וּכְבָר נֶחֱקַר אֶצְלִי שֶׁעִקַּר הַחַיּוּת עַל יְדֵי "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי" וְכוּ' בְּעִנְיַן עֲבוֹדַת ה', וּבְעִנְיַן עִסְקֵי הָעוֹלָם וְטִרְדַּת הַפַּרְנָסָה וְהַיִּסּוּרִים רַחֲמָנָא לִצְלַן, עַל יְדֵי "בַּצָּר הִרְחַבְתָּ לִי" הַנַּ"ל.
And blessed is Hashem — on Sunday I had some comfort — for you gladdened me a little with your salvation. And even then on Sunday I knew that certainly more salvation and great mercy is still needed — and today I saw this in your letter. But we have already spoken much about this — that one must at every time give thanks for the past and petition for the future. And I have already reflected on my ways and the ways of the world and seen well — that if a person wishes to look at deficiencies — he will always lack much — for even the great wealthy people still lack very much that seems to them essential. But the reverse — when one remembers that everything is free grace — for a person emerges naked from his mother's womb [חֶסֶד חִנָּם, כִּי עָרֹם יָצָא הָאָדָם מִבֶּטֶן אִמּוֹ — Iyov 1:21: "naked I came from my mother's womb — and naked I shall return." Everything one has above the nakedness of birth is divine grace. Even a torn shirt — even patched shoes — is pure gift] [Iyov 1:21] — and everything one has is great kindness — then one can revive oneself greatly through whatever one has — even a torn shirt and patched shoes — G-d forbid — all the more so when one has some old garment even of coarse linen and so forth. And even in matters of divine service — although there one must always look to ascend higher and higher — even so — when one sees that what is passing over him is passing — one must revive oneself each time through every good point and point that is in him. And similarly through all the sufferings and adventures that pass over a person — one must conduct oneself through all of this much. And the general principle: certainly according to the intensity of the bitterness of the exile — in body and in spirit — which now grows stronger — may the Merciful One protect — upon all of Israel in general and upon each and every individual — and according to the multitude of corruptions that each person knows in their own soul — certainly it is very, very bitter — almost impossible to live. But the essential existence and vitality is through a ## Segment 5
וּזְכֹר הֵיטֵב דְּבָרִים אֵלּוּ, כִּי כְּבָר דִּבַּרְנוּ הַרְבֵּה בְּכָל זֶה, וְאַף עַל פִּי כֵן אָסוּר שֶׁיִּהְיוּ יְשָׁנִים אֶצְלֵנוּ, כִּי הֵם חַיֵּינוּ וְכוּ'. וְעַל כָּל זֶה אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תְּהִלִּים צ"ד) "לוּלֵא ה' עֶזְרָתָה לִּי כִּמְעַט" וְכוּ', וְכֵן (שָׁם ל"ח) "אִם אָמַרְתִּי מָטָה רַגְלִי חַסְדְּךָ ה' יִסְעָדֵנִי", וְכֵן "צוֹפֶה וְכוּ' ה' לֹא יַעַזְבֶנּוּ בְיָדוֹ" וְכוּ', וְאָמְרוּ רַבּוֹתֵינוּ זַ"ל (סֻכָּה נב) אִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ וְכוּ', וְכֵן הַרְבֵּה.
wondrous miracle from Him, Yisborach — through the enormity of His kindnesses, Yisborach — which He draws down each day and at every time. And all of this is included in his holy words of blessed memory [Likutay Moharan I:195] — in what he said regarding the verse in distress You expanded me [בַּצָּר הִרְחַבְתָּ לִי — Tehillim 4:2 / Likutay Moharan I:195: there is expansion even within the distress itself — the *tzar* contains *hirchav* within it] — that there is expansion even within the distress itself and so forth — apart from how He, Yisborach, takes one out of many distresses through His kindness. And I have already investigated for myself that the essential vitality regarding divine service is through I will sing to my G-d while I yet exist — and regarding worldly affairs and the burden of livelihood and suffering — through the above-mentioned in distress You expanded me. And remember well these things — for we have already spoken much about all this — and even so it is forbidden for them to seem old to us — for they are our life. And regarding all of this — King David — peace be upon him — said: were it not for Hashem's help to me — almost [לוּלֵא ה' עֶזְרָתָה לִּי כִּמְעַט — Tehillim 94:17. The horrifying nearness of annihilation that was averted by divine help] [Tehillim 94:17] and so forth. And thus: if I said — my foot slips — Your kindness, Hashem, supported me [אִם אָמַרְתִּי מָטָה רַגְלִי — Tehillim 94:18: the divine support arrives at the very moment of self-awareness of the near-fall] [Tehillim 94:18]. And thus: He watches — Hashem will not abandon him to his hand [Tehillim 37:32-33]. And our sages of blessed memory said: were it not that the Holy One Blessed be He helps him [אִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ — Sukkah 52b: the yetzer hara cannot be overcome without divine help — it is structurally required] [Sukkah 52b] — and many more like this. Know and remember well these things — for we have already spoken much and even so it is forbidden for them to seem old. And indeed I myself know — that from my earliest days until today — almost never was there a time when all that passes over you did not also pass over me — and each time it seemed to me that there was almost no hope — G-d forbid — were it not that Hashem helped me each day through His wondrous ways — that He preceded to revive us through the seven restorers of taste [בְּשִׁבְעָה מְשִׁיבֵי טַעַם — a specific Breslov teaching: Likutay Moharan I:54 — the seven spiritual sources of renewal and sweetening that restore vitality and meaning when they have been lost. ## Segment 6
וּזְמַן הַמִּנְחָה הִגִּיעַ, וְגַם הַשָּׁלִיחַ בָּא עַתָּה לְבֵיתִי, וְהַיּוֹם חוֹלֵף וְעוֹבֵר. אוּן סֶע גִּיזֶעגִינְט זִיךְ דָאס הַארְץ מִיט דֶעם קְוַואל, אוּן דֶער קְוַואל מִיט דֶּעם הַארְץ, מִיט אַזוֹנֶי שִׁירוֹת וְתִשְׁבָּחוֹת וְכוּ', אוּן הָאט גֵייט אַוֶועק דֶּער טָאג וֶועט חַס וְשָׁלוֹם דָאס הַארְץ וְכוּ', דֶער וַוייל קוּמְט דֶער גְּרוֹסֶער מַאן דֶּער אֶמֶתֶער אִישׁ חֶסֶד אוּן שֵׁיינְקְט אַטָאג דֶּעם הַארְץ וְכוּ', אַז ווֹאוֹל דִּי אוֹיעֶרִין וָואס הֶערִין אַזוֹנְס אֲפִלּוּ הַיינְט, אוּן זֶענִין זֵייעֶר פְרֵיילִיךְ גִּיוָואהרֶען, אַזוֹי מִיר בַּדַארְפִין אוֹיךְ בְּוַדַּאי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ דֶער מִיט זֵייעֶר פְרֵיילִיךְ זַיין. אֲפִלּוּ אִין דֶּער בְּלָאטֶיע בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. [וּמִתְפָּרְדִים הַלֵּב מֵהַמַּעְיָן וְהַמַּעְיָן מֵהַלֵּב עִם כָּאֵלֶּה שִׁירוֹת וְתִשְׁבָּחוֹת וְכוּ', וְאֲזַי כְשֶׁיֻּגְמַר הַיּוֹם אֲזַי יִסְתַּלֵּק הַלֵּב חַס וְשָׁלוֹם וְכוּ' וּבֵינָתַיִם מַגִּיעַ הָאִישׁ חֶסֶד הָאֱמֶת וְנוֹתֵן בְּמַתָּנָה יוֹם אֶחָד לְהַלֵּב, שֶׁאַשְׁרֵי הָאָזְנַיִם שֶׁשׁוֹמְעוֹת כָּאֵלֶּה אֲפִלּוּ הַיּוֹם, וְנַעֲשָׂה שָׁם שִׂמְחָה גְּדוֹלָה מְאֹד, וְכָךְ גַּם אָנוּ צְרִיכִים בְּוַדַּאי עִם זֶה לִשְׂמֹחַ אֲפִלּוּ בַּבּוֹץ] אַף עַל פִּי כֵן בְּתוֹךְ רֶפֶשׁ וְטִיט הַיָּוֵן כָּזֶה, וּמְצוּלוֹת יָם כָּאֵלֶּה שֶׁנִּתְפַּשֵּׁט עַכְשָׁיו בָּעוֹלָם בַּעֲווֹנוֹתֵינוּ הָרַבִּים בְּעִקְבוֹת מְשִׁיחָא, זָכִינוּ לִשְׁמֹעַ נוֹרָאוֹת כָּאֵלֶּה פְּלָאוֹת כָּאֵלֶּה נִפְלָאוֹת נִפְלָאוֹת. וְאִם נֹאמַר פִּלְאֵי פְּלָאוֹת רִבְבוֹת פְּעָמִים לֹא יַסְפִּיק עַל תֵּבָה אַחַת מִזֹּאת הַמַּעֲשֶׂה הַנּוֹרָאָה שֶׁלֹּא נִשְׁמָע כָּזֹאת מִימוֹת עוֹלָם אוּן טַאקִי פָארְט אַשְׁרֵינוּ אַשְׁרֵינוּ וְכוּ'.
The phrase hikdim — He preceded — echoes the principle of refuah kodem la'makah (Letter 93): Hashem provides the cure before the wound, the shiva m'shivei ta'am before the bitterness arrives, so that one is never without a source of revival. The seven restorations are rooted in the seven divine attributes; they are the structural provision against spiritual dissolution] [Likutay Moharan I:54] — through the flowing stream that is the source of wisdom [עַל יְדֵי הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה — Mishlai 18:4: mayim amukkim devarim b'lev ish, v'nachal novea m'kor chochmah — "deep waters are the words in a person's heart — and a flowing stream is the source of wisdom." This verse is the literary and spiritual source of the Rebbe's name: Nachal Novea — the flowing stream — echoing Nachman. The Rebbe is identified with the flowing stream of Mishlai: the inexhaustible, life-giving source of wisdom that revives those who drink from it. Reb Nussun thus identifies the Rebbe himself as the agent of the shiva m'shivei ta'am — through the Rebbe's teachings, the seven restorations reach us] and so forth. And the time of Minchah has arrived — and the messenger has also now come to my home — and the day is passing and going. And so the heart bids farewell to the spring — and the spring to the heart — with such songs and praises — and when the day finishes — the heart would — G-d forbid — depart. Meanwhile the great man arrives — the true man of kindness — and gives the heart a day as a gift [אוּן סֶע גִּיזֶעגִינְט זִיךְ דָאס הַארְץ מִיט דֶעם קְוַואל... דֶּעַר אֶמֶתֶּעַר אִישׁ חֶסֶד שֵׁיינְקְט אַ טָאג דֶּעם הַארְץ — Yiddish: the heart and the spring (kvall) bid farewell with songs and praises. When the day ends the heart would be extinguished — but the great man arrives — the true ish chesed, the Rebbe — and gifts the heart another day. The manuscript provides the Hebrew translation in brackets confirming the content] — so that happy are the ears that hear such things — even today — and there was very great joy there — and so we too are certainly required to rejoice through this — even in the mud — in body and spirit. Even so — amidst such mire and thick mud [רֶפֶשׁ וְטִיט הַיָּוֵן — Tehillim 40:3: "He drew me up from the roaring pit, from the thick mud." Even in the heaviest, most sinking mire — Hashem draws one up] — and such depths of sea that have spread now in the world because of our many sins — in the footsteps of the Mashiach [בְּעִקְבוֹת מְשִׁיחָא — Sotah 49b: the generation immediately before the Messianic arrival, characterized by unprecedented spiritual decline] — we merited to hear such awesome wonders — wonders of wonders. And if we were to say wonders of wonders ten thousand times — it would not suffice for a single word of this awesome matter the like of which has never been heard in the world. And still — how fortunate are we, how fortunate are we. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Parshas Lech Lecha, Wednesday. *Arom yatza ha'adam* (Iyov 1:21). *Batzar hirchavta li* (Tehillim 4:2 / LM I:195). *Azamra* for spiritual service; *batzar* for material suffering. *Shiva m'shivei ta'am*: now identified as the Rebbe's specific teaching in Likutay Moharan I:54 — the seven spiritual restorations that Hashem provides in advance (the *hikdim* principle). *Nachal novea m'kor chochmah*: now identified as Mishlai 18:4 and the literary source of the Rebbe's own name — the Rebbe is the flowing stream, the inexhaustible source of wisdom, the agent through whom the seven restorations reach us. The Yiddish passage: the heart and the spring, the true *ish chesed*. *Reifes v'tit hayaven* (Tehillim 40:3). *Ikvy meshicha* (Sotah 49b). Key Themes Shiva M'shivei Ta'am — LM I:54 The seven restorers of taste — the seven spiritual sources of renewal that Hashem provides in advance (*hikdim*), before the bitterness arrives, as the *refuah kodem la'makah*. The structural provision against spiritual dissolution.] ## Segment 7
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קיח URL: https://ajew.org/reader-plain/alim-litrufa/2/118/ # קיח
קיח
Source: https://ajew.org/reader/alim-litrufa/2/118 ## Segment 1
קיח
Know and remember well these things — for we have already spoken much and even so it is forbidden for them to seem old. And indeed I myself know — that from my earliest days until today — almost never was there a time when all that passes over you did not also pass over me — and each time it seemed to me that there was almost no hope — G-d forbid — were it not that Hashem helped me each day through His wondrous ways — that He preceded to revive us through the seven restorers of taste [בְּשִׁבְעָה מְשִׁיבֵי טַעַם — a specific Breslov teaching: Likutay Moharan I:54 — the seven spiritual sources of renewal and sweetening that restore vitality and meaning when they have been lost. The phrase hikdim — He preceded — echoes the principle of refuah kodem la'makah (Letter 93): Hashem provides the cure before the wound, the shiva m'shivei ta'am before the bitterness arrives, so that one is never without a source of revival. The seven restorations are rooted in the seven divine attributes; they are the structural provision against spiritual dissolution] [Likutay Moharan I:54] — through the flowing stream that is the source of wisdom [עַל יְדֵי הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה — Mishlai 18:4: mayim amukkim devarim b'lev ish, v'nachal novea m'kor chochmah — "deep waters are the words in a person's heart — and a flowing stream is the source of wisdom." This verse is the literary and spiritual source of the Rebbe's name: Nachal Novea — the flowing stream — echoing Nachman. The Rebbe is identified with the flowing stream of Mishlai: the inexhaustible, life-giving source of wisdom that revives those who drink from it. Reb Nussun thus identifies the Rebbe himself as the agent of the shiva m'shivei ta'am — through the Rebbe's teachings, the seven restorations reach us] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' חַיֵּי שָׂרָה תקצ"ד.
And the time of Minchah has arrived — and the messenger has also now come to my home — and the day is passing and going. And so the heart bids farewell to the spring — and the spring to the heart — with such songs and praises — and when the day finishes — the heart would — G-d forbid — depart. Meanwhile the great man arrives — the true man of kindness — and gives the heart a day as a gift [אוּן סֶע גִּיזֶעגִינְט זִיךְ דָאס הַארְץ מִיט דֶעם קְוַואל... דֶּעַר אֶמֶתֶּעַר אִישׁ חֶסֶד שֵׁיינְקְט אַ טָאג דֶּעם הַארְץ — Yiddish: the heart and the spring (kvall) bid farewell with songs and praises. When the day ends the heart would be extinguished — but the great man arrives — the true ish chesed, the Rebbe — and gifts the heart another day. The manuscript provides the Hebrew translation in brackets confirming the content] — so that happy are the ears that hear such things — even today — and there was very great joy there — and so we too are certainly required to rejoice through this — even in the mud — in body and spirit. Even so — amidst such mire and thick mud [רֶפֶשׁ וְטִיט הַיָּוֵן — Tehillim 40:3: "He drew me up from the roaring pit, from the thick mud." Even in the heaviest, most sinking mire — Hashem draws one up] — and such depths of sea that have spread now in the world because of our many sins — in the footsteps of the Mashiach [בְּעִקְבוֹת מְשִׁיחָא — Sotah 49b: the generation immediately before the Messianic arrival, characterized by unprecedented spiritual decline] — we merited to hear such awesome wonders — wonders of wonders. And if we were to say wonders of wonders ten thousand times — it would not suffice for a single word of this awesome matter the like of which has never been heard in the world. And still — how fortunate are we, how fortunate are we. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי, יְקַבֵּל הָאִגֶּרֶת מֵאִתִּי הָרָצוּף פֹּה, אֲשֶׁר הֵכַנְתִּי בְּיוֹם ד'. וּמָה אוֹסִיף לִכְתֹּב לְךָ אַחֲרֵי שֶׁכְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, וּבְאִגְּרוֹתֶיךָ שֶׁבְּיָדְךָ בְּוַדַּאי יֵשׁ בָּהֶם דַּי עַל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, וְאֵינִי זוֹכֵר אִם דִּבַּרְתִּי עִמְּךָ פָּנִים אֶל פָּנִים מֵעִנְיַן הַמִּדְרָשׁ "אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ", וְאֶתְמוֹל בִּסְעֻדָּה שְׁלִישִׁית דִּבַּרְנוּ מִזֶּה, אַךְ לְדַעְתִּי בְּוַדַּאי דִּבַּרְתִּי עִמְּךָ מִזֶּה, וְעַל פְּנֵי הַכְּתָב אִי אֶפְשָׁר לְבָאֵר כָּל זֶה, וְתֵדַע וְתַאֲמִין שֶׁאַף עַל פִּי כֵן הָאָדָם יֵשׁ לוֹ בְּחִירָה בְּכָל פַּעַם, וּמַה שֶּׁנַּעֲשֶׂה מִמֵּילָא אַל יָחוּשׁ. וּבְחַסְדֵי ה' תְּדַלֵּג וְתִקְפֹּץ עַל הַכֹּל עַל יְדֵי גֹּדֶל כֹּחַ הַתּוֹרָה וּתְפִלָּה וְעַל יְדֵי גֹּדֶל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה, וְעַל יְדֵי כָּל מַה שֶּׁזָּכִינוּ לִנֹּק מְעַט מֵעֵצוֹתָיו הַקְּדוֹשׁוֹת, וְסוֹף כָּל סוֹף יִתְהַפֵּךְ הַכֹּל לְטוֹבָה וִיקֻיַּם בַּיּוֹם הַהוּא יְבֻקַּשׁ וִיחֻפַּשׂ עֲווֹן יִשְׂרָאֵל כְּדֵי לְהָפְכָם לִזְכֻיּוֹת וְאֵינֶנּוּ, שֶׁיִּהְיֶה נִכְלָלִים בְּאַיִן, בְּנִי! הֲנִשְׁמָע כָּזֹאת, אֲבָל בְּאָזְנֵינוּ שָׁמַעְנוּ זֹאת מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ, מִפִּי זֶה שֶׁזָּכָה לְתוֹרַת ה' וּלִתְפִלַּת ה' מַמָּשׁ, וְלֹא הָיָה לוֹ מִמִּי לְהִתְבַּיֵּשׁ כְּלָל וְכוּ', עַל כֵּן עֲדַיִן תִּקְוָתֵנוּ חֲזָקָה לִזְכּוֹת לְשִׂמְחַת עוֹלָם עַל רֹאשָׁם לָנֶצַח מֵאַחַר שֶׁזָּכִינוּ לְתוֹרוֹת וּתְפִלּוֹת כָּאֵלֶּה.
To: My beloved son, my dear one. [Yitzchok] He will receive this letter from me — together with the one I prepared on Wednesday. And what shall I add to write you after I have already written much ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ.
— and in the letters in your possession — there is certainly enough in them for all that passes over you. And I do not remember if I spoke with you face to face about the Midrash He made all things beautiful in their time [אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ — Koheles 3:11: "He has made everything beautiful in its time." The verse that follows immediately after the great poem of "a time for everything" (Koheles 3:1-8). The Midrash (Koheles Rabbah) expands: every act of creation and every event in history is beautiful in its appointed time — even what appears terrible has its hidden beauty. Reb Nussun spoke of this at Seudah Sh'lishis yesterday. The verse is also the ground of the teaching: even what has not yet arrived will arrive at its proper time — the divine timing of salvation] [Koheles 3:11] — and yesterday at the third Shabbos meal we spoke of this. But in my estimation — I certainly spoke with you about this. And on paper it is impossible to explain all of this. And know and believe that even so — a person has the choice at every time — and what happens on its own — let him not worry about it. And in the kindnesses of Hashem you will leap and jump over everything — through the great power of Torah and prayer — and through the great power of the Elder of Holiness — and through all that we merited to suck a little from his holy counsels. And in the end everything will be turned for good — and there will be fulfilled the sin of Israel will be sought and searched — in order to transform them into merits — and it will not be found — that they will be included in Nothingness [וּבֻקַּשׁ וְחֻפַּשׂ עֲווֹן יִשְׂרָאֵל כְּדֵי לְהָפְכָם לִזְכֻיּוֹת וְאֵינֶנּוּ, שֶׁיִּהְיֶה נִכְלָלִים בְּאַיִן — Yirmiyahu 50:20: bimey hahein u'va'eis hahi... yivukash es avon Yisrael v'einenu — "in those days and at that time... the sin of Israel will be sought out — and it will not be there." The prophetic promise of the absolute dissolution of Israel's sins in the Messianic era. Reb Nussun adds the precise Breslov dimension: they will be sought out specifically *in order to transform them into merits* — and then found to be nothing, included in the divine Nothingness (*ayin*) — the complete dissolution that is itself the highest transformation. The passive Yirmiyahu verse becomes active: not merely "not found" but sought *for the purpose of transformation* and found to be already *ayin*] [Yirmiyahu 50:20] — my son! Is such a thing heard? But with our own ears we heard this from his holy mouth himself — from the mouth of the one who merited to the Torah of Hashem and the prayer of Hashem truly [תּוֹרַת ה' וּתְפִלַּת ה' מַמָּשׁ — the Rebbe possessed not merely Torah and prayer but Toras Hashem mamash — the Torah of Hashem literally — and tfilas Hashem mamash — the prayer of Hashem literally. This is an extraordinary claim: the Rebbe's Torah was the Torah that belongs to Hashem Himself; his prayer was the prayer that Hashem Himself prays, as it were. The word mamash — literally, truly, tangibly — marks this as not metaphorical but actual] — and who had no one to be ashamed before at all and so forth. Therefore our hope is still strong — to merit eternal joy upon their heads forever [שִׂמְחַת עוֹלָם עַל רֹאשָׁם לָנֶצַח — Yeshayahu 35:10: v'simchas olam al rosham — "and eternal joy upon their heads." The verse of the redeemed returning to Zion: "sorrow and sighing shall flee — and eternal joy upon their heads." The promise of ultimate joy whose weight rests permanently on the heads of those who return — applied to all who have merited to receive the Rebbe's Torah and prayers] [Yeshayahu 35:10] — since we merited to such Torah and prayers as these. The words of your father — who awaits your salvation. Nussun of Breslov. [Translator's Note: Overview: Parshas Chayei Sarah. *Es hakol asah yafeh b'ito* (Koheles 3:11) — the Midrash discussed at Seudah Sh'lishis: everything beautiful in its time. *Habechira chofshit tamid* — choice is always free. Then the extraordinary promise: *uvukash v'chupash avon Yisrael k'dei l'hahpecham liz'chuyos v'einenu sheyihyeh nichladim b'ayin* — Yirmiyahu 50:20 given its precise Breslov dimension: the sins will be sought specifically in order to be transformed into merits — and found to be nothing, included in the divine Nothingness. Heard from the Rebbe's holy mouth himself. *Toras Hashem u'tfilas Hashem mamash* — the Torah and prayer of Hashem literally. *Simchas olam al rosham* (Yeshayahu 35:10 ). Key Themes Es Hakol Asah Yafeh B'ito — Koheles 3:11 "He made all things beautiful in their time." The Midrash: every event has its hidden beauty in its appointed time. Even what appears terrible has its time of beauty. The ground of trust in divine timing.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קיט URL: https://ajew.org/reader-plain/alim-litrufa/2/119/ # קיט
קיט
Source: https://ajew.org/reader/alim-litrufa/2/119 ## Segment 1
קיט בָּרוּךְ הַשֵּׁם, יוֹם ד' חַיֵּי שָׂרָה תקצ"ד. דַּע בְּנִי חֲבִיבִי, כִּי הַמַּלְבּוּשׁ נִגְמַר בְּיוֹם ב', וְהַיּוֹם הִתְפַּלַּלְתִּי בּוֹ פַּעַם רִאשׁוֹן, וְהוּא מְתֻקָּן וְטוֹב לְפָנַי. יְשַׁלֵּם ה' פָּעָלְךָ, תְּהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵעִם ה', שֶׁתִּזְכֶּה לְהָסִיר מֵעָלֶיךָ הַבְּגָדִים צוֹאִים, וּלְהַלְבִּישׁ אוֹתְךָ מַחֲלָצוֹת. וּמֵחֲמַת שֶׁלֹּא קִבַּלְתִּי מִכְתָּבְךָ עֲדַיִן, אֵין בְּפִי מִלָּה לִכְתֹּב לְךָ עַתָּה, גַּם כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה הַרְבֵּה שֶׁיֵּשׁ בּוֹ דַּי לְהַחֲיוֹת עַצְמְךָ וּלְשַׂמֵּחַ נַפְשְׁךָ תָּמִיד, רַק חֲזַק וֶאֱמַץ. דִּבְרֵי אָבִיךָ. נָתָן מִבְּרֶסְלֶב
To: My dear son, my beloved one. [Yitzchok] Know, my beloved son — that the garment was completed on Monday [הַמַּלְבּוּשׁ נִגְמַר — Reb Nussun has received a new tallis katan or prayer garment, made with Yitzchok's financial contribution. The Monday completion and Wednesday first use mark specific days of gratitude] — and today I prayed in it for the first time — and it is fine and good before me. May Hashem repay your act — may your reward be complete from Hashem — that you merit to remove from yourself the soiled garments — and to be clothed in festal robes [לְהָסִיר מֵעָלֶיךָ הַבְּגָדִים צוֹאִים, וּלְהַלְבִּישׁ אוֹתְךָ מַחֲלָצוֹת — Zechariah 3:4: "Remove the soiled garments from him — and he said to him: See, I have removed your iniquity from you — and I will clothe you with festal robes." The vision of the High Priest Yehoshua standing before the divine messenger — accused by the adversary — and having his soiled garments removed and replaced with festal robes as an act of divine vindication and purification. The physical garment Yitzchok helped provide becomes the occasion for the deepest spiritual blessing: that he too will have his spiritual *bigadim tzoa'im* — the garments of iniquity — removed and replaced with *machalatzos* — the radiant festal robes of the purified and vindicated] [Zechariah 3:4]. And since I have not yet received your letter — there is no word in my mouth to write you now. And I have already written you very, very much — which is sufficient to revive yourself and gladden your soul always. Only be strong and resolute. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Wednesday, Parshas Chayei Sarah — the same week as Letter 118. The garment Yitzchok helped fund is completed — Reb Nussun has prayed in it for the first time. The material gift occasions the deepest spiritual blessing: *l'hasir me'alecha habgadim tzoa'im u'l'halvish oscha machalatzos* — the vision of Zechariah 3:4, Yehoshua the High Priest having his soiled garments of iniquity removed and replaced with festal robes of divine vindication. Key Themes Bigadim Tzoa'im / Machalatzos — Zechariah 3:4 "Remove the soiled garments — I will clothe you with festal robes." The vision of Yehoshua the High Priest's divine vindication and purification. The physical garment Yitzchok funded becomes the occasion for blessing that his spiritual iniquity-garments too will be removed and replaced with radiant festal robes.] # יב URL: https://ajew.org/reader-plain/alim-litrufa/2/12/ # יב
יב
Source: https://ajew.org/reader/alim-litrufa/2/12 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת וַיִּגַּשׁ [ג' טבת] תקפ"ה.
With the help of G-d […] life and blessing ## Segment 2
שָׁלוֹם רַב לַאֲהוּבִי בְּנִי מַחְמַד עֵינַי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
[…] as my soul […] ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי, וְהָיָה לָנוּ לְנַחַת גָּדוֹל וּלְשִׂמְחַת לֵבָב, אַךְ עֲדַיִן אֲנִי מְצַפֶּה לִישׁוּעָה שֶׁיַּגִּיעַ לִי אִגֶּרֶת מִמְּךָ שֶׁהַכֹּל עַל נָכוֹן בִּשְׁלֵמוּת בְּלִי שׁוּם יִסּוּרִים וּדְאָגוֹת כְּלָל וְלַה' הַיְשׁוּעָה. וּלְעֵת עַתָּה אֲנִי מַזְהִיר אוֹתְךָ בְּאַזְהָרָה גְּדוֹלָה שֶׁמֵּעַתָּה אַל תַּחֲשֹׁב וְאַל תִּדְאֹג בְּעִנְיָן זֶה כְּלָל וּכְלָל לֹא. כִּי מַחֲשָׁבוֹת וּדְאָגוֹת כָּאֵלֶּה מַזִּיקִים מְאֹד מְאֹד רַחֲמָנָא לִצְלַן, רַק תַּשְׁלִיךְ הַכֹּל עַל הַשֵּׁם יִתְבָּרַךְ, וְהוּא יִגְמֹר בַּעַדְךָ הַכֹּל לְטוֹבָה. וַאֲנִי בָּטוּחַ בְּהַשֵּׁם יִתְבָּרַךְ שֶׁכְּבָר הַכֹּל עַל נָכוֹן, וְכָל הַמַּחֲשָׁבוֹת בְּעִנְיָן זֶה הַכֹּל רַק מָרָה שְׁחוֹרוֹת וַחֲשָׁשׁוֹת שֶׁמַּזִּיקִים מְאֹד אֲפִלּוּ בִּשְׁאָר דְּבָרִים, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּעִנְיָן כָּזֶה שֶׁהַמָּרָה שְׁחוֹרוֹת וְהַדְּאָגוֹת וְהַמַּחֲשָׁבוֹת (שֶׁקּוֹרִין אִיבֶּער טְרַאכְטִין) מַזִּיקִים וּפוֹגְמִים מְאֹד מְאֹד רַחֲמָנָא לִצְלַן; וְאֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא דַּיָּה לְצָרָה בִּשְׁעָתָהּ, אֲבָל לֹא לַחֲשֹׁב מַחֲשָׁבוֹת בָּזֶה חַס וְשָׁלוֹם לְפָנָיו וּלְאַחֲרָיו חַס וְשָׁלוֹם כִּי זֶה פּוֹגֵם הַרְבֵּה יוֹתֵר מֵהָעִנְיָן שֶׁאַתָּה דּוֹאֵג וְחוֹשֵׁב עָלָיו חַס וְשָׁלוֹם. כִּי זֶה בְּאֹנֶס וְזֶה בְּרָצוֹן, כִּי פְּגָם הַמַּחֲשָׁבָה חָמוּר מְאֹד מְאֹד, כַּמְבֹאָר בְּכָל הַסְּפָרִים וּבִפְרָט בְּסִפְרֵי רַבֵּנוּ זַ"ל בְּכַמָּה מְקוֹמוֹת.
true and awesome […] to him and to his seed ## Segment 4
וּכְבָר דִבַּרְתִּי עִמְּךָ בָּאִגֶּרֶת הַקֹּדֶם שֶׁתּוֹדָה לָאֵל יֵשׁ לְךָ כַּמָּה עִנְיָנִים לְבַלּוֹת הַיּוֹם בָּהֶם. דְּהַיְנוּ לִלְמֹד פּוֹסֵק וּגְמָרָא וּמְעַט מִקְרָא, בִּפְרָט חֻמָּשׁ עִם פֵּרוּשׁ רַשִּׁ"י, וְלַעֲסֹק בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה. וּזְמַן לַתְּפִלָּה הַקְּבוּעָה וְלַאֲמִירַת תְּהִלִּים וְלִתְפִלּוֹת וּתְחִנּוֹת שֶׁלָּנוּ וּלְהִתְבּוֹדְדוּת דְּהַיְנוּ שִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ לְפָרֵשׁ כָּל שִׂיחוֹתָיו וְעִנְיָנָיו לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם, וְגַם זְמַן עַל כְּתִיבַת הַסֵּפֶר שֶׁבְּיָדוֹ. וְגַם צְרִיכִין זְמַן עַל עֲבוֹדוֹת חִיצוֹנִיּוֹת דְּהַיְנוּ שֵׁנָה וַאֲכִילָה וּשְׁתִיָּה וּלְדַבֵּר עִם בְּנֵי אָדָם לְפַקֵּחַ דַּעְתּוֹ, וְהַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה, רַק לֹא עָלֶיךָ לִגְמֹר אֶת הַמְּלָאכָה, אֲבָל גַּם אֵין אַתָּה בֶּן חוֹרִין לְהִבָּטֵל מִמֶּנָּה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן לְבַלּוֹת אֵיזֶה רֶגַע חַס וְשָׁלוֹם עַל מַחֲשָׁבוֹת מְגֻנּוֹת כָּאֵלֶּה, חָלִילָה לְךָ מֵהֶם וְכַיּוֹצֵא בָּהֶם. רַק אַדְּרַבָּא חֲזַק וֶאֱמַץ לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר כַּאֲשֶׁר כְּבָר הִזְהַרְתִּיךָ הַרְבֵּה עַל זֶה, וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ, וְרַחֲמֵי הַשֵּׁם יִתְבָּרַךְ מַגִּיעִים עָלֶיךָ בְּכָל עֵת, כִּי ה' יִתְבָּרַךְ גָּדוֹל מְאֹד, וְהוּא מָלֵא רַחֲמִים וְכָל הָעוֹלָם מָלֵא רַחֲמִים וְכוּ' כְּמוֹ שֶׁכָּתוּב בְּסִימָן מ"ט בְּלִקּוּטֵי תִּנְיָנָא עַיֵּן שָׁם.
And I recalled to drive a peg in a faithful place — to set for him a remainder in the land — through his generous charitable gift […] which he scattered and gave upon […] the establishing of the press — in order to do as this day, to sustain a great people. For, praise be to G-d, His mercies have helped us until here […] the letters of type […] when he wishes to scatter more […] doubled and redoubled. And behold, all that is in his heart […] to write in an open field. But this you should know, my beloved […] my dear one as my own soul: ## Segment 5
וְהִנֵּה מַה שֶּׁבִּקַּשְׁתָּ מִמֶּנִּי לִכְתֹּב לְךָ עוֹד אִגֶּרֶת כָּאִגֶּרֶת הָרִאשׁוֹן. תַּאֲמִין לִי בְּנִי חֲבִיבִי שֶׁבְּעַצְמִי אֵינִי זוֹכֵר הֵיטֵב כָּל מַה שֶּׁכָּתוּב שָׁם, וְאֵין בְּיָדִי לִכְתֹּב לְךָ כִּי אִם אֶת אֲשֶׁר יַזְמִין הַשֵּׁם יִתְבָּרַךְ בְּדַעְתִּי בְּעֵת הַכְּתִיבָה, אַךְ כָּל מַה שֶּׁחָסֵר לְךָ הַכֹּל כַּאֲשֶׁר לַכֹּל תִּמְצָא בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וּבְהַתְּפִלּוֹת וּבְהַחִדּוּשִׁין שֶׁחָנַּנִי ה' אֲשֶׁר בְּיָדְךָ. הֵם יוֹרוּךָ, וְיֹאמְרוּ לְךָ וִיחַזְּקוּ לְבָבְךָ לִשְׂמֹחַ תָּמִיד בְּהַשֵּׁם יִתְבָּרַךְ וְלִבְטֹחַ בַּחֲסָדָיו הַגְּדוֹלִים שֶׁאֵינָם נִפְסָקִים לְעוֹלָם. וְסוֹף כָּל סוֹף יִתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְהַכְּלָל כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד, וְאֵין אָנוּ יוֹדְעִים כְּלָל הַנִּפְלָאוֹת וְהַחִדּוּשִׁין שֶׁנַּעֲשִׂין בָּעוֹלָם בְּכָל יוֹם וּבְכָל עֵת, פִּלְאֵי פְּלָאוֹת מָה רַבּוּ מַעֲשֵׂי ה' וְכוּ'. כִּי הַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת, וְיֵשׁ עִנְיָן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְאִם אֵין אַתָּה יָכוֹל לְהָבִין זֹאת וּלְהִסְתַּכֵּל עַל זֶה עַל כָּל פָּנִים תַּאֲמִין בָּזֶה, חֲזַק וַחֲזַק. וּמְעַט אַתָּה יוֹדֵעַ. וְהַשְּׁאָר תַּאֲמִין בֶּאֱמוּנָה שֶׁהוּא לָנוּ זְכוּת וִישׁוּעָה רַבָּה לָנֶצַח מַה שֶׁזָּכִינוּ לִהְיוֹת בְּחֶלְקוֹ שֶׁל רַבֵּנוּ הַנּוֹרָא וְהַנִּשְׂגָּב מְאֹד מְאֹד, אֲשֶׁר אִי אֶפְשָׁר לְשַׁעֵר בְּשׁוּם מֹחַ בָּעוֹלָם; וּבָרוּךְ אֱלֹהֵינוּ שֶׁהִבְדִּילָנוּ מִן הַתּוֹעִים הַחוֹלְקִים עַל נְקֻדַּת הָאֱמֶת כָּזֶה, הַדּוֹבְרִים עַל צַדִּיק עָתָק בְּגַאֲוָה וָבוּז. זֹאת נֶחָמָתֵינוּ בְעָנְיֵינוּ זֹאת שִׂמְחָתֵנוּ. וּבָזֶה יֵשׁ לְךָ בַּמֶּה לִשְׂמֹחַ עַצְמְךָ בְּכָל אֲשֶׁר עוֹבֵר עָלֶיךָ. וּכְבָר הִבְטִיחָנוּ קֹדֶם הִסְתַּלְּקוּתוֹ שֶׁהוּא הוֹלֵךְ לְפָנֵינוּ וְאֵין לָנוּ לִדְאֹג. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ מִפִּיו הַקָּדוֹשׁ דִּבּוּרִים הָאֵלֶּה בַּלַּיְלָה שֶׁקֹּדֶם הִסְתַּלְּקוּתוֹ הַנּוֹרָא, וְיָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ עַתָּה יוֹתֵר.
Just as I yearn and long […] to Hashem Yisborach — that He help him and save him speedily and open wide His hand for him now in all that he turns to — so too I yearn and long and feel the longing and await Hashem Yisborach more and more — that when Hashem causes him to succeed from now on, he should merit to know from whom and from what his success and salvation come to him — and to say with a full mouth and a complete heart: "I will go and return to my first husband — for it was better for me then than now" [Hoshea 2:9] — and enough for the one who understands. ## Segment 6
וְהִזָּהֵר וְהִזָּהֵר מֵעַתָּה לִשְׁמֹר אֶת אִגְּרוֹתַי מְאֹד כִּי הֵם אֲסוּרִים לְזָרִים הַמְהַפְּכִין דִּבְרֵי אֱמֶת לְלֵיצָנוּת וְכוּ', עַל כֵּן תִּזָּהֵר לְשָׁמְרָם מְאֹד מֵעַתָּה. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשְׁךָ תָּמִיד, וִיחַזֵּק לְבָבְךָ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה בְּכָל הַיּוֹם, וְתִזְכֶּה לֵילֵךְ בְּדֶרֶךְ אֲשֶׁר הוֹרָנוּ רַבֵּנוּ זַ"ל. וּבִפְרָט לְהִתְחַזֵּק הַרְבֵּה בְּהִתְבּוֹדְדוּת, שֶׁתַּכְרִיחַ עַצְמְךָ וְתִתְחַזֵּק בְּהִתְחַזְּקוּת חָדָשׁ בְּכָל יוֹם לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ, וּלְדַבֵּר עִם הַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וּלְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו הֵיטֵב; וְלֹא תִּפֹּל בְּדַעְתְּךָ מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, כָּאֵלֶּה וְכָאֵלֶּה וְיוֹתֵר מִזֶּה עָבַר עַל כָּל הַיְרֵאִים וְהַכְּשֵׁרִים שֶׁנִּכְנְסוּ בַּעֲבוֹדַת ה'; וְאִם לֹא הָיוּ מְחַזְּקִים עַצְמָן בְּכָל עֵת הָיוּ חַס וְשָׁלוֹם נִשְׁאָרִים בִּמְקוֹמָם הָרִאשׁוֹן חַס וְשָׁלוֹם, וְכַמְבֹאָר כָּל זֶה בְּלִקּוּטֵי תִּנְיָנָא בְּסִימָן נ"א נ"ב; שִׂים לִבְּךָ הֵיטֵב לְכָל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם, וְתִסְתַּכֵּל וְתִתְבּוֹנֵן הֵיטֵב כָּל דִּבּוּר וְדִבּוּר הַנֶּאֱמַר שָׁם, כִּי הֵם דִּבְרֵי אֱלֹקִים חַיִּים וּמְחַיִּין אֶת הַנֶּפֶשׁ מְאֹד מְאֹד. וְשִׂיחוֹת אֵלּוּ שֶׁבַּסִּימָנִים הַקְּדוֹשִׁים נִקְרְאוּ בֵּין קְצָת אַנְשֵׁי שְׁלוֹמֵנוּ אִגֶּרֶת כִּי הֵם מְדַבְּרִין כְּמוֹ אִגֶּרֶת הַנִּכְתָּב לַחֲבֵרוֹ וְתַלְמִידוֹ, וְאֵין אַתָּה צָרִיךְ אִגֶּרֶת טוֹבָה יוֹתֵר מֵהֶם; וְאַף עַל פִּי כֵן אֶרְאֶה לִכְתֹּב לְךָ בְּכָל פַּעַם דִּבְרֵי אֱמֶת מַה שֶּׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ בְּיָדִי, וְכָל אֲשֶׁר יַעֲבֹר תַּחַת שֵׁבֶט הַקֻּלְמוֹס יִהְיֶה קֹדֶשׁ, כִּי כָּל דְּבָרַי נוֹבְעִים וְיוֹצְאִים מֵרַבֵּנוּ זַ"ל מֵהַנַּחַל נוֹבֵעַ וְכוּ'.
And although in truth I know that his soul has never [been severed] from its first husband — and his soul is bound with my soul from then until now — with all this, his eminence erred greatly in this matter in very many behaviours in the days that have passed, and caused a measure of desecration of G-d's Name, G-d forbid — for he appeared to be making the secondary primary and the primary secondary, G-d forbid — and caused upon himself many contemptuous words from our anshay shlomaynu, who have much against him regarding these matters. ## Segment 7
וְדַע בְּנִי שֶׁעַל כָּל דִּבְרֵי רַבֵּנוּ זַ"ל נֶאֱמַר (יְשָׁעְיָה יב) "וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה", כִּי הֵם מַעְיְנֵי הַיְשׁוּעָה מַמָּשׁ. כְּמוֹ מַעְיָן שֶׁאֵינוֹ נִפְסָק לְעוֹלָם, כֵּן דְּבָרָיו חַיִּים וְקַיָּמִים וְנֶחֱמָדִים וְנֶאֱמָנִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים, וַעֲצוֹתָיו וִישׁוּעוֹתָיו אֵינָם כָּלִים לְעוֹלָם; וְתָמִיד תּוּכַל לְחַזֵּק עַצְמְךָ בִּדְבָרָיו הַנּוֹרָאִים אֵיךְ שֶׁהוּא, כִּי הוּא הֵאִיר בָּנוּ גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וַחֲסָדָיו וְרַחֲמָיו הַגְּדוֹלִים הַמְרֻבִּים אֲשֶׁר בָּהֶם עוֹלָם נוֹשָׁע, כִּי בּוֹ יִשְׂמַח לִבֵּנוּ מִכָּל הַמְּקוֹמוֹת שֶׁאֲנַחְנוּ שָׁם, נָגִילָה וְנִשְׂמְחָה בּוֹ וּבִישׁוּעָתוֹ תָּמִיד.
And although I know the wholeness of his heart — that he is truly bound in the mighty cords of love with the crown of our head — with all this, correspondingly I know that he erred and acted very foolishly in these matters in the days that have passed. And my spirit presses me even now — and I cannot contain my words — to rebuke him to his face for having gone greatly astray in these years — for he has not set his feet toward the holy community of Uman to pour out his speech there at the holy resting place — which is his portion from all his toil. And in particular when he traveled in the summer […] to his home, on his return he should have gone around via Uman. ## Segment 8
דִּבְרֵי אָבִיךָ הַמֻּכְרָח לְקַצֵּר וּלְסַיֵּם מִפְּנֵי כְּבוֹד שֵׁם קָדְשׁוֹ, כִּי לֹא יַסְפִּיקוּ אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת יְרִיעוֹת לְבָאֵר וְלִגְמֹר מַה שֶּׁיֵּשׁ לְדַבֵּר בְּזֹאת, שֶׁהִתְחַלְתִּי לִכְנֹס בָּהּ כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר וְדַי בָּזֶה כָעֵת. וְהְיֵה זֶה שָׁלוֹם כְּנַפְשְׁךָ וֶנֶפֶשׁ אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ וּמִתְפַּלֵּל בַּעֲדְךָ וּמְצַפֶּה לִשְׁמוֹעַ הַטּוֹב מִמְּךָ.
And it seems to me […] the same measure […] he has had many and great obstacles […] that all the matters concerning the strengthening of […] his passing are always being aroused […] measure. But in truth there is no obstacle in the matter — and the obstacles are only for the sake of the longing — and from the greatness of the obstacles one can understand the greatness of the thing longed for — as all this is known to him. ## Segment 9
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ מִבְּרֶסְלֶב
for their generations — may it grow […] # קכ URL: https://ajew.org/reader-plain/alim-litrufa/2/120/ # קכ
קכ
Source: https://ajew.org/reader/alim-litrufa/2/120 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ תּוֹלְדוֹת תקצ"ד.
To: My beloved son, my dear one — may he live. [Yitzchok] The attached letter for Petersburg — I prepared it on the eve of Wednesday past ## Segment 2
אֲהוּבִי, בְּנִי חֲבִיבִי שֶׁיִּחְיֶה, הָאִגֶּרֶת הָרָצוּף פֹּה לְפֶּעטֶערְבּוּרְג הֵכַנְתִּי אוֹר לְיוֹם ד' הֶעָבַר, וּמֵאֵת ה' הָיְתָה שֶׁסִּבֵּב בְּמַחֲשַׁבְתִּי עַד שֶׁכָּתַבְתִּי הָאִגֶּרֶת הַזֶּה אָז דַּיְקָא, וְגַם לֹא עָלָה עַל דַּעְתִּי לִכְתֹּב לוֹ כַּדְּבָרִים הָאֵלֶּה, אַךְ הַכֹּל מֵעִם ה' יָצְאָה, וְהָיִיתִי מְצַפֶּה לְשָׁלְחוֹ בְּיוֹם ד' מִיָּד וְלֹא הָיָה שׁוּם שָׁלִיחַ בְּאוֹתוֹ הַיּוֹם, וְגַם הַיּוֹם לֹא הָיָה שָׁלִיחַ, וּבְוַדַּאי הַכֹּל לְטוֹבָה.
— and it was from Hashem that it circulated in my mind until I wrote it then precisely — and it had not entered my mind to write to him such things — but everything came from Hashem. And I was waiting to send it on Wednesday immediately — and there was no messenger that day — and today there was also no messenger — and certainly everything is for the good. And behold — I received your letter on Wednesday and also today — and they are full of great and bitter cries — and I do not know what to reply. And today too I was somewhat occupied with some matter — and it is also Erev Shabbos Kodesh after midday. Even so — I said to prepare a letter for you immediately. And behold — you will receive the attached letter for Petersburg — and endeavour ## Segment 3
וְהִנֵּה קִבַּלְתִּי מִכְתָּבְךָ בְּיוֹם ד' וְגַם הַיּוֹם, וְהֵם מְלֵאִים צְעָקוֹת גְּדוֹלוֹת וּמָרוֹת, וְאֵינִי יוֹדֵעַ מַה לַהֲשִׁיבְךָ, וְגַם הַיּוֹם הָיִיתִי טָרוּד קְצָת בְּאֵיזֶה עֵסֶק, וְגַם הִיא עֶרֶב שַׁבַּת קֹדֶשׁ אַחַר חֲצוֹת, אַף עַל פִּי כֵן אָמַרְתִּי לְהָכִין לְךָ אִגֶּרֶת מִיָּד. וְהִנֵּה תְּקַבֵּל הָאִגֶּרֶת הָרָצוּף פֹּה לְפֶּטֶערְבּוּרְג וְתִשְׁתַּדֵּל לְשָׁלְחוֹ בִּזְרִיזוּת, כִּי הוּא עֵסֶק גָּדוֹל, וּזְכוּת הָרַבִּים כַּאֲשֶׁר תִּרְאֶה בְּעַצְמְךָ, כִּי לֹא חָתַמְתִּי הָאִגֶּרֶת הַזֶּה כְּדֵי שֶׁתּוּכַל לִקְרוֹתוֹ, וּלְדַעְתִּי גַּם זֶה הָאִגֶּרֶת הוּא תְּשׁוּבָה אֵלֶיךָ, וּמִשָּׁם תּוּכַל לְהָבִין רְמָזִים אֵלֶיךָ, אִם גַּם בְּפֶּטֶערְבּוּרְג כְּפִי מַה שֶּׁעוֹמֵד עַתָּה רַבִּי זְאֵב הַנִּכְתָּב אֵלָיו, כְּפִי מַה שֶּׁאַתָּה יוֹדֵעַ קְצָת, אִם גַּם שָׁם יֵשׁ תִּקְוָה מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן וְכוּ', כִּי בֶּאֱמֶת כָּל הַדְּבָרִים שֶׁדִּבַּרְתִּי אֵלָיו הֵם דִּבְרֵי אֱמֶת וָצֶדֶק, שֶׁבֶּאֱמֶת כִּוֵּן רַבֵּנוּ זַ"ל בִּדְבָרָיו גַּם עָלָיו, מִכָּל שֶׁכֵּן עָלֶיךָ בְּנִי חֲבִיבִי. וּלְדַעְתִּי בָּזֶה בְּעַצְמוֹ רָאוּי לְךָ לְשַׂמֵּחַ נַפְשְׁךָ מְאֹד וּלְהוֹדוֹת עַל חֶלְקְךָ שֶׁנִּצַּלְתָּ עַל כָּל פָּנִים לִבְלִי לִהְיוֹת עַתָּה בְּרִחוּק מָקוֹם בְּאַדֶעס, מִכָּל שֶׁכֵּן בְּפֶּטֶערְבּוּרְג.
to send it with urgency — for it is a great matter and a merit for the many — as you will see for yourself. For I did not seal this letter so that you can read it — and in my estimation this letter itself is an answer to you. And from there you can understand hints to yourself — since even in Petersburg — according to how Rabbi Zev who is written to there now stands — if even there there is hope — how much more so for you and so forth. For in truth all the things I spoke to him are words of truth and justice — that in truth our Rebbe — of blessed memory — directed his words also to him — how much more so to you, my beloved son. And in my estimation — in this itself it is fitting for you to greatly gladden your soul — and to give thanks for your portion — that you were saved at any rate from being far away in Adess — all the more so in Petersburg. And the difference you will understand yourself — even though also now what passes over you is passing. From this you can understand what would have been if it had entered your mind — as many like you do. May Hashem save you from wandering far away — G-d forbid — especially in such places. And if all this is still not enough to ease your sorrow — Know and remember well what our Master — of blessed memory — wrote in these words [Chayei Moharan 67]: "G-d is very great — one knows nothing at all — even in your matter — wherever each of you has fallen — there exists, however, such a thing that is an entirely different matter — and he concluded: the main thing is not to despair of crying out" [גָּאט אִיז גְּרוֹיס מֶע וֶויייסְט גָּאר נִיט... אַבִּי מֶע אִיז זִיךְ נִיט מְיָיאֵשׁ פוּן שְׁרַייעֶין — Yiddish with the manuscript's Hebrew translation in brackets. Hashem is very great — no one knows anything at all — even in your matter — wherever each of you has fallen. Yet there exists something operating there that is an entirely different order ## Segment 4
וְהַחִלּוּק תָּבִין מֵאֵלֶיךָ, אַף עַל פִּי שֶׁגַּם עַתָּה עוֹבֵר עָלֶיךָ מַה שֶּׁעוֹבֵר. מִזֶּה תּוּכַל לְהָבִין מֶה הָיָה אִם הָיָה עוֹלֶה עַל דַּעְתְּךָ כְּדֶרֶךְ הַרְבֵּה כְמוֹתְךָ. ה' יַצִּילְךָ מִלְּהַרְחִיק נְדוֹד חַס וְשָׁלוֹם, בִּפְרָט בִּמְקוֹמוֹת כָּאֵלּוּ. וְאִם כָּל זֶה עֲדַיִן אֵינוֹ מַסְפִּיק לְהָפִיג צַעַרְךָ, תֵּדַע וְתִזְכֹּר הֵיטֵב מַה שֶּׁכָּתַב אֲדְמוֹ"ר זַ"ל וְתַחֲזֹר דְּבָרִים אֵלּוּ וּתְשִׂימֵם עַל לִבְּךָ הֵיטֵב מַה שֶּׁאָמַר בְּזֶה הַלָּשׁוֹן (חַיֵּי מוֹהֲרַ"ן ס"ז): גָּאט אִיז גְּרוֹיס מֶע וֶויייסְט גָּאר נִיט וְכוּ', אֲפִלּוּ אַיֶיער זַאךְ וִויא הִין אִיטְלִיכֶיר אִיז גִּיפַאלִין, סֶע פַאר הַאנְדִין אָבֶּער אַזוֹי אַה זַאךְ וָואס סֶע אִיז גָּאר עֶפֶּעס אַנְדֶּערְשׁ וְכוּ', וְסִיֵּם אַבִּי מֶע אִיז זִיךְ נִיט מְיָיאֵשׁ פוּן שְׁרַייעֶין [הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְאֵין יוֹדְעִים כְּלָל וְכוּ' אֲפִלּוּ בְּעִנְיַן שֶׁלָּכֶם הֵיכָן שֶׁכָּל אֶחָד נָפַל. אֲבָל יֵשׁ עִנְיָן כָּזֶה שֶׁהוּא עִנְיָן אַחֵר לְגַמְרֵי וְכוּ' וְסִיֵּם: הָעִקָּר שֶׁאֵין מִתְיָאֲשִׁים מִלִּצְעֹק].
of reality. He concluded: the main thing is not to despair of crying out] . And blessed is Hashem — you are not despairing of crying at all — and certainly the voice of your cry rises to the heavens. But my beloved son — you are frightened more than necessary. For G-d forbid to be drawn after the sorrow so much — especially since you have already seen the kindnesses of Hashem many times that He performed with you. Therefore do not fear and do not be afraid — for certainly He will never abandon you — and everything will be turned for good. And what some man disparaged and cursed you — G-d forbid — do not be pained by this — for this is explained in all the books that it is for good and it is atonement for sin — and an undeserved curse will not come to rest [קִלְלַת חִנָּם לֹא תָבֹא — Mishlai 26:2: a curse without cause cannot settle on its target — it returns to the sender and transforms into blessing] — and it will be turned to blessing. And certainly it is not for nothing that one must pray each day: save me from brazen people and brazenness — and to my curser let my soul be silent. With the help of Hashem you yourself will understand how to conduct yourself in this — but G-d forbid to be so pained about it. The truth is that one must receive hints to draw near to Hashem Yisborach from all that passes over a person each day — but G-d forbid to be in melancholy and sadness so much from every matter. For it is already known that a person is born to toil [אָדָם לְעָמָל יוּלָּד — Iyov 5:7: the universal human condition] ## Segment 5
וּבָרוּךְ הַשֵּׁם אֵין אַתָּה מְיָאֵשׁ עַצְמְךָ מִצְּעָקָה כְּלָל, וּבְוַדַּאי קוֹל צַעֲקָתְךָ עוֹלֶה עַד לַשָּׁמַיִם. אַךְ אֲהוּבִי בְּנִי אַתָּה מִתְפַּחֵד יוֹתֵר מִדַּאי, כִּי חָלִילָה לְהִמָּשֵׁךְ אַחַר הַצַּעַר חַס וְשָׁלוֹם כָּל כָּךְ, בִּפְרָט שֶׁכְּבָר רָאִיתָ חַסְדֵי ה' כַּמָּה פְּעָמִים אֲשֶׁר עָשָׂה עִמְּךָ, עַל כֵּן אַל תִּירָא וְאַל תִּפְחַד, כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתְךָ לְעוֹלָם, וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה. וּמַה שֶׁאֵיזֶה אִישׁ בִּזָּה וְקִלֵּל אוֹתְךָ חַס וְשָׁלוֹם, אַל תִּצְטַעֵר עַל זֶה, כִּי זֶה מְבֹאָר בְּכָל הַסְּפָרִים שֶׁהוּא לְטוֹבָה וְהוּא כַּפָּרַת עָווֹן, וְקִלְלַת חִנָּם לֹא תָּבֹא וְיִתְהַפֵּךְ לִבְרָכָה. וּבְוַדַּאי לֹא עַל חִנָּם צְרִיכִין לְהִתְפַּלֵּל בְּכָל יוֹם שֶׁתַּצִּילֵנִי וְכוּ' מֵעַזֵּי פָּנִים וּמֵעַזּוּת פָּנִים וְכוּ' וְלִמְקַלְּלַי נַפְשִׁי תִּדֹּם. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מֵאֵלֶיךָ תָּבִין אֵיךְ לְהִתְנַהֵג בָּזֶה, אֲבָל חָלִילָה לְהִצְטַעֵר כָּל כָּךְ עַל זֶה.
and so forth — and there is no day and so forth. And King David already cried out: for I am prepared for collapse [Tehillim 38:18] and so forth. And Yaakov our father said: and as I have been bereaved — I am bereaved [וְכַאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי — B'reishis 43:14: the most bitter words of paternal grief in the Torah — even the great Yaakov reached this point, and it did not end him] [B'reishis 43:14] — and many more like this. How much more so people of small account like me today — for everything is great kindness from Him, Yisborach. And especially that with the help of Hashem Yisborach we see each time wondrous expansions even within the very distresses and sufferings — and from many evils and troubles He, Yisborach, saves us entirely. It is good to give thanks to Hashem for all the kindness that He bestows upon us each day. And above all — that we merited to know from such a light — and not to be an opponent against it — G-d forbid — in this we have with the help of Hashem Yisborach wherewith to revive ourselves always in whatever passes over us — for he went out before us [כִּי הוּא יָצָא לְפָנֵינוּ — a military image from Bamidbar 27:17 and Sh'muel I 18:13: the leader who goes out at the head of the people before them into battle. Moshe's petition to Hashem to appoint a successor: "who will go out before them and who will come in before them." Applied to the Rebbe: he went out before us into the spiritual battles of ## Segment 6
הָאֱמֶת שֶׁצְּרִיכִין לְקַבֵּל רְמָזִים לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ מִכָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם, אֲבָל חָלִילָה לִהְיוֹת בְּמָרָה שְׁחוֹרָה וְעַצְבוּת כָּל כָּךְ מִכָּל דָּבָר חַס וְשָׁלוֹם, כִּי כְּבָר יָדוּעַ שֶׁאָדָם לְעָמָל יוּלָּד וְכוּ', וְאֵין יוֹם וְכוּ'. וּכְבָר צָעַק דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תְּהִלִּים ל"ח) "כִּי אֲנִי לְצֶלַע נָכוֹן" וְכוּ', וְיַעֲקֹב אָבִינוּ אָמַר (בְּרֵאשִׁית מ"ג) "וְכַאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי", וְכֵן הַרְבֵּה, מִכָּל שֶׁכֵּן קְטַנֵּי עֵרֶךְ כָּמוֹנִי הַיּוֹם שֶׁהַכֹּל חֶסֶד גָּדוֹל מֵאִתּוֹ יִתְבָּרַךְ, וּבִפְרָט שֶׁבְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ רוֹאִים בְּכָל פַּעַם הַרְחָבוֹת נִפְלָאוֹת גַּם בְּעֶצֶם הַצָּרוֹת וְהַיִּסּוּרִים, וּמִכַּמָּה רָעוֹת וְצָרוֹת הוּא יִתְבָּרַךְ מַצִּילֵנוּ לְגַמְרֵי, טוֹב לְהוֹדוֹת לַה' עַל כָּל הַחֶסֶד אֲשֶׁר הוּא גּוֹמֵל עִמָּנוּ בְּכָל יוֹם.
this world — he leads from the front. And therefore yigmor mah sheheitchil — he will certainly complete what he began] — and He will certainly complete what He began and save us forever. And because of the honour of Shabbos — and also the paper and ink are not writing well — it is necessary to be brief. And if Hashem will be with me — and send me more words after Shabbos — if Hashem wills — I will add to write as He wills in His mercies, Yisborach. And for now this suffices — be strong and resolute — and gladden your soul in the joy of Israel [שַׂמַּח נַפְשְׁךָ בְּשִׂמְחַת יִשְׂרָאֵל — evoking Yeshayahu 29:19: v'yosfu anavim b'Hashem simchah v'evyonei adam bikdosh Yisrael yagilu — "and the humble shall again rejoice in Hashem — and the destitute among people shall exult in the Holy One of Israel." The joy Reb Nussun wishes Yitzchok is not private spiritual contentment but the collective messianic joy of all Israel — the *simchas Yisrael* that is the ultimate promised state of the humble and the destitute, those who have waited and cried out]. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Erev Shabbos Toldos. *Ki hu yatza l'fanenu*: now identified as the military image of Bamidbar 27:17 — the leader who goes out ## Segment 7
וְעַל כֻּלָּם מַה שֶּׁזָּכִינוּ לֵידַע מֵאוֹר כָּזֶה וְלִבְלִי לִהְיוֹת מִתְנַגֵּד עָלָיו חַס וְשָׁלוֹם, בָּזֶה יֵשׁ לָנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בַּמֶּה לְהַחֲיוֹת עַצְמֵנוּ תָּמִיד בְּכָל מַה שֶּׁעוֹבֵר עָלֵינוּ, כִּי הוּא יָצָא לְפָנֵינוּ, וּבְוַדַּאי יִגְמֹר מַה שֶּׁהִתְחִיל וְיוֹשִׁיעֵנוּ לָנֶצַח.
at the head of the people before them into battle. The Rebbe went out before us into the spiritual battles of this world; therefore he will complete what he began. *Simchas Yisrael*: now identified as evoking Yeshayahu 29:19 — the collective messianic joy of all Israel, the ultimate promised state of the humble and destitute who have waited and cried out. *Gott iz groys* (Chayei Moharan 67). *Killas chinam lo tavo* (Mishlai 26:2). *Adam l'amal yulad* (Iyov 5:7). ## Segment 8
וּמֵחֲמַת כְּבוֹד שַׁבָּת וְגַם הַנְּיָר וְהַדְּיוֹ אֵינָם עוֹלִים יָפֶה בַּכְּתִיבָה הַהֶכְרֵחַ לְקַצֵּר, וְאִם יִהְיֶה ה' עִמָּדִי וְיִשְׁלַח לִי עוֹד דִּבּוּרִים אַחַר שַׁבָּת אִם יִרְצֶה הַשֵּׁם אוֹסִיף לִכְתֹּב כַּאֲשֶׁר יִרְצֶה בְּרַחֲמָיו יִתְבָּרַךְ, וּלְעֵת עַתָּה דַּי בָּזֶה, וַחֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּשִׂמְחַת יִשְׂרָאֵל.
*V'cha'asher shokalti* (B'reishis 43:14). Key Themes Ki Hu Yatza L'fanenu — Bamidbar 27:17 "He went out before us" — the military image of the leader who goes out at the head of the people before them into battle. The Rebbe went out before us into the spiritual battles of this world. Therefore he will certainly complete what he began and save us forever.] ## Segment 9
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
And behold — I received your letter on Wednesday and also today — and they are full of great and bitter cries — and I do not know what to reply. And today too I was somewhat occupied with some matter — and it is also Erev Shabbos Kodesh after midday. Even so — I said to prepare a letter for you immediately. And behold — you will receive the attached letter for Petersburg — and endeavour to send it with urgency — for it is a great matter and a merit for the many — as you will see for yourself. For I did not seal this letter so that you can read it — and in my estimation this letter itself is an answer to you. And from there you can understand hints to yourself — since even in Petersburg — according to how Rabbi Zev who is written to there now stands — if even there there is hope — how much more so for you and so forth. For in truth all the things I spoke to him are words of truth and justice — that in truth our Rebbe — of blessed memory — directed his words also to him — how much more so to you, my beloved son. And in my estimation — in this itself it is fitting for you to greatly gladden your soul — and to give thanks for your portion — that you were saved at any rate from being far away in Adess — all the more so in Petersburg. And the difference you will understand yourself — even though also now what passes over you is passing. From this you can understand what would have been if it had entered your mind — as many like you do. May Hashem save you from wandering far away — G-d forbid — especially in such places. And if all this is still not enough to ease your sorrow — ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קכא URL: https://ajew.org/reader-plain/alim-litrufa/2/121/ # קכא
קכא
Source: https://ajew.org/reader/alim-litrufa/2/121 ## Segment 1
קכא
And the difference you will understand yourself — even though also now what passes over you is passing. From this you can understand what would have been if it had entered your mind — as many like you do. May Hashem save you from wandering far away — G-d forbid — especially in such places. And if all this is still not enough to ease your sorrow — ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּצֵא תקצ"ד לפ"ק.
Know and remember well what our Master — of blessed memory — wrote in these words [Chayei Moharan 67]: "G-d is very great — one knows nothing at all — even in your matter — wherever each of you has fallen — there exists, however, such a thing that is an entirely different matter — and he concluded: the main thing is not to despair of crying out" [גָּאט אִיז גְּרוֹיס מֶע וֶויייסְט גָּאר נִיט... אַבִּי מֶע אִיז זִיךְ נִיט מְיָיאֵשׁ פוּן שְׁרַייעֶין — Yiddish with the manuscript's Hebrew translation in brackets. Hashem is very great — no one knows anything at all — even in your matter — wherever each of you has fallen. Yet there exists something operating there that is an entirely different order of reality. He concluded: the main thing is not to despair of crying out] . ## Segment 3
בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
My dear son ## Segment 4
גַּם הַיּוֹם קִבַּלְתִּי מִכְתָּבְךָ, וְכֻלָּם שָׂפָה אַחַת לָהֶם. וּכְבָר הֵכַנְתִּי לְךָ אִגֶּרֶת הַכָּרוּךְ פֹּה בְּיוֹם ו' וְכָעֵת אֵין פְּנַאי, וְגַם מָה אוֹסִיף לְדַבֵּר עוֹד; וַדַּאי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו, וּבְוַדַּאי הַכֹּל לְטוֹבָה, וְגַם הַיּוֹם תֵּדַע וְתִזְכֹּר מֵחָדָשׁ כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְעַד הֵנָּה עֲזָרָנוּ רַחֲמָיו הַרְבֵּה מְאֹד, וְתַאֲמִין כִּי חַסְדֵי ה' לֹא תָמְנוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה בְּקָרוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. רַק לֹא תִּהְיֶה נִמְשָׁךְ אַחַר הַצַּעַר כָּל כָּךְ, וְתַרְגִּיל עַצְמְךָ לְהָסִיחַ דַּעְתְּךָ וּלְהַשְׁכִּיחַ מִלִּבְּךָ הַצַּעַר שֶׁלְּךָ, בִּפְרָט הַפְּחָדִים הַיְתֵרִים וְהַמָּרָה שְׁחוֹרָה שֶׁיֵּשׁ לְךָ מִמַּה שֶּׁעוֹבֵר עָלֶיךָ, הַכֹּל שְׁטוּת וּכְסִילוּת. וְהָעִקָּר לְהַשְׁכִּיחָם מִלִּבְּךָ וּלְהַרְאוֹת פָּנִים שׂוֹחֲקוֹת וְיָפוֹת וְלַעֲשׂוֹת עַצְמְךָ כְּאִלּוּ אַתָּה שָׂמֵחַ, וְעַל יְדֵי זֶה תָּבוֹא בֶּאֱמֶת לְשִׂמְחָה. בִּפְרָט שֶׁרֹב הַשָּׁעוֹת אֵין לְךָ פְּנַאי לַחֲשֹׁב בָּזֶה כְּלָל, כִּי אַתָּה צָרִיךְ לְהִתְפַּלֵּל וְלִלְמֹד כַּמָּה דְּבָרִים וּלְפָרֵשׁ שִׂיחָתְךָ קְצָת וְלַעֲסֹק בְּמַשָּׂא וּמַתָּן בַּעֲסָקֶיךָ וְלֶאֱכֹל וְלִישׁוֹן. וְתִשְׁתַּדֵּל שֶׁלֹּא יִהְיֶה לְךָ פְּנַאי כְּלָל לַחֲשֹׁב מָרָה שְׁחוֹרָה וּפְחָדִים כָּאֵלּוּ. וְהַבְּחִירָה בְּיַד הָאָדָם לְהַסִּיחַ דַּעְתּוֹ, אֲפִלּוּ מִכְּאֵב וְיִסּוּרִים מַמָּשׁ חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן מִדְּבָרִים כָּאֵלּוּ שֶׁכְּשֶׁמַּסִּיחַ דַּעְתּוֹ וְשׁוֹכֵחַ בָּהֶם נִסְתַּלְּקִים לְגַמְרֵי, כַּאֲשֶׁר אַתָּה מֵבִין בְּעַצְמְךָ. וְאֵין לְהַאֲרִיךְ בָּזֶה, כִּי אֵין צְרִיכִין לַחֲזֹר דְּבָרִים כָּאֵלּוּ רַק לִדְחוֹתָם וּלְהַעֲבִירָם מִדַּעְתּוֹ כִּלְאַחַר יָד לְגַמְרֵי, וְלִבְלִי לְהַשְׁגִּיחַ עֲלֵיהֶם כְּלָל. וּמַה שֶּׁנַּעֲשֶׂה עִמְּךָ מִמֵּילָא אַל תָּחוּשׁ עַל זֶה כְּלָל. וְעַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה תִּסְמֹךְ וְתִשָּׁעֵן, שֶׁהוּא יָכוֹל לַהֲפֹךְ הַכֹּל לְטוֹבָה. וְתֵדַע שֶׁבְּזֶה הַשַּׁבָּת דִּבַּרְנוּ מִסִּפּוּרֵי מַעֲשִׂיּוֹת שֶׁל שָׁנִים קַדְמוֹנִיּוֹת, שֶׁעַל יְדֵי זֶה מְעוֹרְרִין מֵהַשֵּׁנָה וְכוּ'. מִי שָׁמַע כָּזֹאת, מִי רָאָה כָּאֵלֶּה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, אֲשֶׁר עַד כֹּה עֲזָרָנוּ לִשְׁמֹעַ נוֹרָאוֹת כָּאֵלֶּה לְחַיּוֹתֵנוּ נֶצַח. זְכֹר אַל תִּשְׁכַּח כָּל אֲשֶׁר נִדְבַּר בֵּינֵינוּ בְּעִנְיַן כָּל מַעֲשֶׂה וּמַעֲשֶׂה וְכוּ', וַעֲדַיִן אָנוּ צְרִיכִין לְדַבֵּר הַרְבֵּה בָּזֶה בִּישׁוּעָתוֹ יִתְבָּרַךְ, רַק חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ תָּמִיד, וְיִהְיֶה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
To: My dear son, my beloved one — may he live. [Yitzchok] Today too I received your letter — and they all speak with one voice. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ, וּמְצַפֶּה לְשִׂמְחָתְךָ תָּמִיד.
And I already prepared a letter for you — attached here — on Friday. And now I have no time — and what more shall I add to speak? Certainly the Holy One Blessed be He does not deal harshly with His creatures [אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו — a Talmudic principle (Avodah Zarah 3a and other places): the Holy One does not come in complaint or accusation against His creatures. He does not demand of them what is beyond their capacity. The divine measure is always calibrated to what the person can actually bear — the trial is always exactly at the level of what is possible for this person at this time] — and certainly everything is for the good. And today also — know and remember fresh — that Hashem Yisborach is very great — and until now His mercies have helped us very much — and believe that the kindnesses of Hashem have not ended and His mercies will never cease — and everything will be turned for good soon with the help of Hashem Yisborach. Only do not be drawn after sorrow so much — and accustom yourself to distract your mind and forget the sorrow from your heart — especially the excessive fears and melancholy that you have from what passes over you — it is all foolishness and stupidity. And the essential thing is to forget them from your heart — and to show a smiling and pleasant face — and to make yourself as if you are joyful — and through this you will truly come to joy. Especially since most of the hours you have no time to think about this at all — for you must pray and learn several things and converse your private speech a little and engage in commerce in your affairs and eat and sleep. And endeavour that you have no time at all to think melancholy and such fears. And the choice is in a person's hand to distract their mind — even from physical pain and suffering — G-d forbid — how much more so from such matters that when one distracts their mind and forgets them they disappear entirely — as you understand yourself. And there is no need to extend about this — for one need not repeat such things — only to push them away and remove them from one's mind casually and entirely — and not to pay any attention to them at all. And what happens with you on its own — do not worry about it at all. And upon the strength of the Elder of Holiness trust and lean — that he can turn everything for good. And know that this Shabbos we spoke from the stories of ancient times [סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל שָׁנִים קַדְמוֹנִיּוֹת — the Rebbe's holy stories: Sipurey Ma'asios — the *Sippurei Maasiyos* of Rebbe Nachman of Breslov, whose stories are called "stories of ancient times" because they appear to be old tales but carry the deepest of hidden meanings. The Rebbe himself described them as stories of ancient times that the mouth transmits — and through them people are awakened from the sleep of exile] — through which one is awakened from sleep and so forth. Who has heard such a thing — who has seen such things [מִי שָׁמַע כָּזֹאת, מִי רָאָה כָּאֵלֶּה — Yeshayahu 66:8: "Who has heard such a thing — who has seen such things?" The verse of the miraculous birth of a nation in a single day — the ultimate wonder of divine action beyond all natural expectation. Applied to the wonders of the Rebbe's stories: what has never been heard or seen before in the world] [Yeshayahu 66:8] — let us be glad and rejoice in His salvation — that until now He has helped us to hear such awesome wonders to revive us forever. Remember — do not forget — all that was spoken between us regarding each matter and matter and so forth — and we still need to speak much about this — in His salvation, Yisborach. Only be strong and resolute — and gladden your soul always — and everything will be in order with the help of Hashem Yisborach. The words of your father — who intercedes on your behalf — and awaits your joy always. Nussun of Breslov. [Translator's Note: Overview: Parshas Vayetzei. *Ein hakadosh baruch hu ba b'truniya im briyosav* (Avodah Zarah 3a) — G-d does not deal harshly or demand beyond one's capacity. *Chasday Hashem lo samnu* (Eichah 3:22). Practical counsel: keep yourself so busy with prayer, learning, *hisbodidus*, commerce, eating, sleep — that there is no time left for melancholy. The choice to distract one's mind is always available. Then the great disclosure: this Shabbos they discussed the *sipurey ma'asiyos shel shanim kadmoniyos* — the Rebbe's holy stories — through which one is awakened from the sleep of exile. *Mi shama kazos, mi ra'ah ka'ayleh* (Yeshayahu 66:8). *Nagilah v'nismecha bishuaso*. Key Themes Ein HKB"H Ba B'truniya — Avodah Zarah 3a G-d does not deal harshly or come in complaint against His creatures. He does not demand what is beyond a person's capacity. The divine measure is always calibrated to what this person, at this time, can actually bear.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קכב URL: https://ajew.org/reader-plain/alim-litrufa/2/122/ # קכב
קכב
Source: https://ajew.org/reader/alim-litrufa/2/122 ## Segment 1
קכב
Nussun of Breslov. ## Segment 2
יוֹם ד' וַיֵּצֵא תקצ"ד לפ"ק.
Overview: Erev Shabbos Toldos. *Ki hu yatza l'fanenu*: now identified as the military image of Bamidbar 27:17 — the leader who goes out at the head of the people before them into battle. The Rebbe went out before us into the spiritual battles of this world; therefore he will complete what he began. *Simchas Yisrael*: now identified as evoking Yeshayahu 29:19 — the collective messianic joy of all Israel, the ultimate promised state of the humble and destitute who have waited and cried out. *Gott iz groys* (Chayei Moharan 67). *Killas chinam lo tavo* (Mishlai 26:2). *Adam l'amal yulad* (Iyov 5:7). *V'cha'asher shokalti* (B'reishis 43:14). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
To: My beloved son, my dear one — may he live. [Yitzchok] Your letter I received at this hour — and ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְהֶחֱיֵיתָ אוֹתִי בְּמִכְתָּבְךָ, כִּי לְפִי גֹּדֶל הַצַּעַר שֶׁהָיָה לִי מִמִּכְתָּבֶיךָ הַקּוֹדְמִים הַכֹּל הוּא בְּשׂוֹרוֹת טוֹבוֹת בְּחַסְדּוֹ הַגָּדוֹל, וְכֵן בְּכָל מַה שֶּׁכָּתַבְתָּ לִי מֵרַבִּי נַחְמָן שֶׁיִּחְיֶה וּמֵרַבִּי זְאֵב מִפֶּטֶערְבּוּרְג וּמֵרַבִּי מָרְדְּכַי נ"ש הַכֹּל הוּא צְמִיחַת קֶרֶן יְשׁוּעָה בְּחַסְדּוֹ הַנִּפְלָא, וְלַה' הַיְשׁוּעָה שֶׁיִּגְמֹר הַכֹּל לְטוֹבָה מְהֵרָה. וְעַל יְדֵי מִכְתָּבְךָ הִזְכַּרְתַּנִי לְהוֹסִיף לַסֵּפֶר הַקָּטָן שֶׁאֲנִי עוֹסֵק עַתָּה בִּכְתִיבָתוֹ מַה שֶּׁנִּשְׁמַט שָׁם לְהַעְתִּיק מַה שֶּׁכָּתוּב בְּסוֹף הַסִּפּוּרֵי מַעֲשִׂיּוֹת (שִׂיחוֹת הָרַ"ן צז), עַל יְדֵי בְּשׂוֹרוֹת טוֹבוֹת יְכוֹלִין לוֹמַר תְּהִלִּים. עַל כֵּן אֲנִי מְבָרֶכְךָ עַתָּה שֶׁתִּזְכֶּה מֵעַתָּה לוֹמַר בְּכָל יוֹם תְּהִלִּים בְּכַוָּנָה, וְעַל יְדֵי זֶה נִזְכֶּה לִתְשׁוּבָה בֶּאֱמֶת. וְהִנֵּה אֲנִי מִתְגַּעְגֵּעַ מְאֹד שֶׁתִּזְכֶּה מְהֵרָה לְהַעְתִּיק סֵפֶר הַנַּ"ל, כִּי הוּא יָקָר וְנִפְלָא מְאֹד מְאֹד, וּבְיָמִים אֵלּוּ גָּמַרְתִּי אוֹתוֹ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ צְרִיכִין לְכָרְכוֹ וּלְהַגִּיהוֹ עוֹד קְצָת. מֻבְטְחַנִי בַּה' יִתְבָּרַךְ שֶׁיְּחַיֶּה אֶתְכֶם הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יִרְאוּ עֵינֵיכֶם וְתָגֵל נַפְשְׁכֶם. הַבֵּט וּרְאֵה בְּנִי חֲבִיבִי צְמִיחַת קֶרֶן יְשׁוּעָה בְּכָל יוֹם, וּבְוַדַּאי הַמַּתְחִיל יִגְמֹר הַכֹּל לְטוֹבָה. וְהָבֵן הֵיטֵב מַה שֶּׁכָּתַבְתִּי, כִּי הַמַּתְחִיל הוּא הַבּוֹרֵא יִתְבָּרַךְ הַיָּחִיד הַקַּדְמוֹן יִתְבָּרַךְ שְׁמוֹ לָנֶצַח, הוּא הִתְחִיל וּבָרָא אֶת הָעוֹלָם לְעַמּוֹ יִשְׂרָאֵל הַנִּבְחָר, וְהוּא יִגְמֹר בְּוַדַּאי מַה שֶּׁהִתְחִיל לְקָרְבֵנוּ אֵלָיו כִּרְצוֹנוֹ יִתְבָּרַךְ, לְהָסִיר לֵב הָאֶבֶן מִבְּשָׂרֵנוּ, וְלִתֵּן לָנוּ לֵב בָּשָׂר. וְנִכְסַפְתִּי מְאֹד לְהַרְחִיב הַדִּבּוּר, אַךְ מוֹסֵר כְּתָב זֶה נָחוּץ.
you revived me with your letter — for according to the greatness of the sorrow I had from your previous letters — everything is good tidings in His great kindness. And also in all that you wrote to me regarding Rabbi Nachman — may he live — and Rabbi Ze'ev of Petersburg — and Rabbi Mordechai — may he live — all of it is the budding of the horn of salvation [צְמִיחַת קֶרֶן יְשׁוּעָה — recurring throughout the collection: the Amidah's image of salvation budding and sprouting. Each new sign of spiritual or communal renewal is this first sprouting — the bud that signals imminent full growth] in His wondrous kindness. And to Hashem is salvation — that He complete all for good speedily. And through your letter you reminded me to add to the small book [הַסֵּפֶר הַקָּטָן — the small book Reb Nussun is now engaged in writing: most likely Likutay Etzos or a similar compendium of the Rebbe's practical counsel — a text of great practical and spiritual value he has now completed with the help of Hashem Yisborach] which I am now engaged in writing — what was left out — to copy what is written at the end of the Sipurey Ma'asiyos [Sihos HaRaN 97] — through good tidings one can say Tehillim [עַל יְדֵי בְּשׂוֹרוֹת טוֹבוֹת יְכוֹלִין לוֹמַר תְּהִלִּים — from Sihos HaRaN 97: the Rebbe's teaching that the saying of Tehillim requires a certain spiritual openness and elevation — and that good tidings create precisely that opening. Good news lifts the heart into the state from which genuine Tehillim can be said. Reb Nussun's letter from Yitzchok containing good news reminded him that this teaching had been omitted from the book he is writing, and he now includes it]. Therefore I bless you now — that you merit from now on to say Tehillim every day with intention — and through this we will merit to genuine repentance. And behold — I long very much that you merit soon to copy the above-mentioned book — for it is very, very precious and wondrous. And in these days I completed it with the help of Hashem Yisborach — but it still needs to be bound and proofread a little more. I am confident in Hashem Yisborach that He will revive you greatly — may your eyes see and your soul rejoice. Look and see, my beloved son — the budding of the horn of salvation in every day — and certainly the One who begins will complete all for good. And understand well what I have written — for the One who begins is the Creator, Yisborach — the unique and primeval One — blessed be His Name forever — He began and created the world for His chosen people Israel — and He will certainly complete what He began — to bring us near to Him as His will, Yisborach [הַמַּתְחִיל הוּא הַבּוֹרֵא יִתְבָּרַךְ הַיָּחִיד הַקַּדְמוֹן — a profound meditation on the divine *hamatchil*: the One who began the entire project of creation did so for Israel — and therefore the completion is guaranteed. Creation was the first act of a process that will be completed. The divine will that initiated the world is the same divine will that will bring it to its fulfilment] — to remove the heart of stone from our flesh and give us a heart of flesh [לְהָסִיר לֵב הָאֶבֶן מִבְּשָׂרֵנוּ, וְלִתֵּן לָנוּ לֵב בָּשָׂר — Yechezkel 36:26: "and I will remove the heart of stone from your flesh — and I will give you a heart of flesh." The prophetic promise of the complete inner transformation that is the ultimate goal of all the divine work in history: the replacement of the hardened, insensible heart with the responsive, feeling heart of flesh] [Yechezkel 36:26]. And I longed very much to extend the words — but the bearer of this letter is in urgent need. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Wednesday, Parshas Vayetzei. Yitzchok's letter with good news about R' Nachman, R' Ze'ev of Petersburg, and R' Mordechai has revived Reb Nussun. *Tzmichas keren yeshuah* in every day. Through good tidings one can say Tehillim (Sihos HaRaN 97) — remembered by this letter and added to the small book now completed. The meditation on *hamatchil*: the One who began is the Creator, Who began the world for Israel and will certainly complete what He began. *Lev even / lev basar* (Yechezkel 36:26) — the ultimate goal of all divine work in history. Key Themes Besoros Tovos / Tehillim — Sihos HaRaN 97 Through good tidings one can say Tehillim. Good news lifts the heart into the spiritual opening from which genuine Tehillim can flow. The teaching The words of your father — who intercedes on your behalf — and awaits your joy always. was triggered by Yitzchok's letter and now included in the small book.] ## Segment 5
דִּבְרֵי אָבִיךָ.
[Hebrew: דִּבְרֵי אָבִיךָ....] ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קכג URL: https://ajew.org/reader-plain/alim-litrufa/2/123/ # קכג
קכג
Source: https://ajew.org/reader/alim-litrufa/2/123 ## Segment 1
קכג
Nussun of Breslov. ## Segment 2
יוֹם ב' וַיִּשְׁלַח תקצ"ד לפ"ק.
Overview: Parshas Vayetzei. *Ein hakadosh baruch hu ba b'truniya im briyosav* (Avodah Zarah 3a) — G-d does not deal harshly or demand beyond one's capacity. *Chasday Hashem lo samnu* (Eichah 3:22). Practical counsel: keep yourself so busy with prayer, learning, *hisbodidus*, commerce, eating, sleep — that there is no time left for melancholy. The choice to distract one's mind is always available. Then the great disclosure: this Shabbos they discussed the *sipurey ma'asiyos shel shanim kadmoniyos* — the Rebbe's holy stories — through which one is awakened from the sleep of exile. *Mi shama kazos, mi ra'ah ka'ayleh* (Yeshayahu 66:8). *Nagilah v'nismecha bishuaso*. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
To: Peace to my beloved son, my dear one — may he live. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ה', וּבְיוֹם אֶתְמוֹל עִם סַךְ שְׁלֹשָׁה גְּדוֹלִים עַל פִּדְיוֹן, יְהִי רָצוֹן שֶׁיֻּמְתְּקוּ הַדִּינִים מֵעֲלֵיהֶם עַל יְדֵי פֶּלֶא עֶלְיוֹן וְכוּ'. וְיִרְאֶה לְהוֹדִיעֵנִי מֵעִנְיַן יְשׁוּעָתוֹ שֶׁכָּתַב, הַשֵּׁם יִתְבָּרַךְ יִגְמֹר בַּעֲדוֹ לְטוֹבָה בְּכָל הָאֳפָנִים בְּגוּף וָנֶפֶשׁ וּמָמוֹן, וְלֹא יִגַּע לָרִיק חַס וְשָׁלוֹם, רַק יִזְכֶּה עַל יְדֵי כָּל מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מְסַבֵּב עִמּוֹ בְּכָל יוֹם וּבְכָל עֵת לְהִתְקָרֵב עַל יְדֵי זֶה לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת. וְהִנֵּה כָּעֵת אֵין לִי פְּנַאי כְּלָל לִכְתֹּב, כִּי אֲנִי עוֹמֵד עַתָּה בֵּין תְּפִלִּין דְּרַשִׁ"י וְרַבֵּנוּ תָּם, וְאִם יִרְצֶה הַשֵּׁם בְּקָרוֹב נִתְוַעֵד יַחַד בִּימֵי הַחֲנֻכָּה הַקְּדוֹשִׁים הַבָּאִים עָלֵינוּ לְטוֹבָה. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמְּחֵנוּ בִּישׁוּעָתוֹ, שֶׁנִּזְכֶּה לְקַבֵּל יְמֵי הַחֲנֻכָּה הַבָּאִים עָלֵינוּ לְטוֹבָה בְּשִׂמְחָה וּבִקְדֻשָּׁה וּבְטָהֳרָה כָּרָאוּי. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה, וּמֵהַסְּתָם תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה אֵיזֶה דִּבּוּרִים וְשִׂיחוֹת מִמֶּנִּי, שֶׁיְּחַיּוּ נַפְשְׁךָ, וִיחַזְּקוּ וִיאַמְּצוּ לְבָבְךָ לִבְטֹחַ בַּה' בְּכָל עֵת, וּלְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ כְּמוֹ תִּינוֹק בְּבֵית הַסֵּפֶר מַמָּשׁ, וְכַאֲשֶׁר דִּבַּרְתִּי עִם מוֹסֵר כְּתָב זֶה. בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ. וְיַזְכִּירֵהוּ לְדַבֵּר מִזֶּה, אוּלַי יוּכַל לְקַבֵּל מִמֶּנּוּ אֵיזֶה דִּבּוּרִים בְּעִנְיָן זֶה, וַה' הַטּוֹב יַנְחֵהוּ בְּדֶרֶךְ הָאֱמֶת בְּכָל הָאֳפָנִים, וְיַצְלִיחוֹ בָּזֶה וּבַבָּא לָנֶצַח.
[Yitzchok] Your letter I received on Thursday — and yesterday I also received it along ## Segment 5
דִּבְרֵי אָבִיךָ.
[Hebrew: דִּבְרֵי אָבִיךָ....] ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי הַוָּתִיק הַיָּקָר מוֹרֵנוּ הָרַב נַחְמָן נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל. יִרְאֶה לְזָרְזוֹ שֶׁיִּשְׁלַח לִי מִכְתָּבוֹ מִיָּד, וְיִרְאֶה לְדַבֵּר עִמּוֹ בְּכָל פַּעַם, וּלְעוֹרְרוֹ וּלְחַזְּקוֹ, כִּי הוּא טוֹבָה גְּדוֹלָה לוֹ וּלְךָ, כַּיָּדוּעַ לְךָ בְּכַמָּה הַזְהָרוֹת הִזְהִירָנוּ רַבֵּנוּ הַגָּדוֹל זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה שֶׁיְּדַבֵּר אֶחָד עִם חֲבֵרוֹ דִּבְרֵי אֱמֶת וֶאֱמוּנָה, וִיקַבְּלוּ דֵּין מִן דֵּין וְכוּ'.
with three large coins for a redemption [פִּדְיוֹן — pidyon: a Breslov practice of giving coins as a spiritual redemption-offering, which the Rebbe or his representative would then use in prayer on behalf of the giver. The specific sum of three large coins on behalf of others indicates a serious spiritual need requiring intercession] — may it be His will that the divine judgments be sweetened for them through the supernal wonder and so forth. And he should inform me of the matter of his salvation that he wrote about. May Hashem Yisborach complete for him for good in all ways — in body and soul and money — and may he not toil in vain — G-d forbid — but rather merit — through all that Hashem Yisborach arranges with him each day and at every time — to draw near through this to Hashem Yisborach in truth. And behold — now I have no time at all to write — for I am now standing between the Rashi and Rabbeinu Tam tefillin [בֵּין תְּפִלִּין דְּרַשִׁ\"י וְרַבֵּנוּ תָּם — the two sets of tefillin worn by those who follow both the Rashi opinion and the Rabbeinu Tam opinion on the order of the Torah passages within the tefillin boxes. Those who are scrupulous in this practice wear the Rashi tefillin first, then — after a pause — wear the Rabbeinu Tam tefillin. Reb Nussun is in the interval between the two. Even in this interval of sacred preparation he writes a letter for the sake of his son] — and if Hashem wills — soon we will gather together during the coming holy days of Chanukah. And may Hashem Yisborach gladden us in His salvation — that we merit to receive the coming holy days of Chanukah with joy and holiness and purity as befitting. And it is impossible to extend now. And by implication — you will certainly hear from the bearer of this letter — who will tell you on Friday Erev Shabbos Kodesh some words and conversations from me — which will revive your soul and strengthen and embolden your heart to trust in Hashem at every time — and to begin each time fresh — like a child in school truly [לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ כְּמוֹ תִּינוֹק בְּבֵית הַסֵּפֶר מַמָּשׁ — one of the most precise and memorable expressions of the Breslov teaching of the fresh start. The child in school on the very first day: no history, no accumulated failures, no weight of yesterday. Just the pure beginning. This is not a metaphor for starting over — it is the instruction to be exactly like that child — literally, truly (mamash) — at the start of each new attempt at service] — as I spoke with the bearer of this letter. And remind him to speak about this — perhaps he can receive from him some words on this matter. And may Hashem the Good guide him in the path of truth in all ways — and may He make him succeed in this world and the next — forever. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Monday, Parshas Vayishlach — written between Rashi and Rabbeinu Tam tefillin. Pidyon received. Looking forward to the Chanukah gathering. The great instruction transmitted through the bearer: begin fresh each time like a child in school — *k'mo tinok b'beis hasefer mamash*. Greeting to the Rebbe's grandson with the charge to speak words of truth and faith to each other and receive from each other — *yekablu dein min dein*. Key Themes Bein Tefillin D'Rashi V'Rabbeinu Tam Written in the sacred interval between the two sets of tefillin — the Rashi tefillin and the Rabbeinu Tam tefillin. Even in this interval of sacred preparation, a letter is sent for the sake of the son.] ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קכד URL: https://ajew.org/reader-plain/alim-litrufa/2/124/ # קכד
קכד
Source: https://ajew.org/reader/alim-litrufa/2/124 ## Segment 1
קכד
And peace to all our anshei sh'lomaynu with great love — and especially to my longstanding precious friend our Teacher the Rabbi Nachman — grandson of our Master, our Teacher and Rebbe — of blessed memory. See to urge him to send me his letter immediately — and see to speak with him each time and to rouse him and strengthen him — for it is a great good for him and for you — as you know from the many warnings with which our great Rebbe — of blessed and holy memory — warned us: that one should speak with one's friend words of truth and faith — and they should receive from each other [שֶׁיְּדַבֵּר אֶחָד עִם חֲבֵרוֹ דִּבְרֵי אֱמֶת וֶאֱמוּנָה, וִיקַבְּלוּ דֵּין מִן דֵּין — the Rebbe's repeated instruction that each person should speak with his fellow words of truth and faith — and draw, receive, learn from each other. The Aramaic yekablu dein min dein — receive from each other — captures the mutuality: the conversation is not one-directional teaching but mutual receiving] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּשֶׁב תקצ"ד לפ"ק.
Nussun the above-mentioned. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
To: My beloved son, my dear one — may his light shine. [Yitzchok] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְלֹא הִזְכַּרְתָּ שָׁם מֵעִנְיַן הַיְשׁוּעָה שֶׁכָּתַבְתָּ בְּשָׁבוּעַ הֶעָבָר שֶׁתִּכְתֹּב לִי. וְהָיָה לִי צַעַר וְכִלְיוֹן עֵינַיִם כָּל הַשָּׁבוּעַ הֶעָבַר, כִּי לֹא דַּי שֶׁלֹּא בִּשַּׂרְתַּנִי יְשׁוּעָתְךָ, אַף גַּם לֹא הָיָה לִי שׁוּם אִגֶּרֶת שְׁנֵי פָּאסְטִין, דְּהַיְנוּ בְּיוֹם ד' וְיוֹם ו'. וְהַיּוֹם כָּלוּ עֵינַי לִרְאוֹת מִכְתָּבְךָ, וּבְשָׁעָה זֹאת הִגִּיעַ, אֲבָל אֵין נִזְכָּר בּוֹ דָּבָר מֵעִנְיַן הַיְשׁוּעוֹת, אַף גַּם הוּא מָלֵא צְעָקוֹת זְעָקָה גְּדוֹלָה וּמָרָה. וְגַם אֲנִי עַתָּה מָלֵא יִסּוּרִין הֵן בְּעִנְיַן הַפַּרְנָסָה שֶׁאִי אֶפְשָׁר לְבָאֵר, הֵן בְּעִנְיַן בְּרִיאוּת הַגּוּף, וְהָעִקָּר בְּעִנְיַן עֲבוֹדַת ה', וְנוֹסָף לָזֶה אֲנִי צָרִיךְ לִשָּׂא עָלַי רַבִּים מִיִּשְׂרָאֵל שֶׁיִּחְיוּ, שֶׁכָּל אֶחָד מָלֵא דְּאָגוֹת בְּכָל הַנַּ"ל, וְהָעִקָּר בַּעֲבוֹדַת ה', וּמַה שֶּׁרוֹדְפִין כָּל אֶחָד מְאֹד מְאֹד, בִּפְרָט בְּעִנְיַן הַמַּחֲשָׁבוֹת שֶׁהֵם עִקַּר הַיְצָרִין וְכוּ'. וִימֵי הַחֲנֻכָּה הַקְּדוֹשִׁים מְמַשְׁמְשִׁין וּבָאִין לְשָׁלוֹם, וַאֲנִי צָרִיךְ לְהָכִין שֶׁמֶן מִשְׁחַת קֹדֶשׁ שֶׁהוּא הַדַּעַת הַקָּדוֹשׁ עַל חֲנֻכָּה הַקָּדוֹשׁ בִּשְׁבִיל רַבִּים. מִלְּבַד מַה שֶּׁאִי אֶפְשָׁר לִי לִכְתֹּב כְּלָל, וְעַל כֻּלָּם אֵין לִי עַל מִי לְהִשָּׁעֵן, כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, וְעַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה.
Your letter I received at this hour — and you did not mention there the matter ## Segment 5
וְהִנֵּה אִם אָמְנָם מְאֹד מְאֹד גָּדוֹל צַעֲרִי וּכְאֵבִי מִמִּכְתָּבְךָ, אַךְ עִם כָּל זֶה בַּצָּר הִרְחַבְתָּ לִי, שֶׁאֲנִי מוֹצֵא בְּחַסְדּוֹ יִתְבָּרַךְ הַרְחָבָה גְּדוֹלָה בְּתוֹךְ עֶצֶם הַצָּרָה רַחֲמָנָא לִצְלַן מַה שֶׁתִּהְיֶה, אַף עַל פִּי כֵן אֲנִי רוֹאֶה שֶׁדְּבָרַי שֶׁהֵם דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה מוֹעִילִים לְךָ הַרְבֵּה הַרְבֵּה גַּם עַתָּה, וּמְחַיִּין וּמְשִׁיבִין נַפְשְׁךָ מְאֹד מְאֹד, וְיַאֲמִין לִי בֶּאֱמֶת שֶׁכָּל מַה שֶּׁכָּתַבְתָּ אֵינוֹ חִדּוּשׁ אֶצְלִי כְּלָל, כִּי כָּאֵלֶּה מַמָּשׁ עָבַר עָלַי כַּמָּה פְּעָמִים, וְנִמְשָׁךְ זְמַנִּים הַרְבֵּה, שֶׁנִּדְמֶה לִי שֶׁאִי אֶפְשָׁר לִחְיוֹת יוֹם אֶחָד וַאֲפִלּוּ שָׁעָה אַחַת. אַךְ נִתְיַשַּׁבְתִּי אֵיךְ שֶׁיִּהְיֶה אֲנִי אֲנַסֶּה אֶת עַצְמִי בְּכָל שָׁעָה, וְאֶרְאֶה בְּכָל עֵת לְהַסִּיחַ דַּעְתִּי מִמַּה שֶׁאֲנִי צָרִיךְ לִשְׁכֹּחַ, וְזֶה הָעִקָּר דְּהַיְנוּ לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה עַל כָּל פָּנִים, וּמַה שֶּׁאוּכַל לַחֲטֹף לִפְעָמִים אֵיזֶה טוֹב, מַה טּוֹב, וְהָעִקָּר לְבַלּוֹת הַיּוֹם כַּמָּה שֶׁאוּכַל בְּשֵׁב וְאַל תַּעֲשֶׂה. וְגַם עַל זֶה הֻכְרַחְתִּי עוֹד לִצְעֹק הַרְבֵּה הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ, וּלְהִתְפַּלֵּל כַּמָּה תְּפִלּוֹת. וְכַמָּה שָׁעוֹת הֻכְרַחְתִּי לְבַלּוֹת בְּכַמָּה מִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא, וּמִן הַסְּתָם בְּוַדַּאי לָמַדְתִּי כַּמָּה שָׁעוֹת בִּפְרָט הַשִּׁעוּרִים הַקְּבוּעִים. בְּתוֹךְ כָּךְ עָבַר הַיּוֹם וְכֵן כַּמָּה יָמִים וְכֵן כַּמָּה שָׁנִים.
of the salvation you wrote about last week. And I had sorrow and pining of eyes all the past week. And today my eyes were exhausted looking for your letter — and at this hour it arrived — but no matter of salvations is mentioned — and moreover it is full of great and bitter cries. And I too now am full of suffering — in the matter of livelihood — in the matter of bodily health — and primarily in the matter of divine service — and in addition I must carry many of Israel — each of whom is full of worries — primarily in divine service — and from what pursues each one very much — especially in the matter of thoughts which are the primary drive of the evil inclination. And the holy days of Chanukah are imminent and coming — and I need to prepare sacred anointing oil — which is the holy knowledge — for the holy Chanukah on behalf of the many [שֶׁמֶן מִשְׁחַת קֹדֶשׁ שֶׁהוּא הַדַּעַת הַקָּדוֹשׁ עַל חֲנֻכָּה הַקָּדוֹשׁ בִּשְׁבִיל רַבִּים — the Rebbe's teaching: *shemen* — oil — is the spiritual counterpart of *da'as*, divine knowledge and awareness. Just as the Chanukah miracle required the pure sacred oil of the Temple, the spiritual Chanukah requires the oil of *da'as hakodesh* — holy knowledge that illuminates. The *shemen* and the *da'as* share their luminous quality: the oil that feeds the flame and the knowledge that illuminates the soul. Reb Nussun must prepare this spiritual oil — these teachings and Torah insights — for the many who will gather]. Apart from what I cannot write at all — and above all I have no one to lean upon — only our Father in Heaven — and upon the strength of the Elder of Holiness. And behold — although my sorrow and pain from your letter is very, very great — even so — in distress You expanded me — for I find in His kindness great expansion within the very distress itself. ## Segment 6
אִם אָמַרְתִּי אֲסַפְּרָה לְךָ בְּנִי חֲבִיבִי אֶפֶס קָצֵהוּ מִזֶּה, לֹא יַסְפִּיקוּ הֲמוֹן יְרִיעוֹת, כִּי בְּוַדַּאי אֵין שְׁנֵי בְּנֵי אָדָם שָׁוִין מַמָּשׁ, וּבְוַדַּאי בִּפְרָטִיּוּת יֵשׁ שִׁנּוּיִים הַרְבֵּה. אַךְ אַף עַל פִּי כֵן כָּל מַה שֶּׁאַתָּה כּוֹתֵב עָבַר עָלַי כָּאֵלֶּה וְכָאֵלֶּה מַמָּשׁ. וּבָרוּךְ הַשֵּׁם כָּל מַה שֶּׁאַתָּה כּוֹתֵב שֶׁאַתָּה מְחַיֶּה עַצְמְךָ הוּא טוֹב וְנָכוֹן וְיָשָׁר וְכוּ', אַךְ רְצוֹנִי שֶׁתִּתְחַזֵּק בָּזֶה יוֹתֵר וְיוֹתֵר. אֱזֹר נָא כְּגִבּוֹר חֲלָצֶיךָ בְּנִי חֲבִיבִי, דַּלּוּ עֵינֶיךָ לַמָּרוֹם וַחֲגֹר בְּעֹז מָתְנֶיךָ, וּבְטַח בְּכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה כִּי הוּא הוֹלֵךְ לְפָנֵינוּ בְּכָל עֵת בָּזֶה וּבַבָּא. וּלְמַעַן הַשֵּׁם בְּרוּדֶער הַאלְט זִיךְ [אָחִי! חַזֵּק עַצְּמְךָ], וּכְבָר אָמַר הוּא זַ"ל שֶׁאֲפִלּוּ לְחוֹלֶה הַמּוּטָל עַל עֶרֶשׂ דְּוַי וְחָלוּשׁ מְאֹד אֲשֶׁר כָּל מִשְׁכָּבוֹ נֶהְפַּךְ בְּחָלְיוֹ, אוֹמְרִים לוֹ שֶׁיִּתְחַזֵּק, לָאז דִּיךְ נִיט אָפּ, מַאךְ זִיךְ פְרִישֶׁער [אַל תַּעֲזֹב אֶת עַצְּמְךָ תַּעֲשֶׂה עַצְּמְךָ יוֹתֵר רַעֲנָן], וְכַיּוֹצֵא בָּזֶה. וְאִם הוּא צַיָּת וּמְחַזֵּק עַצְמוֹ מוֹעִיל לוֹ הַרְבֵּה שֶׁיִּתְרַפֵּא וְיָשׁוּב לְאֵיתָנוֹ עַל יְדֵי זֶה, בִּפְרָט שֶׁתְּהִלָּה לָאֵל יֵשׁ לְךָ עַל מִי לְהִשָּׁעֵן בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ.
Even so I see that my words — which are the words of our Master, our Teacher and Rebbe — of blessed and holy memory — help you very, very much even now — and revive and restore your soul greatly. And believe me truly — everything you write is not new to me at all — for exactly such things passed over me many times — and continued for long periods — such that it seemed to me impossible to live even one day or even one hour. But I settled myself — that however it is — I will test myself in each hour — and see at every time to distract my mind from what I need to forget — and this is the essential thing — namely to sit and not do [לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה — *shev v'al ta'aseh*: the Talmudic category of passive non-performance. Applied to the inner life: simply do not act on the bad thought — do not engage it, do not do anything. Passivity is itself the spiritual achievement. Sometimes the greatest act is simply not to yield] at any rate — and what I can snatch occasionally of some good — how good. And for this too I was compelled to cry out very, very much to Hashem — and to pray many prayers. And many hours I was compelled to exhaust in various words of foolishness and humour. And by implication — I certainly studied many hours — especially the fixed lessons. Amidst this the day passed — and so many days — and so many years. If I were to tell you even a fraction of this — multitudes of sheets would not suffice. But even so — all that you write passed over me in exactly this way. And blessed is Hashem — all that you write that you revive yourself is good and right and straight — but I wish that you strengthen yourself more and more. Gird now your loins like a hero — raise your eyes on high and gird your loins with strength [אֱזֹר נָא כְּגִבּוֹר חֲלָצֶיךָ — the language of Iyov 38:3 and 40:7 — Hashem's words to Iyov from the whirlwind] — and trust in the strength of the Elder of Holiness — for he goes before us at every time. And for the sake of Hashem — ## Segment 7
וְהִנֵּה בְּשַׁבָּת זֶה שֶׁעָבַר דִּבַּרְתִּי הַרְבֵּה בְּעִנְיַן יְמֵי חֲנֻכָּה הֵם יְמֵי הוֹדָאָה, שֶׁצָּרִיךְ הָאָדָם לְהַמְשִׁיךְ דֶּרֶךְ זֶה לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ תָּמִיד, אֲפִלּוּ בְּתוֹךְ מְעוֹף צוּקָה וְצָרָה רַחֲמָנָא לִצְלַן, גַּם אָז יוֹדֶה לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ עַל גֹּדֶל הַחֲסָדִים שֶׁעָשָׂה עִמּוֹ עַד הֵנָּה. וְעַל כָּל הַהַרְחָבוֹת הַגְּדוֹלוֹת שֶׁמּוֹצֵא בְּתוֹךְ הַצָּרָה עַצְמָהּ בִּבְחִינַת בַּצָּר הִרְחַבְתָּ לִי כַּנַּ"ל, וְעַל יְדֵי זֶה, דַּיְקָא שֶׁגַּם בְּעֵת הַצָּרָה יָבִיא תּוֹדָה עַל הֶעָבָר, עַל יְדֵי זֶה יוּכַל לִצְעֹק עַל לְהַבָּא, בִּבְחִינַת מוֹדֶה עַל הֶעָבַר, עַל יְדֵי זֶה יוּכַל לִצְעוֹק עַל לֶעָתִיד לָבוֹא. וּכְבָר דִּבַּרְתִּי בָּזֶה וּבְוַדַּאי שָׁמַעְתָּ מִמֶּנִּי בָּזֶה הַרְבֵּה, אַךְ צְרִיכִין לַחֲזֹר זֹאת הַרְבֵּה וְלֵילֵךְ בָּזֶה. וּמְאֹד אֲנִי מְחַיֶּה עַצְמִי בְּדֶרֶךְ זֶה הַרְבֵּה, וְגַם עַל כָּל מִכְתָּבֶיךָ וְצַעַרְךָ אֲנִי מְחַיֶּה עַצְמִי רַק בָּזֶה שֶׁאֲנִי מוֹדֶה לְהַשֵּׁם יִתְבָּרַךְ עַל כָּל הַחֶסֶד אֲשֶׁר עָשָׂה עִמִּי וְעִמְּךָ, מַה שֶּׁעַל כָּל פָּנִים אַתָּה צוֹעֵק עַל רִחוּקְךָ מֵהַשֵּׁם יִתְבָּרַךְ, וְעַל הַחֶסֶד הַנִּפְלָא שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמְּךָ שֶׁאֵינְךָ מִתְנַגֵּד חַס וְשָׁלוֹם, וּכְמוֹ שֶׁכָּתַבְתָּ בְּעַצְמְךָ בְּמִכְתָּבְךָ זֶה שֶׁהַשֵּׁם יִתְבָּרַךְ הִקְדִּים לְךָ רְפוּאָה לַמַּכָּה. וּבְוַדַּאי כָּךְ הוּא הָאֱמֶת בָּרוּר וְצָלוּל שֶׁה' יִתְבָּרַךְ הִקְדִּים לְךָ וּלְכֻלָּנוּ רְפוּאָה גְּדוֹלָה לָנֶצַח לְמַכָּתֵנוּ הָאֲנוּשָׁה מְאֹד שֶׁל כָּל אֶחָד וְאֶחָד. וְעַל זֶה אָנוּ מְחֻיָּבִים לְהוֹדוֹת לוֹ יִתְבָּרַךְ בְּפֶה מָלֵא בְּכָל יוֹם עַל כָּל הַחֶסֶד וְעַל כָּל הַנִּפְלָאוֹת וְהַטּוֹבוֹת שֶׁעָשָׂה עִמָּנוּ, שֶׁנִּזְכֶּה לֵידַע מֵאוֹר כָּזֶה, וּמִתּוֹרָתוֹ וְשִׂיחוֹת קְדוֹשׁוֹת וְנוֹרָאוֹת כָּאֵלֶּה, וְכָל מַה שֶּׁהַצָּרוֹת וְהַיִּסּוּרִין וְהַבִּלְבּוּלִים וְכוּ' רַחֲמָנָא לִצְלַן מִתְגַּבְּרִין בְּיוֹתֵר וְיוֹתֵר מְחֻיָּבִים לְהוֹדוֹת יוֹתֵר וְיוֹתֵר, שֶׁאַף עַל פִּי כֵן אַף עַל פִּי שֶׁאֲנִי כְּמוֹ שֶׁאֲנִי, אַף עַל פִּי כֵן חַסְדּוֹ גָּבַר עָלַי כָּל כָּךְ שֶׁאֲנִי יוֹדֵעַ מִמֶּנּוּ זַ"ל, וְאֵינִי מִתְנַגֵּד עָלָיו, וְגַם אֲנִי זוֹכֶה לִנְסֹעַ עַל רֹאשׁ הַשָּׁנָה וְלִהְיוֹת נִכְלָל וְנִמְנֶה בֵּין אֲנָשָׁיו הַיְקָרִים שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים.
brother — hold yourself — do not let yourself go — make yourself fresher [בְּרוּדֶּעֶר הַאלְט זִיךְ... לָאז דִּיךְ נִיט אָפּ, מַאךְ זִיךְ פְרִישֶׁעֶר — Yiddish: brother, hold on — do not let yourself go — make yourself more refreshed and fresh. The sudden shift into Yiddish and into *bruder* — brother — marks extreme urgency and tenderness] — and the Rebbe — of blessed memory — already said: even to a sick person lying on a bed of illness and very weak — one says to him: strengthen yourself — do not let yourself go — make yourself fresher. And if he listens and strengthens himself — it helps him greatly to be healed. Especially since praised be G-d — you have someone to lean upon in His great kindness, Yisborach. And behold — on this past Shabbos I spoke much about how the days of Chanukah are days of thanksgiving — and a person must draw this path of giving thanks and praise to His great Name, Yisborach, always — even amidst the swoop of distress and trouble — G-d forbid. Even then he will give thanks for the greatness of the kindnesses He performed with him until now — and for all the great expansions he finds within the very distress itself — in the aspect of *batzar hirchavta li*. And through this — specifically through bringing thanksgiving for the past even at the time of distress — through this he can cry out for the future: in the aspect of grateful for the past — through this he can cry out for the future to come [מוֹדֶה עַל הֶעָבַר... עַל יְדֵי זֶה יוּכַל לִצְעֹק עַל לֶעָתִיד לָבוֹא — gratitude for the past is the structural prerequisite that opens the mouth for genuine petition for the future. The two are causally linked: thanksgiving enables crying out. One cannot properly cry out for ## Segment 8
כִּי הַקִּבּוּץ שֶׁלָּנוּ יָקָר מְאֹד מְאֹד בְּעֵינָיו יִתְבָּרַךְ, כִּי זֹאת צְרִיכִין לֵידַע, שֶׁאַף עַל פִּי שֶׁעַל כֻּלָּם עוֹבֵר מַה שֶּׁעוֹבֵר, וְהַרְבֵּה יֵשׁ שֶׁעוֹבְרִים עֲלֵיהֶם כַּאֲשֶׁר עָלֶיךָ וְיוֹתֵר רַחֲמָנָא לִצְלַן, אַף עַל פִּי כֵן לָאו כָּל אַפִּין שָׁוִין. וְיֵשׁ הַרְבֵּה שֶׁהֵם אֲנָשִׁים כְּשֵׁרִים וְיָפִים מְאֹד שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר בָּהֶם מְאֹד, וּבֶאֱמֶת עִם כֻּלָּם הַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר הַרְבֵּה וְגַם עִמְּךָ בְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר הַרְבֵּה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בִּכְלָלִיּוּת הַקִּבּוּץ בְּוַדַּאי עוֹלָה הִתְפָּאֲרוּת הַרְבֵּה בְּלִי שִׁעוּר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאִי אֶפְשָׁר לְבָאֵר כָּל מַה שֶּׁמִּתְנוֹצֵץ בְּלִבִּי בְּעִנְיָן זֶה וְיָדַעְתִּי כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אַתָּה מַאֲמִין בְּכָל זֶה, עַל־כֵּן תְּהִלָּה לָאֵל יֵשׁ וָיֵשׁ לְךָ בַּמֶּה לְהַחֲיוֹת אֶת עַצְמְךָ בְּכָל עֵת, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה לְטוֹבָה, וּלְהָבִיא תָּמִיד תּוֹדָה עַל הֶעָבָר אֲפִלּוּ בְּעֵת הַצָּרָה רַחֲמָנָא לִצְלַן וְכַנַּ"ל.
what one needs without first being grateful for what one has]. And I revive myself greatly through this path — and for all your letters and your sorrow — I revive myself only through this — that I give thanks to Hashem Yisborach for all the kindness He performed with me and with you. That at any rate you cry out about your distance from Hashem — and for the wondrous kindness that you are not an opponent — G-d forbid. And as you yourself wrote — that Hashem Yisborach preceded for you the healing before the wound. And certainly this is the clear truth — that Hashem preceded for you and for all of us a great and eternal healing for our very severe wound. And for this we are obligated to thank Him with a full mouth each day — for all the kindness and wonders and goodnesses He performed with us — that we merited to know from such a light — and from His Torah and holy and awesome conversations as these. And the more the troubles increase — the more we are obligated to give thanks — that even so — even though I am as I am — His kindness prevailed over me so much that I know from him — of blessed memory. And I also merit to travel for Rosh Hashana and to be included and counted among his precious people — for length of days and years. For our gathering is very, very precious in His eyes, Yisborach — not all faces are equal [לָאו כָּל אַפִּין שָׁוִין — the Talmudic phrase (Brochos 58a): no two people's spiritual path is identical. Each person is unique and precious]. And there are many who are fine and beautiful people — whom Hashem Yisborach takes great pride in — and truly Hashem Yisborach takes great pride in all — and certainly also in you — how much more so in the community as a whole — certainly the pride rises beyond all measure. And I know that with the help of Hashem you believe all of this — therefore praised be G-d — you have wherewith to revive yourself at every time — and to bring thanksgiving for the past always — even at the time of distress. And through this you can live true life at every time and cry out for the future. And know also — that although what has passed over you has passed — the thought is in your hand — and it is impossible for two thoughts to be together at the same time [אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד — at any given moment there is only one thought present in consciousness. This means the person always retains the power to redirect it: since only one thought can occupy the mind at once, one always has the choice of which that one thought is] — and the thought is in a person's hand to direct it as he wishes. And the essential thing is to sit and not do — even in thought. Begin each time fresh. And the essential thing — make yourself joyful — even if it is not genuine — at any rate make yourself as if you are joyful — and through this you will truly come to joy [מַאכֶן זִיךְ פְרֵיילִיךְ — Yiddish: make yourself joyful. The acted joy that precedes and creates genuine joy. Not waiting for the feeling before acting — the act of making oneself joyful is what produces ## Segment 9
וְעַל יְדֵי זֶה תּוּכַל לִחְיוֹת חַיִּים אֲמִתִּיִּים בְּכָל עֵת. וְלִצְעֹק עַל לְהַבָּא. וְגַם תֵּדַע שֶׁאַף עַל פִּי כֵן אַף עַל פִּי שֶׁעָבַר עָלֶיךָ מַה שֶּׁעָבַר, אַף־עַל־פִּי־כֵן הַמַּחֲשָׁבָה בְּיָדְךָ וְאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּשׁוּם אֹפֶן. וְאִם אַף עַל פִּי כֵן כְּבָר נִכְשַׁלְתָּ הַרְבֵּה כְּאִלּוּ לֹא הָיִיתָ בְּיָדְךָ חַס וְשָׁלוֹם, הֲלֹא נֶגֶד זֶה אַתָּה בְּעַצְמְךָ יוֹדֵעַ הָאֱמֶת, שֶׁאַף עַל פִּי כֵן כְּבָר הוֹעִיל לְךָ עִנְיָן זֶה מַה שֶּׁאַתָּה יוֹדֵעַ שֶׁאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת יַחַד בְּשׁוּם אֹפֶן. וְשֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ וְכוּ'. וְשֶׁהָעִקָּר לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה גַּם בַּמַּחֲשָׁבָה, בְּכָל מַה שֶּׁכָּתַבְתִּי לְךָ תַּתְחִיל בְּכָל פַּעַם מֵחָדָשׁ. וְהָעִקָּר מַאכְן זִיךְ פְרֵיילִיךְ, אַף עַל פִּי שֶׁאֵינוֹ בֶּאֱמֶת, עַל כָּל פָּנִים יַעֲשֶׂה עַצְמוֹ כְּאִלּוּ הוּא שָׂמֵחַ, וְעַל יְדֵי זֶה יִזְכֶּה בֶּאֱמֶת לְשִׂמְחָה, וְחֶדְוַת ה' יִהְיֶה מָעֻזְּךָ שֶׁתִּזְכֶּה לְדַלֵּג עַל הַכֹּל בְּשָׁלוֹם וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְאָז נָבִיא תּוֹדָה שְׁלֵמָה עַל גֹּדֶל חַסְדּוֹ וְנִפְלְאוֹתָיו.
the genuine state. Joy as a practice rather than an emotion] — and the joy of Hashem will be your strength — that you merit to leap over everything in peace — and everything will be turned for good. And then we will bring a complete thanksgiving for the greatness of His kindness and wonders. And in His mighty mercies may He give us merit to receive the holy days of Chanukah with joy — and may we always merit the aspect of thanksgiving and acknowledgment — for this is the essential delight of the World to Come [תּוֹדָה וְהוֹדָאָה, שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא — in the Rebbe's teachings, the *sha'ashu'im* — delights, pleasures — of the World to Come are identified with the *todah* — the thanksgiving- offering and the inner state of gratitude. This is grounded in the teaching (Vayikra Rabbah 9:7) that in the Messianic future all sacrifices will cease except the *korban todah* — the thanksgiving-offering: gratitude is the permanent and essential form of divine worship, the eternal *sha'ashu'a* of the World to Come. What one must cultivate now is precisely what will endure forever] — and also to study much Halacha from the four parts of the Shulchan Aruch each day. Until the truth illuminates in the fourfold-square of speech [עַד שֶׁיָּאִיר הָאֱמֶת בְּרִבּוּעַ הַדִּבּוּר — *ribua hadibur* — the fourfold-square of speech: a specific Breslov concept corresponding to the four worlds (*Atzilus, Beriah, Yetzirah, Asiyah*) and ## Segment 10
וּבְרַחֲמָיו הָעֲצוּמִים יְזַכֵּנוּ לְקַבֵּל יְמֵי חֲנֻכָּה הַקְּדוֹשִׁים בְּשִׂמְחָה, וְנִזְכֶּה תָּמִיד לִבְחִינַת תּוֹדָה וְהוֹדָאָה, שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא, וְגַם לִלְמֹד הַרְבֵּה הֲלָכוֹת מֵאַרְבָּעָה שֻׁלְחָן עָרוּךְ בְּכָל יוֹם. עַד שֶׁיָּאִיר הָאֱמֶת בְּרִבּוּעַ הַדִּבּוּר, וְנִזְכֶּה לְהַמְשִׁיךְ הַשִּׂמְחָה שֶׁל שַׁבָּת לִימֵי הַחֹל. עַד שֶׁיִּתְגַּלֶּה אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת וְכוּ'. אַשְׁרֵינוּ שֶׁאָנוּ מְדַבְּרִים מִזֶּה, בִּפְרָט שֶׁתְּהִלָּה לָאֵל יֵשׁ בְּיָדֵינוּ כָּל הַתּוֹרָה הַזֹּאת. וּתְפִלָּה נוֹרָאָה הַנּוֹבַעַת מִשָּׁם, מִלְּבַד עוֹד תּוֹרוֹת נִפְלָאוֹת כָּהֵנָּה וְכָהֵנָּה, וּתְפִלּוֹת נִפְלָאוֹת הַנּוֹבְעִים מֵהֶם אֲשֶׁר עוֹלִים מֵהֶם שַׁעֲשׁוּעִים לְפָנָיו יִתְבָּרַךְ שֶׁלֹּא עָלוּ מִימוֹת עוֹלָם.
to the four sections of the *Shulchan Aruch* — *Orach Chayyim, Yoreh Dei'ah, Even HaEzer, Choshen Mishpat*. The daily study of the four sections of *Shulchan Aruch* that Reb Nussun prescribes is precisely what illuminates these four dimensions of speech with truth. When the truth shines in all four dimensions — the Shabbos joy can be drawn into the weekdays and the simple unity can be revealed within the varying actions of everyday life] — and we merit to draw the joy of Shabbos into the weekdays — until the simple unity is revealed from within the varying actions and so forth. How fortunate are we that we speak of this — and especially that praised be G-d we have in our hands all this Torah — and the awesome prayer that flows from there — apart from yet other wondrous Torahs — and wondrous prayers that flow from them — which bring forth delights before Him, Yisborach — such as have never arisen from the days of the world. Incline your ear and your heart and hear and understand well what is happening. Although the pursuits are without measure — yet the attribute of good is greater. For the healings that He preceded in His kindness surpass everything — for never yet in the world were there healings of the soul such as these that help even the gravely ill of these times — in the footsteps of the Mashiach. And the word of Hashem will stand forever [וּדְבַר ה' יָקוּם לְעוֹלָם — Yeshayahu 40:8: "the grass withers — the flower fades — but the word of our G-d stands forever." Whatever passes and fades, the Rebbe's Torah stands permanently and its ## Segment 11
הַט אָזְנְךָ וּלְבָבְךָ וּשְׁמַע וְהָבֵן הֵיטֵב מַה שֶּׁנַּעֲשֶׂה. אִם אָמְנָם הָרְדִיפוֹת בְּלִי שִׁעוּר אֲבָל מִדָּה טוֹבָה מְרֻבָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. כִּי הָרְפוּאוֹת שֶׁהִקְדִּים בְּחַסְדּוֹ הֵם עוֹלִים עַל הַכֹּל, כִּי מֵעוֹלָם לֹא הָיוּ עֲדַיִן רְפוּאוֹת הַנֶּפֶשׁ כָּאֵלֶּה שֶּׁמּוֹעִילִים אֲפִלּוּ לְחוֹלִים אֲנוּשִׁים שֶׁבָּעִתִּים הַלָּלוּ בְּעִקְבוֹת מְשִׁיחָא. וּדְבַר ה' יָקוּם לְעוֹלָם. וּבְוַדַּאי יִגְמֹר לְטוֹבָה גַּם עִמְּךָ, וְאַל יַעַזְבְךָ וְאַל יִטְּשֶׁךָ, כִּי חַסְדֵי ה' לֹא תָמְנוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם. וּמְעַט מִזֶּה אָנוּ רוֹאִין בְּכָל יוֹם מַמָּשׁ, וְיוֹתֵר וְיוֹתֵר מִזֶּה אָנוּ מְחֻיָּבִים לְהַאֲמִין בְּחַסְדּוֹ וְטוּבוֹ הַגָּדוֹל שֶׁאֵינוֹ נִפְסָק לְעוֹלָם.
healing power never diminishes] [Yeshayahu 40:8]. And He will certainly complete for good also with you — and may He not abandon you and not forsake you — for the kindnesses of Hashem have not ended and His mercies will never cease. And something of this we see literally every day — and more and more we are obligated to believe in His great and good kindness that is never interrupted — forever. The words of your father — who writes from heart and soul [הַכּוֹתֵב מִלֵּב וָנֶפֶשׁ — from heart and soul: the full formulation of complete personal investment — the innermost feeling and the animating life-principle together. A rare self-inscription of total devotion in every word] — and who awaits your salvation. Only be strong and resolute. Nussun of Breslov. [Translator's Note: Overview: Parshas Vayeishev. *Shemen mishchas kodesh*: now identified as the Rebbe's teaching that *shemen* — oil — corresponds to *da'as*, divine knowledge. The spiritual Chanukah requires the oil of *da'as hakodesh* to be prepared for the many. *Sha'ashu'a olam haba*: now identified as the ## Segment 12
דִּבְרֵי אָבִיךָ הַכּוֹתֵב מִלֵּב וָנֶפֶשׁ וּמְצַפֶּה לִישׁוּעָתְךָ. רַק חֲזַק וֶאֱמַץ.
Breslov teaching that the *todah* — thanksgiving — is the essential delight of the World to Come, grounded in the Midrash (Vayikra Rabbah 9:7) that all sacrifices will cease except the *korban todah*. *Ribua hadibur*: now identified as the fourfold-square of speech corresponding to the four worlds and the four sections of the Shulchan Aruch — daily study of the four sections illuminates all four dimensions with truth, enabling the drawing of Shabbos joy into weekdays. *Shev v'al ta'aseh*. *Modeh al he'avar / tza'ak l'haba*. *Ein shnei machashavos*. *Machen zikh freylich*. *Milev va'nefesh*. Key Themes Shemen Mishchas Kodesh / Da'as Hakodesh Sacred anointing oil = holy knowledge. The Chanukah oil and *da'as* share their luminous quality: the oil that feeds the flame and the knowledge that illuminates the soul. Reb Nussun must prepare this spiritual oil — teachings and Torah insights — for the Chanukah gathering.] ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קכה URL: https://ajew.org/reader-plain/alim-litrufa/2/125/ # קכה
קכה
Source: https://ajew.org/reader/alim-litrufa/2/125 ## Segment 1
קכה
Overview: Parshas Vayeishev. *Shemen mishchas kodesh*: now identified as the Rebbe's teaching that *shemen* — oil — corresponds to *da'as*, divine knowledge. The spiritual Chanukah requires the oil of *da'as hakodesh* to be prepared for the many. *Sha'ashu'a olam haba*: now identified as the Breslov teaching that the *todah* — thanksgiving — is the essential delight of the World to Come, grounded in the Midrash (Vayikra Rabbah 9:7) that all sacrifices will cease except the *korban todah*. *Ribua hadibur*: now identified as the fourfold-square of speech corresponding to the four worlds and the four sections of the Shulchan Aruch — daily study of the four sections illuminates all four dimensions with truth, enabling the drawing of Shabbos joy into weekdays. *Shev v'al ta'aseh*. *Modeh al he'avar / tza'ak l'haba*. *Ein shnei machashavos*. *Machen zikh freylich*. *Milev va'nefesh*. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וַיֵּשֶׁב תקצ"ד לפ"ק.
Your letter I received — and it was to me a great comfort upon seeing the greatness of the vitality you received from my previous letter. May Hashem Yisborach gladden your soul always in His salvation and His great kindness that is never interrupted. And today — close to now — Rabbi Mordechai — may his light shine — traveled from here. And I sent you through him two fascicles of the new book to copy — and they will certainly revive your soul with the help of Hashem Yisborach. Therefore there is no need now to extend. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי וְהָיָה לִי לְנַחַת גָּדוֹל בִּרְאוֹתִי גֹּדֶל הַחַיּוּת שֶׁקִּבַּלְתָּ מִמִּכְתָּבִי הֶעָבָר. הַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשֶׁךָ תָּמִיד בִּישׁוּעָתוֹ וְחַסְדּוֹ הַגָּדוֹל שֶׁאֵינוֹ נִפְסָק לְעוֹלָם. וְהַיּוֹם זֶה סָמוּךְ נָסַע מִכָּאן רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר, וְשָׁלַחְתִּי לְךָ עַל יָדוֹ שְׁנֵי קֻנְטְרֵסִים מֵהַסֵּפֶר הֶחָדָשׁ לְהַעְתִּיקָם, וּבְוַדַּאי יְחַיּוּ נַפְשְׁךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עַל כֵּן אֵין צֹרֶךְ עַתָּה לְהַאֲרִיךְ. וּמַה מְּאֹד שִׂמַּחְתַּנִי עַל יְדֵי הַבְּשׂוֹרָה הַטּוֹבָה שֶׁנּוֹלַד לָנוּ בֵּן זָכָר מִגֶּזַע קֹדֶשׁ, יְהִי רָצוֹן שֶׁיִּהְיֶה לָהֶם וְלָנוּ וּלְכָל יִשְׂרָאֵל לְסִימָן טוֹב וּלְמַזָּל טוֹב. וְעַל יָדוֹ יִצְמַח צַדִּיק יֵלְכוּ יוֹנְקוֹתָיו צַדִּיק כַּתָּמָר יִפְרַח וְכוּ', וְתֹאמַר לְמַעֲנִי מַזָּל טוֹב לִידִידִי רַבִּי נַחְמָן נֵרוֹ יָאִיר בְּפֶה מָלֵא בְּשִׂמְחָה וְחֶדְוָה, וְהַשֵּׁם יִתְבָּרַךְ יַשְׁמִיעֵנוּ בְּשׂוֹרוֹת טוֹבוֹת תָּמִיד, עַד שֶׁנִּזְכֶּה שֶׁיָּבוֹא מְבַשֵּׂר טוֹב לְכָל יִשְׂרָאֵל עַל גְּאֻלּוֹתֵינוּ וְעַל פְּדוּת נַפְשֵׁנוּ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן. וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְזוּגָתְךָ תִּחְיֶה מְהֵרָה, וְיִהְיֶה שָׁלוֹם וְשַׁלְוָה בְּבֵיתְךָ תָּמִיד, וְתוּכַל לַעֲבֹד אֶת ה' מִתּוֹךְ רֹב שִׂמְחָה.
To: My beloved son, my dear one. [Yitzchok] Your letter I received — and it was to me a great comfort upon seeing the greatness of the vitality you received from my previous letter. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
May Hashem Yisborach gladden your soul always in His salvation and His great kindness ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְתִפְרֹס בִּשְׁלוֹם יְדִידֵנוּ הַוָּתִיק רַבִּי נַחְמָן נֵרוֹ יָאִיר נֶכֶד גְּאוֹן עֻזֵּנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וּתְבָרְכוֹ לְמַעֲנִי בְּמַזָּל טוֹב כַּנַּ"ל וִיגַדְּלוֹ לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים אָמֵן כֵּן יְהִי רָצוֹן.
that is never interrupted. And today — close to now — Rabbi Mordechai — may his light shine — traveled from here. And I sent you through him two fascicles of the new book to copy — and they will certainly revive your soul with the help of Hashem Yisborach. Therefore there is no need now to extend. And how greatly you have gladdened me through the good tidings — that a male child has been born to us from the holy root [שֶׁנּוֹלַד לָנוּ בֵּן זָכָר מִגֶּזַע קֹדֶשׁ — a male child born in the Rebbe's holy family lineage. GezeA kodesh — the holy root — is the language of sacred genealogy: a continuation of the Rebbe's line, a new branch on the tree of the holy root] — may it be His will that it be for them and for us and for all Israel a good sign and a good omen. And through him a tzaddik will sprout — his tender shoots will go forth — the tzaddik will flourish like the palm tree [עַל יָדוֹ יִצְמַח צַדִּיק יֵלְכוּ יוֹנְקוֹתָיו — two biblical images woven together. V'al yado yitzmach tzaddik — through him a tzaddik will sprout. Yeilchu yonkosav: the tender shoots or suckers — from Hoshea 14:7: yeilchu yonkosav viy'hi ch'zayit hodo — "his shoots will go forth and his beauty will be like the olive tree." The verse of the ultimate restoration of Yisrael in the Messianic era: the people flourish again from the root, sending forth fresh tender shoots. Applied to the newborn: through him the tender shoots of the Rebbe's holy lineage will go forth, carrying new growth from the sacred root. Then tzaddik ka'tamar yifrach — Tehillim 92:13 — the verse of Shabbos and the eternal flourishing of the righteous] [Hoshea 14:7 / Tehillim 92:13] and so forth. And say on my behalf congratulations to my friend Rabbi Nachman — may his light shine — with a full mouth — in joy and gladness. And may Hashem Yisborach cause us to hear good tidings always — until we merit that the herald of good tidings will come to all Israel — regarding our redemption and the redemption of our souls [מְבַשֵּׂר טוֹב לְכָל יִשְׂרָאֵל עַל גְּאֻלּוֹתֵינוּ וְעַל פְּדוּת נַפְשֵׁנוּ — the *m'vaser* — the herald of good tidings — echoes Yeshayahu 52:7: mah na'vu al heharim raglei m'vaser — "how beautiful upon the mountains are the feet of the one who brings good tidings — who proclaims peace — who brings tidings of good — who proclaims salvation — who says to Zion: your G-d reigns!" The Messianic herald whose feet are called beautiful because they carry the announcement of redemption. Reb Nussun sees in the birth in the holy lineage a chain of good tidings that points toward the ultimate *m'vaser*: the coming of the final herald for all Israel] [Yeshayahu 52:7] — speedily in our days. Omain. And may Hashem Yisborach send a complete healing to your wife — may she live — speedily. And may there be peace and tranquillity in your home always — and may you be able to serve Hashem from amidst great joy. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Wednesday, Parshas Vayeishev. Two fascicles of the new book sent via R' Mordechai. A male child born *mi'geza kodesh*. *Yonkosav*: now identified as Hoshea 14:7 — the verse of the ultimate Messianic restoration of Yisrael, the people flourishing again from the root and sending forth fresh tender shoots. The newborn's *yonkosav* will carry the Rebbe's holy lineage forward. *Tzaddik ka'tamar yifrach* (Tehillim 92:13). *M'vaser tov*: now identified as Yeshayahu 52:7 — the Messianic herald whose feet are called beautiful because they carry the announcement of redemption for all Israel. The birth in the holy lineage points toward the ultimate *m'vaser*. Key Themes Yonkosav — Hoshea 14:7 "His tender shoots will go forth" — the verse of the Messianic restoration of Yisrael: the people flourish from the root, sending forth fresh shoots. Applied to the newborn: through him the tender shoots of the Rebbe's holy lineage will go forth, carrying new growth from the sacred root.] # קכו URL: https://ajew.org/reader-plain/alim-litrufa/2/126/ # קכו
קכו
Source: https://ajew.org/reader/alim-litrufa/2/126 ## Segment 1
קכו
Overview: Wednesday, Parshas Vayeishev. Two fascicles of the new book sent via R' Mordechai. A male child born *mi'geza kodesh*. *Yonkosav*: now identified as Hoshea 14:7 — the verse of the ultimate Messianic restoration of Yisrael, the people flourishing again from the root and sending forth fresh tender shoots. The newborn's *yonkosav* will carry the Rebbe's holy lineage forward. *Tzaddik ka'tamar yifrach* (Tehillim 92:13). *M'vaser tov*: now identified as Yeshayahu 52:7 — the Messianic herald whose feet are called beautiful because they carry the announcement of redemption for all Israel. The birth in the holy lineage points toward the ultimate *m'vaser*. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' מִקֵּץ ג' דַחֲנֻכָּה תקצ"ד לפ"ק.
Peace to you — fear not and be not dismayed for Hashem is with you [אַל תִּירָא וְאַל תֵּחַת כִּי ה' עִמְּךָ — the formula of divine encouragement throughout Tanach (D'vorim 31:8, Yehoshua 1:9 and many parallel places). In the Chanukah season of miraculous divine assistance, it carries its fullest resonance]. I received your letter now — and I have no time to reply at length. And behold — regarding the matter in which you are working on my behalf to provide the needs of the coming holy Shabbos — you have done your kindness well [הֵטַבְתָּ חֲסָדֶיךָ — a variant of the *heitivosa* formula recurring throughout the collection (Letters 98, 107, 110, 125): the biblical register of formal commendation for a kindness performed — rooted in Bereishis 19:19 (*higdalta chasd'cha*) and the royal formulas of Sh'muel and Divrei HaYomim. Here in the form *heiativta chasadecha* — you have done your kindness well. A gracious formal acknowledgment of sacred generosity]. May Hashem repay your act and may your reward be complete from Hashem. But I do not know why you long so much to be told explicitly how much I need for holy Shabbos. And truly I myself do not know. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
שָׁלוֹם לְךָ, אַל תִּירָא וְאַל תֵּחַת כִּי ה' עִמְּךָ. קִבַּלְתִּי מִכְתָּבְךָ עַתָּה, וְאֵין לִי פְּנַאי לַהֲשִׁיבְךָ בַּאֲרִיכוּת, גַּם אֵינִי יוֹדֵעַ מַה לִּכְתֹּב. וְהִנֵּה בְּעִנְיָן אֲשֶׁר אַתָּה מִשְׁתַּדֵּל עֲבוּרִי לְהַסְפִּיק צָרְכֵי שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, הֵטַבְתָּ חֲסָדֶיךָ. יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵעִם ה', אַךְ אֵינִי יוֹדֵעַ עַל מָה אַתָּה מִשְׁתּוֹקֵק כָּל כָּךְ לְהוֹדִיעַ לְךָ בְּפֵרוּשׁ כַּמָּה אֲנִי צָרִיךְ עַל שַׁבַּת קֹדֶשׁ. וּבֶאֱמֶת אֲנִי בְּעַצְמִי אֵינִי יוֹדֵעַ, וּמַה שֶּׁכָּתַבְתָּ לְקַבֵּל פֹּה קֶמַח וּבָשָׂר, טוֹב וְיָפֶה, אִם תּוּכַל לְהָבִיא עוֹד מָעוֹת מַה טּוֹב, כִּי אַתָּה יוֹדֵעַ רִבּוּי הַהֶכְרֵחִיּוּת. וַאֲנִי צָרִיךְ לְשַׁלֵּם בְּשָׁבוּעַ זֶה בְּעַד עֵצִים וְנֵרוֹת, וְגַם זֶה הוּא צָרְכֵי שַׁבַּת קֹדֶשׁ, וְכֵן שְׁאָרֵי הַהֶכְרֵחִיּוּת הָרַבִּים. אַךְ אֵינִי מַטִּיל עֲלֵיכֶם חַס וְשָׁלוֹם הַכֹּל, רַק אֲשֶׁר יִהְיֶה בְּכֹחֲכֶם עֲשׂוּ, וַה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר בַּעַדְכֶם. וְאִם יִרְצֶה הַשֵּׁם בְּיוֹם ב' אֶכְתֹּב לְךָ עוֹד. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל, כִּי מוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד, כִּי עֲדַיִן לֹא קִבֵּל הַמִּכְתָּבִים. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשְׁךָ וְיוֹשִׁיעַ לְךָ בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשֵׁעַ. וְהִנֵּה תְּהִלָּה לָאֵל עַל שַׁבַּת קֹדֶשׁ הֶעָבַר הָיָה גַּם כֵּן כַּמָּה אוֹרְחִים יוֹתֵר מִמִּנְיָן, יוֹסֵף ה' עֲלֵיהֶם וְכוּ'. וְגַם בְּשָׁבוּעַ זֶה נִשְׁאֲרוּ בְּבֵיתִי כַּמָּה אוֹרְחִים. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לְהַסְפִּיקָם, וְהָעִקָּר לְהַסְפִּיקָם צָרְכֵי נַפְשָׁם אֲשֶׁר בִּשְׁבִיל זֶה בָּאוּ לְכָאן. ה' יִגְמֹר בַּעֲדִי וְכוּ'.
To: My beloved son, my dear one. [Yitzchok] Peace to you — fear not and be not dismayed for Hashem is with you [אַל תִּירָא וְאַל תֵּחַת כִּי ה' עִמְּךָ — the ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
formula of divine encouragement throughout Tanach (D'vorim 31:8, Yehoshua 1:9 and many parallel places). In the Chanukah season of miraculous divine assistance, it carries its fullest resonance]. I received your letter now — and I have no time to reply at length. And behold — regarding the matter in which you are working on my behalf to provide the needs of the coming holy Shabbos — you have done your kindness well [הֵטַבְתָּ חֲסָדֶיךָ — a variant of the *heitivosa* formula recurring throughout the collection (Letters 98, 107, 110, 125): the biblical register of formal commendation for a kindness performed — rooted in Bereishis 19:19 (*higdalta chasd'cha*) and the royal formulas of Sh'muel and Divrei HaYomim. Here in the form *heiativta chasadecha* — you have done your kindness well. A gracious formal acknowledgment of sacred generosity]. May Hashem repay your act and may your reward be complete from Hashem. But I do not know why you long so much to be told explicitly how much I need for holy Shabbos. And truly I myself do not know. And what you wrote — to receive here flour and meat — good and fine. If you can bring more money — how good — for you know the multitude of necessities. And I need to pay this week for wood and candles — and this too is among the needs of Shabbos Kodesh — and so too the other many necessities. But I am not imposing all of this upon you — G-d forbid — only do what is in your power — and Hashem the Good will act and complete on your behalf. And behold — praised be G-d — on the past holy Shabbos there were also several guests — beyond count. May Hashem add to them and so forth [יוֹסֵף ה' עֲלֵיהֶם וְכוּ' — Tehillim 115:14: yosef Hashem aleivchem aleivchem v'al beneichem — "may Hashem increase you — you and your children." The blessing of divine multiplication applied to the gathering of guests: may Hashem multiply them further] . And also this week several guests remain in my home. May Hashem Yisborach help us to provide for them — and the essential thing is to provide for them the needs of their souls — for which they came here [הָעִקָּר לְהַסְפִּיקָם צָרְכֵי נַפְשָׁם אֲשֶׁר בִּשְׁבִיל זֶה בָּאוּ לְכָאן — the primary hospitality is not the physical but the needs of the soul for which the guests made the journey to Breslov. The physical provision is the frame; the spiritual sustenance is the essential content]. May Hashem complete on my behalf and so forth. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Eve of Monday, the 3rd night of Chanukah. *Heitivta chasadecha*: now identified as a variant of the *heitivosa* formula recurring throughout the collection — the biblical register of formal commendation for a kindness performed. *Al tira v'al teichas ki Hashem imcha*. Flour, meat, wood, candles. Many guests beyond count — *yosef Hashem aleihem* (Tehillim 115:14). The essential provision: *tzarchei nafsham asher bishvil zeh ba'u l'chan* — the souls' needs for which they came to Breslov. Key Themes Heitivta Chasadecha — The Heitivosa Formula "You have done your kindness well" — a variant of the *heitivosa* formula from Letters 98, 107, 110, and 125: the biblical register of formal commendation for a kindness performed. Rooted in Bereishis 19:19 and the royal formulas of Tanach. A gracious formal acknowledgment of sacred generosity.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קכז URL: https://ajew.org/reader-plain/alim-litrufa/2/127/ # קכז
קכז
Source: https://ajew.org/reader/alim-litrufa/2/127 ## Segment 1
קכז
Overview: Eve of Monday, the 3rd night of Chanukah. *Heitivta chasadecha*: now identified as a variant of the *heitivosa* formula recurring throughout the collection — the biblical register of formal commendation for a kindness performed. *Al tira v'al teichas ki Hashem imcha*. Flour, meat, wood, candles. Many guests beyond count — *yosef Hashem aleihem* (Tehillim 115:14). The essential provision: *tzarchei nafsham asher bishvil zeh ba'u l'chan* — the souls' needs for which they came to Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' ו דַּחֲנֻכָּה תקצ"ד לפ"ק.
May Hashem illuminate His face to you and be gracious to you — in the illumination of the holy Chanukah [יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ, בְּהֶאָרַת חֲנֻכָּה הַקָּדוֹשׁ — a direct application of the second blessing of the Birkas Kohanim — Bamidbar 6:25: ya'er Hashem panav eilecha vichuneka — "may Hashem illuminate His face to you and be gracious to you." The priestly blessing of divine illumination and grace — now applied specifically to the illumination of Chanukah: the holy light of the Chanukah candles is the bearer of this very blessing. To be lit by the Chanukah light is to receive the illumination of the divine face and the flow of divine grace] [Bamidbar 6:25]. ## Segment 3
יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ, בְּהֶאָרַת חֲנֻכָּה הַקָּדוֹשׁ. בְּשָׁעָה זֶה קִבַּלְתִּי מִכְתָּבְךָ קֹדֶם הַדְלָקַת נֵר חֲנֻכָּה, וְהָיָה לִי לְנַחַת גָּדוֹל. בִּפְרָט מַה שֶּׁהֵטַבְתָּ לַעֲשׂוֹת בְּעִנְיַן מַה שֶּׁכָּתַבְתָּ לְאַדֶעס לִידִידִי ר"ש נֵרוֹ יָאִיר, הִצְלַחְתָּ וְגַם עָשִׂיתָ פְּרִי תְּהִלָּה לָאֵל. אִם הָיִיתָ יוֹדֵעַ מַה שֶּׁעָשִׂיתָ מִצְוָה רַבָּה וּזְכוּת גָּדוֹל בְּכַמָּה אֳפָנִים הֵן בִּי וְיוֹתֵר בּוֹ, בְּוַדַּאי הָיִיתָ מָלֵא שִׂמְחָה. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה. וְכָעֵת אֵין לִי פְּנַאי כְּלָל לְהַאֲרִיךְ, כִּי מוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד, וַאֲנָשִׁים עוֹמְדִים עָלַי שֶׁאֲנִי מֻכְרָח לְדַבֵּר עִמָּם. וַה' יְשַׂמְּחֵנוּ בְּהַנֵּס שֶׁל חֲנֻכָּה, וְכֵן יַעֲשֶׂה עִמָּנוּ נִסִּים וְנִפְלָאוֹת גַּם עַתָּה שֶׁנִּזְכֶּה לְהַכִּירוֹ בֶּאֱמֶת מִתּוֹךְ רֹב שִׂמְחָה. וְאִם יִרְצֶה הַשֵּׁם בְּיוֹם מָחָר תָּבוֹא לְשָׁלוֹם, וּפָנִים אֶל פָּנִים אֲסַפֵּר לְךָ מַה שֶּׁעָבַר פֹּה.
To: My beloved son, my dear one — may his light shine. [Yitzchok] May Hashem illuminate His face to you and be gracious to you — in the illumination of the holy Chanukah [יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ, בְּהֶאָרַת ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
חֲנֻכָּה הַקָּדוֹשׁ — a direct application of the second blessing of the Birkas Kohanim — Bamidbar 6:25: ya'er Hashem panav eilecha vichuneka — "may Hashem illuminate His face to you and be gracious to you." The priestly blessing of divine illumination and grace — now applied specifically to the illumination of Chanukah: the holy light of the Chanukah candles is the bearer of this very blessing. To be lit by the Chanukah light is to receive the illumination of the divine face and the flow of divine grace] [Bamidbar 6:25]. At this hour I received your letter — before the lighting of the Chanukah candle — and it was to me a great comfort. Especially what you did well — in the matter of what you wrote to Adess — to my friend R'Sh — may his light shine. You succeeded — and you also produced fruit — praised be G-d. If you knew what a great mitzvah you performed — and what great merit in several ways — both for me and even more for him — you would certainly be full of joy. Blessed is Hashem who helped me until now. And now I have no time at all to extend — for the bearer of this letter is in urgent need — and people are standing over me that I must speak with them. And may Hashem gladden us in the miracle of Chanukah — and so may He perform miracles and wonders with us also now — that we merit to recognise Him truly from amidst great joy. And if Hashem wills — tomorrow you will come in peace — and face to face I will tell you what has passed here [פָּנִים אֶל פָּנִים אֲסַפֵּר לְךָ — face to face I will tell you: the intimate transmission that letters cannot carry — what has passed at the Chanukah gathering can only be transmitted in person. The anticipation of face-to-face meeting returns, as in Letter 106's *peh el peh adaber*]. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Eve of Thursday, the 6th night of Chanukah. *Ya'er Hashem panav eilecha vichunekhah b'he'arat Chanukah hakadosh* — the second blessing of Birkas Kohanim (Bamidbar 6:25) applied to the illumination of Chanukah: the holy light is the bearer of the priestly blessing of divine illumination and grace. Received just before the candle-lighting. Yitzchok's letter to R'Sh in Adess — a great mitzvah performed. *Kein ya'aseh imanu nisim v'niflaos gam ata*. Yitzchok expected tomorrow — *panim el panim asapper l'cha* — face to face I will tell you what passed here. Key Themes Ya'er Hashem Panav / Birkas Kohanim — Bamidbar 6:25 "May Hashem illuminate His face to you and be gracious to you." The second blessing of the Birkas Kohanim applied to Chanukah: the holy light of the Chanukah candles carries this very blessing. To receive the Chanukah light is to receive the illumination of the divine face and the flow of divine grace.] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קכח URL: https://ajew.org/reader-plain/alim-litrufa/2/128/ # קכח
קכח
Source: https://ajew.org/reader/alim-litrufa/2/128 ## Segment 1
קכח
Nussun of Breslov. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם א' עֲשָׂרָה בְּטֵבֵת תקצ"ד לפ"ק.
Overview: Eve of Thursday, the 6th night of Chanukah. *Ya'er Hashem panav eilecha vichunekhah b'he'arat Chanukah hakadosh* — the second blessing of Birkas Kohanim (Bamidbar 6:25) applied to the illumination of Chanukah: the holy light is the bearer of the priestly blessing of divine illumination and grace. Received just before the candle-lighting. Yitzchok's letter to R'Sh in Adess — a great mitzvah performed. *Kein ya'aseh imanu nisim v'niflaos gam ata*. Yitzchok expected tomorrow — *panim el panim asapper l'cha* — face to face I will tell you what passed here. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה עִם הַקֻּנְטְרֵסִים, וְשָׁלַחְתִּי לִקְרֹא בְּנֵי הַנְּעוּרִים לִשְׁלֹחַ לְךָ עוֹד. וּבְיוֹם ב' כִּמְדֻמֶּה לִי שֶׁלֹּא קִבַּלְתִּי שׁוּם אִגֶּרֶת רַק שְׁנֵי זְהוּבִים וְהַזֵּייגֶירִיל. וְהִנֵּה אֲנִי כָּעֵת חָלוּשׁ קְצָת, וְכָל הַיּוֹם הָיִיתִי מֻטֶּה עַל מִטָּתִי וְגַם הִתְפַּלַּלְתִּי כֵּן. הַשֵּׁם יִתְבָּרַךְ יִסְעָדֵנִי בְּקָרוֹב לְמַעַן שְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ. וּמֵאֵלֶיךָ תָּבִין שֶׁאֵין לִי כֹּחַ לְהַאֲרִיךְ כְּלָל, וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁיָּבוֹא רַבִּי יַעֲקֹב לְבֵיתוֹ יָכוֹל לִהְיוֹת שֶׁיִּשְׁמַע מִמֶּנּוּ דִּבּוּרִים טוֹבִים. וּתְהִלָּה לָאֵל אֶתְמוֹל בְּשַׁבָּת דִּבַּרְנוּ הַרְבֵּה מֵעִנְיַן הָעֵצָה שֶׁכָּל אָדָם צָרִיךְ עֵצוֹת הַרְבֵּה לְהַצִּיל נַפְשׁוֹ וְכוּ'. וְחָזַרְתִּי הַתּוֹרָה חֲדִי רַבִּי שִׁמְעוֹן וְדִבַּרְנוּ דִּבּוּרִים וְחִדּוּשִׁים נִפְלָאִים. אַךְ מִי יוֹדֵעַ אִם יוּכַל לְאָמְרָם לְךָ כָּרָאוּי.
To: My beloved son, my dear one. [Yitzchok] Your letter I received now — together with the fascicles — and I sent to ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמַעְתִּיר בַּעַדְךָ.
call the young men to send you more. And on Monday — it seems to me — I ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 7
יְקַבֵּל חֲמִשָּׁה קֻנְטְרֵסִים, הַיְנוּ אֶחָד מִתְּחִלָּה כַּסֵּדֶר, וְאַרְבָּעָה בְּמָקוֹם שֶׁעוֹמֵד שָׁם כִּי אִי אֶפְשָׁר לִשְׁלֹחַ עַתָּה כַּסֵּדֶר הַרְבֵּה. וְאֵין נָפְקָא מִנֵּהּ בָּזֶה, וּתְזָרֵז עַצְמְךָ לְהַעְתִּיקָם מְהֵרָה וּלְשָׁלְחָם לְפֹה. וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לְךָ שֶׁתְּקַיְּמָם בֶּאֱמֶת וְתוֹצִיא מֵהֶם עֵצוֹת אֲמִתִּיּוֹת עֵצוֹת עֲמֻקּוֹת בְּכָל יוֹם וּבְכָל עֵת, לְהִתְחַזֵּק תָּמִיד בְּהַשֵּׁם יִתְבָּרַךְ וּבְתוֹרָתוֹ
received no letter — only two gold coins and the small watch. And behold — I am now somewhat weak [חָלוּשׁ קְצָת — 10 Tevet: the fast of the siege of Yerushalayim by Nevuchadnezzar, one of the four communal fast days. Reb Nussun is weak — both from illness and from the fast. The next letter (129) will reveal that this is a serious physical episode: praying while lying down, barely able to walk, confined to bed until evening] — and all day I have been lying in my bed — and even prayed thus. May Hashem Yisborach support me speedily for the sake of His great Name, Yisborach. And from yourself you will understand that I have no strength to extend at all. And if Hashem wills — when Rabbi Yaakov comes home — he may be able to hear from him good words. And praised be G-d — yesterday on Shabbos we spoke much about the matter of counsel — that every person needs much counsel to save their soul [שֶׁכָּל אָדָם צָרִיךְ עֵצוֹת הַרְבֵּה לְהַצִּיל נַפְשׁוֹ — the *etzah* — counsel — as the primary spiritual instrument for self-rescue. The teaching that one's soul is always in need of multiple and varied counsels: no single fixed path suffices; the spiritual life requires continual recourse to the guidance of the Rebbe's teachings] and so forth. And I repeated the Torah of the joy of Rabbi Shimon [חָזַרְתִּי הַתּוֹרָה חֲדִי רַבִּי שִׁמְעוֹן — the Torah of the joy of Rabbi Shimon: a specific teaching of Rebbe Nachman in which Rabbi Shimon bar Yochai's joy is explored as a model and source. The word chadi is Aramaic for "the joy of" — echoing the Zoharic language of Rashbi's circle. Rabbi Shimon's ongoing joy even in the hardest circumstances is a paradigm for the Breslov approach to serving Hashem through joy despite difficulty] — and we spoke wondrous and novel insights. But who knows if he will be able to say them to you as befitting. The words of your father — who seeks your welfare always with love and who intercedes on your behalf. The small one — Nussun the above-mentioned. [Translator's Note: Overview: Sunday, 10 Tevet — the fast of the siege of Yerushalayim. Reb Nussun is weak and confined to bed, praying while lying down. Five fascicles of the new book sent — one from the beginning in order, four from the current place. The Shabbos teaching: every person needs much counsel to save their soul. *Chazar Torah chadi Rabbi Shimon* — the Torah of Rashbi's joy repeated, with wondrous novel insights. The manuscript note (Letter 129) reveals this is the Shabbos before a very serious physical episode. Key Themes 10 Tevet — Fast While Ill The fast of the siege of Yerushalayim. Reb Nussun weak and lying in bed — praying while lying down, barely able to walk. Yet he writes, sends the book fascicles, and transmits the Shabbos teachings through the bearer.] ## Segment 8
הַקָּטָן נָתָן הַנַּ"ל
[Hebrew: הַקָּטָן נָתָן הַנַּ"ל...] # קכט URL: https://ajew.org/reader-plain/alim-litrufa/2/129/ # קכט
קכט
Source: https://ajew.org/reader/alim-litrufa/2/129 ## Segment 1
קכט
Overview: Sunday, 10 Tevet — the fast of the siege of Yerushalayim. Reb Nussun is weak and confined to bed, praying while lying down. Five fascicles of the new book sent — one from the beginning in order, four from the current place. The Shabbos teaching: every person needs much counsel to save their soul. *Chazar Torah chadi Rabbi Shimon* — the Torah of Rashbi's joy repeated, with wondrous novel insights. The manuscript note (Letter 129) reveals this is the Shabbos before a very serious physical episode. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' וַיְחִי תקצ"ד לפ"ק.
Your letter I received — and it was a comfort to me. And know — praised be G-d — that Hashem Yisborach in His mercies helped me and I have returned to my former strength — praised be G-d. And what passes over me each day — it is impossible to speak of at all — for we have heard much that Mashiach will tell each person what passed over him each day — and by implication — he who carries more people upon him — more happens with him. May Hashem Yisborach have mercy upon me and save me in all that I need to be saved — for regarding me it is said: ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
To: Peace to my beloved son, my dear one — may his light shine. [Yitzchok] Your letter I received — and it was a comfort to me. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי וְהָיָה לִי לְנַחַת, וְדַע שֶׁתְּהִלָּה לָאֵל הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו עֲזָרַנִי וְחָזַרְתִּי לְאֵיתָנִי תְּהִלָּה לָאֵל. וּמַה שֶּׁעוֹבֵר עָלַי בְּכָל יוֹם אִי אֶפְשָׁר לְדַבֵּר בָּזֶה כְּלָל, כִּי רַבּוֹת שָׁמַעְנוּ שֶׁמָּשִׁיחַ יַגִּיד לָאָדָם מַה שֶּׁעָבַר עָלָיו בְּכָל יוֹם. וּמִן הַסְּתָם מִי שֶׁתְּלוּיִים בּוֹ יוֹתֵר אֲנָשִׁים נַעֲשֶׂה עִמּוֹ יוֹתֵר. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וְיוֹשִׁיעֵנִי בְּכָל מַה שֶּׁאֲנִי צָרִיךְ לְהִוָּשַׁע, כִּי עָלַי נֶאֱמַר (תְּהִלִּים קב) "שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל גָּג", שֶׁאֲנִי יוֹדֵעַ מַה שֶּׁאֲנִי יוֹדֵעַ בַּחֲסָדָיו וּבְרַחֲמָיו הַגְּדוֹלִים, וְהָרְדִיפוֹת שֶׁלִּי הֵם כִּמְעַט בְּלִי שִׁעוּר. אִם אָמְנָם הַכֹּל בַּחֲסָדִים נִפְלָאִים, אַךְ אַף עַל פִּי כֵן כָּשַׁל כֹּחַ הַסַּבָּל. וּבְשַׁבָּת הֶעָבַר הָיוּ אֶצְלִי אוֹרְחִים, וּמְחֻתָּנִי רַבִּי שְׁלֹמֹה וּבְנוֹ רַבִּי אִיצֶילֶי מֵהַיְיסִין וּמִכְּבָר רַבִּי יַעֲקֹב נֵרוֹ יָאִיר. וּבְלֵיל שַׁבָּת יָשַׁבְתִּי אֵצֶל הַשֻּׁלְחָן, וְדִבַּרְנוּ דִּבּוּרִים אֲמִתִּיִּים וְנָאִים כְּדַרְכֵּנוּ הַנּוֹבְעִים מִמָּקוֹם שֶׁנּוֹבְעִים. וּבְיוֹם שַׁבָּת בִּתְחִלַּת סְעֻדַּת שַׁחֲרִית הִגִּיעַ לִי מֵחוּשׁ שֶׁלִּי בַּמֵּעַיִם (אָמַר הַמַּעְתִּיק הוּא הַמֵּחוּשׁ אֲשֶׁר נִסְתַּלֵּק מִזֶּה בִשְּׁנַת תר"ה לפ"ק כַמְּבֹאָר בְּמָקוֹם אַחֵר). וְאַחַר כָּךְ בֵּרַכְתִּי בִּרְכַּת הַמָּזוֹן וְיָשַׁנְתִּי קְצָת בְּחַסְדּוֹ יִתְבָּרַךְ. וְתֵכֶף בַּהֲקִיצִי הִתְגַבֵּר עָלַי הַכְּאֵב מְאֹד, וְיָשַׁבְתִּי כִּמְבֻלְבָּל עַד סָמוּךְ מְאֹד לְמִנְחָה; וְלֹא יָדַעְתִּי כְּלָל מַה לַּעֲשׂוֹת, כִּי הָיוּ לִי דְּבָרִים נִפְלָאִים מְאֹד, וְהַיִּסּוּרִים רָצוּ לְבַלְבֵּל אוֹתִי, אַךְ הַשֵּׁם יִתְבָּרַךְ בְּחַסְדּוֹ לֹא עֲזָבַנִי וְהִפְלִיא חַסְדּוֹ עִמִּי, וּמִן הַשָּׁמַיִם סְעָדַנִי סָמוּךְ לָעֶרֶב מְאֹד, וְגַם הוֹסִיף חַסְדּוֹ וַעֲזָרַנִי לְהַגִּיד בָּרַבִּים אֶת כָּל אֲשֶׁר חָנַנִי; וּתְהִלָּה לָאֵל הָיוּ דְּבָרִים נִפְלָאִים מְאֹד; וּבַבֹּקֶר בַּהֲקִיצִי שֶׁהוּא עֲשָׂרָה בְּטֵבֵת נֶחֱלַשְׁתִּי אֵיזֶה חֻלְשׁוֹת עַד שֶׁאָפַס כֹּחִי מַמָּשׁ, כִּמְעַט לֹא יָכֹלְתִּי לֵילֵךְ, וְהֻכְרַחְתִּי לְהִתְפַּלֵּל בִּשְׁכִיבָה. וּבְדֹחַק גָּדוֹל הָלַכְתִּי לְבֵית הַמִּדְרָשׁ לָמוּל בְּנוֹ שֶׁל רַבִּי חַיִּים בֶּן רַבִּי יַעֲקֹב בַּעַל מַגִּיהַּ, וְחָזַרְתִּי לְבֵיתִי וְשָׁכַבְתִּי בְּחֻלְשׁוֹת עַד הָעֶרֶב. וּבְיוֹם ב' תְּהִלָּה לָאֵל הָיָה לִי שִׁנּוּי לְטוֹבָה.
And know — praised be G-d — that Hashem Yisborach in His mercies helped me and I have returned to ## Segment 5
וְהִנֵּה לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלִּכְתֹּב מְעַט מִמַּה שֶּׁעָבַר עָלַי בְּשַׁבָּת הֶעָבַר וְיוֹם שֶׁלְּאַחֲרָיו, וּבְוַדַּאי אֵין זֶה כְּטִפָּה מִן הַיָּם, כִּי עִקַּר הַיִּסּוּרִים בְּעִנְיַן עֲבוֹדַת ה'. וּמַה שֶּׁעָבַר בְּכָל הַשָּׁבוּעַ בְּוַדַּאי אִי אֶפְשָׁר לְבָאֵר כְּלָל, וְלוּלֵא תוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי. וְהַיּוֹם בַּבֹּקֶר הִרְגַּשְׁתִּי מֵחָדָשׁ כַּמָּה וְכַמָּה צְרִיכִין לְבָרֵךְ בִּרְכַּת הַתּוֹרָה בְּשִׂמְחָה אֲשֶׁר בָּחַר בָּנוּ וְכוּ' וְנָתַן לָנוּ אֶת תּוֹרָתוֹ, כִּי בְּלֹא הַתּוֹרָה אֵינִי יוֹדֵעַ אֵיךְ יְכוֹלִים לִחְיוֹת. וְגַם עַתָּה כְּשֶׁאֲנִי זוֹכֵר יָמִים הַבָּאִים לְשָׁלוֹם אֵין לִי שׁוּם סְמִיכָה כִּי אִם עַל הַתּוֹרָה וְעַל הַתְּפִלָּה בָּהֶם אוּכַל לְבַלּוֹת יָמַי שֶׁיֵּשׁ לִי עוֹד לִחְיוֹת וְלִנְשֹׁם נְשִׁימוֹת. וְעַל כָּל נְשִׁימָה וּנְשִׁימָה דִּקְדֻשָּׁה צְרִיכִין לְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ. כִּי סְבָבוּנִי גַּם סְבָבוּנִי מִכָּל צַד, אַךְ הַשֵּׁם יִתְבָּרַךְ לֹא עֲזָבַנִי בְּיָדָם, וּמַנִּיחִים לָנוּ בְּכָל פַּעַם הַנְּשִׁימָה לִנְשֹׁם.
my former strength — praised be G-d. And what passes over me each day — it is impossible to speak of at all — for we have heard much that Mashiach will tell each person what passed over him each day — and by implication — he who carries more people upon him — more happens with him. May Hashem Yisborach have mercy upon me and save me in all that I need to be saved — for regarding me it is said: I am sleepless and I have become like a lonely bird on a rooftop [שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל גָּג — Tehillim 102:8: the Psalm of the afflicted person whose strength is broken. "I am sleepless and have become like a lonely bird on a rooftop" — the image of the solitary vigil: a single bird alone on a rooftop, isolated in suffering] [Tehillim 102:8] — for I know what I know [שֶׁאֲנִי יוֹדֵעַ מַה שֶּׁאֲנִי יוֹדֵעַ — a deliberate studied ambiguity working simultaneously in two directions: (1) I know — in the fullest awareness — the weight of the pursuits against me; and (2) I know — in gratitude — what I know in His kindness and great mercies that sustains me. The phrase is not merely "I am aware" but a rhetorical closure that withholds the full content in both directions: the severity of the affliction and the depth of the gratitude for the kindness that sustains him despite it are both unreportable. The silence says more than explication] — in His kindness and great mercies — and my pursuits are almost without measure. Although everything is through wondrous kindnesses — even so — the porter's strength has given out [כָּשַׁל כֹּחַ הַסַּבָּל — Nechemiah 4:4 and Talmudic usage: the porter who bears a heavy load and whose strength has failed under the weight. Even with divine help, the body's strength is finite]. And on the past Shabbos there were guests — my in-law Rabbi Shlomo and his son Rabbi Itzele from Hayisin — and Rabbi Yaakov from Kevar — may his light shine. And on Friday night I sat at the table — and we spoke true and pleasant words as our way — flowing from where they flow. And on Shabbos day at the start of the morning meal my bowel pain [מֵחוּשׁ שֶׁלִּי בַּמֵּעַיִם — the copyist's marginal note: this is the condition from which Reb Nussun eventually passed away in the year 5605 (1844)] came upon me. And afterwards I recited the grace after meals and slept a little in His kindness. And immediately upon awakening the pain intensified greatly — and I sat confused until very close to Minchah. And I did not know at all what to do — for I had very wondrous things — and the sufferings sought to confuse me — but Hashem Yisborach in His kindness did not abandon me — and He did wonders of kindness with me — and from the heavens He supported me very close to evening — and He also added His kindness and helped me to say in public all that He had graced me with — and praised be G-d the things were very wondrous. And in the morning upon awakening — which was the 10th of Tevet — I became weak — my strength utterly failed me — I could almost not walk — and I was compelled to pray while lying down. And with great difficulty I went to the house of study to perform the circumcision for the son of Rabbi Chayyim ben Rabbi Yaakov the proofreader. And I returned home and lay in weakness until evening. And on Monday — praised be G-d — there was a change for the better. And behold — I could not restrain myself from writing a little of what passed over me. And certainly this is not even a drop from the sea — for the essential suffering is in the matter of divine service. And what passed through the entire week — it is certainly impossible to explain — and were it not for Your Torah which is my delight — I would then have perished in my affliction [לוּלֵא תוֹרָתְךָ שַׁעֲשֻׁעָי — Tehillim 119:92: cited already in Letter 116 as the essential sustainer. Here as personal testimony: without Torah — the Rebbe's Torah specifically — Reb Nussun would not have survived what he has endured] [Tehillim 119:92]. And this morning I felt afresh how very much one must bless the blessing of Torah with joy — who has chosen us and has given us His Torah [אֲשֶׁר בָּחַר בָּנוּ... וְנָתַן לָנוּ אֶת תּוֹרָתוֹ — the *Birkas HaTorah* — the morning blessing over Torah. The morning ## Segment 6
וְהִנֵּה יָצָאתִי מִדַּרְכִּי עַתָּה לִכְתֹּב לְךָ מְעַט מִיִּסּוּרִים שֶׁלִּי מֵחֲמַת שֶׁמֻּנָּחִים עַל לִבִּי, אָמַרְתִּי אָשִׂיחָה וְיִרְוַח לִי. וְגַם אוּלַי תּוּכַל לְהָבִין מִזֶּה רְמָזִים לְחַזֵּק עַצְמְךָ בְּמָקוֹם שֶׁאַתָּה שָׁם. כִּי הִנֵּה אַף עַל פִּי כֵן הַשֵּׁם יִתְבָּרַךְ עוֹזֵר לִי לִפְעֹל פְּעֻלּוֹת טוֹבוֹת, לְחַבֵּר סְפָרִים קְדוֹשִׁים כָּאֵלֶּה בְּחַסְדּוֹ הַגָּדוֹל, וּלְדַבֵּר עִם בְּנֵי אָדָם לְקָרְבָם לְהַשֵּׁם יִתְבָּרַךְ. אֲשֶׁר עַד כֹּה עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ. יוֹסִיף ה' כָּהֵם וְכָהֵם אֶלֶף אֲלָפִים וְרִבֵּי רִבְבוֹת פְּעָמִים וְכוּ'. מִי פָּעַל וְעָשָׂה נִפְלָאוֹת כָּאֵלֶּה אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר כִּי אִם קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ וְכוּ'.
realization: this blessing must be said with genuine joy — because without Torah life cannot be sustained. The *Birkas HaTorah* is not a routine formula but a recognition of one's own survival] — for without Torah I do not know how one can live. And even now — through Torah and prayer — I can exhaust my remaining days and breaths of life. And for every sacred breath one must praise Hashem, Yisborach [עַל כָּל נְשִׁימָה וּנְשִׁימָה דִּקְדֻשָּׁה — not simply "for every breath" but for every *breath of holiness* — every breath dedicated to Torah, prayer, and good deeds. Each such breath is a gift requiring its own act of praise, expanding Tehillim 150:6 (*kol haneshama t'hallel Ya*) into a precise qualitative category]. For they have surrounded me — surrounded me from every side — but Hashem Yisborach did not abandon me to their hand — and they leave us each time the breath to breathe. And I have departed from my normal practice to write you a little of my sufferings — because they weigh upon my heart — I said: I will speak and it will ease me. And perhaps you can understand from this hints to strengthen yourself. For behold — even so Hashem Yisborach helps me to compose such holy books in His great kindness — and to speak with people to draw them near to Hashem. May Hashem add to them — like them and like them — thousand thousands — tens of thousands times ten thousands [יוֹסִיף ה' כָּהֵם וְכָהֵם אֶלֶף אֲלָפִים — Tehillim 115:14 amplified: may all the holy words and deeds be multiplied by Hashem a thousand-thousand times]. Who has acted and performed such wonders as these — which could not be believed if told — except the One who calls the generations from the beginning [מִי פָּעַל וְעָשָׂה... כִּי אִם קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ — Yeshayahu 41:4: "who has wrought and done — calling the generations from the beginning." Only the One who summons all of history from its ## Segment 7
וּכְמוֹ כֵן הַשֵּׁם יִתְבָּרַךְ מַפְלִיא חֲסָדָיו עִמְּךָ וְעִם כָּל הַמִּסְתּוֹפְפִים בְּצִלּוֹ הַקָּדוֹשׁ. כַּאֲשֶׁר אֲנִי רוֹאֶה כַּמָּה פְּעָמִים בְּמִכְתָּבְךָ, שֶׁאַף עַל פִּי כֵן אַתָּה מְפָרֵשׁ שִׂיחָתְךָ בַּתְּפִלּוֹת הַנּוֹרָאוֹת שֶׁלָּנוּ וְכַיּוֹצֵא בָּזֶה וּבְלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה. חֲזַק בְּנִי וַחֲזַק, וְכָל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה, וַעֲשֵׂה מַה שֶּׁתּוּכַל לְחַזֵּק עַצְמְךָ לְשַׂמֵּחַ אֶת נַפְשֶׁךָ. כִּי עִקַּר הַיִּסּוּרִים שֶׁלִּי הוּא הַמָּרָה שְׁחוֹרָה אַךְ הַשֵּׁם יִתְבָּרַךְ עֲזָרַנִי וְיַעֲזֹר לִי לְשַׂמֵּחַ נַפְשְׁךָ בִּישׁוּעָתוֹ תָּמִיד וְאֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
beginning could bring about such wonders] [Yeshayahu 41:4]. And similarly Hashem Yisborach does wondrous kindnesses with you and with all those who shelter in his holy shade — as I see many times in your letter — that even so you are conversing your private conversation through our awesome prayers and in the study of the holy Torah. Be strong, my son — be strong. And do all that your hand finds to do — and do what you can to strengthen yourself and to gladden your soul. For the essential suffering of mine is the melancholy [עִקַּר הַיִּסּוּרִים שֶׁלִּי הוּא הַמָּרָה שְׁחוֹרָה — one of the most significant personal disclosures in the entire collection. Reb Nussun names his primary affliction explicitly: *marah sh'chorah* — melancholy, literally "black bile," the traditional term for the condition of spiritual and emotional depression. This is not incidental. All the physical ailments, financial distress, and community burdens are secondary to this. The one who transmits the entire Breslov teaching of joy as the primary form of divine service names his own primary battle as the battle against melancholy. The teaching of joy arises from within the depths of the very condition it seeks to overcome] — but Hashem Yisborach helped me — and will help me to gladden your soul ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
in His salvation always. And there is no time to extend further. The words of your father — who awaits salvation. Nussun of Breslov. [Translator's Note: Overview: Eve of Monday, Parshas Vayechi. *Shakadti va'ehyeh k'tzipor boded al gag* (Tehillim 102:8). *Ani yodea mah she'ani yodea*: now identified as deliberate studied ambiguity in two directions — the depth of the pursuits and the depth of the gratitude for sustaining kindness are both unreportable. *Kashal koach hasabal*. Shabbos physical collapse. *Lulei sorascha sha'ashuai* (Tehillim 119:92). *Birkas HaTorah* with joy. *Al kol neshimah dikedushahtzrichin l'hallel*. *Yosif Hashem kahem* (Tehillim 115:14 amplified). *Mi pa'al v'asah* (Yeshayahu 41:4). *Marah sh'chorah*: now identified as the explicit naming of Reb Nussun's primary affliction — the source and ground of all Breslov joy-teaching. Key Themes Ani Yodea Mah She'ani Yodea — Dual Ambiguity "I know what I know" — a studied ambiguity working in two directions: the depth of the pursuits against him, and the depth of the gratitude for the sustaining kindness. Both are unreportable. The silence says more than explication in either direction.] ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # יג URL: https://ajew.org/reader-plain/alim-litrufa/2/13/ # יג
יג
Source: https://ajew.org/reader/alim-litrufa/2/13 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' מַסְעֵי כ"ג תַּמּוּז תקפ"ה טְשֶׁעהרִין.
With the help of G-d, may He be blessed Abundant peace to my beloved son, the delight of my eyes — the veteran, outstanding scholar — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 2
שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר.
Your letter I received — and it was a great comfort and a gladness of heart. But I still await the salvation — that a letter should reach me from you telling that everything is completely in order, without any suffering or worries whatsoever. And salvation belongs to Hashem. And at present I caution you with a great caution ## Segment 3
מַזָּל טוֹב. בָּרוּךְ הַשֵּׁם קִבְּלָה הַגֵּט פִּטּוּרִין בְּיוֹם ד' פָּרָשַׁת פִּינְחָס הֶעָבַר בִּקְהִלַּת־קֹדֶשׁ מֶעדְוֶודִיוְוקֶא, וִיהִי רָצוֹן שֶׁיִּהְיֶה לְמַזָּלָא טָבָא. וְהַשֵּׁם יִתְבָּרַךְ יַזְמִין לִבְנִי שֶׁיִּחְיֶה מְהֵרָה זִוּוּגוֹ הֶהָגוּן לוֹ מִן הַשָּׁמַיִם בְּאֹפֶן שֶׁיִּזְכֶּה לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת, כִּי בָּזֶה לְבַד חָפַצְתִּי. וְהַשֵּׁם, הַטּוֹב יַעֲשֶׂה.
that from now on you should not think and not worry about this matter at all — not at all. For thoughts and worries such as these damage very greatly — G-d have mercy. Only cast everything upon Hashem Yisborach — and He will complete everything for you for the good. And I am confident in Hashem Yisborach that everything is already in order. And all the thoughts in this matter are nothing but black melancholy and anxieties that damage greatly even in other matters — how much more so in such a matter as this, where black melancholy and worries and thoughts — which are called in Yiddish ibertrachtn (over-thinking) — damage and harm very greatly, G-d have mercy. For whatever it is, whatever it is — sufficient is the trouble in its hour — but one should not think thoughts about it, G-d forbid, before it or after it, G-d forbid — for this harms far more than the matter itself over which you worry and think, G-d forbid. For the one is compelled, while the other is by choice — for the flaw of thought is very very grave, as explained in all the books, and in particular in the books of our Master, of blessed memory, ## Segment 4
וְשָׁלוֹם לִבְנִי יְדִידִי מַחְמַד עֵינַי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
in many places. And I have already spoken with you in the previous letter that, thank G-d, you have many matters with which to spend the day — namely: The day is short and the work is much — only it is not upon you to complete the work, but neither are you free to exempt yourself from it — how much more so to spend ## Segment 5
כְּבָר הוֹדַעְתִּיךָ לְמַעְלָה הַכֹּל, וְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרְךָ וְיַצְלִיחֲךָ מֵעַתָּה הַצְלָחָה הָאֲמִתִּית וְהַנִּצְחִית. וְדַע בְּנִי יְדִיד נַפְשִׁי כִּי הָיָה לִי יְגִיעוֹת רַבּוֹת וְכִלְיוֹן עֵינַיִם וְיִסּוּרִים רַבִּים וַחֲלֻקַּת הָעֵצָה הַרְבֵּה וְכוּ' קוֹדֶם שֶׁבָּא לִידֵי גְּמָר שֶׁתְּקַבֵּל הַגֵּט פִּטּוּרִין. וְכַמָּה דְּמָעוֹת נִשְׁפְּכוּ עַל זֶה כַּאֲשֶׁר אֲסַפֵּר לְךָ פָּנִים אֶל פָּנִים אִם יִרְצֶה ה', וְלוּלֵי ה' עֶזְרָתָה לִי לֹא הָיָה בְּאֶפְשָׁר שֶׁיִּהְיֶה הַגְּמָר מִיָּד, וּמַה מְּאֹד עָצְמוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו אֲשֶׁר עָשָׂה עִמִּי בַּיָּמִים הָאֵלֶּה עַד שֶׁבָּא לִידֵי גְּמָר בְּשָׁלוֹם כַּאֲשֶׁר אוֹדִיעַ לְךָ קְצָת אִם יִרְצֶה ה'. וְכָל הַיִּסּוּרִים הָאֵלֶּה וְכָל הַטֹּרַח הַזֶּה לֹא טָרַחְתִּי כִּי אִם בִּשְׁבִילְךָ, כְּדֵי לְהַצִּילְךָ מִמַּה שֶּׁאַתָּה צָרִיךְ לְהִנָּצֵל, אוּלַי אֶזְכֶּה לִרְאוֹת בְּשִׂמְחָתְךָ שִׂמְחַת עוֹלָם שֶׁתִּזְכֶּה לֵילֵךְ בְּדֶרֶךְ הַיָּשָׁר אֲשֶׁר קִבַּלְנוּ מֵרַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. עַל כֵּן חֲזַק בְּנִי חֲזַק וְאַל תִּשְׁכְּחִי כָּל גְּמוּלָיו שֶׁל ה' יִתְבָּרַךְ אֲשֶׁר גָּמַל עִמְּךָ עַד הֵנָּה, וְקַשֵׁר עַצְמְךָ וּמַחְשְׁבוֹתֶיךָ לְבַל תַּנִּיחַ מַחֲשַׁבְתְּךָ לְשׁוֹטֵט לַחוּץ כַּאֲשֶׁר הֻרְגַּלְתָּ עַד הֵנָּה, כִּי הַבְּחִירָה בְּיָדְךָ בָּזֶה וּבְכָל דָּבָר, כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ הַרְבֵּה.
even a single moment, G-d forbid, on such disgraceful thoughts as these. Far be it from you from them and their like. On the contrary — be strong and courageous to gladden your soul with everything possible, as I have already warned you greatly regarding this. And trust in Hashem — for He will not abandon you. And the mercies of Hashem Yisborach reach you at all times — for Hashem Yisborach is very great, and He is full of mercy, and the entire world is full of mercy, and so forth — as written in Likutay Tinyana, section 49 — see there. And as for your request of me to write you another letter like the first one — believe me, my son, my dear one, that I myself do not remember well all that is written there, and it is not in my power to write you anything except what Hashem Yisborach will make available to my mind at the time of writing. But everything you lack — all of it, as for everything — you will find in the books of our Master, of blessed memory, and in the Teffilos and in the novel teachings that Hashem has graced me with — which are in your possession. They will instruct you and speak to you and strengthen your heart to rejoice always in Hashem Yisborach and to trust in His great kindnesses that are never severed forever. And in the end everything will turn to the good. And the principle is that Hashem Yisborach is very great — and we do not know at all the wonders and the new things that are being made in the world each day and at every time — wonders upon wonders, how abundant are the works of Hashem, and so forth. For Hashem Yisborach makes new things at every time — and there is a matter where everything turns to the good. And if you cannot understand this and look upon it — at all events believe in this — be strong and strong. And you know a little. And the rest — believe with faith that it is for us a merit and a great eternal salvation — what we merited: to be in the portion of our awesome and most exalted Master, whose greatness no mind in the world can measure. And blessed is our G-d who separated us from those who go astray — who contend against such a point of truth — who speak arrogantly and contemptuously against the righteous. This is our consolation in our poverty — this is our joy. And in this you have wherewith to gladden yourself in everything that passes over you. And may Hashem Yisborach gladden your soul always and strengthen your heart to engage in Torah and prayer throughout the day — and you should merit to walk in the path that our Master, of blessed memory, showed us. And in particular to greatly strengthen yourself in hisbodidus — that you should compel yourself and strengthen yourself with new strengthening each day — to begin fresh each time — and to speak with Hashem Yisborach as a man speaks to his fellow [cf. Shemos 33:11] — to pour out your speech before Him well. And do not fall in your mind on account of anything in the world — for all that passes over you — these things and more — passed over all those who feared G-d and were upright who entered the service of Hashem. And if they had not strengthened themselves at every time they would, G-d forbid, have remained in their first place, G-d forbid — as all this is explained in Likutay Tinyana, sections 51 and 52. Set your heart well to all the words said there — and look and contemplate carefully every single word said there — for they are words of the living G-d and they greatly give life to the soul. And these conversations in those holy sections are called by some of our anshay shlomaynu a letter — for they speak like a letter written to a friend and student. And you do not need a better letter than them. And nonetheless I will see to write to you each time words of truth — whatever Hashem Yisborach makes available in my hand — ## Segment 6
יוֹתֵר מִזֶּה אֵין לְהַאֲרִיךְ עַתָּה כִּי אֲנִי נָחוּץ לִנְסֹעַ לִקְרוּמִינְטָשֻׁאק כַּנַּ"ל. וְאַל תָּשִׂים אֶל לִבְּךָ מַה שֶּׁאַתָּה צָרִיךְ לְהַחֲזִיר הַחֲפָצִים הַנַּ"ל כִּי גַּם זוֹ לְטוֹבָה. וַאֲנִי מְקַוֶּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁתְּקַבֵּל מְהֵרָה טַלִּית מְצֻיֶּצֶת מֵחָדָשׁ, וְכֹחַ וּגְּבוּרָה חֲדָשָׁה לְהִתְחַזֵּק מֵחָדָשׁ בַּעֲבוֹדַת ה', וְתִשְׁכַּח כָּל הַצָּרוֹת שֶׁעָבְרוּ עָלֶיךָ. כִּי לֹא יִטֹּשׁ ה' אוֹתְךָ לְמַעַן שְׁמוֹ שֶׁל רַבֵּנוּ זַ"ל אֲשֶׁר נִקְרָא עָלֵינוּ.
and whatever passes beneath the rod of the pen shall be holy — for all my words flow and issue from our Master, of blessed memory — from the ever-flowing stream, and so forth. And know, my son, that upon all the words of our Master, of blessed memory, it is said: And you shall draw water with joy from the springs of salvation [Yeshayahu 12:3] — for they are literally the springs of salvation. Like a spring that is never interrupted — so too his words are living and enduring and precious and faithful forever and for all eternity. And his counsel and his salvations are never exhausted. And always you can strengthen yourself with his awesome words — whatever the situation — for he illuminated in us the greatness of the Creator, may He be blessed, and His great and abundant kindness and mercy through which the world is saved. For in Him our heart will rejoice from all the places we are in. We will exult and rejoice in Him and in His salvation always. The words of your father — compelled to be brief and to bring to a close — on account of the honor of His holy Name: for thousands upon thousands and tens of thousands of tens of thousands of sheets would not suffice to explain and complete what there is to say in this — in which I have begun to enter — for His greatness has no measure. And enough in this for now. May there be peace — as your soul and the soul of your ## Segment 7
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִשְׂמֹחַ בִּישׁוּעָתְךָ לָנֶצַח.
father desires — who seeks your welfare and prays for you and awaits hearing the good from you. The lowly Nussun, son of our Teacher the Rabbi ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 9
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ו
And know, my son, that upon all the words of our Master, of blessed memory, it is said: And you shall draw water with joy from the springs of salvation [Yeshayahu 12:3] — for they are literally the springs of salvation. Naftali Hirtz — of Breslov. # קל URL: https://ajew.org/reader-plain/alim-litrufa/2/130/ # קל
קל
Source: https://ajew.org/reader/alim-litrufa/2/130 ## Segment 1
אוֹר לְיוֹם ב' שְׁמוֹת תקצ"ד לפ"ק.
To: My beloved son, my dear one — may his light shine. [Yitzchok] Your letter I received. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
And the summary of the matter — know that I have not yet begun at all to prepare myself or to travel. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי. וְקִצּוּר הַדָּבָר תֵּדַע שֶׁאֵין אֲנִי מַתְחִיל כְּלָל עֲדַיִן לְהָכִין עַצְמִי וְלִנְסֹעַ. וּרְצוֹנִי לִבְלִי לִנְסֹעַ כְּלָל, אַךְ אִם יַגִּיעַ לִי אִגֶּרֶת עוֹד מִשָּׁם וְיַכְרִיחוּ אוֹתִי לִנְסֹעַ, אָז אַתְחִיל לְיַשֵּׁב עַצְמִי אֵיךְ לְהִתְנַהֵג. וּכְפִי הַנִּרְאֶה מִן הַסְּתָם לֹא אֶסַּע בְּשָׁבוּעַ זֶה, וּבְוַדַּאי תּוּכַל לְקַבֵּל מִמֶּנִּי עוֹד תְּשׁוּבָה בְּיוֹם ב' אִם יִרְצֶה הַשֵּׁם אִם הִגִּיעַ לִי אֵיזֶה אִגֶּרֶת מִשָּׁם. וּלְעֵת עַתָּה דַּעְתִּי לִבְלִי לִנְסֹעַ כְּלָל רַק אַחַר שַׁבָּת אִם יִרְצֶה הַשֵּׁם אֶסַּע לְאוּמַאן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאַף עַל פִּי כֵן אִם לֹא תּוּכַל לָבוֹא לְפֹּה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, טוֹב שֶׁתָּבוֹא בְּאֵיזֶה יוֹם קֹדֶם שַׁבַּת קֹדֶשׁ, כִּי אַחַר שַׁבַּת קֹדֶשׁ בְּסָמוּךְ אֶסַּע לְאוּמַאן אִם יִרְצֶה ה'. גַּם רַבִּי נַחְמָן נֶכֶד רַבֵּנוּ זַ"ל רָאוּי שֶׁיָּבוֹא לְפֹה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה כַּאֲשֶׁר שָׁמַעְתִּי שֶׁרְצוֹנוֹ לָזֶה. כֵּן יַעַזְרוֹ הַשֵּׁם יִתְבָּרַךְ לְמַלְּאוֹת רְצוֹנוֹ וּלְשַׁבֵּר כָּל הַמְּנִיעוֹת, כִּי מֵהַמְּנִיעוֹת יְכוֹלִין לְהָבִין גֹּדֶל מַעֲלַת הַנֶּחֱשָׁק כַּיָּדוּעַ לָנוּ.
And my wish is not to travel at all. But if a letter reaches me from there — and they compel me to travel — then I will begin to settle myself as to how to conduct myself. And according to what appears — by implication I will certainly not travel this week. And you will certainly be able to receive from me another reply on Monday — if Hashem wills — if a letter has reached me from there. And for now my intention is not to travel at all — only after Shabbos — if Hashem wills — I will travel to Uman with the help of Hashem Yisborach. And even so — if you cannot come here for the coming holy Shabbos — it is good that you come on some day before the holy Shabbos — for right after the holy Shabbos — shortly — I will travel to Uman — if Hashem wills. Also Rabbi Nachman — the grandson of our Rebbe — of blessed memory — it is fitting that he come here for the coming holy Shabbos [רַבִּי נַחְמָן נֶכֶד רַבֵּנוּ זַ\"ל — the Rebbe's grandson, whose birth was announced in Letter 125 and who appears throughout these letters as a precious connection to the Rebbe's living lineage. His coming to spend Shabbos with Reb Nussun before the latter travels to Uman is itself a significant occasion] — as I heard that he wishes this. May Hashem Yisborach help him to fulfil his wish and to break all the obstacles — for from the obstacles one can understand the greatness of the desired thing [מֵהַמְּנִיעוֹת יְכוֹלִין לְהָבִין גֹּדֶל מַעֲלַת הַנֶּחֱשָׁק — a specific Breslov teaching: the magnitude of the obstacles placed against reaching a holy thing is itself a measure of the greatness of that holy thing. The greater the opposition to a spiritual act, the more precious that act is before Hashem. Obstacles are thus not discouraging but revelatory: they disclose how much is at stake] — as is known to us. And for now — you have informed me of news regarding the will of the late Rabbi Ayzik — may the memory of the righteous be for a blessing — and it was a comfort to me — for until now I had heard nothing of this. And may Hashem the Good guide me in the path of truth — and have compassion upon me — and arrange circumstances for good — to save me from the upheaval of the journey there — which is very hard upon me — for I have no strength for it at all — as you will understand from my previous letter sent last week. ## Segment 4
וּלְעֵת עַתָּה הוֹדַעְתַּנִי חֲדָשׁוֹת מֵעִנְיַן צַוָּאַת הַמָּנוֹחַ רַבִּי אַיְיזִיק זֵכֶר צַדִּיק לִבְרָכָה, וְהָיָה לִי לְנַחַת כִּי עַד הֵנָּה לֹא שָׁמַעְתִּי מִזֶּה מְאוּמָה. וַה' הַטּוֹב יַנְחֵנִי בְּדֶרֶךְ הָאֱמֶת וְיָחוּס עָלַי וִיסַבֵּב סִבּוֹת לְטוֹבָה לְהַצִּילֵנִי מִטִּלְטוּל הַנְּסִיעָה לְשָׁם, שֶׁקָּשֶׁה עָלַי מְאֹד כִּי אֵין לִי שׁוּם כֹּחַ לָזֶה כַּאֲשֶׁר תָּבִין מִמִּכְתָּבִי הַקוֹדֶם שֶׁשָּׁלַחְתִּי בְּשָׁבוּעַ הֶעָבַר. וַאֲנִי סוֹמֵךְ עַצְמִי עַל הַשֵּׁם יִתְבָּרַךְ לְבַד כִּרְצוֹנוֹ אֶעֱשֶׂה, וּמֵחֲמַת הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ עוֹד.
And I lean upon Hashem Yisborach alone — as He wills I will do. And because of the urgency it is impossible to extend further. The words of your father. The small one — Nussun of Breslov. [Translator's Note: Overview: Eve of Monday, Parshas Sh'mos — the first letter of 5594 after the new year has turned. A pending trip (likely to settle the will of the late Rabbi Ayzik) — Reb Nussun strongly prefers not to go. His plan: travel to Uman after Shabbos if Hashem wills. Rabbi Nachman the grandson expected for Shabbos. The key teaching: *min ham'nivohs y'cholim l'havin godol ma'alas hanecheShak* — from the obstacles one can understand the greatness of the desired thing. Obstacles reveal magnitude, they do not obscure it. Key Themes Min Ham'nivohs — The Magnitude of Obstacles From the obstacles one can understand the greatness of the desired thing. The greater the opposition to a spiritual act, the more precious that act is before Hashem. Obstacles are revelatory: they disclose how much is at stake. The Rebbe's grandson's desire to come for Shabbos — and the obstacles against it — reveals the greatness of the visit.] ## Segment 5
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 6
הַקָּטָן נָתָן מִבְּרֶסְלֶב
The lowly Nussun of Breslov # קלא URL: https://ajew.org/reader-plain/alim-litrufa/2/131/ # קלא
קלא
Source: https://ajew.org/reader/alim-litrufa/2/131 ## Segment 1
קלא
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' וָאֵרָא תקצ"ד לפ"ק.
The words of your father. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי. תְּקַבֵּל אִגֶּרֶת שֶׁשָּׁלַח לִי רַבִּי חַיִּים נַחוּם נֵרוֹ יָאִיר, גַּם מִכְתָּבִי שֶׁאֲנִי שׁוֹלֵחַ אֵלָיו וְהוּא נִצְרָךְ אֵלֶיךָ גַּם כֵּן. וְתִרְאֶה לְזָרֵז לְשָׁלְחוֹ בְּפָּאסְט רִאשׁוֹן זְוִוינִירָאדְקֶע [דֹּאַר מָהִיר] וְהָאַדְרֶעס [וְהַכְּתֹבֶת] נִכְתַּב בְּמִכְתָּבוֹ. וְאִם תִּרְצֶה לְהַעְתִּיקוֹ הָרְשׁוּת בְּיָדְךָ, רַק שֶׁלֹּא תְּעַכֵּב לְשָׁלְחוֹ מֵחֲמַת זֶה. וְהָאִגֶּרֶת הָרָצוּף פֹּה לְרַבִּי חַיִּים נַחוּם יִהְיֶה בִּמְקוֹם הָאִגֶּרֶת שֶׁאַתָּה נִכְסָף לְקַבֵּל מִמֶּנִּי אֵלֶיךָ. כִּי גַּם אֵלֶיךָ נֶאֶמְרוּ כָּל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם. בִּפְרָט בְּעִנְיַן הַהִתְחַזְּקוּת בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, וּבְעִנְיַן הַהִתְחַזְּקוּת בְּשִׂמְחָה. וְתִכְתֹּב לִי תֵּכֶף אִם קִבַּלְתָּ הָאִגֶּרֶת הַזֹּאת. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשֵׁנוּ בִּישׁוּעָתוֹ תָּמִיד.
To: My beloved son, my dear one. [Yitzchok] You will receive the letter which Rabbi Chayyim Nachum — may his light shine ## Segment 4
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
גַּם מֵאֵלֶיךָ תָּבִין לִכְתֹּב גַּם כֵּן אֵיזֶה דִּבּוּרִים לְרַבִּי חַיִּים נַחוּם כִּי יִהְיֶה לוֹ לְנַחַת, הָאִגֶּרֶת הַזֶּה הֵכַנְתִּי לְשָׁלְחוֹ עַל יְדֵי רַבִּי יוֹסֵף בֶּן שְׁמֶערִיל חֲתַן הָרַב שֶׁהוּא פֹּה כָּעֵת. וְנִתְעַכֵּב וְלֹא נָסַע כְּלָל, גַּם הַשָּׁלִיחַ לֹא הָיָה אֶתְמוֹל כְּלָל, בְּתוֹךְ כָּךְ הִגִּיעַ אִגֶּרֶת מִקְּרִימִינְטְשׁוֹק שֶׁאֲנִי מֻכְרָח לִנְסֹעַ לְשָׁם בְּלִי תֵּרוּץ. וַאֲנִי מוּכָן לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּשָׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה סָמוּךְ לְפָרָשַׁת בֹּא לְפָנָיו אוֹ לְאַחֲרָיו, כִּי יֵשׁ לִי עִכּוּב מֵחֲמַת הַבִּילֶעט [כַּרְטִיס]. וְהַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם וְכוּ'. וְהִנֵּה הָאִגֶּרֶת לְרַבִּי חַיִּים נַחוּם כְּבָר נִסְכַּם בְּדַעְתִּי לְשָׁלְחוֹ מָחָר עַל יְדֵי הַפָּאסְט [הַדֹּאַר] דְּפֹה, אַךְ מֵאֵת ה' הָיְתָה שֶׁהִגִּיעַ לִי עַתָּה הָאִגֶּרֶת מִמְּךָ וְהָיָה לִי לְנַחַת, כִּי זֶה כַּמָּה יָמִים שֶׁלֹּא קִבַּלְתִּי מִכְתָּבְךָ, וְאָמַרְתִּי לִבְלִי לִמְנֹעַ הַטּוֹב מֵאִתְּךָ וַאֲנִי שׁוֹלֵחַ לְךָ הָאִגֶּרֶת אֵלָיו, אַךְ בְּאֹפֶן שֶׁתִּשְׁלְחוֹ תֵּכֶף וּמִיָּד בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם. וְלֹא תְּעַכְּבוֹ בִּשְׁבִיל לְהַעְתִּיקוֹ, רַק תִּקְרָאֵהוּ הֵיטֵב. וּתְהִלָּה לָאֵל כְּבָר יֵשׁ לְךָ כַּמָּה אִגְּרוֹת יָפִים, רַק אִם לֹא יִהְיֶה שׁוּם עִכּוּב כְּלָל מֵחֲמַת הַהַעְתָּקָה הָרְשׁוּת בְּיָדְךָ, כִּי מֵאֵלֶיךָ תָּבִין שֶׁהָאִגֶּרֶת נָחוּץ מְאֹד כְּדֵי שֶׁיַּגִּיעַ אֵלָיו בְּאֹפֶן שֶׁיּוּכַל לְהִזְדָּרֵז לָבוֹא לְאוּמַאן לְהִתְרָאוֹת פָּנִים אִתִּי. וַה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו זַ"ל, וּמֵחֲמַת רִבּוּי טְרָדוֹת אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
— sent me — and also my letter which I am sending to him — and it is needed by you as well. And see to urge yourself to send it by the first express post — and the address is written on his letter. And if you wish to copy it — the permission is in your hand — only do not delay sending it on account of this. And the attached letter to Rabbi Chayyim Nachum will be in place of the letter which you long to receive from me to yourself — for all the things said there are also said to you [גַּם אֵלֶיךָ נֶאֶמְרוּ כָּל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם — a remarkable disclosure: the letter written to Rabbi Chayyim Nachum is equally addressed to Yitzchok. The same teachings about *hisbodidus*, private speech before the Creator, and strengthening through joy apply to both without distinction. The Rebbe's words are universal — addressed to every individual in their particular situation]. Especially regarding the strengthening through hisbodidus and private conversation between oneself and one's Creator [הִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ — *hisbodidus*: the Breslov practice of private, unrehearsed personal speech to Hashem in one's own language — the central daily practice of the Rebbe's path. Setting aside time each day to speak to Hashem freely — about one's needs, fears, failures, and hopes — in the manner of conversation between a person and a close friend] — and regarding the strengthening through joy. And write to me immediately if you received this letter. And may Hashem Yisborach gladden our souls in His salvation always. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Parshas Va'eira, Wednesday. A letter written to Rabbi Chayyim Nachum being forwarded through Yitzchok for express delivery. Its contents — about *hisbodidus* and strengthening through joy — apply equally to Yitzchok: the Rebbe's teachings are addressed to each individual in their particular situation without distinction. Compelled by a letter from Kremenets to travel there around Parshas Bo — a delay because of the travel document. The letter should reach R' Chayyim Nachum so he can come to Uman to meet Reb Nussun face to face. Key Themes Gam Eilecha Ne'emru Kol HaDevarim "All the things said there are also said to you." The letter to Rabbi Chayyim Nachum is equally addressed to Yitzchok. The Rebbe's teachings are universal — addressed to every individual in their particular situation. What shall I say to you — my truly beloved son — my soul was nearly consumed from the greatness of the sorrow that was mine all the days I was on the road — because I had no letter at all from you — and I could not remove it from my mind. And this sorrow confused me very, very, very much in all the sufferings and adventures that passed over me in all those days. What shall I say — what shall I speak — you revived my soul greatly — when I found your letter in Uman [הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד כַּאֲשֶׁר מָצָאתִי מִכְתָּבְךָ בְּאוּמַאן — the letter's arrival at the sacred threshold of Uman — the Rebbe's resting place — is itself a sign of divine providence. The revival arrives precisely where renewal is most possible]. You have done well [הֵטַבְתָּ לַעֲשׂוֹת — the *heitivosa* formula from Letters 98, 107, 110, 125, 126: formal biblical commendation for a sacred act] — with the help of Hashem Yisborach. May my mouth be filled with the praise of Hashem who has helped us until now — and here too I received your letter yesterday and also today. And now — be strong and resolute — and gladden your soul with all your strength — for Hashem is with us — do not fear. A letter written to one person is a letter to all.] ## Segment 7
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קלב URL: https://ajew.org/reader-plain/alim-litrufa/2/132/ # קלב
קלב
Source: https://ajew.org/reader/alim-litrufa/2/132 ## Segment 1
קלב
And praised be G-d — I brought a Torah scroll — valid and very carefully proofread — the like of which is not commonly found within a hundred parasangs — and its script is wondrous [סֵפֶר תּוֹרָה כְּשֵׁרָה וּמֻגָּהָה מְאֹד אֲשֶׁר אֵין שְׁכִיחַ דֻּגְמָתָהּ בְּמֵאָה פַּרְסָאוֹת — a Torah scroll of exceptional rarity for the Breslov community at Uman — beautifully written, carefully proofread, not findable within a hundred parasangs (c. 400 km)] . I also brought a Torah crown with other wondrous sacred vessels — also a Shas and Ayin Yaakov [עֵין יַעֲקֹב — the compendium of Aggadic teachings from the Talmud compiled by Rabbi Yaakov ibn Chaviv (c.1460–1516), especially beloved in Breslov circles] — and all of it through the salvation of Hashem and His awesome wonders. This poor man cried — and Hashem heard [זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7: "this poor man cried — and Hashem heard — and saved him from all his distresses." The procurement of the Torah scroll and sacred vessels was achieved through prayer alone — and Hashem heard] [Tehillim 34:7]. Until now His mercies helped us — and may He not forsake us forever. Were our mouths full of song as the sea [אִלּוּ פִינוּ מָלֵא שִׁירָה — the opening of the *Nishmas* prayer: "were our mouths full of song as the sea — and our tongues of joyous praise as the multitude of its waves... we could not sufficiently give thanks." The most expansive liturgical expression of the inadequacy of all human praise before divine kindness] — we cannot sufficiently give thanks — and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' שְׁמִינִי תקצ"ד לפ"ק.
The words of your father — who awaits seeing you with joy — and to recite the blessing of shehechianu with a full mouth — with the help of Hashem Yisborach. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
To: Peace to my beloved son, my dear one — the scholarly one — our Teacher the ## Segment 4
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי מַמָּשׁ כָּלְתָה נַפְשִׁי מִגֹּדֶל הַצַּעַר שֶׁהָיָה לִי כָּל יְמֵי הֱיוֹתִי בַּדֶּרֶךְ מֵחֲמַת שֶׁלֹּא הָיָה לִי שׁוּם אִגֶּרֶת מֵאִתְּךָ, וְלֹא יָכֹלְתִּי לְהַעֲבִיר מִדַּעְתִּי כִּי אִם בְּעֵת עָסְקִי בְּאֵיזֶה עֲבוֹדָה שֶׁהִכְרַחְתִּי עַצְמִי לְהַעֲבִיר מִדַּעְתִּי הַכֹּל, אֲבָל אַחַר כָּךְ בְּכָל פַּעַם לֹא שָׁקְטָה דַּעְתִּי מִגֹּדֶל הַצַּעַר. וְזֶה הַצַּעַר בִּלְבֵּל אוֹתִי הַרְבֵּה הַרְבֵּה מְאֹד בְּכָל הַיִּסּוּרִים וְהַרְפַּתְקָאוֹת שֶׁעָבְרוּ עָלַי בְּכָל הַיָּמִים הָאֵלֶּה. מָה אֹמַר מָה אֲדַבֵּר אִם הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד כַּאֲשֶׁר מָצָאתִי מִכְתָּבְךָ בְּאוּמַאן, הֵטַבְתָּ לַעֲשׂוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. יִמָּלֵא פִי תְּהִלַּת ה' אֲשֶׁר עַד כֹּה עֲזָרָנוּ, גַּם פֹּה קִבַּלְתִּי מִכְתָּבְךָ אֶתְמוֹל וְגַם הַיּוֹם עַל יְדֵי הַשָּׁלִיחַ, וְלַהֲשִׁיבְךָ עֲלֵיהֶם אֵין פְּנַאי, גַּם בְּקָרוֹב תִּהְיֶה אִם יִרְצֶה הַשֵּׁם בְּבֵיתִי וּנְדַבֵּר פָּנִים אֶל פָּנִים אֶת כָּל אֲשֶׁר יָשִׂים ה' בְּפִינוּ. וְעַתָּה חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל עֹז כִּי ה' אִתָּנוּ אַל תִּירָא.
Rabbi Yitzchok — may his light shine. [Yitzchok] What shall I say to you — my truly beloved son — my soul was nearly consumed from the greatness of the ## Segment 5
וּתְהִלָּה לָאֵל הֵבֵאתִי סֵפֶר תּוֹרָה כְּשֵׁרָה וּמֻגָּהָה מְאֹד אֲשֶׁר אֵין שְׁכִיחַ דֻּגְמָתָהּ בְּמֵאָה פַּרְסָאוֹת וְהַכְּתָב נִפְלָא. גַּם הֵבֵאתִי כֶּתֶר תּוֹרָה עִם שְׁאָר כְּלֵי קֹדֶשׁ נִפְלָאִים, גַּם שַׁ"ס וְעֵין־יַעֲקֹב וְהַכֹּל בִּישׁוּעַת ה' וְנִפְלְאוֹתָיו הַנּוֹרָאִים, זֶה עָנִי קָרָא וַה' שָׁמֵעַ, עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְכוּ' וְאַל תִּטְּשֵׁנוּ לָנֶצַח, אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ' אֵין אָנוּ מַסְפִּיקִים לְהוֹדוֹת וְכוּ' וְכוּ'.
sorrow that was mine all the days I was on the road — because I had no letter at all from you — and I could not remove it from my mind. And this sorrow confused me very, very, very much in all the sufferings and adventures that passed over me in all those days. What shall I say — what shall I speak — you revived my soul greatly — when I found your letter in Uman [הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד כַּאֲשֶׁר מָצָאתִי מִכְתָּבְךָ בְּאוּמַאן — the letter's arrival at the sacred threshold of Uman — the Rebbe's resting place — is itself a sign of divine providence. The revival arrives precisely where renewal is most possible]. You have done well [הֵטַבְתָּ לַעֲשׂוֹת — the *heitivosa* formula from Letters 98, 107, 110, 125, 126: formal biblical commendation for a sacred act] — with the help of Hashem Yisborach. May my mouth be filled with the praise of Hashem who has helped us until now — and here too I received your letter yesterday and also today. And now — be strong and resolute — and gladden your soul with all your strength — for Hashem is with us — do not fear. And praised be G-d — I brought a Torah scroll — valid and very carefully proofread — the like of which is not commonly found within a hundred parasangs — and its script is wondrous [סֵפֶר תּוֹרָה כְּשֵׁרָה וּמֻגָּהָה מְאֹד אֲשֶׁר אֵין שְׁכִיחַ דֻּגְמָתָהּ בְּמֵאָה פַּרְסָאוֹת — a Torah scroll of ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה וּלְבָרֵךְ בִּרְכַּת שֶׁהֶחֱיָנוּ בְּפֶה מָלֵא בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
exceptional rarity for the Breslov community at Uman — beautifully written, carefully proofread, not findable within a hundred parasangs (c. 400 km)] . I also brought a Torah crown with other wondrous sacred vessels — also a Shas and Ayin Yaakov [עֵין יַעֲקֹב — the compendium of Aggadic teachings from the Talmud compiled by Rabbi Yaakov ibn Chaviv (c.1460–1516), especially beloved in Breslov circles] — and all of it through the salvation of Hashem and His awesome wonders. This poor man cried — and Hashem heard [זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7: "this poor man cried — and Hashem heard — and saved him from all his ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְתִפְרֹס בִּשְׁלוֹם יְדִידִי הַוָּתִיק הָאַבְרֵךְ פְּרִי קֹדֶשׁ הִלּוּלִים מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, וְתִמְסֹר לוֹ שְׁנֵי הַמִּכְתָּבִים הַמֻּכְרָחִים פֹּה מֵא"ז וּמֵאֲחוֹתוֹ תִּחְיֶה. וּרְצוֹנָם מְאֹד שֶׁיִּהְיֶה פֹּה לְדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים. וַה' יְחַזֵּק לְבָבוֹ לֵילֵךְ בְּדֶרֶךְ הָאֱמֶת בְּדַרְכֵי אֲבוֹתָיו הַקְּדוֹשִׁים כָּרָאוּי לוֹ, וְלֹא נֵבוֹשׁ בּוֹ וְלֹא יֵבוֹשׁ בָּנוּ.
distresses." The procurement of the Torah scroll and sacred vessels was achieved through prayer alone — and Hashem heard] [Tehillim 34:7]. Until now His mercies helped us — and may He not forsake us forever. ## Segment 9
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח.
Were our mouths full of song as the sea ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה', חִזְקוּ מְאֹד בְּתוֹרָה וּתְפִלָּה וְתַחֲנוּנִים בְּכָל יוֹם, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. זִכְרוּ מְאֹד, הֶבֶל הָעוֹלָם, הֲבֵל הֲבָלִים אֵין בּוֹ מַמָּשׁ. וְאִם כִּי הַכֹּל יוֹדְעִים זֹאת, אַף עַל פִּי כֵן צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם וָיוֹם וְלַחֲטֹף בְּכָל יוֹם כָּל מַה שֶּׁנּוּכַל, אוּלַי אוּלַי נוּכַל לְהַצִּיל עַצְמֵינוּ מִשֶּׁטֶף מַיִם רַבִּים מִמְּצוּלוֹת יָם שֶׁל הֶבְלֵי הָעוֹלָם. וְעַל כָּל פָּנִים הָרָצוֹן דִּקְדֻשָּׁה בְּעַצְמוֹ גַּם כֵּן טוֹב וְיָקָר מְאֹד, וְהַיְגִיעָה לְהַצִּיל אֶת עַצְמוֹ אֲפִלּוּ אִם אֵינוֹ זוֹכֶה כָּרָאוּי גַּם כֵּן הוּא טוֹב וְיָקָר מְאֹד; וְשׁוּם יְגִיעָה וּתְשׁוּקָה וְרָצוֹן טוֹב אֵינוֹ נֶאֱבָד לְעוֹלָם וּלְנֶצַח נְצָחִים. וְסוֹף כָּל סוֹף יִתְקַבְּצוּ כָּל הַיְגִיעוֹת וְהַתְּשׁוּקוֹת טוֹבוֹת, וְיוֹצִיאוּ אֶת הָאָדָם מִבְּאֵר שַׁחַת מִטִּיט הַיָּוֵן לְאוֹר לַחֲזוֹת בְּנֹעַם ה' וְכוּ'.
[אִלּוּ פִינוּ מָלֵא שִׁירָה — the opening of the *Nishmas* prayer: "were our mouths full of song as the sea — and our tongues of joyous praise as the multitude of its waves... we could not sufficiently give thanks." The most expansive liturgical expression of the inadequacy of all human praise before divine kindness] — we cannot sufficiently give thanks — and so forth. The words of your father — who awaits seeing you with joy — and to recite the blessing of shehechianu with a full mouth — with the help of Hashem Yisborach. ## Segment 12
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
Nussun of Breslov. [Translator's Note: Overview: Writing from Uman after the forced journey. Soul nearly consumed from having no letter during the entire journey. Yitzchok's letter found in Uman revived him. *Heitivta la'asos*. Torah scroll — like not found within a hundred parasangs. *Keser Torah*, Shas, *Ayin Yaakov*. *Zeh ani kara vaHashem shomeia* (Tehillim 34:7). *Ilmalay pinu malei shirah* — *Nishmas*. *Shehechianu* anticipated. *Pri kodesh hilulim*: now identified as Vayikra 19:24 — the fourth-year fruit consecrated entirely to Hashem — the precise and exalted title of R' Nachman the grandson. *Lachazot b'noam Hashem*: now identified as Tehillim 27:4 — the single focused desire — the ultimate destination of all gathered efforts. *Yafutzu mayanosav* (Mishlai 5:16). Key Themes Pri Kodesh Hilulim — Vayikra 19:24 "The holy fruit of praises" — the fruit of the fourth year, consecrated entirely to Hashem before it may be eaten. Applied to R' Nachman the grandson as his precise title: he is the fourth-year-fruit of the Rebbe's lineage — wholly consecrated to Hashem. A specific grade of sanctity drawn from the Torah's own vocabulary.] The words of your father — who seeks your welfare with love — and who awaits the joy of the coming holy festival — that we be glad and rejoice in His salvation. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קלג URL: https://ajew.org/reader-plain/alim-litrufa/2/133/ # קלג
קלג
Source: https://ajew.org/reader/alim-litrufa/2/133 ## Segment 1
קלג
The words of your father — who seeks your welfare with love — and who awaits the joy of the coming holy festival — that we be glad and rejoice in His salvation. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' מְצֹרָע תקצ"ד.
Nussun of Breslov. ## Segment 3
בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
My dear son ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, בְּעֵת הַטִּרְדָּא קְצָת, וְאֵינִי יוֹדֵעַ מַה לְּהָשִׁיב, כִּי כָּל מִכְתָּבֶיךָ זֶה כַּמָּה יָמִים וְשָׁנִים כֻּלָּם מְלֵאִים צְעָקוֹת גְּדוֹלוֹת. וּמָה אֶעֱשֶׂה לְךָ כִּי כָּךְ בָּרָא הַשֵּׁם יִתְבָּרַךְ אֶת הָאָדָם שֶׁיִּהְיֶה בְּנִסָּיוֹן וּבְמִלְחָמָה בְּכָל עֵת וּבְכָל יוֹם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (סֻכָּה נב) 'יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו בְּכָל יוֹם, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ' וְכוּ'. וּכְבָר הֶחֱזַקְתִּיךָ הַרְבֵּה עַל פִּי הַדְּבָרִים שֶׁקִּבַּלְתִּי מִמֶּנּוּ זַ"ל, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ'. וּכְבָר הוֹדַעְתִּיךָ שֶׁעִם כָּל אָדָם נַעֲשֶׂה הַרְבֵּה בָּעוֹלָם הַזֶּה בְּכָל יוֹם כְּמוֹ שֶׁאָמַר הוּא זַ"ל שֶׁמָּשִׁיחַ יַגִּיד לְכָל אָדָם מַה שֶּׁנַּעֲשָׂה עִמּוֹ בְּכָל יוֹם, וּמִזֶּה לְבַד יְכוֹלִין לְהָבִין שֶׁעִם כָּל אָדָם נַעֲשִׂים מַעֲשִׂיּוֹת שְׁלֵמוֹת הַרְבֵּה בְּכָל יוֹם וָיוֹם. וְטוֹב לְהוֹדוֹת לַה' עַל אֲשֶׁר אַתָּה צוֹעֵק עַל כָּל פָּנִים בְּכָל פַּעַם כָּל כָּךְ, כִּי שׁוּם צְעָקָה אֵינָהּ נֶאֱבֶדֶת. מִי יִתֵּן שֶׁתִּזְכֶּה לְקַיֵּם דְּבָרָיו זַ"ל בִּפְשִׁיטוּת לְפָרֵשׁ שִׂיחָתְךָ בְּכָל יוֹם וָיוֹם. וּכְמוֹ שֶׁאַתָּה צוֹעֵק בְּמִכְתָּבֶיךָ אֵלַי, כֵּן תּוֹצִיא דִּבּוּרֶיךָ בְּפֹעַל בֵּינְךָ לְבֵין קוֹנְךָ בְּכָל יוֹם וָיוֹם, בְּוַדַּאי יוֹעִיל לְךָ הַרְבֵּה הַרְבֵּה בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי לָנֶצַח, וְחוּץ מִזֶּה אֵינִי יוֹדֵעַ שׁוּם עֵצָה לִתֵּן לְךָ.
To: My dear son, my beloved one — may he live. [Yitzchok] Your letter I received at this hour — amidst some pressure — and I do not know ## Segment 5
רַק זֹאת תֵּדַע וְתִזְכֹּר שֶׁיֵּשׁ לָנוּ תְּהִלָּה לְאֵל חַי עַל מִי לִסְמֹךְ כַּיָּדוּעַ לְךָ בְּנִי חֲבִיבִי. וּבַכֹּחַ הַזֶּה תּוּכַל לְפָרֵשׁ שִׂיחָתְךָ וְלִשְׁפֹּךְ כַּמַּיִם לִבְּךָ נוֹכַח פְּנֵי ה' בְּכָל פַּעַם, אַף גַּם תּוּכַל לְנַחֵם עַצְמְךָ וּלְשַׂמֵּחַ אֶת לִבְּךָ בְּגֹדֶל כֹּחוֹ הַקָּדוֹשׁ הַגָּדוֹל וְהַנּוֹרָא מְאֹד מְאֹד. וְלוּלֵא זֹאת נֶחָמָתִי בְעָנְיִי עַל פִּי הַדְּרָכִים הָאֵלֶּה, כְּבָר אָבַדְתִּי בְעָנְיִי חַס וְשָׁלוֹם, כִּי לֹא יְאֻמַּן כִּי יְסֻפַּר אֶת אֲשֶׁר עָבַר עָלַי, אַךְ כָּל חַיּוּתִי וְתִקְוָתִי הוּא עַל פִּי הַדְּרָכִים הַנַּ"ל בְּכָל יוֹם שֶׁאֲנִי מוֹדֶה עַל הֶעָבָר שֶׁאֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא עַל כָּל פָּנִים זָכִינוּ לִהְיוֹת בְּחֶלְקוֹ וְגוֹרָלוֹ וְכוּ' וְכוּ'. וְעַל יְדֵי זֶה יֵשׁ לִי כֹּחַ מְעַט לִצְעֹק וּלְהִתְחַנֵּן וּלְפָרֵשׁ שִׂיחָתִי לְפָנָיו יִתְבָּרַךְ קְצָת מֵהַרְבֵּה. וְלִפְעָמִים נִפְתָּח הַלֵּב לְפָרֵשׁ שִׂיחָתִי הֵיטֵב. וְאִם אָמַרְתִּי מָטָה רַגְלִי חַסְדְּךָ ה' יִסְעָדֵנִי עַד שֶׁאֲנִי זוֹכֶה עַל כָּל פָּנִים לְהַרְגִּישׁ חֲסָדָיו הַגְּדוֹלִים לָנֶצַח עַד שֶׁאֲנִי מְרַקֵּד מֵחֲמַת שִׂמְחָה. כַּאֲשֶׁר עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ בְּשַׁבָּת הֶעָבַר שֶׁרָקַדְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁהָיָה רָחוֹק בְּעֵינַי בִּכְנִיסַת הַשַּׁבָּת בְּתַכְלִית הָרִחוּק, בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה.
what to reply — for all your letters these many days and years are full of great ## Segment 6
וְדַע וְהַאֲמֵן שֶׁמִּקָּטָן שֶׁבַּקְּטַנִּים עַד גָּדוֹל שֶׁבַּגְּדוֹלִים כֻּלָּם צְרִיכִין לִסְבֹּל מְרִירוּת גָּדוֹל בְּכָל יוֹם בְּזֶה הָעוֹלָם כָּל אֶחָד לְפִי עֶרְכּוֹ, אַךְ 'אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא'. וּמָה גָּדְלוּ חַסְדֵי ה' שֶׁאֵין אָנוּ מִתְנַגְּדִים עַל הַצַּדִּיק הָאֱמֶת שֶׁהוּא בְּחִינַת "בְּרִית מֶלַח עוֹלָם", שֶׁהוּא מַמְתִּיק הַמְּרִירוּת שֶׁל כָּל הָעוֹלָם, וְהֵם מְשַׁלְּמִים לוֹ רָעָה תַּחַת טוֹבָה וְחוֹלְקִים עָלָיו, יִסְלַח לָהֶם ה', וּבָרוּךְ הַשֵּׁם שֶׁאָנוּ נִצַּלְנוּ מִזֶּה. גִיוַואלְד! דִּיא וֵויסְט גָּאר נִיט וָואס סֶע טוּט זִיךְ אוֹיף דֶּער וֶועלְט [אַהָה! אֵינְךְ יוֹדֵע כְּלוּם מִמַּה שֶׁקּוֹרֶה בָּעוֹלָם] וְכוּ'. וַהֲרֵי אָנוּ רוֹאִים שֶׁכָּל מִי שֶׁרוֹדֵף בְּיוֹתֵר אַחַר הָעוֹלָם הַזֶּה חַיָּיו מָרִים בְּיוֹתֵר. וְאִם גַּם אַתֶּם אֵינְכֶם נְקִיִּים לְגַמְרֵי מִתַּאֲווֹת עוֹלָם הַזֶּה וַהֲבָלָיו, עַל כָּל פָּנִים אַתֶּם יוֹדְעִים הֵיטֵב הֵיטֵב שֶׁהַכֹּל הֶבֶל וָרִיק, וְאַתֶּם יוֹדְעִים מֵהַצַּדִּיק הָאֱמֶת הַמַּמְתִּיק הַמְּרִירוּת, וְכָל תִּקְוַתְכֶם אֵלָיו, וְכָל מְגַמַּת פְּנֵיכֶם לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים, וְהַרְבֵּה הַרְבֵּה נִצַּלְתֶּם מִכַּמָּה וְכַמָּה מִינֵי מְרִירוּת בְּלִי שִׁעוּר בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא; יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
cries. And what can I do for you — for thus Hashem Yisborach created the person — to be in trial and in battle at every time and every day — as our sages of blessed memory said: the evil inclination of a person renews itself against him each day — and were it not that the Holy One Blessed be He helps him [יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו בְּכָל יוֹם, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ — Sukkah 52b: the yetzer hara renews itself each day with fresh force — which is why divine help is structurally necessary not only at the beginning but at every new day] [Sukkah 52b] and so forth. And I have already strengthened you much — turn them over and turn them over — and so forth [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם — Mishnah Avos 5:22: review and review — the Rebbe's teachings are inexhaustible; the more they are turned over, the deeper they reveal themselves]. And I have already told you that with every person — much happens in this world each day — as he — of blessed memory — said: that Mashiach will tell each person what happened to them each day. And from this alone one can understand that with every person — many complete stories happen each day. And it is good to give thanks to Hashem — that you cry out at any rate each time so much — for no cry is ever lost. Would that you merit to fulfil his words — of blessed memory — simply — to converse your private speech each day. And as you cry out in your letters to me — so bring forth your words in actuality — between yourself and your Creator — each day — it will certainly help you very, very much — in this world and in the World to Come — forever [כְּמוֹ שֶׁאַתָּה צוֹעֵק בְּמִכְתָּבֶיךָ אֵלַי, כֵּן תּוֹצִיא דִּבּוּרֶיךָ בְּפֹעַל בֵּינְךָ לְבֵין קוֹנְךָ — the great practical instruction: the same authentic outpouring that pours into the letters to Reb Nussun should be directed toward Hashem in *hisbodidus*. The letters to the father are a practice ground for the letters to the Father in Heaven]. And outside of this I do not know any counsel to give you. Only know and remember — that we have — praised be the living G-d — someone to lean upon — as you know, my beloved son. And through this strength you can converse your private speech and pour out your heart like water before the face of Hashem [לִשְׁפֹּךְ כַּמַּיִם לִבְּךָ נוֹכַח פְּנֵי ה' — ## Segment 7
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה וּמְצַפֶּה לְשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Eichah 2:19: shif'chi chamayim libeich nokhach p'nei Hashem — "pour out your heart like water before the face of Hashem." The cry of Eichah addressed to Yerushalayim in the depths of destruction: "Rise up — cry out in the night — at the head of the watches — pour out your heart like water before the face of Hashem." The verse of lamentation from within devastation is here applied to *hisbodidus*: the model for the practice of private speech before Hashem is the cry of Yerushalayim in her darkest hour — the pouring-out of the heart like water in the depths of night. This is not merely a metaphor but a specific biblical injunction whose source is the book of devastation and exile] [Eichah 2:19] at every time — and also you can comfort yourself and gladden your heart through the greatness of his holy and very, very great and awesome power. And were it not for this — my comfort in my affliction through these paths — I would already have perished in my affliction — G-d forbid. But all my life and hope is through these paths — each day — that I give thanks for the past — however it is — at any rate — we merited to be in his portion and lot. And through this I have a little strength to cry out and plead and converse my private speech before Him. And sometimes the heart opens to converse my private speech well. And if I said — my foot slips — Your kindness, Hashem, supported me [Tehillim 94:18] — until I merit at any rate to feel His great kindnesses forever — until I dance from joy. As Hashem Yisborach helped me on the past Shabbos — that I danced — in a way that seemed utterly remote at the entrance of Shabbos. Blessed is Hashem who helped me until now. And know and believe that from the smallest of the small to the greatest of the great — all must suffer great bitterness each day in this world — each according to their level. But: were it not for salt — the world could not bear the bitterness [אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — the Talmudic dictum: were it not for salt, the world could not bear the bitterness of life. Salt preserves against decay and sweetens the bitter. The true tzaddik is the *bris melach olam* — the ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
שִׂמַּחְתַּנִי בִּבְשׂוֹרָתְךָ הַטּוֹבָה מֵעִנְיַן כְּתִיבַת סְפָרִים בְּבֵית ר"ד נֵרוֹ יָאִיר, בְּוַדַּאי הוּא יְשׁוּעַת ה' וְנִפְלְאוֹתָיו אַךְ עֲדַיִן צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים שֶׁיָּפוּצוּ מַעְיְנוֹתָיו חוּצָה בְּכָל תְּפוּצוֹת יִשְׂרָאֵל לְהַחֲיוֹתָם לָנֶצַח.
salt-covenant of the world who sweetens all bitterness]. And how great are the kindnesses of Hashem — that we are not opponents of the true tzaddik — who is in the aspect of the everlasting salt-covenant [בְּרִית מֶלַח עוֹלָם — Bamidbar 18:19: "it is a covenant of salt forever before Hashem." The permanent, preserving, incorruptible covenant. The true tzaddik as the salt of the world: whose presence sweetens and preserves all the bitterness of creation] [Bamidbar 18:19] — who sweetens the bitterness of all the world. And they repay him evil for good and dispute against him — may Hashem forgive them. And blessed is Hashem that we were saved from this. Alas! You do not know at all what is happening in the world [גִּיוַואלְד! דִּיא וֵויסְט גָּאר נִיט וָואס סֶע טוּט זִיךְ אוֹיף דֶּער וֶועלְט — Yiddish: "Alas! You do not know at all what is happening in the world." The exclamation of alarm at the incomprehensibility of what those who oppose the tzaddik are forfeiting] and so forth. And behold — we see that all who pursue this world more — their life is more bitter. And even if you are not completely free from the desires of this world — even so you know very well — very well — that everything is vanity and emptiness. And you know from the true tzaddik who sweetens the bitterness. And all your hope is toward him — and you have been saved very, very much from immeasurable bitterness — in this world and the World to Come. Beyond this there is no time to extend. The words of your father — who seeks your welfare with love — and who awaits the joy of the coming holy festival — that we be glad and rejoice in His salvation. Nussun of Breslov. [Translator's Note: Overview: Thursday, Parshas Metzora. *Yitzro mitchadesh b'chol yom* (Sukkah 52b). *Hafoch bahem* (Avos 5:22). *Mashiach yagid*. *K'shem she'ata tzo'ek b'michtvavecha eilai* — the great practical instruction: bring that same cry to Hashem in *hisbodidus*. *Lishpoch kamayim libeich nokhach p'nei Hashem*: now identified as Eichah 2:19 — the cry of Yerushalayim in the depths of destruction — the biblical model for *hisbodidus*. *Im amarti matah ragli* (Tehillim 94:18). Danced on Shabbos from utter remoteness. *Ilmalay milcha*. *Bris melach olam* (Bamidbar 18:19). *Gewalt*. Pesach approaching. Key Themes K'shem She'ata Tzo'ek / Lishpoch Kamayim — Eichah 2:19 As you cry in your letters to me — so bring those words to Hashem in *hisbodidus*. *Lishpoch kamayim libeich nokhach p'nei Hashem* — Eichah 2:19: the cry of Yerushalayim in her darkest hour is the biblical model for *hisbodidus*. The practice of pouring out the heart like water before Hashem emerges from the depths of exile and destruction.] # קלד URL: https://ajew.org/reader-plain/alim-litrufa/2/134/ # קלד
קלד
Source: https://ajew.org/reader/alim-litrufa/2/134 ## Segment 1
קלד
Your letter I received today — and I was greatly pleased. And also in Hayisin [הַיְיסִין — one of Reb Nussun's stops on the journey from Breslov. His receiving Yitzchok's letter there caused him to alter his route and not travel through a certain village] I received your letter — and because of this I refrained from traveling through the village. And now I do not know how the matter will fall — and may Hashem the Good act and complete everything for good — as He wills and as the will of the true righteous ones — may their merit shield us. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' י"ב נִיסָן תקצ"ד לפ"ק.
And according to your letter — you will be here soon — therefore there is nothing to extend — for the time of Minchah has arrived. Blessed is Hashem who arranged for me the bearer of this letter — which is what I was waiting for — two days — to write you a letter. Also the letter from Petersburg I received — and it was a comfort to me. And about all of it we will speak face to face — if Hashem wills. And in all of them one sees what is happening in the world each day — and how it is impossible to live any kind of life in the world — except through the holy words of our Master, our Teacher and Rebbe — of blessed and holy memory — for only from him flows the aspect of the holiness of the salt that sweetens the world's bitterness [קְדֻשַּׁת הַמִּלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא — the Aramaic of the *bris melach olam* teaching (Letter 133, Bamidbar 18:19): the holiness of the salt that sweetens the world's bitterness. Here it is expressed in Aramaic — *milcha d'mamtik m'rirutas d'alma* — the sweetening-salt of the world's bitterness. And here the source is made even more explicit: this quality flows *only* from the Rebbe himself. Not from any other teaching or path — but specifically and exclusively from him. The Rebbe is the unique salt-source of the world's sweetening] — without which it would be impossible to live and exist at all. How fortunate are we — that we merit at any rate to know — from our very vitality — who revives us and all the worlds [אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים עַל כָּל פָּנִים לֵידַע מֵחַיּוּתֵנוּ מִי מְחַיֶּה אוֹתָנוּ — the knowing of *who revives us* from within the vitality itself: not an abstract theological proposition but an experiential recognition arising from the life one is living. We know from within our own vitality — from the fact that we are alive and sustained — who is the source of that vitality. Most of the world does not merit this] — which most of the world does not merit. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
יְקַבֵּל שְׁתֵּי אִגְּרוֹת, אֶחָד לְרַבִּי שִׁמְשׁוֹן וְאֶחָד לְהָרַב הִירְשׁ נֶעמִירוֹבֶר, וְלֹא חֲתַמְתִּים כְּדֵי שֶׁיּוּכַל לִקְרוֹתָם. וְאַתָּה תַּחְתֹּם אוֹתָם כָּרָאוּי שֶׁלֹּא יִשְׁלְטוּ בָּהֶם יְדֵי זָרִים, וּתְזָרֵז לְשָׁלְחָם מִיָּד לְאַדֶעס בְּאֹפֶן שֶׁיַּגִּיעוּ לְיָדָם מַמָּשׁ; וּזְמַן הַמִּנְחָה הִגִּיעַ וְאֵין פְּנַאי לְהַאֲרִיךְ; וְיֶעֱרַב לְךָ שִׂמְחַת הֶחָג וְתִזְכֶּה לְקַבֵּל הַפֶּסַח הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּשִׂמְחָה וְטוּב לֵב; וְהָעִקָּר שֶׁאֵיךְ שֶׁאַתָּה אוֹחֵז עַתָּה, אַף עַל פִּי כֵן יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים כָּל סֵדֶר הָעֲבוֹדָה שֶׁל פֶּסַח וּסְפִירָה וְכוּ', כִּי אַף עַל פִּי כֵן יִהְיוּ נַעֲשִׂין נִפְלָאוֹת חֲדָשׁוֹת לְטוֹבָה עִם כָּל אֶחָד מִיִּשְׂרָאֵל בֶּחָג הַקָּדוֹשׁ הַזֶּה וְגַם אַתָּה בִּכְלָל בְּוַדַּאי. בִּפְרָט שֶׁאָנוּ זוֹכִין לֵידַע מִבַּעַל הַנִּפְלָאוֹת אֲשֶׁר כָּל דְּבָרָיו וּדְרָכָיו הַתְּמִימִים וְהָעֲמֻקִּים שֶׁהִשְׁאִיר לָנוּ יְרוּשָׁה טוֹבָה, כֻּלָּם נִפְלָאִים פִּלְאֵי פְּלָאוֹת עַד אֵין חֵקֶר. וְדַי כָּעֵת בָּזֶה לְשַׂמֵּחַ נַפְשְׁךָ אֵיךְ שֶׁהוּא, וְגַם אָנֹכִי אֵין לִי שׁוּם שִׂמְחָה וְחַיּוּת כִּי־אִם עַל פִּי הַדְּבָרִים הַנַּ"ל, וְיָתֵר מִזֶּה תָּבִין מֵעַצְמְךָ כִּי כְּבָר דִּבַּרְנוּ תְּהִלָּה לָאֵל הַרְבֵּה בָּזֶה, אַךְ הָעִקָּר לְזָכְרָם מֵחָדָשׁ בְּכָל יוֹם בִּפְרָט בְּשִׁנּוּי הַזְּמַנִּים הַקְּדוֹשִׁים כָּאֵלֶּה אֲשֶׁר מִצְוָה עָלֵינוּ לְהַרְבּוֹת לְסַפֵּר בִּיצִיאַת מִצְרַיִם בְּכָל דּוֹר וּבְכָל שָׁנָה וְשָׁנָה. וְנַפְשִׁי יוֹדַעַת מְאֹד! שֶׁאֵין בְּכָל הָעוֹלָם מִי שֶׁיֵּדַע וְיַרְגִּישׁ נִפְלָאוֹת כָּאֵלֶּה כַּאֲשֶׁר זָכִינוּ אֲנַחְנוּ בְּעָנְיֵנוּ, אֲשֶׁר יִלְאֶה הַפֶּה לְדַבֵּר וְהָרַעְיוֹן לְהָכִיל עֹצֶם הַנִּפְלָאוֹת אֲשֶׁר עָשָׂה עִמָּנוּ אֲדוֹן הַנִּפְלָאוֹת לִזְכּוֹת לְקַבֵּל אוֹרוֹת עֲצוּמוֹת וְנוֹרָאוֹת כָּאֵלֶּה מֵאוֹר הָאוֹרוֹת וְכוּ' וְכוּ'. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְכוּ'. עָלֵינוּ לְבַלּוֹת יָמֵינוּ עַל זֶה לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ וְכוּ' בְּכָל יוֹם וָיוֹם לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלֶּה בַּדּוֹר הַזֶּה, בִּפְרָט בְּעֵת כָּזֹאת בְּפֶסַח שֶׁמִּצְוָה לְהַרְבּוֹת בְּסִפּוּר נִפְלָאוֹת אֲשֶׁר עָשָׂה עִמָּנוּ הַשֵּׁם יִתְבָּרַךְ וַאֲשֶׁר הוּא עוֹשֶׂה עִמָּנוּ בְּכָל דּוֹר וָדוֹר. וְגַם מַה שֶּׁאֲנִי כּוֹתֵב לְךָ עַתָּה הוּא גַּם כֵּן נִפְלְאוֹת תְּמִים דֵּעִים, כִּי לֹא עָלָה עַל דַּעְתִּי שֶׁיִּזְדַּמֵּן לִי בַּשָּׁעָה הַזֹּאת עוֹבֵר וָשָׁב לִכְתֹּב לְךָ כַּדְּבָרִים הָאֵלֶּה. בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כָּאן.
To: My beloved son, my dear one. [Yitzchok] He will receive two letters — one for Rabbi Shimshon and one for Rabbi Hirsh of Nemirov — and I did not seal them so that he can read them. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בִּישׁוּעָתוֹ יִתְבָּרַךְ בְּכָל עֵת,
And you will seal them properly so that foreign hands do not take hold of them — and urge yourself to send them immediately to Adess in a way that they reach their hands directly. And the time of Minchah has arrived and there is no time to extend. And may you relish the joy of the festival — and merit to receive the holy Pesach that comes upon us for good — with joy and good heart. And the essential thing: however you currently hold — even so — let the entire service of Pesach and the Sefirah and so forth be new in your eyes [אֵיךְ שֶׁאַתָּה אוֹחֵז עַתָּה, אַף עַל פִּי כֵן יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים כָּל סֵדֶר הָעֲבוֹדָה שֶׁל פֶּסַח וּסְפִירָה — the Breslov teaching of *k'mo tinok b'beis hasefer mamash* (Letter 123) applied to the sacred calendar: receive the holy season as utterly fresh and new regardless of one's current spiritual state. The Pesach service is not contingent on prior achievements; the holy time itself brings new wonders] — for even so — wondrous new things are being made for good with each person of Israel at this holy festival — and certainly you too are included. Especially since we merit to know from the Master of Wonders [מִבַּעַל הַנִּפְלָאוֹת — one of Reb Nussun's specific epithets for the Rebbe throughout the collection. The title creates a deliberate theological parallel with *Adon haNiflaos* — the divine Master of Wonders — which appears in the same sentence below. The pairing is precise: the divine *Adon haNiflaos* acts through the human *Ba'al haNiflaos* — the Rebbe's wonders are expressions of the same divine wonder, not separate from it] — whose every word and every perfect and deep way that he left us as a good inheritance — are all wonders of wonders beyond all investigation [פִּלְאֵי פְּלָאוֹת עַד אֵין חֵקֶר — a superlative upon a superlative, with *ad ein cheiker* — beyond all investigation — adding a third layer of inexhaustibility. The Rebbe's ways are not merely profound but inexhaustible to any depth of inquiry]. And this suffices now to gladden your soul — however it is. And I myself have no joy or vitality except through these things. And beyond this you will understand from yourself — for we have already spoken — praised be G-d — much about this. But the essential thing is to remember them fresh each day — especially in the changing of such holy seasons as these — when it is a mitzvah upon us to multiply the telling of the Exodus from Egypt — in every generation and every year. And my soul knows greatly [וְנַפְשִׁי יוֹדַעַת מְאֹד — an unusually strong personal epistemic claim. Not *ani yodea* — I know — but *nafshi yoda'as* — my soul knows. Knowledge that reaches down to the level of the *nefesh*, the animating life-principle itself: direct, inward, unmediated by intellectual processing. And *me'od* — greatly, very much — maximizes this: the soul's knowing of these wonders is not tentative but total. Reb Nussun is not offering an opinion but reporting what his very life-force recognizes] — that there is in all the world no one who can know and feel such wonders as we have merited in our matters — which the mouth grows weary speaking and the mind cannot contain — the magnitude of the wonders which the Master of Wonders [אֲדוֹן הַנִּפְלָאוֹת — Hashem Himself — the divine title that parallels the Rebbe's human title *Ba'al haNiflaos* above. The pairing now becomes explicit: both the Rebbe and Hashem are called *ba'al / adon haniflaos*. The Rebbe's wonders and Hashem's wonders are not two separate categories but a single divine wonder flowing through its human channel] performed with us — to merit to receive such mighty and awesome lights from the Light of Lights [מֵאוֹר הָאוֹרוֹת — a specific Kabbalistic term from the Zohar and later authorities: the primordial divine light from which all subsequent lights and divine emanations derive. *Or haOros* is the ultimate source behind and above all the *orot* — the lights — of the Sefirot and the divine world. The mighty and awesome lights (*oros atzumos v'noros*) that the Rebbe's followers merit to receive flow from this ultimate source — the Light of all Lights, the divine origin that precedes all created illumination] and so forth. Until now His mercies have helped us. Upon us lies the obligation to exhaust our days in this — to give thanks, to praise, to glorify — each day — to the One who performed all these miracles for our ancestors and for us in this generation. Especially at Pesach — when it is a mitzvah to multiply the telling of the wonders that Hashem Yisborach performed with us — and that He performs with us in every generation. And also what I am writing to you now — is itself also wonders of perfect knowledge [נִפְלְאוֹת תְּמִים דֵּעִים — Iyov 37:16: niflaos t'mim de'im — the wonders that flow from Hashem's completely perfect knowing. The unexpected messenger at this precise moment before Pesach is itself a wonder of perfect divine knowledge — arranged by the One whose knowledge is flawlessly complete] — for it did not occur to me that a passerby would happen to be here at this very hour so that I could write to you these very things. Blessed be the Merciful One who has helped us until here [בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כָּאן — Aramaic: "Blessed is the Merciful One who helped us until here." The Talmudic formula recited upon completing a tractate or significant portion of sacred work. Reb Nussun closes this pre-Pesach letter with the gratitude formula of completion]. The words of your father — who awaits to rejoice in His salvation, Yisborach, at every time. Nussun of Breslov. [Translator's Note: Overview: Monday, 12 Nissan — two days before Pesach. Two letters to Adess enclosed. *Ba'al haNiflaos*: now identified as Reb Nussun's specific title for the Rebbe — paired deliberately with *Adon haNiflaos* for Hashem in the same sentence: the Rebbe's wonders and Hashem's wonders are not two categories but one divine wonder through a human channel. *Or haOros*: now identified as the Kabbalistic term for the primordial divine light from which all subsequent lights derive. *Nafshi yoda'as me'od*: now identified as soul-level knowing — not intellectual but inward, direct, total. *Niflaos t'mim da'im* (Iyov 37:16). *Brich rachmana d'sayan ad ka'an* — the Talmudic formula of completion at the close. Key Themes Ba'al HaNiflaos / Adon HaNiflaos — Deliberate Parallel The Rebbe is called *Ba'al haNiflaos* — Master of Wonders — and Hashem is called *Adon haNiflaos* — Lord of Wonders — in the same sentence. The pairing is theologically precise: the Rebbe's wonders are expressions of the divine wonder, not separate from it. A single wonder flowing through its human channel.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קלה URL: https://ajew.org/reader-plain/alim-litrufa/2/135/ # קלה
קלה
Source: https://ajew.org/reader/alim-litrufa/2/135 ## Segment 1
קלה
And also see to speak with him well — how to send a letter to him in Lvov — through Radivil [רָאדִיוִויל — Radzivilov: a town on the border of Volhynia and Galicia, a major postal crossing point between the Russian Empire and the Austrian Empire. Letters to and from Lvov (Lemberg, in Austrian Galicia) would pass through this crossing] — and in whose name it would be sent to Radivil and from there to him. And similarly on the return — how letters would be sent from him to you. And register your address with him — so that we can easily reach letters from each other. For it is very needed by us — for great salvation can sprout from this regarding the printing of our books [יְשׁוּעָה גְּדוֹלָה בְּעִנְיַן הַדְפָּסַת סְפָרֵינוּ — the printing of the Rebbe's books in Lvov (Lemberg) — a major printing center in Galicia under Austrian rule — is a long-standing Breslov goal. A connection in Lvov could open this possibility significantly. The word *yitzmach* — will sprout — echoes the *tzmichas keren yeshuah* of the Amidah and many previous letters: the sprouting of salvation] — for according to his words we can print there — through His great salvation, Yisborach. And he also purchased from me a copy of the Likutay Tefillas [לִקּוּטֵי תְּפִלּוֹת — the Likutay Tefillas compiled by Reb Nussun himself: prayers corresponding to each of the Rebbe's Torahs in Likutay Moharan, drawing out the practical prayer dimension of each teaching. One of Reb Nussun's major literary achievements — now being distributed and sold] — praised be G-d. And from yourself you will understand the wonders of Hashem — each day and at every time. Hashem will fight for us — and we shall be still — and we will see His great salvation that He will perform with us in His kindness — until the truth is revealed to the eyes of all [ה' יִלָּחֵם לָנוּ וַאֲנַחְנוּ נַחֲרִישׁ — Shemos 14:14: Moshe's words to Israel at the sea, moments before the splitting: "Hashem will fight for you — and you shall be silent." The verse of radical trust at the moment of utter impossibility. Applied to the battle for the spreading of the Rebbe's books and truth: Reb Nussun must not fight with human means — Hashem will fight — and the human role is silence and trust. Until the truth is revealed to the eyes of all — *ad yitgaleh ha'emes l'ein kol* — the ultimate divine vindication that Reb Nussun anticipates] [Shemos 14:14]. Beyond this there is no time to extend. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' תקצ"ד לפ"ק.
The words of your father — who awaits seeing you soon. ## Segment 3
אֲהוּבִי בְּנִי.
My beloved son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם וְנֶהֱנֵיתִי מְאֹד, גַּם בְּהַיְיסִין קִבַּלְתִּי מִכְתָּבְךָ וּמֵחֲמַת זֶה נִמְנַעְתִּי לִנְסֹעַ דֶּרֶךְ הַכְּפָר. וְעַתָּה אֵינִי יוֹדֵעַ אֵיךְ יִפֹּל דָּבָר, וַה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר הַכֹּל לְטוֹבָה כִּרְצוֹנוֹ וְכִרְצוֹן צַדִּיקֵי אֱמֶת זְכוּתָם יָגֵן עָלֵינוּ. וּכְפִי מִכְתָּבְךָ תִּהְיֶה פֹּה בְּקָרוֹב, עַל כֵּן אֵין לְהַאֲרִיךְ כְּלָל כִּי זְמַן הַמִּנְחָה הִגִּיעַ. בָּרוּךְ הַשֵּׁם אֲשֶׁר הִזְמִין לִי מוֹסֵר כְּתָב זֶה מַה שֶּׁאֲנִי מְצַפֶּה לָזֶה שְׁנֵי יָמִים לִכְתֹּב לְךָ אִגֶּרֶת. גַּם הָאִגֶּרֶת מִפֶּטֶערְבּוּרְג קִבַּלְתִּי וְהָיָה לִי לְנַחַת, וְעַל הַכֹּל נְדַבֵּר פָּנִים אֶל פָּנִים אִם יִרְצֶה הַשֵּׁם, וּבְכֻלָּם רוֹאִים מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם בְּכָל יוֹם וְאֵיךְ אִי אֶפְשָׁר לִחְיוֹת אֵיזֶה חַיּוּת בָּעוֹלָם כִּי אִם עַל פִּי דִּבְרֵי קָדְשׁוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אֲשֶׁר רַק מִמֶּנּוּ נִמְשָׁךְ בְּחִינַת קְדֻשַּׁת הַמִּלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא, אֲשֶׁר בְּלֹא זֶה לֹא הָיָה אֶפְשָׁר לִחְיוֹת וּלְהִתְקַיֵּם כְּלָל. אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים עַל כָּל פָּנִים לֵידַע מֵחַיּוּתֵנוּ מִי מְחַיֶּה אוֹתָנוּ וְאֶת כָּל הָעוֹלָמוֹת כֻּלָּם, מַה שֶּׁרֹב הָעוֹלָם אֵינָם זוֹכִים לָזֶה.
To: My beloved son. [Yitzchok] Your letter I received today — and I was greatly pleased. And also in Hayisin ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
[הַיְיסִין — one of Reb Nussun's stops on the journey from Breslov. His receiving Yitzchok's letter there caused him to alter his route and not travel through a certain village] I received your letter — and because of this I refrained from traveling through the village. And now I do not know how the matter will fall — and may Hashem the Good act and complete everything for good — as He wills and as the will of the true righteous ones — may their merit shield us. And according to your letter — you will be here soon — therefore there is nothing to extend — for the time of Minchah has arrived. Blessed is Hashem who arranged for me the bearer of this letter — which is what I was waiting for — two days — to write you a letter. Also the letter from Petersburg I received — and it was a comfort to me. And about all of it we will speak face to face — if Hashem wills. And in all of them one sees what is happening in the world each day — and how it is impossible to live any kind of life in the world — except through the holy words of our Master, our Teacher and Rebbe — of blessed and holy memory — for only from him flows the aspect of the holiness of the salt that sweetens the world's bitterness [קְדֻשַּׁת הַמִּלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא — the Aramaic of the *bris melach olam* teaching (Letter 133, Bamidbar 18:19): the holiness of the salt that sweetens the world's bitterness. Here it is expressed in Aramaic — *milcha d'mamtik m'rirutas d'alma* — the sweetening-salt of the world's bitterness. And here the source is made even more explicit: this quality flows *only* from the Rebbe himself. Not from any other teaching or path — but specifically and exclusively from him. The Rebbe is the unique salt-source of the world's sweetening] — without which it would be impossible to live and exist at all. How fortunate are we — that we merit at any rate to know — from our very vitality — who revives us and all the worlds [אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים עַל כָּל פָּנִים לֵידַע מֵחַיּוּתֵנוּ מִי מְחַיֶּה אוֹתָנוּ — the knowing of *who revives us* from within the vitality itself: not an abstract theological proposition but an experiential recognition arising from the life one is living. We know from within our own vitality — from the fact that we are alive and sustained — who is the source of that vitality. Most of the world does not merit this] — which most of the world does not merit. The words of your father — who awaits seeing you soon — in life and peace and joy. Nussun of Breslov. [Translator's Note: Overview: Monday. Brief letter — messenger available, Minchah approaching. Received Yitzchok's letter in Hayisin, which altered Reb Nussun's route. Letter from Petersburg received. The central teaching: *kedushas hamilcha hammatik m'rirutas d'alma* — the holiness of the salt that sweetens the world's bitterness — flows *only* from the Rebbe. Without it, existence would be impossible. *Ashrenu she'anu zokhim leda'at mei'chayyuseynu mi m'chayyeh osanu* — how fortunate that we know from within our own vitality who revives us. Key Themes Kedushas Hamilcha / Mamtik M'rirutas D'alma The holiness of the salt that sweetens the world's bitterness flows *only* from the Rebbe — *rak mimenu nimshach*. The Aramaic of the *bris melach olam* teaching (Letter 133) made explicit and exclusive: without the Rebbe specifically, life and existence are impossible.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קלו URL: https://ajew.org/reader-plain/alim-litrufa/2/136/ # קלו
קלו
Source: https://ajew.org/reader/alim-litrufa/2/136 ## Segment 1
קלו
The words of your father — who is grateful for the past and who awaits for the future — great salvations — we shall be glad and rejoice in His salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' נָשׂא תקצ"ד לפ"ק.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
To: My beloved son, my dear one — the eminent scholarly one — our Teacher the Rabbi Yitzchok — may his light shine. [Yitzchok] Behold — today there came to my home the bearer of this letter — the ## Segment 4
הֵן הַיּוֹם בָּא לְבֵיתִי מוֹסֵר כְּתָב זֶה הָרַבָּנִי הַנָּגִיד מוֹרֵנוּ הָרַב חַיִּים נֵרוֹ יָאִיר מִלְּבוֹב, וְהוּא שְׁאֵר בְּשָׂרְךָ כִּי אָבִיו זַ"ל הוּא אָחִיהָ שֶׁל חֲמוֹתִי זִכְרוֹנָהּ לִבְרָכָה הִיא אִמְּךָ זְקֶנְתְּךָ. וְאָכַל אֶצְלִי הַיּוֹם וְהוּא אִישׁ נִכְבָּד, וּבָא אֵלֵינוּ בִּשְׁבִיל לְהִתְרָאוֹת פָּנִים עִמִּי וְעִמָּכֶם כִּי אַךְ עַצְמוֹ וּבְשָׂרוֹ אַתֶּם, וּמִדֵּי עָבְרוֹ לְקַאמִינְקֶע יַעֲמֹד אֵצֶל בֵּיתְךָ וּתְקַבְּלוֹ כָּרָאוּי בְּסֵבֶר פָּנִים יָפוֹת, וְאֶת מְכַבְּדַי תְּכַבֵּד. גַּם תִּרְאֶה לְדַבֵּר עִמּוֹ הֵיטֵב אֵיךְ לִשְׁלֹחַ אִגֶּרֶת אֵלָיו לְלֶעמְבֶּערְג דֶּרֶךְ רָאדִיוִויל, וְעַל שֵׁם מִי יִהְיֶה נִשְׁלָח לְרָאדְוִויל וּמִשָּׁם אֵלָיו. וְכֵן בַּחֲזָרָה יִהְיֶה נִשְׁלָח מִמֶּנּוּ אֵלֶיךָ, וְתִרְשׁוֹם אֶצְלוֹ אַדְרֶעס [הַכְּתוֹבֶת] שֶׁלְּךָ לְמַעַן נוּכַל בְּקַל לְהַשִּׂיג מִכְתָּבִים זֶה מִזֶּה. כִּי נָחוּץ הוּא אֵלֵינוּ מְאֹד, כִּי יָכוֹל לִצְמֹחַ מִזֶּה יְשׁוּעָה גְּדוֹלָה בְּעִנְיַן הַדְפָּסַת סְפָרֵינוּ, כִּי כְּפִי דְּבָרָיו נוּכַל לְהַדְפִּיס שָׁם בִּישׁוּעָתוֹ הַגְּדוֹלָה יִתְבָּרַךְ. וְגַם קָנָה אֶצְלִי סֵפֶר לִקּוּטֵי תְּפִלּוֹת תְּהִלָּה לָאֵל. וּמֵאֵלֶיךָ תָּבִין נִפְלְאוֹת ה' בְּכָל יוֹם וּבְכָל עֵת. ה' יִלָּחֵם לָנוּ וַאֲנַחְנוּ נַחֲרִישׁ וְנִרְאֶה בִּישׁוּעָתוֹ הַגְּדוֹלָה אֲשֶׁר יַעֲשֶׂה עִמָּנוּ בְּחַסְדּוֹ עַד יִתְגַּלֶּה הָאֱמֶת לְעֵין כָּל. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
distinguished scholarly leader — our Teacher the Rabbi Chayyim — may his light shine — from Lvov. And he is a close relative of yours — for his late father was the brother of my late mother-in-law — of blessed memory — who is your grandmother on your mother's side. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּקָרוֹב.
And he ate with me today — and he is a man of distinction. And he came to us in order to see me face to face — and to see all of you — for you are indeed his own flesh and bone. And as he passes through to Kamenets — he will stop at your home — and receive him properly — with a pleasant and welcoming countenance — and those who honor me — honor them. And also see to speak with him well — how to send a letter to him in Lvov — through Radivil [רָאדִיוִויל — Radzivilov: a town on the border of Volhynia and Galicia, a major postal crossing point between the Russian Empire and the Austrian Empire. Letters to and from Lvov (Lemberg, in Austrian Galicia) would pass through this crossing] — and in whose name it would be sent to Radivil and from there to him. And similarly on the return — how letters would be sent from him to you. And register your address with him — so that we can easily reach letters from each other. For it is very needed by us — for great salvation can sprout from this regarding the printing of our books [יְשׁוּעָה גְּדוֹלָה בְּעִנְיַן הַדְפָּסַת סְפָרֵינוּ — the printing of the Rebbe's books in Lvov (Lemberg) — a major printing center in Galicia under Austrian rule — is a long-standing Breslov goal. A connection in Lvov could open this possibility significantly. The word *yitzmach* — will sprout — echoes the *tzmichas keren yeshuah* of the Amidah and many previous letters: the sprouting of salvation] — for according to his words we can print there — through His great salvation, Yisborach. And he also purchased from me a copy of the Likutay Tefillas [לִקּוּטֵי תְּפִלּוֹת — the Likutay Tefillas compiled by Reb Nussun himself: prayers corresponding to each of the Rebbe's Torahs in Likutay Moharan, drawing out the practical prayer dimension of each teaching. One of Reb Nussun's major literary achievements — now being distributed and sold] — praised be G-d. And from yourself you will understand the wonders of Hashem — each day and at every time. Hashem will fight for us — and we shall be still — and we will see His great salvation that He will perform with us in His kindness — until the truth is revealed to the eyes of all [ה' יִלָּחֵם לָנוּ וַאֲנַחְנוּ נַחֲרִישׁ — Shemos 14:14: Moshe's words to Israel at the sea, moments before the splitting: "Hashem will fight for you — and you shall be silent." The verse of radical trust at the moment of utter impossibility. Applied to the battle for the spreading of the Rebbe's books and truth: Reb Nussun must not fight with human means — Hashem will fight — and the human role is silence and trust. Until the truth is revealed to the eyes of all — *ad yitgaleh ha'emes l'ein kol* — the ultimate divine vindication that Reb Nussun anticipates] [Shemos 14:14]. Beyond this there is no time to extend. The words of your father — who awaits seeing you soon. Nussun of Breslov. [Translator's Note: Overview: Sunday, Parshas Naso. Rabbi Chayyim of Lvov — a close relative — ate at Reb Nussun's table and is passing through to Kamenets. Yitzchok to receive him with honor. Practical instructions for establishing a postal connection through Radivil to Lvov. A great salvation can sprout from this for the printing of the books in Lvov. He purchased a copy of *Likutay Tefillas*. *Hashem yilachem lanu va'anachnu nacharish* (Shemos 14:14) — Moshe's words at the sea applied to the battle for the spreading of the Rebbe's truth: Hashem will fight, the human role is silence and trust. Until the truth is revealed to the eyes of all. Key Themes Yitzmach Yeshuah — Printing in Lvov Great salvation can sprout from the connection with Rabbi Chayyim of Lvov — a *tzmichas keren yeshuah* — for the printing of the Rebbe's books in the major Galician printing center. The word *yitzmach* — will sprout — echoes the Amidah's imagery throughout these letters.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קלז URL: https://ajew.org/reader-plain/alim-litrufa/2/137/ # קלז
קלז
Source: https://ajew.org/reader/alim-litrufa/2/137 ## Segment 1
קלז
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' נָשׂא תקצ"ד לפ"ק.
Overview: Isru Chag Shavuos — written before sleep while guests depart. About the kaftan Yitzchok wished to provide: *heitivota ki haya im levavecha* (I Melachim 8:18) — Hashem's words to David about the Temple intention: honoured for the intention even when the act cannot be completed. Prayer for *bigdei yesha me'il tzedaka* (Yeshayahu 61:10). *Sham'ti sham'ti* — doubled hearing as double inwardness. The vision: bring longings out from potential into actuality — speak the yearnings with the mouth — *k'ayal ta'arog al afike mayim* (Tehillim 42:2) — until coming to great joy through the broken heart. *Chedvas Hashem hi ma'uzenu* (Nechemiah 8:10). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
הַיּוֹם שָׁלַחְתִּי לְךָ אִגֶּרֶת עַל יְדֵי נָגִיד אֶחָד מִלֶּעמְבֶּרְג שֶׁהוּא שְׁאֵר־בְּשָׂרִי וּבְוַדַּאי הִגִּיעַ לְיָדְךָ. וְכָעֵת קִבַּלְתִּי מִכְתָּבְךָ עִם הַמִּכְתָּבִים הַכְּרוּכִים שָׁם, וְאֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ עַתָּה, גַּם אֵין הַפְּנַאי מַסְכִּים כִּי עַד חֲצוֹת הַיּוֹם הָיִיתִי טָרוּד לְקַבֵּל פְּנֵי הָאוֹרֵחַ הַנַּ"ל. וְהִנֵּה אֲהוּבִי בְּנִי בְּעִנְיַן הָאוֹרֵחַ הַנַּ"ל רָאוּי לְךָ לְהַחֲיוֹת עַצְמְךָ הַרְבֵּה, כִּי אַף עַל פִּי שֶׁעֲדַיִן אֵין אָנוּ יוֹדְעִים מַה יִּצְמַח מִזֶּה, עַל כָּל פָּנִים לְעֵת עַתָּה הוּא פֶּלֶא גָּדוֹל אֶצְלִי, מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאוֹת בְּעֵינֵינוּ. כִּי כָּל סֵפֶר שֶׁיּוֹצֵא מֵרְשׁוּתִי לִרְשׁוּת אָדָם אַחֵר הוּא עִנְיָן יָקָר מְאֹד, כִּי יָדַעְתִּי שֶׁהוּא דָּבָר גָּדוֹל מְאֹד אֲשֶׁר אֵין לְבָאֵר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁיוֹצֵא לַמֶּרְחַקִּים. וְהִנֵּה לְעֵת עַתָּה קִבֵּל אֶצְלִי תְּפִלּוֹת וְנָתַן לִי אֶחָד קֶערְבִּיל, וְגַם עָשִׂיתִי עִמּוֹ מַעֲמָד שֶׁנּוּכַל לִשְׁלֹחַ מִכְתָּבִים אֵלָיו וּלְהַשִּׂיג תְּשׁוּבָה מִמֶּנּוּ. וּכְפִי דְּבָרָיו בְּקַל נוּכַל לְהַדְפִּיס שָׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אִם יִהְיוּ לָנוּ מָעוֹת. וְלַה' הַתְּשׁוּעָה, כִּי כָּל מַה שֶּׁזָּכִינוּ עַד הֵנָּה לִגְמֹר עֲסָקָיו, הַכֹּל הָיָה בְּדֶרֶךְ נִפְלָא מְאֹד, עַל כֵּן אֲנִי מַאֲמִין שֶׁגַּם עִנְיָן זֶה שֶׁהִזְמִין לָנוּ הַיּוֹם הַשֵּׁם יִתְבָּרַךְ בְּחַסְדּוֹ הוּא צְמִיחַת קֶרֶן יְשׁוּעָה, וּבְוַדַּאי לֹא עַל חִנָּם חַס וְשָׁלוֹם אָנוּ מְבָרְכִין שָׁלשׁ פְּעָמִים בְּכָל יוֹם מַצְמִיחַ קֶרֶן יְשׁוּעָה. וּקְצָת רָאִינוּ בְּעֵינֵינוּ כַּמָּה פְּעָמִים. וְאִי אֶפְשָׁר לְבָאֵר כָּל אֲשֶׁר בִּלְבָבִי בְּעִנְיַן זֶה, אַךְ חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ אֲשֶׁר זָכִיתָ לִהְיוֹת נִמְנֶה בֵּין הַקִּבּוּץ הַקָּדוֹשׁ הַזֶּה הַנִּקְרָאִים עַל שְׁמוֹ הַקָּדוֹשׁ וְהַנּוֹרָא זַ"ל. וְקִוִּיתִי לַה' שֶׁגַּם בְּזֶה הָעוֹלָם נִרְאֶה עוֹד נִפְלָאוֹת גְּדוֹלוֹת וִישׁוּעוֹת נוֹרָאוֹת בַּעֲסָקָיו הַקְּדוֹשִׁים, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים בָּעוֹלָם הַנִּצְחִי שָׁם יִרְאֶה כָּל אֶחָד נִפְלְאוֹת הַיְשׁוּעוֹת וַחֲסָדִים נִצְחִיִּים בִּדְרָכִים נִפְלָאִים וְנִשְׂגָּבִים אֲשֶׁר סִבֵּב הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה. מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְאָז נוֹדֶה לוֹ שִׁיר חָדָשׁ וְכוּ' וְנֹאמַר בְּשִׂמְחָה מָה אָשִׁיב לַה' וְכוּ'. לְעֵת עַתָּה רָאוּי לָנוּ לְחַזֵּק נַפְשֵׁינוּ בְּכָל מָקוֹם בְּהַתִּקְוָה הַזֹּאת, כִּי תְּהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לְהִשָּׁעֵן יֵשׁ וָיֵשׁ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
To: My beloved son, my dear one. [Yitzchok] Today I sent you a letter through the above-mentioned distinguished leader ## Segment 5
וְהִנֵּה יְמֵי הַשָּׁבוּעוֹת הַקְּדוֹשִׁים מְמַשְׁמְשִׁין וּבָאִין. בַּעַל הָרַחֲמִים יָחוּס עָלֵינוּ שֶׁנִּזְכֶּה לִגְמֹר יְמֵי הַסְּפִירָה בִּקְדֻשָּׁה וּבְטָהֳרָה, שֶׁנִּזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לְהָכִין עַצְמֵנוּ כָּרָאוּי לְקַבָּלַת הַתּוֹרָה הַקְּדוֹשָׁה בֶּחָג הַקָּדוֹשׁ הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה. וְאִם אָמְנָם עֲדַיִן צְרִיכִין לְשַׁבֵּר הַלֵּב עַל זֶה הַרְבֵּה, וּלְבַקֵּשׁ וּלְהִתְחַנֵּן לְפָנָיו יִתְבָּרַךְ עַל זֶה הַרְבֵּה, וְלִבְכּוֹת לְפָנָיו בִּדְמָעוֹת שָׁלִישׁ כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו שֶׁיְּקָרְבֵנוּ גַּם כֵּן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל הַכְּשֵׁרִים הַזּוֹכִים לְקַבָּלַת הַתּוֹרָה בְּשָׁבוּעוֹת, אַף עַל פִּי כֵן בְּיוֹתֵר צְרִיכִין לְחַזֵּק אֶת עַצְמֵנוּ בְּשִׂמְחָה בְּכָל יוֹם. כִּי עִקַּר הַכְּלִי לְקַבָּלַת הַתּוֹרָה הוּא שִׂמְחָה כְּמוֹ שֶׁמְּבֹאָר בְּהַתּוֹרָה וַיֹּאמֶר בֹּעַז אֶל רוּת וְכוּ' (לִקּוּטֵי מוֹהֲרַ"ן סה) עַל מַאֲמַר רַבּוֹתֵינוּ זַ"ל עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת מָחוֹל לַצַּדִּיקִים לֶעָתִיד לָבוֹא וְכוּ'. בְּתוֹךְ כָּתְבִי זֹאת נִזְכַּרְתִּי נְעִימוּת הִתְנוֹצְצוּת שֶׁבְּלִבִּי מִזֹּאת הַתּוֹרָה הַקְּדוֹשָׁה, וְאֵינִי יוֹדֵעַ עוֹד מַה לִּכְתֹּב לְךָ מֵרֹב הַתְּשׁוּקָה שֶׁבְּלִבִּי כָּלָה שְׁאֵרִי וּלְבָבִי וְכוּ', כִּי שָׁם מְדַבֵּר מֵהִתְנוֹצְצוּת אֱלֹקוּת וּבִטּוּל אֶל הָאֵין סוֹף עַד שֶׁהָרְשִׁימוּ מֵאִיר לְהַדַּעַת וּלְהַמְשִׁיךְ מִשָּׁם הַתּוֹרָה עַל יְדֵי גֹּדֶל הַשִּׂמְחָה שֶׁנַּעֲשֵׂית כְּלִי לְקַבָּלַת הַתּוֹרָה, שֶׁכָּל זֶה הוּא סוֹד שָׁבוּעוֹת זְמַן מַתַּן תּוֹרָתֵנוּ. מַה נֹּאמַר וּמַה נְּדַבֵּר אִלְמָלֵא לָא אָתֵינָן לְעָלְמָא אֶלָּא לְמַשְׁמָע דָּא דַּי וְדַי וְהוֹתֵר, וְכֵן בְּכָל תּוֹרָה וְתוֹרָה. בָּרוּךְ בַּעַל הָרַחֲמִים הָעוֹשֶׂה חֲסָדִים נִפְלָאִים בְּכָל דּוֹר וָדוֹר.
from Lvov — who is a close relative of mine — and certainly it has reached ## Segment 6
דִּבְרֵי אָבִיךָ הַמּוֹדֶה עַל הֶעָבָר וּמְצַפֶּה לְהַבָּא לִישׁוּעוֹת גְּדוֹלוֹת נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
your hand. And now I received your letter together with the letters enclosed there — and I do not know what to write you now — and there is no available time — for until midday I was occupied receiving the face of the above- mentioned guest. And behold — my beloved son — regarding the above-mentioned guest — it is fitting for you to revive yourself greatly — for even though we still do not know what will sprout from this — even so — for now — it is to me a great wonder: from Hashem was this — it is wondrous in our eyes [מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאוֹת בְּעֵינֵינוּ — Tehillim 118:23: "from Hashem was this — it is wondrous in our eyes." The verse immediately following *even ma'asu habonim haysah l'rosh pinah* — "the stone which the builders rejected has become the cornerstone." The Hallel verse of unexpected divine reversal: what appeared to be nothing — rejected by the builders — becomes the cornerstone. Here the coincidental visit of the Lvov relative is precisely such a stone: what seemed to be a casual encounter has become a potential cornerstone for the spreading of the Rebbe's books. Sung at Pesach and Shavuos — particularly resonant in this season immediately following Pesach] [Tehillim 118:23]. For every book that goes out from my domain to the domain of another person is a very precious matter — for I know that it is a very great thing which cannot be explained — how much more so when it goes out to distant places. And behold — for now he purchased from me the *Tefillas* — and gave me one coin — and I also made an arrangement with him so that we can send letters to him and receive a reply. And according to his words — with ease we can print there — with the help of Hashem — if we have money. And to Hashem is the salvation — for everything that we have merited until now to complete his holy affairs has been through a very wondrous way — therefore I believe that also this matter which Hashem arranged for us today is the sprouting of the horn of salvation [צְמִיחַת קֶרֶן יְשׁוּעָה — the Amidah's *matzmia'ch keren yeshuah* — recurring throughout the collection as the first budding of any new sign of redemption-work] — and certainly it is not for nothing — G-d forbid — that we bless three times each day the One who causes the horn of salvation to sprout [מַצְמִיחַ קֶרֶן יְשׁוּעָה — the closing formula of the Amidah's blessing: recited morning, afternoon, and evening — an active daily affirmation of ongoing divine salvation-sprouting]. And something of this we have already seen with our own eyes many times. And it is impossible to explain all that is in my heart on this matter — but be strong and resolute and gladden your soul — that you merited to be numbered among this holy gathering — called by his holy and awesome name — of blessed memory. And I hope to Hashem that also in this world we will yet see great wonders and awesome salvations in his holy affairs — how much more so to length of good days and years — in the eternal world — where each person will see the wonders of the salvations and eternal kindnesses in wondrous and exalted ways that Hashem Yisborach arranged with us — in general and in particular — with each and every person — every day and at every time and at every hour. How great are the deeds of Hashem — very deep are His thoughts [מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו — Tehillim 92:6: the Psalm of Shabbos — sung at the entrance of every Shabbos. The deeds are vast; the thoughts behind them are even deeper] [Tehillim 92:6]. And then we will give Him a new song [שִׁיר חָדָשׁ — Tehillim 96:1, 98:1, 149:1: *shiru laHashem shir chadash* — "sing to Hashem a new song." The *shir chadash* is the song of the Messianic era — the song that can only be sung after the full revelation of divine salvation, which no present song can contain. In the eternal world — after seeing all the wonders and salvations — we will finally be able to sing this new song: the one that the present era, however full of wonder, cannot yet fully hold] and so forth — and say in joy: what shall I return to Hashem [מָה אָשִׁיב לַה' — Tehillim 116:12: "what shall I return to Hashem for all His benefits to me?" — the question of overwhelmed gratitude, arising when divine kindness is recognized as beyond all adequate response] and so forth. For now it is fitting for us to strengthen our souls in every place through this hope — for praised be G-d we have someone to lean upon — very much indeed. And behold — the holy days of Shavuos are imminent and coming. May the Master of Mercy have compassion on us — that we merit to complete the days of the Omer in holiness and purity — that we merit at any rate from now to prepare ourselves for receiving the holy Torah on this coming holy festival. And although we must still greatly break the heart about this — and petition and plead before Him, Yisborach, very much about this — and weep before Him with tears of the third [בִּדְמָעוֹת שָׁלִישׁ — an echo of Yechezkel 4:11, where *shalishis* refers to a precisely measured third-portion. Applied to weeping: tears poured out in a fullness measured by thirds — not merely many tears but weeping of deliberate, complete intentionality — filling the vessel of the heart entirely with measured fullness, holding nothing back. The third portion is the portion that fills to capacity] — like a child crying before his father — that He bring us also among the worthy people of Israel who merit receiving the Torah at Shavuos — even so — one must strengthen oneself in joy each day more and more. For the essential vessel for receiving the Torah is joy [עִקַּר הַכְּלִי לְקַבָּלַת הַתּוֹרָה הוּא שִׂמְחָה — Likutay Moharan I:65 — the Torah of *Vayyomer Boaz el Rus*: the self-nullification before the Infinite until the *reshimu* illuminates the *da'as* — and from this state Torah is drawn through the great joy that becomes its vessel] — as is explained in the Torah *Vayyomer Boaz el Rus* [Likutay Moharan I:65] — on the saying of our sages: the Holy One Blessed be He will make a circle-dance for the righteous in the World to Come and so forth. In the midst of writing this — I remembered the pleasantness of the flickering in my heart from this holy Torah — and I do not know what more to write you — from the multitude of the longing in my heart — my flesh and my heart grow faint [כָּלְתָה שְׁאֵרִי וּלְבָבִי — Tehillim 73:26: the ecstatic dissolution of a soul overwhelmed by longing for the divine — the *bitul* of one who has arrived at the single enduring reality: G-d forever] [Tehillim 73:26] and so forth. For there it speaks of the flickering of divinity and the self-nullification before the Infinite — until the impression illuminates the *da'as* — and from there to draw the Torah — through the greatness of the joy that becomes the vessel for receiving the Torah. For all of this is the secret of Shavuos — the season of the giving of our Torah. What shall we say and what shall we speak — were it not that we came into the world for anything — it would be enough just to hear this alone — enough and enough and more [אִלְמָלֵא לָא אָתֵינָן לְעָלְמָא אֶלָּא לְמַשְׁמָע דָּא דַּי וְדַי וְהוֹתֵר — Aramaic: the hearing of a single holy teaching justifies an entire lifetime. *Dai v'dai v'hoser* — enough and enough and surplus — expands the sufficiency of *dayenu* into superabundance] — and so with every single Torah. Blessed be the Master of Mercy who does wondrous kindnesses in every generation. The words of your father — who is grateful for the past and who awaits for the future — great salvations — we shall be glad and rejoice in His salvation. Nussun of Breslov. [Translator's Note: Overview: Sunday, Parshas Naso — second letter of the day. *Me'eis Hashem haysah zos*: now identified as Tehillim 118:23 — the Hallel verse of unexpected divine reversal: the rejected stone becomes the cornerstone. *Tzmichas keren yeshuah* / *matzmia'ch*. *Mah gadlu ma'asei Hashem* (Tehillim 92:6). *Shir chadash*: now identified as the Messianic song of Tehillim 96/98/149 — the song that the present era cannot yet fully hold, which will be sung only after the full revelation of divine salvation. *Dimeos shalish*: now identified as tears of deliberate full intentionality — measured and complete. The Shavuos passage: joy as the vessel — LM I:65. *Kalah sh'eri v'levavi* (Tehillim 73:26). *Ilmalay la osina*. Key Themes Me'eis Hashem Haysah Zos — Tehillim 118:23 / Hallel "From Hashem was this — it is wondrous in our eyes." The Hallel verse of unexpected divine reversal: the rejected stone becomes the cornerstone. Sung at Pesach and Shavuos — the coincidental visit becomes a potential cornerstone for the spreading of the Rebbe's books.] ## Segment 7
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קלח URL: https://ajew.org/reader-plain/alim-litrufa/2/138/ # קלח
קלח
Source: https://ajew.org/reader/alim-litrufa/2/138 ## Segment 1
קלח
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' אִסְרוּ־חַג שָׁבוּעוֹת תקצ"ד לפ"ק.
The words of your father — who awaits salvation. ## Segment 3
בְּנִי חֲבִיבִי שִׂמְחַת לְבָבִי.
To: My dear son, my beloved — the joy of my heart. [Yitzchok] I received your letter at this hour — before the sleep that is very necessary for me now — and several of our anshei sh'lomaynu are standing over ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ בְּזֹאת הַשָּׁעָה קֹדֶם הַשֵּׁנָה הַמֻּכְרַחַת לִי עַתָּה מְאֹד, וְגַם כַּמָּה אַנְשֵׁי שְׁלוֹמֵנוּ עוֹמְדִים עָלַי לְקַבֵּל רְשׁוּת לָשׁוּב לְבֵיתָם לְשָׁלוֹם, וּמֵאֵלֶיךָ תָּבִין טִרְדָּתִי עַתָּה. עִם כָּל זֶה אַהֲבָתְךָ הַחֲזָקָה אִלְּצַנִי לַהֲשִׁיבְךָ מְעַט, וְאוֹדוֹת הַקַּאפְטִין הֱטִיבוֹתָ בְּנִי חֲבִיבִי כִּי הָיָה עִם לְבָבְךָ; יְשַׁלֵּם ה' פָּעָלְךָ אֲשֶׁר תְּשׁוּקָתְךָ חָזָק לְתָמְכֵנִי יוֹתֵר מִכֹּחֲךָ. אַךְ עִם כָּל זֶה אֵינִי יָכוֹל עַתָּה לְקַבֵּל טוֹבָתְךָ, גַּם אֵין בְּיָדִי הַקֶּערְבִּיל עַל הַסְּטְרַאקֶע וּשְׁאָר הִצְטָרְכוּת עַל הַקַּאפְטִין. גַּם בְּזֹאת הַשָּׁעָה הִבְטִיחוּנִי אַנְשֵׁי טֶעפְּלִיק לַעֲשׂוֹת לִי אֵיזֶה מַלְבּוּשׁ, וְצִּוִּיתִים שֶׁיַּעֲשׂוּ לִי קַאפְטִין טוֹב, וְאַף עַל פִּי שֶׁיֻּמְשַׁךְ עוֹד אֵיזֶה זְמַן הַהֶכְרֵחַ לְהַמְתִּין, כִּי אֵין לִי כֹּחַ לִדְחֹק הַשָּׁעָה. וַה' הַטּוֹב יַעֲשֶׂה וְיַלְבִּישֵׁנִי בִּגְדֵי כָּבוֹד "בִּגְדֵי יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי", וּמַה מְּאֹד שִׂמַּחְתָּ אֶת לְבָבִי בְּאִמְרוֹתֶיךָ אֲשֶׁר כָּתַבְתָּ, שָׁמַעְתִּי שָׁמַעְתִּי. מִי יִתֵּן שֶׁתִּזְכֶּה לְקַיֵּם בִּשְׁלֵמוּת דְּבָרֵינוּ הַנּוֹבְעִים מִסְּפָרָיו הַקְּדוֹשִׁים, עַד שֶׁתְּמַלֵּא רְצוֹן אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל לְקַיֵּם דְּבָרָיו בֶּאֱמֶת, לְבַלּוֹת יָמֶיךָ עַל הַתּוֹרָה וְעַל הַתְּפִלָּה וְעַל הַתְּשׁוּבָה וְעַל הַכִּסּוּפִין וְהַגַּעְגּוּעִים וּרְצוֹנוֹת טוֹבִים וַחֲזָקִים וַחֲדָשִׁים בְּכָל יוֹם, וּלְהוֹצִיאָם מִכֹּחַ אֶל הַפֹּעַל, לְדַבֵּר הַכִּסּוּפִים בַּפֶּה וְלִצְעֹק וְלַעֲרֹג כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מַיִם, עַד יְרַחֵם ה' מִשָּׁמַיִם. עַד שֶׁתִּזְכֶּה בְּכָל פַּעַם לָבוֹא לְשִׂמְחָה גְּדוֹלָה עַל יְדֵי הַלֵּב נִשְׁבָּר וּלְהִתְחַזֵּק בְּשִׂמְחָה בְּכָל עֵת, כִּי "חֶדְוַת ה' הִיא מָעֻזֵּנוּ". יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
me to receive permission to return home in peace. And from yourself you will understand my pressure now. Even so — your strong love compelled me to reply to you a little. And regarding the kaftan — you have done well — my beloved son — for it was in your heart [הֱטִיבוֹתָ בְּנִי חֲבִיבִי כִּי הָיָה עִם לְבָבְךָ — the formula from I Melachim 8:18 — Hashem's words to David about the Temple he wished to build but was not permitted to: "you did well that it was in your heart." The will and the intention are honoured even when the act cannot be completed. Yitzchok's desire to provide a kaftan for Reb Nussun is recognized and honoured precisely for the intention — *ki haya im levavcha* — the fact that it was in his heart is itself the meritorious act]. May Hashem repay your act — that your longing is strong to support me beyond your strength. But even so I cannot accept your goodness now — for I also do not have the coin for the lining and other necessities for the kaftan. And at this very hour the people of Teplyk promised to make me some garment — and I commanded them to make me a good kaftan. And although it will still take some time — one is compelled to wait — for I have no strength to press the hour. And may Hashem the Good clothe me in garments of salvation — a robe of righteousness will wrap me [בִּגְדֵי יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי — Yeshayahu 61:10: "I will greatly rejoice in Hashem — my soul shall exult in my G-d — for He has clothed me in garments of salvation — He has wrapped me in a robe of righteousness — as a bridegroom adorns himself with a priestly crown — as a bride adorns herself with her jewels." The verse of the ultimate spiritual clothing: garments of salvation and righteousness. The request for a physical kaftan becomes the occasion for the prayer that Hashem clothe Reb Nussun in the deeper garments — *bigdei yesha*, the salvational garments of Yeshayahu's vision] [Yeshayahu 61:10]. And how greatly you have gladdened my heart with what you wrote — I heard — I heard [שָׁמַעְתִּי שָׁמַעְתִּי — the doubled *sham'ti* — I heard, I heard — is an emphatic affirmation of deep reception: not merely registering the words but receiving them into the innermost place. A doubled hearing marks a double inwardness: the words have penetrated to where they need to go]. Would that you merit to fulfil completely the words of ours that flow from his holy books — until you fulfil the will of our Master, our Teacher and Rebbe — of blessed memory — to truly fulfil his words — to exhaust your days in Torah and in prayer and in repentance — and in longings and yearnings and good and strong and renewed desires each day — and to bring them out from potential into actuality — to speak the longings with the mouth — and to cry out and to yearn as the hart yearns for the water-brooks [כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מַיִם — Tehillim 42:2: "as the hart yearns for the water-brooks — so my soul yearns for You, O G-d." The Psalm of the soul in exile — the longing for the divine presence expressed through the image of the desperately thirsty hart searching for flowing water. The hart's longing is not calm desire but urgent, bodily, existential need. To cry out and yearn in exactly this register — bringing the longing from inner potential into the actuality of spoken words — is the practice] [Tehillim 42:2] — until Hashem has mercy from the heavens. Until you merit each time to come to great joy through the broken heart — and to strengthen yourself in joy at every time — for the joy of Hashem is our strength [חֶדְוַת ה' הִיא מָעֻזֵּנוּ — Nechemiah 8:10: the words of Ezra and Nechemiah to the people on Rosh Hashana: "Go, eat rich foods and drink sweet drinks... for the joy of Hashem is your strength." The verse that appears repeatedly throughout the collection as the essential Breslov formulation: divine joy is not ornamental but structural — it is *ma'uzenu* — our fortress, our strength, our place of refuge. Not the joy of one's own achievement but *chedvas Hashem* — the joy that belongs to and flows from Hashem] [Nechemiah 8:10]. Beyond this there is no time to extend. The words of your father. Nussun of Breslov. [Translator's Note: Overview: Isru Chag Shavuos — written before sleep while guests depart. About the kaftan Yitzchok wished to provide: *heitivota ki haya im levavecha* (I Melachim 8:18) — Hashem's words to David about the Temple intention: honoured for the intention even when the act cannot be completed. Prayer for *bigdei yesha me'il tzedaka* (Yeshayahu 61:10). *Sham'ti sham'ti* — doubled hearing as double inwardness. The vision: bring longings out from potential into actuality — speak the yearnings with the mouth — *k'ayal ta'arog al afike mayim* (Tehillim 42:2) — until coming to great joy through the broken heart. *Chedvas Hashem hi ma'uzenu* (Nechemiah 8:10). Key Themes Heitivota Ki Haya Im Levavecha — I Melachim 8:18 "You did well that it was in your heart." Hashem's words to David about the Temple he wished but was not permitted to build. The intention is honoured even when the act cannot be completed. Yitzchok's desire to provide the kaftan is meritorious for the intention itself.] ## Segment 5
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קלט URL: https://ajew.org/reader-plain/alim-litrufa/2/139/ # קלט
קלט
Source: https://ajew.org/reader/alim-litrufa/2/139 ## Segment 1
קלט
Your letter I received on the eve of Thursday — and my kidneys exult in your salvation [תַּעֲלֹזְנָה כִלְיוֹתַי בִּישׁוּעָתְךָ — Tehillim 16:7: af leilos yissruni chilyosai — the kidneys, the seat of the deepest inner counsel, are also the seat of deepest joy. Ta'aloznah chilyosai echoes Mishlai 23:16: v'ta'aloznah chilyosai b'daber sfatecha meisharim — "and my kidneys will exult when your lips speak what is right." The deepest inner organs responding with pure joy to Yitzchok's good news — a physical metaphor for the most inward and unreserved delight] — that — praised be G-d — you have acquired a fine home — for a good omen — in His kindness. Although I know that the matter weighs somewhat upon you — even so — you did well not to forgo such a house — as I heard and understood from afar — for not every day does there appear such a pleasant and spacious dwelling at such a price. And may Hashem Yisborach help you to settle it comfortably — and in His mercies may He shower upon you doubly — an abundance of goodness and blessing and great expansion into your home. And see to complete the entire Torah before you enter there — as you know. And also do what is written in the Sefer HaAlef-Beis [סֵפֶר הָאָלֶף-בֵּית — the Sefer Alef Beis of Rebbe Nachman: a collection of the Rebbe's concise teachings organized alphabetically. The specific instruction mentioned here is the custom of bringing a sword or knife into a new home first — a protective practice for entering a new dwelling to establish holiness before all else. The sword represents spiritual strength and the capacity for *teshuvah* — cutting away the impure — at the threshold of the new space] — to bring a sword or knife and so forth into it first. And may you merit to engage in Torah within your home — with all your offspring — for length of good days and years. Omain, so may it be His will. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' נָשֹׂא תקצ"ד לפ"ק בְּרֶסְלֶב.
And behold — certainly it would have been fitting for me to help in such a matter — but you know that I am not in a position to help you financially — not even a single small coin. Especially since I now need to deal with completing the building of my home for the good — and I am not able to help you except through prayer — as our sages of blessed memory said: they helped through prayer [עָזְרוּ בִּתְפִלָּה — Sanhedrin 95a: Hashem helped Chizkiyahu against Sancherev not through human military effort but through the angels' assistance — and the Talmud says: "they helped through prayer." The contribution of prayer as a genuine and primary form of practical help — not a consolation for the inability to give financially but the essential and most powerful form of help] [Sanhedrin 95a]. And even more than this will be a help and salvation for you — that I strengthen you to engage in prayer and private speech before Hashem Yisborach — for this is the essential help and great salvation above all. ## Segment 3
מֵרָחוֹק אֶקְרָא לִשְׁלוֹם אֲהוּבִי מְחֻתָּנִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַמֻּפְלָג הַנָּגִיד הַמְפֻרְסָם שַׁלְשֶׁלֶת הַיּוֹחֲסִין מוֹרֵנוּ הָרַב חַיִּים הַכֹּהֵן. יְהִי ה' עִמּוֹ וְיַעֲלֶה מַעְלָה מַעְלָה בְּתוֹרָה וּגְדֻלָּה עַד כִּי יָבוֹא שִׁילֹה אָמֵן כֵּן יְהִי רָצוֹן.
To: From afar I call peace to my beloved in-law — my friend like my own soul — the eminent scholarly leader — the renowned benefactor — the chain of distinguished lineage — our Teacher the Rabbi Chayyim HaKohein [מוֹרֵנוּ הָרַב חַיִּים הַכֹּהֵן — Rabbi Chayyim the ## Segment 4
הֵאִירוּ מוּל עֵבֶר פָּנַי אִמְרוֹתָיו הַנְּעִימִים, וְשָׂשׂ אָנֹכִי עַל אִמְרוֹתָיו כְּמוֹצֵא שָׁלָל רָב. וּבִקַּשְׁתִּי מֵאֵת מַעֲלָתוֹ שֶׁכַּאֲשֶׁר יָבוֹא לְשָׁלוֹם לְבֵיתוֹ נָאֲוָה קֹדֶשׁ אַל יִתְרַשֵּׁל לְקַיֵּם הַבְטָחָתוֹ לִכְתֹּב לִי מִיָּד מִשְּׁלוֹמוֹ הַטּוֹב. וּבִפְרָט אוֹדוֹת הַהַדְפָּסָה שֶׁיִּרְאֶה לְדַבֵּר עִם הַמַּדְפִּיסִים דְּשָׁם, אִם אוּכַל לְהַדְפִּיס שָׁם הַסְּפָרִים שֶׁלָּנוּ, וְכַמָּה הוּא רוֹצֶה בַּעֲדָם, וּבְאֵיזֶה אֹפֶן יִתְרַצֶּה לְהַדְפִּיס, וְאִם יִהְיוּ מְצוּיִים שָׁם בִּסְבִיבוֹתֵיהֶם קוֹפְצִים עֲלֵיהֶם. הַכֹּל יִשְׁאַל כְּחָכְמָתוֹ, וְיוֹדִיעֵנִי מִיָּד לִקְהִלָּה קְדוֹשָׁה טוּלְטְשִׁין לִבְנִי רַבִּי יִצְחָק שְׁטֶערִינְהַארְץ כַּיָּדוּעַ לְמַעֲלָתוֹ. יָתֵר מִזֶּה אֵין הַזְּמַן מַסְכִּים לְהַאֲרִיךְ, וּשְׁלוֹמוֹ יִגְדַּל נָא וְיַצְלִיחוֹ ה' בְּכָל אֲשֶׁר יִפְנֶה, עוֹד יָנוּב בְּשֵׂיבָה טוֹבָה, וְהָיָה כְּגַן רָטֹב.
Kohen of Lvov: the distinguished relative who visited Reb Nussun's home in Letters 136 and 137 and showed interest in enabling the printing of the Rebbe's books in Lvov]. May Hashem be with him and may he rise higher and higher in Torah and greatness — until Shiloh comes [עַד כִּי יָבוֹא שִׁילֹה — B'reishis 49:10: Yaakov's blessing of Yehudah: "the sceptre shall not depart from Yehudah — nor the lawgiver from between his feet — until Shiloh comes." A Messianic blessing applied as a formula of aspiration: may he grow until the coming of Mashiach] . Omain, so may it be His will. His pleasant words have illuminated my face — and I rejoice at his words as one who finds great plunder [שָׂשׂ אָנֹכִי עַל אִמְרוֹתָיו כְּמוֹצֵא שָׁלָל רָב — Tehillim 119:162: sas anochi al imrasecha k'motzei shalal rav — "I rejoice at Your word as one who finds great plunder." The verse of the person overwhelmed by the finding of divine words — the rejoicing is ## Segment 5
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח וּמְצַפֶּה לִתְשׁוּבָתוֹ.
not quiet pleasure but the exhilaration of someone who has discovered an unexpected treasure of immense value. Applied to Rabbi Chayyim's pleasant words and his openness to helping with the printing: his words are themselves a discovery of great plunder] [Tehillim 119:162]. And I requested from his excellency — that when he arrives in peace at his home — the dwelling of holiness — he should not be lax in fulfilling his promise to write to me immediately of his good welfare. And especially regarding the printing — that he see to speak with the printers there — whether I can print our books there — and how much he wishes for them — and in what manner he would agree to print — and whether there are buyers nearby for them. He should inquire about all of this according to his wisdom — and inform me immediately — to the holy community of Tulchin — to my son Rabbi Yitzchok Shterinhartz — as is known to his excellency. Beyond this — time does not permit extending. And may his peace grow — and may Hashem make him succeed in all that he turns to — may he yet flourish in fine old age [עוֹד יָנוּב בְּשֵׂיבָה טוֹבָה — Tehillim 92:15: od yenuvu b'seivah d'shenim v'ra'ananim yihyu — "they shall still flourish in old age — full of sap and fresh." The continuation of the Psalm of Shabbos (*Mizmor Shir l'Yom haShabbos*). Applied here as a blessing for R' Chayyim: may he continue to flourish and be fresh even in old age] [Tehillim 92:15] — and be like a well-watered garden [וְהָיָה כְּגַן רָטֹב — Yirmiyahu 31:12: v'haya nefasham k'gan raveh v'lo yosifu l'da'avah od — "and their soul shall be like a well-watered garden — and they shall not pine any more." The verse of the Messianic restoration: the people of Israel flourishing like a well-watered garden, no longer sorrowful. Applied as a blessing: may R' Chayyim be like that garden — perpetually nourished and flourishing] [Yirmiyahu 31:12]. The words of his true lover forever — who awaits his reply. Nussun of Breslov. [Translator's Note: Overview: Monday, Parshas Naso — written from Breslov. A letter addressed directly to Rabbi Chayyim HaKohein of Lvov, asking him to follow through on the printing possibility. *Sasos anochi al imrosav k'motzei shalal rav* (Tehillim 119:162) — his words are like discovering great plunder. Practical request: speak with the Lvov printers, get prices and conditions, report to Yitzchok in Tulchin. *Od yanev b'seivah tovah* (Tehillim 92:15). *V'haya k'gan ratov* (Yirmiyahu 31:12) — Messianic flourishing as a closing blessing. Key Themes Sasos Anoc hi Al Imrosav — Tehillim 119:162 "I rejoice at his words as one who finds great plunder." The exhilaration of discovering an unexpected treasure of immense value — applied to Rabbi Chayyim's pleasant words and openness to helping. His words are themselves a discovery of great spiritual plunder.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # יד URL: https://ajew.org/reader-plain/alim-litrufa/2/14/ # יד
יד
Source: https://ajew.org/reader/alim-litrufa/2/14 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת וַיִּגַּשׁ [ו' טבת] תקפ"ו לפ"ק בְּרֶסְלֶב.
Blessed be Hashem I have already informed you above of everything. And may Hashem Yisborach be with you and cause you to succeed from now on with ## Segment 2
שָׁלוֹם וְיֵשַׁע רַב לִידִידִי וְכוּ'.
true and eternal success. And know, my son, the friend of my soul: I had very great toil, and wearing out of the ## Segment 3
מָה אֹמַר לְךָ אָחִי, מְעַט אַתָּה יוֹדֵעַ אֲשֶׁר בִּלְבָבִי. יוֹתֵר מִזֶּה אִי אֶפְשָׁר לְבָאֵר בִּכְתָב. אִם תִּרְצֶה נְקֻדַּת הָאֱמֶת, אִם תְּבַקְּשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תְּחַפְּשֶׂנָּה, תְּבַקֵּשׁ הָאֱמֶת בְּהַפָּלָטִין שֶׁל אֱמֶת, הַנִּבְנֶה עַל יְדֵי אַנְשֵׁי־אֱמֶת, עַל יְדֵי בַּעַל אֱמֶת, אָז תָּבִין יִרְאַת ה' וְדַעַת אֱלֹקִים תִּמְצָא. וּבְוַדַּאי אַתָּה יוֹדֵעַ וּמֵבִין אֶת אֲשֶׁר אֲנִי מְרַמֵּז לְךָ, כִּי עִנְיַן הַפָּלָטִין שֶׁל אֱמֶת מְבֹאָר מְעַט בְּסוֹף הַסִּפּוּרֵי מַעֲשִׂיּוֹת, אַךְ בֶּאֱמֶת אֵין אַתָּה יוֹדֵעַ כְּלוּם. הָקִיצָה אָחִי מִשְּׁנַת פְתָיוּתְךָ וּזְכֹר אֶת בּוֹרַאֲךָ בִּימֵי בַּחֲרוּתְךָ; וּזְכֹר אַל תִּשְׁכַּח כָּל מַה שֶּׁעָבַר עָלֶיךָ בִּמְעַט הַיָּמִים הָאֵלֶּה שֶׁאַתָּה רוֹדֵף וְרוֹדֵף אַחַר חֶמְדַּת הֶבֶל, אֱלִילֵי כֶסֶף, וְזֶה וָזֶה לֹא עָלְתָה בְּיָדְךָ. עֹל תּוֹרָה פָּרַקְתָּ וְעֹל דֶּרֶךְ אֶרֶץ עָמַסְתָּ עָלֶיךָ יוֹתֵר מִדַּאי. זְכֹר נָא אַחֲרֵי מִי אַתָּה רוֹדֵף אַחֲרֵי כֶּלֶב מֵת אַחֲרֵי פַּרְעוֹשׁ אֶחָד.
eyes, and many sufferings, and much conflict of counsel, and so forth — before it came to its final completion that she should receive the get. And how many tears were shed over this — as I shall tell you face to face, if G-d wills it. And were it not for Hashem's help to me, it would not have been possible for the completion to come so quickly. And how very mighty are the kindnesses of Hashem and His wonders that He performed with me in these days — until it came to its conclusion in peace — as I will inform you a little, if G-d wills it. And all these sufferings and all this effort — I took the trouble for no one but you — in order to rescue you from what you needed to be rescued from. Perhaps I will merit to see your everlasting joy — that you merit to walk in the straight path that we received from our holy Master, may the memory of the righteous and holy one be for a blessing. ## Segment 4
נָא אָחִי אַל יִהְיֶה בְּלִבְּךָ עָלַי עַל אֲשֶׁר אֲנִי כּוֹתֵב לְךָ מְעַט בְּדֶרֶךְ בִּזָּיוֹן, כִּי בֶּאֱמֶת כָּל זֶה מֵעֹצֶם אַהֲבָתְךָ כַּיָּדוּעַ לְךָ, וְיוֹתֵר מִזֶּה תָּבִין מִדִּבְרֵי הָאִגֶּרֶת שֶׁכָּתַבְתִּי לְאָבִיךָ נֵרוֹ יָאִיר כִּי גַּם אֵלֶיךָ נֶאֶמְרוּ דְּבָרִים הָאֵלֶּה. לְמַעַן הַשֵּׁם לְמַעַן הַשֵּׁם, עַל כָּל פָּנִים תִּקְבַּע לְךָ עִתִּים לַתּוֹרָה וְלִלְמֹד בְּכָל יוֹם שִׁעוּר שֻׁלְחָן עָרוּךְ עִם הַפֵּרוּשִׁים הַגְּדוֹלִים, אוֹ הַקְּטַנִּים עַל כָּל פָּנִים. וְלִלְמֹד בְּכָל יוֹם שִׁעוּר בְּסִפְרֵי רַבֵּנוּ זַ"ל, וְלוֹמַר תְּהִלִּים בְּכָל יוֹם חֹק וְלֹא יַעֲבֹר. וְגַם לִהְיוֹת עַל כָּל פָּנִים פַּעַם אַחַת בְּכָל שָׁנָה בְּאוּמַאן אֲשֶׁר זֹאת הִיא הָעוֹלָה עַל כֻּלָּנָה, וְאִם אֶפְשָׁר שֶׁתְּסַבֵּב הִלּוּכְךָ דֶּרֶךְ פֹּה מַה טּוֹב. וְיוֹתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ וְנָא לַהֲשִׁיבֵנִי מִיָּד עַל דְּבָרַי וּלְבָאֵר הַכֹּל בַּאֲרִיכוּת בַּאֵר הֵיטֵב כְּדֵי לְנַחֵת.
Therefore be strong, my son — be strong — and do not forget all the kindnesses of Hashem Yisborach that He has bestowed upon you until now. And bind yourself and your thoughts so as not to let your thought wander outward — as you have been accustomed until now — for the choice is in your hand in this and in everything, as I have spoken with you many times. More than this there is no time to elaborate now — for I am needed to travel to Krementchuk as above. And do not take to heart the matter of returning the above-mentioned objects — for this too is for the good. And I hope to Hashem Yisborach that you will speedily receive a new fringed tallis — and new strength and renewed power to strengthen yourself fresh in the service of Hashem — and you will forget all the troubles that have passed ## Segment 5
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח
over you. For Hashem will not abandon you — ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 7
גַּם תֵּדַע שֶׁתּוֹדָה לָאֵל צָמַח קֶרֶן יְשׁוּעָה בְּעִנְיַן בֵּית הַדְּפוּס, כִּי בְּחַסְדֵי ה' וְנִפְלְאוֹתָיו כְּבָר הִגִּיעַ אִגֶּרֶת מִוִּילְנָא שֶׁבְּקָרוֹב יִתְּנוּ לִי רִשְׁיוֹן לְטוֹבָה וְיִפְתְּחוּ לִי אֶת הַדְּפוּס, וְנִזְכֶּה לְהָפִיץ מַעְיְנוֹתָיו חוּצָה לְמַעַן יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמוֹ בָּעוֹלָם אָמֵן כֵּן יְהִי רָצוֹן.
for the sake of the name of our Master, of blessed memory, which ## Segment 8
דִּבְרֵי יְדִידְךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת
is called upon us. The words of your father who waits to rejoice in your salvation for eternity. Nussun, as above. Overview: Written from Tcherin in Tammuz 5585, this letter announces — with a burst of mazal tov — the completion of a difficult divorce proceeding on behalf of Reb Nussun's son Yitzchok. The letter is structured in two parts: first a brief announcement to the beloved Rabbi Naftali, then a longer, deeply personal address to Yitzchok himself — disclosing the tears, toil, and divine help involved, and closing with a beautiful image of a new tallis and renewed strength. The letter is written on Parshas Mas'ay — the portion of journeys, listing all forty-two encampments of Israel in the wilderness. Reb Nussun is himself on a journey — he mentions he must travel to Krementchuk — and his son has just completed a painful personal passage. The portion of Mas'ay, which ends with arrival at the border of the Promised Land, resonates quietly behind this letter of painful completion and hopeful new beginning. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov # קמ URL: https://ajew.org/reader-plain/alim-litrufa/2/140/ # קמ
קמ
Source: https://ajew.org/reader/alim-litrufa/2/140 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' נָשֹׂא ב' תקצ"ד לפ"ק.
To: My beloved son. [Yitzchok] At this hour I received your letter — but the letter which you sent yesterday ## Segment 2
אֲהוּבִי בְּנִי.
My beloved son. ## Segment 3
בְּשָׁעָה זֹאת קִבַּלְתִּי מִכְתָּבְךָ, אֲבָל הָאִגֶּרֶת שֶׁשָּׁלַחְתָּ אֶתְמוֹל לֹא הִגִּיעַ לְיָדִי, וְאֵינִי יוֹדֵעַ לְמִי לִשְׁאֹל עָלָיו, וְלֹא טוֹב עָשִׂיתָ מַה שֶּׁלֹּא הִזְכַּרְתָּ בְּמִכְתָּבְךָ עַל יְדֵי מִי שָׁלַחְתָּ אֶתְמוֹל, וְצַר לִי עַל זֶה, בִּפְרָט הָאִגֶּרֶת מִפֶּטֶערְבּוּרְג, וְתוֹדִיעֵנִי מִיָּד עִם מִי שָׁלַחְתָּ, וּמֵהַסְּתָם יַגִּיעַ לְיָדִי, וְכָעֵת אֵין לִי מַה לִּכְתֹּב, כִּי זֶה סָמוּךְ הָיִיתָ פֹּה, וְגַם כָּתַבְתִּי לְךָ אִגֶּרֶת פֹּה בְּיוֹם א' הֶעָבַר, וְכַאֲשֶׁר אֲקַבֵּל הָאִגֶּרֶת שֶׁשָּׁלַחְתָּ אֶתְמוֹל אֶרְאֶה לַהֲשִׁיבְךָ עוֹד אִם יִרְצֶה הַשֵּׁם.
has not reached my hand — and I do not know whom to ask about it. ## Segment 4
וְעַתָּה חֲזַק וֶאֱמַץ, וְתָגִיל וְתָשִׂישׂ בִּישׁוּעָתוֹ הַקְּדוֹשָׁה, אֲשֶׁר זָכִינוּ לִשְׁאֹב מַיִם בְּשָׂשׂוֹן מִמַּעְיְנֵי הַיְשׁוּעָה, אֲשֶׁר עֲדַיִן לֹא נִפְסְקוּ מֵימָיו הַקְּדוֹשִׁים, כַּאֲשֶׁר אָנוּ רוֹאִים בַּחוּשׁ שֶׁגַּם עַתָּה נוֹבְעִים דְּבָרָיו הַקְּדוֹשִׁים כְּמַעְיָן הַנּוֹבֵעַ, כַּאֲשֶׁר אַתֶּם רוֹאִים בְּעֵינֵיכֶם בְּכָל פַּעַם. הַשֵּׁם יִתְבָּרַךְ יְזַכֶּה לְכֻלָּנוּ שֶׁנִּזְכֶּה לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים בְּכָל עֵת.
And you did not do well in not mentioning in your letter through whom you sent it yesterday — and it distresses me — especially the letter from Petersburg. Inform me immediately through whom you sent it — and by implication it will reach my hand. And now I have nothing to write — for it is close since you were here — and I also wrote you a letter here on the past Sunday. And when I receive the letter you sent yesterday — I will see to reply to you further — if Hashem wills. And now — be strong and resolute — and rejoice and exult in His holy salvation — that we merited to draw water with joy from the wellsprings of salvation [לִשְׁאֹב מַיִם בְּשָׂשׂוֹן מִמַּעְיְנֵי הַיְשׁוּעָה — Yeshayahu 12:3: the great verse of the post-Messianic rejoicing: ush'avtem mayim b'sason mima'aynei hayeshuah — "and you shall draw water in joy ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
from the wellsprings of salvation." The prophecy of the day when Hashem's anger has turned — when the people will draw not from ordinary wells but from the *ma'aynei hayeshuah* — the wellsprings of salvation itself. Applied to the Rebbe's teachings: they are those very wellsprings — and the community of Breslov disciples has already begun to draw from them in joy. The verse is the basis of the Simchas Beis HaSho'evah — the Water-Drawing ceremony at Sukkos — connecting this to the season of ultimate joy] [Yeshayahu 12:3] — whose holy waters have not yet ceased — as we see with our senses that even now his holy words flow like a gushing spring — as you yourselves see ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
גַּם תְּקַבֵּל אִגֶּרֶת לְרַבִּי חַיִּים הַכֹּהֵן מִלֶּעמְבֶּרְג, וְתִשְׁתַּדֵּל לְשָׁלְחוֹ מִיָּד לִקְהִלָּה קְדוֹשָׁה קַאמִינְקֶע. וְאִם יִתְמַהֲמַהּ עַד שֶׁתָּבִין שֶׁכְּבָר נָסַע מִשָּׁם לֹא תִּשְׁלְחוֹ כְּלָל, אַךְ רָאוּי לְךָ לְזָרֵז בָּזֶה הַרְבֵּה לִשְׁלֹחַ אֵלָיו הָאִגֶּרֶת מִיָּד. כִּי מֵאֵלֶיךָ תָּבִין כַּמָּה צְרִיכִין לִטְרֹחַ עַל עֵסֶק כָּזֶה, אוּלַי תִּצְמַח מִזֶּה יְשׁוּעָה גְּדוֹלָה. כִּי כָּךְ הַשֵּׁם יִתְבָּרַךְ מַנְהִיג עִמָּנוּ בְּחַסְדּוֹ וְנִפְלְאוֹתָיו בְּכָל עֵת, כִּי כָּל מַה שֶּׁזָּכִינוּ לִגְמֹר עֲסָקָיו הַקְּדוֹשִׁים בִּפְרָט בְּעִנְיַן הַהַדְפָּסָה, הַכֹּל הָיָה בְּדֶרֶךְ נִפְלָאוֹת כָּאֵלֶּה, וְאָנוּ מְחֻיָּבִים לְהִשְׁתַּדֵּל וְלַעֲשׂוֹת מַה שֶּׁמֻּטָּל עָלֵינוּ, וַה' הַטּוֹב יַעֲשֶׂה, הוּא הִתְחִיל הוּא יִגְמֹר. ה' יִגְמֹר בַּעֲדִי.
with your own eyes at every time. May Hashem Yisborach give us all merit to fulfil his holy words at every time. The words of your father — who awaits salvation. Nussun of Breslov. [Translator's Note: Overview: Wednesday, Parshas Naso. A lost letter and a missing Petersburg letter. A second letter for Rabbi Chayyim of Lvov enclosed for forwarding to Kamenets. *U'sh'avtem mayim b'sason mima'aynei hayeshuah*: now identified as Yeshayahu 12:3 — the verse of the post-Messianic drawing from the wellsprings of salvation, the basis of the Simchas Beis HaSho'evah. The Rebbe's words are those very wellsprings — still flowing. *Hu hitchil hu yigmor* / *Hashem yigmor ba'adi* (Tehillim 138:8) — He who began will complete. Key Themes U'sh'avtem Mayim B'sason — Yeshayahu 12:3 "You shall draw water with joy from the wellsprings of salvation." The post-Messianic verse of Yeshayahu — the basis of Simchas Beis HaSho'evah. The Rebbe's teachings are those very wellsprings — and the Breslov community has already begun to draw from them in joy. Their waters have not ceased.] ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קמא URL: https://ajew.org/reader-plain/alim-litrufa/2/141/ # קמא
קמא
Source: https://ajew.org/reader/alim-litrufa/2/141 ## Segment 1
קמא
And convey peace to all our *anshei sh'lomaynu* with great love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, מוֹצָאֵי שַׁבַּת קֹדֶשׁ אוֹר לְיוֹם א' שְׁלַח תקצ"ד לפ"ק.
Overview: Monday, Parshas Re'eh. Two letters received — one yesterday through Rabbi Yitzchak Yehoshua, one yesterday — both a comfort. Now certainly Yitzchok will hear what is being heard here: the response has come — G-d forbid — that Reb Nussun must leave to Nemirov. More lies being fabricated. Walking in fears. But in Hashem's kindnesses he strengthens himself — the matter is not dangerous. Trusts he will return home in peace. The *inuy hadin* — the anguish of waiting for the verdict — is hardest — tomorrow or Wednesday the judgment will come out. *El Shadai yitein lanu rachamim — v'ha'omeir l'olamo dai yomar l'tzarosenu dai.* *Hashem chaneinu ki rav savanu vuz* (Tehillim 123:3). Then urgent instruction: do not fear — only pray — pour out all that is in your heart. No advice or device except prayer and supplication and crying out. All that passes over us — especially now in this year — all are great hints compelling each one to draw close. The essential: do not slacken in pouring out supplication every day — whoever you are. The holy way of *azammrah l'Elokai b'odi* — must be renewed with each person every day — through this path every person can give himself life at every time in every place. *Hisyatzvu ur'u es yeshu'as Hashem.* ## Segment 3
שָׁלוֹם רַב לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
To: Abundant peace to my beloved son, my dear one — the scholarly one — our Teacher the Rabbi Yitzchok — may his light shine. [Yitzchok] Your letter I received on the eve of Thursday — and my kidneys exult in your salvation ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אוֹר לְיוֹם ה', וְתַעֲלֹזְנָה כִלְיוֹתַי בִּישׁוּעָתְךָ אֲשֶׁר תְּהִלָּה לָאֵל קָנִיתָ בְּחַסְדּוֹ בַּיִת נָאֶה לְמַזָּל־טוֹב. אִם אָמְנָם יָדַעְתִּי כִּי כָּבֵד עָלֶיךָ הַדָּבָר קְצָת, עִם כָּל זֶה עָשִׂיתָ יָפֶה שֶׁלֹּא עָזַבְתָּ בַּיִת כָּזֶה, כְּפִי אֲשֶׁר שָׁמַעְתִּי וְהֵבַנְתִּי מֵרָחוֹק, כִּי לֹא בְּכָל יוֹמָא מִתְרַחֵשׁ דִּירָה נָאָה וּרְחָבָה כָּזֹאת בְּמִקָּח כָּזֶה. וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לְךָ שֶׁתּוּכַל לְסַלֵּק בְּרֶוַח, וּבְרַחֲמָיו יַשְׁפִּיעַ לְךָ בְּכִפְלַיִם שֶׁפַע טוֹבָה וּבְרָכָה וְהַרְחָבָה גְּדוֹלָה לְתוֹךְ בֵּיתְךָ. וְתִרְאֶה לִגְמֹר כָּל הַתּוֹרָה כֻּלָּהּ קֹדֶם שֶׁתִּכְנֹס לְשָׁם כַּיָּדוּעַ לְךָ. וְגַם תַּעֲשֶׂה מַה שֶּׁכָּתוּב בְּסֵפֶר הָאָלֶף־בֵּית לְהַכְנִיס לְשָׁם תְּחִלָּה חֶרֶב אוֹ סַכִּין וְכוּ'. וְתִזְכֶּה לַעֲסֹק בַּתּוֹרָה בְּתוֹךְ בֵּיתְךָ עִם כָּל יוֹצְאֵי חֲלָצֶיךָ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
[תַּעֲלֹזְנָה כִלְיוֹתַי בִּישׁוּעָתְךָ — Tehillim 16:7: af leilos yissruni chilyosai — the kidneys, the seat of the deepest inner counsel, are also the seat of deepest joy. Ta'aloznah chilyosai echoes Mishlai 23:16: v'ta'aloznah chilyosai b'daber ## Segment 5
וְהִנֵּה בְּוַדַּאי מֵהָרָאוּי הָיָה לִי לַעֲזֹר עַל עֵסֶק כָּזֶה, אַךְ יָדוּעַ לְךָ כִּי אֵין בְּיָדִי לַעֲזֹר לְךָ בְּמָמוֹן, אֲפִלּוּ פְּרוּטָה אַחַת, בִּפְרָט שֶׁאֲנִי צָרִיךְ עַתָּה לַעֲסֹק בִּגְמָר בִּנְיַן בֵּיתִי לְטוֹבָה, וְאֵין בְּיָדִי לַעֲזֹר לְךָ כִּי אִם בִּתְפִלָּה, כְּמַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סַנְהֶדְּרִין צה.) שֶׁעָזְרוּ בִּתְפִלָּה. וְגַם יוֹתֵר מִזֶּה יִהְיֶה לְךָ לְעֵזֶר וְלִישׁוּעָה מַה שֶּׁאֲנִי מְחַזֶּקְךָ שֶׁאַתָּה תַּעֲסֹק בִּתְפִלָּה וְשִׂיחָה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁזֶּה עִקַּר הָעֵזֶר וְהַיְשׁוּעָה הַגְּדוֹלָה מֵהַכֹּל. וְהִנֵּה מֵחֲמַת אַפּוּקֵי שַׁבְּתָּא, וְאֵין דַּרְכִּי לִכְתֹּב בְּעֵת כָּזֹאת סָמוּךְ אַחַר הַהַבְדָּלָה, רַק אַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה וְכָתַבְתִּי לְךָ עַתָּה דְּבָרַי אֵלֶּה הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה, וְיָתֵר מִזֶּה אֵין בְּכֹחִי עַתָּה לְהַאֲרִיךְ.
sfatecha meisharim — "and my kidneys will exult when your lips speak what is right." The deepest inner organs responding with pure joy to Yitzchok's good news — a physical metaphor for the most inward and unreserved delight] — that — praised be G-d — you have acquired a fine home — for a good omen — in His kindness. Although I know that the matter weighs somewhat upon you — even so — you did well not to forgo such a house — as I heard and understood from afar — for not every day does there appear such a pleasant and spacious dwelling at such a price. And may Hashem Yisborach help you to settle it comfortably — and in His mercies may He shower upon you doubly — an abundance of goodness and blessing and great expansion into your home. And see to complete the entire Torah before you enter there — as you know. And also do what is written in the Sefer HaAlef-Beis [סֵפֶר הָאָלֶף-בֵּית — the Sefer Alef Beis of Rebbe Nachman: a collection of the Rebbe's concise teachings organized alphabetically. The specific instruction mentioned here is the custom of bringing a sword or knife into a new home first — a protective practice for entering a new dwelling to establish holiness before all else. The sword represents spiritual strength and the capacity for *teshuvah* — cutting away the impure — at the threshold of the new space] — to bring a sword or knife and so forth into it first. And may you merit to engage in Torah within your home — with all your offspring — for length of good days and years. Omain, so may it be His will. And behold — certainly it would have been fitting for me to help in such a matter — but you know that I am not in a position to help you financially — not even a single small coin. Especially since I now need to deal with completing the building of my home for the good — and I am not able to help you except through prayer — as our sages of blessed memory said: they helped through prayer [עָזְרוּ בִּתְפִלָּה — Sanhedrin 95a: Hashem helped Chizkiyahu against Sancherev not through human military effort but through the angels' assistance — and the Talmud says: "they helped through ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
prayer." The contribution of prayer as a genuine and primary form of practical help — not a consolation for the inability to give financially but the essential and most powerful form of help] [Sanhedrin 95a]. And even more than this will be a help and salvation for you — that I strengthen you to engage in prayer and private speech before Hashem Yisborach — for this is the essential help and great salvation above all. And behold — because of the going-out of Shabbos — and it is not my practice to write at such a time close after Havdala — only love disrupts the proper order [אַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה — a Talmudic principle (B'reishis Rabbah 55:8 and Rashi on B'reishis 22:3): love upsets the proper arrangement and natural order. Applied by Reb Nussun to his own practice: his love for Yitzchok compels him to write immediately after Shabbos despite his usual practice of waiting — love itself is the disruption that overrides all proper schedule] — and I wrote you now these few words that sustain much. And beyond this I have no strength now to extend. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Motzei Shabbos, Parshas Shelach. Yitzchok has acquired a fine house. *Ta'aloznah chilyosai bishusascha* (Tehillim 16:7 / Mishlai 23:16) — the kidneys as the seat of deepest inner joy. Advice: complete the entire Torah before entering; bring a sword first according to the Sefer HaAlef-Beis. Financial inability but prayer as the essential help — *azru v'tefilla* (Sanhedrin 95a). *Ahavah m'kalkeles hashurah* — love disrupts the proper order — compelled to write on Motzei Shabbos despite his usual practice. Key Themes Ta'aloznah Chilyosai — Tehillim 16:7 / Mishlai 23:16 "My kidneys exult in your salvation." The kidneys — seat of deepest inner counsel — responding with the most inward and unreserved delight to Yitzchok's good news. The physical metaphor for joy that is deeper than the surface.] ## Segment 7
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קמב URL: https://ajew.org/reader-plain/alim-litrufa/2/142/ # קמב
קמב
Source: https://ajew.org/reader/alim-litrufa/2/142 ## Segment 1
קמב
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' עֶרֶב רֹאשׁ חֹדֶשׁ תַּמּוּז תקצ"ד לפ"ק.
Overview: The shortest letter in the collection — written in the very moment before Shacharis, with the time of K'rias Sh'ma pressing. Reb Nussun stops to write only because love compels him. The teaching he transmits is itself enacted by the letter's brevity: there is no time at all. The phrase bitul hazman — the nullification or wasting of time — is one of the central concerns of the Breslov path. Rabbi Chaim Nachum's reminder of this principle "gave Reb Nussun life" — a moment of mutual spiritual revival between teacher and student. He promises to write at greater length. This letter is its own teaching in miniature: even a note dashed off before prayer, containing a single sentence of truth, is not wasted. ## Segment 3
תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים, כְּמוֹ חֵלֶב וָדֶשֶׁן תִּשְׂבַּע נַפְשִׁי בִּרְאוֹתִי אִמְרוֹתֶיךָ הַיְקָרִים מִפָּז אֲשֶׁר קִבַּלְתִּי עַתָּה בְּעֵת סְעֻדַּת שַׁחֲרִית, שָׁמַעְתִּי אִמְרוֹתֶיךָ כִּי נָעֵמוּ.
To: [Yitzchok] My kidneys exult when your lips speak what is right — like fat and marrow my soul is satisfied [תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים, ## Segment 4
בַּמֶּה נְקַדֵּם ה' אֲשֶׁר עַד כֹּה עֲזָרַנִי בְּרַחֲמָיו וְנִפְלְאוֹתָיו הָעֲצוּמִים שֶׁאֶזְכֶּה שֶׁיֵּצְאוּ מִפִּי דְּבָרִים כָּאֵלֶּה וְשֶׁיִּכָּנְסוּ בְּאָזְנֵי פְּרִי בִּטְנִי שֶׁיִּחְיוּ. הָאֱמֶת כַּאֲשֶׁר כָּתַבְתָּ שֶׁדְּבָרִים אֵלּוּ אִי אֶפְשָׁר לְסַפֵּר אֲפִלּוּ לְעַצְמוֹ וְכַמְבֹאָר מִזֶּה בְּלִקּוּטֵי מוֹהֲרַ"ן שֶׁאֵצֶל הַמַּעֲשִׂיּוֹת (שִׂיחוֹת הָרַ"ן א) עַל פָּסוּק "כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה'" וְכוּ', וְגַם בָּזֶה בְּעַצְמוֹ רוֹאִין גְּדֻלַּת ה' וְנִפְלְאוֹתָיו בְּכָל דּוֹר וָדוֹר עִם כָּל נֶפֶשׁ מִיִּשְׂרָאֵל אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ שֶׁנִּזְכֶּה לִשָּׂא וְלִתֵּן בְּעַל פֶּה וּבִכְתָב בִּדְבָרִים כָּאֵלֶּה הָעוֹמְדִים בְּרוּם רוּמוֹ שֶׁל עוֹלָם עַד אֵין סוֹף וְיוֹרְדִים עַד אֵין תַּכְלִית לְהַחֲיוֹת גַּם אוֹתִי וְאוֹתְךָ, בְּהִתְנוֹצְצוּת נְעִימַת יְדִידוּת עֲרִיבַת מְתִיקַת תְּשׁוּקַת הִתְנוֹצְצוּת אֱלֹקוּתוֹ יִתְבָּרַךְ שְׁמוֹ לָנֶצַח. עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל וְכוּ' אֲשֶׁר הָיָה בְּעֶזְרֵנוּ בַּדּוֹר הַיָּתוֹם הַזֶּה בְּשֵׁפֶל מַצָּבֵנוּ כָּזֶה בְּדַחֲקוּת כָּזֶה, לֵידַע וּלְהַאֲמִין וּלְדַבֵּר בִּדְבָרִים קְדוֹשִׁים כָּאֵלֶּה. מַה נֹּאמַר מַה נְּדַבֵּר מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ, לְפִיכָךְ אֲנַחְנוּ חַיָּבִים לְהִתְחַזֵּק בְּשִׂמְחָה וְחֶדְוָה בְּכָל עֵת בְּכָל יוֹם וּבְכָל שָׁעָה, לְהַזְכִּיר עַצְמֵנוּ בְּכָל פַּעַם בַּחֲסָדִים הָאֵלֶּה בִּישׁוּעוֹת נִפְלָאוֹת כָּאֵלֶּה, אֲשֶׁר הוּא יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ בְּכָל יוֹם, וּלְקַיֵּם אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ וְכוּ'.
כְּמוֹ חֵלֶב וָדֶשֶׁן תִּשְׂבַּע נַפְשִׁי — two verses woven together: Mishlai 23:16 — v'ta'aloznah chilyosai b'daber sfatecha meisharim — "my kidneys will exult when your lips speak what is right"; and Tehillim 63:6 — k'mo chelev va'deshen tisbah nafshi — "as with fat and marrow my soul is satisfied." The kidneys as the organs of deepest inward joy responding with pure exultation to words of rectitude; and the soul as a person at a feast of fat and marrow — nourished to the full. Together: ## Segment 5
וְעַתָּה אֲסַפֵּר לְךָ בְּנִי חֲבִיבִי אֶת הַיְשׁוּעוֹת הַפְּרָטִיּוֹת אֲשֶׁר עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ בַּיָּמִים הָאֵלֶּה. אַחֲרֵי נְסִיעָתְךָ בְּיוֹם ב' לְעֵת עֶרֶב אַחַר מִנְחָה הֵקִימוּ אֶת הַבִּנְיָן, דְּהַיְנוּ שֶׁהֶעֱמִידוּ אֶת הָעַמּוּדִים וְהַקּוֹרוֹת, שֶׁזֶּה הָיָה דָּבָר גָּדוֹל לְהָקִים אֶת הַבִּנְיָן בִּזְרִיזוּת כָּל כָּךְ. וְהָיָה עַל זֶה מְנִיעוֹת רַבּוֹת, וַה' עֲזָרַנִי, וּבְיוֹם ה' לֹא עָסְקוּ כִּי אִם שְׁלשָׁה עֲרֵלִים בְּהַבִּנְיָן, מֵחֲמַת שֶׁהָיָה יוֹם חַגָּם אֵצֶל אַנְשֵׁי פּוֹלִין, וְגַם אֵלּוּ הָעֲרֵלִים רָצוּ הַדִּיסַאטְנִיקֶיס [אַנְשֵׁי הַמִּמְשָׁל] לְבַטֵּל, וּכְבָר נִתְבַּטְּלוּ. אַךְ אַחַר הַהַפְצָרָה וּמְעַט שֹׁחַד חָזְרוּ לִמְלַאכְתָּם. וּבְיוֹם ו' הֶעָבָר חָפַצְנוּ לַעֲסֹק בְּהַבִּנְיָן עִם כַּמָּה עֲרֵלִים. אַךְ הַדִּיסַאטְנִיקֶיס בִּטְּלוּ הַמְּלָאכָה שֶׁלֹּא נִבְנֶה עוֹד עַד אֲשֶׁר נוֹדִיעַ לְהַגַּארַדְנִיטְשֶׁע [לַמּוֹשֵׁל] וְהָיָה לָנוּ קְצָת צַעַר מִזֶּה. וַתִּשְׁבֹּת הַמְּלָאכָה כָל יוֹם ו'. וְהַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרֵנוּ, וְהַיּוֹם פָּעַל אֶצְלוֹ רַבִּי נַחוּם יוֹסֵף שֶׁנָּתַן רְשׁוּת לִבְנוֹת.
both the deepest inner organs and the whole soul are overwhelmed with satisfaction at Yitzchok's precious words] — upon seeing your precious words — more precious than fine gold [יְקָרִים מִפָּז — Tehillim 119:127: al kein ahavti mitzvosecha mizahav umipaz — "therefore I love Your commandments more than gold and fine gold." *Paz* — fine gold, the most purely refined gold — is the register of Tehillim 119's celebration of the Torah's preciousness. By placing Yitzchok's words in this register Reb Nussun identifies them as belonging to the same order of preciousness as the Torah itself] [Tehillim 119:127] — which I received now at the morning meal. I have heard your words — for they are pleasant [שָׁמַעְתִּי אִמְרוֹתֶיךָ כִּי נָעֵמוּ — echoing Tehillim 141:6 and the *Shamu'ti sham'ti* of Letter 138: total inward reception testified by the direct declaration of pleasantness — ki na'emu]. With what shall we approach Hashem [בַּמֶּה נְקַדֵּם ה' — Michah 6:6: bamah akaddem Hashem ikof b'eilohai Elyon — "with what shall I approach Hashem — bow before the Most High G-d?" The opening of the prophet Michah's great rhetorical question: what possible offering or act can adequately approach the divine? The classic prophetic formulation of the person overwhelmed by divine kindness who cannot find any means of adequate response. Used here as a cry of awe: what can possibly be offered before Hashem who has done such wonders with us?] [Michah 6:6] — who until now has helped us in His mercies and mighty wonders — that such words should go forth from my mouth and enter the ears of the fruit of my body — may they live. The truth — as you wrote — that these things cannot be told even to oneself — as is explained concerning this in Likutay Moharan near the Stories — in Sichos HaRaN (1) — on the verse for I know that Hashem is great [כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' — Tehillim 135:5. Sichos HaRaN 1 — the opening of the Rebbe's conversations: *ki anochi yada'ati* — "for I know" — designates a knowing that is beyond all capacity for communication even to oneself — lodged in a place deeper than speech] and so forth. And also in this itself one sees the greatness of Hashem and His wonders — in every generation — with every soul of Israel — that He has wondrously acted kindness with us — that we merit to exchange words — verbally and in writing — in such holy things as these — that stand at the very height of the world reaching to the Infinite — and descend to no end — to revive both me and you — in the flickering of the pleasantness of the friendship of the sweetness-of-longing of the flickering of His divinity, Yisborach [הִתְנוֹצְצוּת נְעִימַת יְדִידוּת עֲרִיבַת מְתִיקַת תְּשׁוּקַת הִתְנוֹצְצוּת אֱלֹקוּתוֹ — a cascade of nouns each in construct state with the next, deepening inward layer by layer. The grammatical structure mimics the experience itself: each quality contained within the one before it, spiraling toward the divine core] — may His Name be blessed forever. Upon us is the obligation to praise the Master of all — who has been with us in ## Segment 6
בָּרוּךְ וּמְבֹרָךְ שְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ, אֲשֶׁר עַד כֹּה עֲזָרָנוּ, כֵּן יִהְיֶה עִמָּנוּ לְהַזְמִין לָנוּ מָעוֹת וְכָל הִצְטָרְכוּת הַבִּנְיָן שֶׁנִּזְכֶּה לְגָמְרוֹ מְהֵרָה בְּכִי טוֹב, וְלַעֲסֹק בּוֹ בְּתוֹרָה וּתְפִלָּה, וּלְסַפֵּר עֱזוּזוֹ וְנִפְלְאוֹתָיו אֲשֶׁר עָשָׂה עִמָּנוּ מִמִּצְרַיִם וְעַד הֵנָּה, עַד הַדּוֹר הַזֶּה וְעַד הַשָּׁעָה הַזֹּאת.
this orphaned generation [הַדּוֹר הַיָּתוֹם — a weighty specific designation in Breslov thought: the generation that has lost its living *tzaddik* — the generation that came after the Rebbe's passing in 5571 (1810). This generation lives in a state of spiritual orphanhood — without the father's living presence — yet still merits to receive his teachings and live by them. The phrase carries both grief and wonder: the grief of orphanhood, and the wonder that even such a bereaved generation is still sustained by the Rebbe's flowing springs] — in this lowliness of our state — in this poverty — to know and believe and speak in such holy things as these. What shall we say — what shall we speak — what shall we return to Hashem for all His benefits toward us [מַה נֹּאמַר מַה נְּדַבֵּר מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ — Tehillim 116:12: mah ashiv laHashem kol tagmulohi alai — the Hallel verse of overwhelmed gratitude, already cited in Letter 137 as *mah ashiv laHashem*. Here it returns in fuller form with *tagmulohi* — a term with Aramaic resonance meaning "all His complete recompenses and benefits upon us." The verse is now embedded within a triple rhetorical question — *mah nomar, mah n'dabeir, mah nashiv* — each question naming a different register of inadequate speech: what shall we say (declarative), what shall we speak (expressive), what shall we return (responsive). The triple structure enacts the very speechlessness it describes] [Tehillim 116:12] — therefore we are obligated to strengthen ourselves in joy and gladness at every time — in every day and at every hour — to remind ourselves each time of these kindnesses — of these wondrous salvations — and to fulfil: I shall rejoice and be glad in Your kindness [אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ — Tehillim 31:8: the verse of the person who has been answered and set in a wide place — now giving voice to joy that flows from gratitude] [Tehillim 31:8] and so forth. And now I will tell you — my beloved son — the particular salvations that Hashem Yisborach helped me in these days. After your departure on Monday — toward evening after Minchah — they erected the building — that is: they raised the columns and the beams — and this was a great thing to erect the ## Segment 7
וְדַע בְּנִי חֲבִיבִי כִּי הַמָּעוֹת שֶׁהָיוּ בְּיָדְךָ לִתֵּן לִי אָז בִּהְיוֹתְךָ פֹּה הֵם הִמְשִׁיכוּ וְהוֹצִיאוּ מִפִּי דְּבָרִים הַנּוֹרָאִים הָאֵלֶּה, כְּמוֹ שֶׁאָמְרוּ (רֹאשׁ הַשָּׁנָה ו) "בְּפִיךָ" - 'זוֹ צְדָקָה', שֶׁעַל יְדֵי צְדָקָה נַעֲשֶׂה הַדִּבּוּר. וְעַתָּה רָאִינוּ זֹאת בְּחוּשׁ, כִּי אָנֹכִי לֹא עָלָה עַל דַּעְתִּי שֶׁתִּתֵּן לִי אָז, וְגַם לֹא עָלָה עַל דַּעְתִּי לְדַבֵּר דִּבּוּרִים אֵלֶּה, וְגַם כִּי הָיִיתִי אָז טָרוּד מְאֹד בְּטִרְדָּא כָּזֹאת בְּעֵסֶק הַתְחָלַת בִּנְיָן כָּזֶה. אַךְ מֵאֵת ה' הָיְתָה זֹאת לְדַבֵּר דִּבּוּרִים אֵלֶּה עַל יְדֵי עֹצֶם תְּשׁוּקָתְךָ לִשְׁמֹעַ, וְעַל יְדֵי מִסַּת נִדְבַת יָדְךָ הַטּוֹב. וַה' יְשַׁלֵּם פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה וְכוּ', וְנִדְבוֹת פִּיךָ רְצֵה נָא ה' וּמִשְׁפָּטָיו יְלַמֶּדְךָ וְיַדְרִיכְךָ בְּכָל עֵת בְּדֶרֶךְ הַטּוֹב וְהַיָּשָׁר לְמַעַן יֵיטִיב לְךָ לָנֶצַח.
building with such swiftness. And there were many obstacles — and Hashem helped me. And on Thursday only three non-Jews worked at the building — because it was their holiday among the Polish people — and even these non-Jews the government officials [דִּיסַאטְנִיקֶיס — *disatnikim*: government inspectors under Tsarist rule with power to halt construction without permits] sought to cancel — and they were already cancelled. But after pleading and a small bribe they returned to their work. And on the past Friday we wished to work on the building with several non-Jews — but the government officials stopped the work — that no further building should be done until we informed the district governor. And we had some distress from this. And the work ceased all of Friday. ## Segment 8
וּמֵחֲמַת הַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ כִּי כָּל הַלַּיְלָה לֹא יָשַׁנְתִּי, וְהִתְפַּלַּלְתִּי בַּבֹּקֶר הַשְׁכֵּם מַה שֶּׁאֵין דַּרְכִּי בְּכָךְ בָּעִתִּים הַלָּלוּ. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַהֶכְרֵחַ לִי לִישֹׁן עַתָּה, אַךְ אַהֲבָתְךָ אִלְּצַנִי לִכְתֹּב לְךָ מִיָּד דְּבָרִים אֵלֶּה לְהַחֲיוֹתְךָ לָנֶצַח.
And Hashem Yisborach was with us — and today Rabbi Nachum Yosef acted on our behalf before him and obtained permission to build. Blessed and glorified be His great Name, Yisborach — who has helped us until now — may He similarly be with us — to arrange for us the money and all the necessities of the building — that we merit to complete it soon for a good outcome — and to engage within it in Torah and prayer — and to tell of His mighty deeds and wonders that He has performed with us — from Egypt until now — until this generation and until this very hour. And know — my beloved son — that the money you had in your hand to give me then — when you were here — it drew forth and brought out from my mouth these awesome words — as our sages said: *b'ficha* — this is charity [בְּפִיךָ — זוֹ צְדָקָה — Rosh Hashana 6a: the Talmud expounds the verse noting the word *b'ficha* — "in your mouth" — and teaches that *b'ficha* refers to charity: through speech — the vow, the commitment, the word given — *dibur* itself becomes *tzedakah*. Applied in both directions: the charity given creates speech; and the speech itself is a form of charity — the holy words drawn forth by the act of giving] [Rosh Hashana 6a] — that through charity speech is made. And now we have seen this with our senses — for I myself had no thought that you would give me then — and I also had no thought to speak these words — and also because I was then very occupied with the pressure of beginning such a building. But from Hashem was this — to speak these words — through the great strength of your longing to hear — and through the generosity of your good hand. And may Hashem repay your act — and may your reward be complete — and the freewill-offerings of your mouth — be pleased, Hashem — and teach me Your laws ## Segment 9
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
[נִדְבוֹת פִּיךָ רְצֵה נָא ה' — Tehillim 119:108: nidbos pi rtzei na Hashem u'mishpatecha lam'deni — "the freewill- offerings of my mouth — be pleased with them, Hashem — and teach me Your laws." Both Yitzchok's holy words and Reb Nussun's response are *nidbos pi* — spontaneous freewill speech-gifts offered before Hashem] [Tehillim 119:108] — and may He guide you at every time in the good and straight path — so that it will be well for you forever. And because of the pressure — it is impossible to extend — for all night I did not sleep — and I prayed in the morning early — which is not my practice in these times. And from yourself you will understand the greatness of my necessity to sleep now — but your ## Segment 10
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 11
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּא וּרְחִימְתָן עֲזִיזָא בָּזֶה וּבַבָּא לְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים. חִזְקוּ וְאִמְצוּ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה' וְתַרְגִּילוּ עַצְמְכֶם לְדַבֵּר בְּכָל יוֹם אֶחָד עִם חֲבֵרוֹ מֵהַתַּכְלִית הַנִּצְחִי, וּלְדַבֵּר כָּל אֶחָד בֵּינוֹ לְבֵין קוֹנוֹ וְכוּ', כְּדֵי לְקַבֵּל מִכָּל הַנְּקֻדּוֹת טוֹבוֹת וְכוּ'. וְאַל תִּתְבַּיְּשׁוּ כְּלָל מִפְּנֵי הַמַּלְעִיגִים, כִּי תְּהִלָּה לָאֵל אֵין לָנוּ כְּלָל לְהִתְבַּיֵּשׁ מִפְּנֵיהֶם, וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ בָּזֶה.
love compelled me to write you these words immediately — to revive you forever. ## Segment 12
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
The words of your father — who awaits salvation. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 14
וּתְקַבֵּל אִגֶּרֶת לְר"ש, גַּם זֹאת מֵאֵת ה' הָיְתָה לִכְתֹּב לוֹ עַתָּה דְּבָרִים אֵלֶּה.
Nussun of Breslov. [Translator's Note: Overview: Sunday, Erev Rosh Chodesh Tammuz. Received at the morning meal. *Yikarim mipaz*: now identified as Tehillim 119:127 — the register of the Torah's preciousness — placing Yitzchok's words in the same order as Torah itself. *Bamah nekaddem Hashem*: now identified as Michah 6:6 — the prophetic formulation of inadequacy before divine kindness. *Dor hayasom*: now identified as the specific Breslov designation of the generation after the Rebbe's passing — living in spiritual orphanhood yet still sustained. *Mah nashiv laHashem kol tagmulohi*: now identified as Tehillim 116:12 — the Hallel verse returning in fuller Aramaic-inflected form — embedded within a triple rhetorical question enacting speechlessness. Building narrative. *B'ficha — zu tzedakah* (Rosh Hashana 6a). *Nidbos picha rtzei na Hashem* (Tehillim 119:108). *Ha'tachlis hanitzchi*. Key Themes Yikarim Mipaz — Tehillim 119:127 "More precious than fine gold." *Paz* — the most refined gold — is the register of Tehillim 119's celebration of Torah preciousness. By placing Yitzchok's words here, Reb Nussun identifies them as belonging to the same Yesterday I arrived home safely. At this time see to send word to Rabbi Mordechai that his father, Rabbi Sh'muel, of blessed memory, passed away in Teplik on the past holy Shabbos — may his soul be bound in the bond of life — [Page break in the manuscript — daf 108 — the text continues on the next page] — so that he will say Kaddish. May the Omnipresent console him speedily. Beyond this there is no leisure now to extend the speech. order of preciousness as the Torah itself.] # קמג URL: https://ajew.org/reader-plain/alim-litrufa/2/143/ # קמג
קמג
Source: https://ajew.org/reader/alim-litrufa/2/143 ## Segment 1
קמג
And may Hashem Yisborach help you to understand the hints from all things in the world [רְמָזִים — r'mazim: hints, allusions, intimations. Every event in the world contains a hint pointing toward Hashem — the task is to learn to read them] — how to draw near to Hashem Yisborach through them — each and every day — according to the person, and according to the place, and according to the hour. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' חֻקַּת תקצ"ד לפ"ק.
For all that passes in the world — whether death or life, whether expensive or cheap, whether poverty or wealth — and all the other kinds of adventures [harpatkao's] and turnings that pass through the world — whether in the world at large, or the country, or the city, or individually upon each and every person — all of it is only for this one purpose alone: to remember Him, Yisborach [לִזְכֹּר — lizkor: to remember, to keep ever in mind. This is the first movement — the hint arouses memory]. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְהָיָה לִי לְנַחַת, וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לְךָ שֶׁתִּכְנֹס מְהֵרָה לְבֵיתְךָ בְּחַיִּים וְשָׁלוֹם, וְיַזְמִין לְךָ שֻׁתָּף טוֹב, וְכָל אֶחָד עַל מְקוֹמוֹ יָבוֹא בְּשָׁלוֹם. וְתִזְכֶּה בְּבֵיתְךָ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וּלְהַכְנִיס אוֹרְחִים הֲגוּנִים אַתָּה וְזַרְעֲךָ לְדוֹרוֹת עוֹלָם לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים, עַד אֲשֶׁר יִבָּנֶה הֵיכָל עַל תִּלּוֹ אָמֵן כֵּן יְהִי רָצוֹן.
To: My beloved son, my dear one. [Yitzchok] Your letter I received now — and it was a comfort to me. And may Hashem Yisborach help you to enter your home soon — in life and peace — and may He ## Segment 5
עַתָּה תֵּדַע שֶׁבְּדַעְתִּי נִתְחַדֵּשׁ בְּשָׁבוּעַ הֶעָבַר לִנְסֹעַ בְּסָמוּךְ אִם יִרְצֶה הַשֵּׁם לְאוּמַאן, וּבְדַעְתִּי לִנְסֹעַ בְּיוֹם ה' הַבָּא עָלֵינוּ לְטוֹבָה סָמוּךְ לְשַׁבָּת אוֹ אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה בְּסָמוּךְ לַחֲשֹׁב שָׁם מַחֲשָׁבוֹת בְּעִנְיַן גְּמָר הַבִּנְיָן. כִּי הַהֶכְרֵחַ לַחֲשֹׁב בָּזֶה, וּלְהִתְפַּלֵּל עַל זֶה הַרְבֵּה; אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי עֶזְרִי מֵעִם ה'. וְגַם בְּעִנְיַן בִּנְיַן בֵּיתִי אֲנִי צָרִיךְ לַעֲסֹק בְּשָׁבוּעַ זֶה עַל כָּל פָּנִים וְהַכִּיס רֵיק וְכוּ', אַךְ לַה' הַיְשׁוּעָה שֶׁיַּעְזֹר עַל הַכֹּל, כִּי הַרְבֵּה הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו יִתְבָּרַךְ. וְהָיָה מֵהָרָאוּי לִנְגֹּשׂ אוֹתְךָ גַּם כֵּן מַה שֶּׁנִּשְׁאַרְתָּ חַיָּב עַל הַבִּנְיָן הַנַּ"ל בְּאוּמַאן, אַךְ אֵינִי יוֹדֵעַ אִם אַתָּה יָכוֹל עַתָּה לָתֵת לַכֶּסֶף מוֹצָא, אַךְ אִם אֶפְשָׁר אֵיזֶה סַךְ עַל זֶה מְעַט אוֹ הַרְבֵּה מַה טּוֹב, וַה' יְבָרֶכְךָ וְיַצְלִיחֲךָ בְּכִפְלַיִם. בְּרָכָה וְשָׁלוֹם וְחַיִּים, כְּנַפְשְׁךָ וָנֶפֶשׁ אָבִיךָ הֶחָפֵץ וּמִתְגַּעְגֵּעַ לִשְׂמֹחַ בָּכֶם שֶׁיְּקֻיַּם בָּכֶם יִשְׂמַח אָבִיךָ וְאִמְּךָ וְכוּ'.
arrange for you a good partner — and each person shall come to his place in ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, גַּם מֵרַבִּי מָרְדְּכַי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בִּקַּשְׁתִּי כָּל מַה שֶּׁאֶפְשָׁר שֶׁיִּשְׁלְחוּ עַל הַבִּנְיָן הַקָּדוֹשׁ בְּאוּמַאן, יִרְאוּ לִשְׁלֹחַ מִיָּד בְּשָׁבוּעַ זֶה, לְמַעַן יִהְיֶה לָכֶם חֵלֶק טוֹב בִּגְמָר הַבִּנְיָן קָדוֹשׁ וְנוֹרָא מְאֹד.
peace. And may you merit within your home to engage in Torah and prayer and good deeds — and to bring in worthy guests — you and your offspring — for generations of the world — for length of good days and years — until the Sanctuary is rebuilt on its mound [עַד אֲשֶׁר יִבָּנֶה הֵיכָל עַל תִּלּוֹ — Yirmiyahu 30:18: v'hab'nuyah al tilah yissev — "and the city shall be rebuilt on its mound." The phrase of the ultimate Messianic restoration — the city and Temple rising again on their ruined site. Used here as a closing benediction reaching all the way to the Messianic era: may Yitzchok and his offspring engage in Torah in their home from now until the final redemption] — Omain, so may it be His will. Now know that it has renewed in my mind this past week to travel soon — if Hashem wills — to Uman. And my intention is to travel on the coming Thursday — close to Shabbos — or right after the coming Shabbos — to think there about the matter of completing the building. For the necessity to think about this — and to pray about it greatly — is pressing. I lift my eyes to the mountains — from where will my help come — my help is from Hashem [אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי עֶזְרִי מֵעִם ה' — Tehillim 121:1–2: the opening of the great Psalm of ascent — *shir lama'alos*. "I lift my eyes to the mountains — from where will my help come? My help is from Hashem, Maker of heaven and earth." The verse of radical dependence: help cannot be found in any human source — the eyes go to the mountains but the answer comes from beyond them, from Hashem Himself. Applied to the building project: no human means can provide the money and completion of the Kloyz — the eyes must lift beyond all apparent sources to Hashem alone] [Tehillim 121:1–2]. And also regarding the building of my own home — I need to deal with this this week in any case — and the pocket is empty and so forth — but to Hashem is the salvation — He will help with everything — for there is very, very much relief and rescue before Him, Yisborach. And it would have been appropriate to press you also regarding what you remain indebted toward the above-mentioned building in Uman [מַה שֶּׁנִּשְׁאַרְתָּ חַיָּב עַל הַבִּנְיָן הַנַּ\"ל בְּאוּמַאן — Yitzchok had pledged a sum toward the construction of the Kloyz at Uman, Reb Nussun's central project, and apparently still owes a portion of that pledge. Reb Nussun mentions it gently but directly] — but I do not know if you are in a position to find the money now — but if it is possible to give some amount — little or much — how good — and may Hashem bless you and make you succeed doubly. Blessing and peace and life — as your soul and the soul of your father desires — who longs and yearns to rejoice in you — that it may be fulfilled in you: your father and your mother shall rejoice [יִשְׂמַח אָבִיךָ וְאִמֶּךָ — Mishlai 23:25: yismach avicha v'imecha v'tagel yoladtecha — "let your father and your mother rejoice — and may she who bore you exult." The verse from the very chapter that contains *ta'aloznah chilyosai* (23:16) and *k'motzei shalal rav* (23:15) — the chapter of the father's teaching to the wise son. Reb Nussun's deepest wish: that Yitzchok's conduct fulfill this verse — the father's joy in the son who walks in the path of wisdom] [Mishlai 23:25] and so forth. Nussun of Breslov. [Translator's Note: Overview: Tuesday, Parshas Chukas. Plans renewed to travel to Uman — Thursday or after Shabbos — to think about and pray for the completion of the Kloyz building. *Esa einai el heharim* (Tehillim 121:1–2) — radical dependence: help cannot come from any human source; the eyes must lift to Hashem alone. The empty pocket. Gentle reminder about Yitzchok's pledge toward the Uman building. *Yismach avicha v'imecha* (Mishlai 23:25) — the father's deepest wish for his son. Key Themes Esa Einai El Heharim — Tehillim 121:1–2 "I lift my eyes to the mountains — from where will my help come? My help is from Hashem." Radical dependence: the eyes lift beyond all human sources to Hashem alone. Applied to the building project: no human means can provide what is needed — only Hashem.] # קמד URL: https://ajew.org/reader-plain/alim-litrufa/2/144/ # קמד
קמד
Source: https://ajew.org/reader/alim-litrufa/2/144 ## Segment 1
קמד
Please, my beloved son — remember, do not forget all of this — remember and remember at every time all the great and awesome acts of lovingkindness which Hashem Yisborach did with us — that He drew us near to such a light, whose name is proclaimed over us — thanks be to G-d. And accustom yourself greatly to walk in the path I have already spoken with you — to be at every time grateful for the past and crying out for the future to come — and pour out your speech before Hashem Yisborach every single day — a fixed practice, not to be transgressed. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' פִּנְחָס תקצ"ד לפ"ק.
For the sake of Hashem — for the sake of Hashem — snatch and eat, snatch and eat [חֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל — a Talmudic expression of urgency (cf. Eruvin 54a): snatch what you can while you can, as one who knows the opportunity is fleeting. Reb Nussun applies it to Torah, prayer, and good deeds: grab every moment of service before it passes] — Torah and prayer, and hisbodidus [personal outpouring to Hashem] and good deeds. And pay no heed at all, at all, to anything that passes over you. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי, הָרַבָּנִי הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
To: Abundant peace to my beloved son, my dear one — the eminent scholarly one — our Teacher the Rabbi Yitzchok — may he live. [Yitzchok] Your letters I received — this being the third time — and I had no one ## Segment 4
מִכְתָּבֶיךָ קִבַּלְתִּי זֶה שָׁלֹשׁ פְּעָמִים, וְלֹא הָיָה לִי עִם מִי לַהֲשִׁיבְךָ עַד הַיּוֹם. וּמַה מְּאֹד הִגְדַּלְתִּי הַשִּׂמְחָה עַל הַמִּכְתָּב מִלְּבוֹב, אִם אָמְנָם עֲדַיִן צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים שֶׁיִּהְיֶה נִצְמָח מִזֶּה הַפֵּרוֹת הַטּוֹבִים שֶׁאָנוּ מְחַכִּים לָהֶם, עִם כָּל זֶה טוֹב לְהוֹדוֹת לַה' עַל הַתְחָלַת הִתְנוֹצְצוּת צְמִיחַת קֶרֶן יְשׁוּעָה בְּעֵסֶק כָּזֶה. כִּי אֵיךְ שֶׁיִּהְיֶה בְּחַסְדּוֹ יִתְבָּרַךְ בְּוַדַּאי אֵין זֶה דָּבָר רֵיק מַה שֶּׁהוֹלְכִים לְעֵת עַתָּה מִכְתָּבִים מִשָּׁם בְּעִנְיָן זֶה, וַה' יָחוּס עַל עַמּוֹ וְיִגְמֹר בַּעֲדֵנוּ כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו הָאֲמִתִּיִּים וְכוּ'. ה' יִגְמֹר בַּעֲדִי וְכוּ'. וּבְעִנְיַן בֵּיתְךָ שֶׁקָּנִיתָ לְמַזָּל טוֹב גַּם כֵּן נָתַתָּ שִׂמְחָה בְּלִבִּי מַה שֶּׁפָּטַרְתָּ אֶת הַשָּׁכֵן. וּכְפִי מִכְתָּבְךָ, הַשֵּׁנִי נֹחַ לְךָ מִן הָרִאשׁוֹן. וְגַם בָּרוּךְ הַשֵּׁם שֶׁכְּבָר בָּאתָ עִמּוֹ אֶל עֵמֶק הַשָּׁוֶה, וְזָכִיתָ בְּחֶלְקְךָ אֲשֶׁר חָפַצְתָּ. וְעַל הַכֹּל טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר וּלְבַקֵּשׁ עַל הֶעָתִיד. וְגַם כַּפַּי פְּרוּשׂוֹת לַשָּׁמַיִם שֶׁתִּזְכֶּה לִכְנֹס לְבֵיתְךָ לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם, וְתִזְכֶּה לַעֲסֹק שָׁם בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים אַתָּה וְזַרְעֲךָ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת לְדוֹרוֹת עוֹלָם. וְיִהְיֶה שָׁלוֹם בְּבֵיתְךָ וְרַעֲנָן בְּהֵיכָלְךָ. עוֹד תָּנוּב בְּשֵׂיבָה טוֹבָה וּתְהִי כְּגַן רָוֶה אָמֵן כֵּן יְהִי רָצוֹן.
through whom to reply to you until today. And how greatly I magnified the joy over the letter from Lvov — although we still need salvation and great mercy that the good fruits we hope for will sprout from this — even so — it is good to give thanks to Hashem for the beginning of the flickering — the sprouting of the ## Segment 5
וְהִנֵּה תְּהִלָּה לָאֵל יֵשׁ לִי עַתָּה שִׂיחָה נָאָה בְּעִנְיַן בֵּית יִשְׂרָאֵל הַנּוֹגֵעַ אֶל הַתַּכְלִית הָאֲמִתִּי הַנִּצְחִי, אַךְ אֵין פְּנַאי לְבָאֲרָהּ בִּפְרָט בִּכְתָב עַל פְּנֵי הַשָּׂדֶה. וּכְבוֹד יְדִידֵנוּ רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר הוּא עַתָּה פֹּה, וְהַיּוֹם אוֹ מָחָר יִסַּע מִפֹּה, וַאֲנִי צָרִיךְ לְדַבֵּר עִמּוֹ, עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וּבַעַל הַיְשׁוּעוֹת יוֹשִׁיעֲךָ וְיַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה, וְכָל הַקָּמִים עָלֶיךָ לְרָעָה מְהֵרָה תּוּפַר עֲצָתָם וְכוּ'. וְתִזְכֶּה תָּמִיד לְאַדְבָּקָא מַחֲשַׁבְתְּךָ בְּעָלְמָא דְּאָתֵי, מִכָּל הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁעוֹבֵר עָלֶיךָ בְּכָל יוֹם.
horn of salvation [הַתְחָלַת הִתְנוֹצְצוּת צְמִיחַת קֶרֶן יְשׁוּעָה — a precise compound: *hischalat* — beginning; *hitnotzetzus* — the first sparkling or flickering; *tzmichas keren yeshuah* — the sprouting of the horn of salvation. Even the earliest possible sign warrants gratitude] in such a matter. For however it will be — certainly this is not an empty thing — that letters are now going from there regarding this matter. And may Hashem have compassion on His people and complete on our behalf as He wills and as the will of His true God-fearers. May Hashem complete on my behalf. And regarding your house which you purchased — for a good omen — you also gave joy to my heart — that you settled the matter of the neighbor. And according to your letter — the second tenant is more suitable for you than the first. And blessed is Hashem that you have already reached an agreement with him — and you have acquired your portion as you wished. And for all of this — it is good to give thanks to Hashem for the past and to request for the future. And my hands too are spread to the heavens [כַּפַּי פְּרוּשׂוֹת לַשָּׁמַיִם — the classic biblical posture of pure supplication: Moshe spreads his hands toward the heavens (Shemos 9:29); Shlomo spreads his hands at the Temple dedication (I Melachim 8:22); Eichah 1:17 — parsah Tziyon yadehah — "Tziyon spread forth her hands — there is none to comfort her." The gesture of the person who has no practical means but prayer alone — and offers that prayer with the full extension of the hands skyward. Reb Nussun cannot help with money; but he can spread his hands to the heavens on Yitzchok's behalf — and this is itself a form of genuine help] — that you merit to enter your home for good and long life and peace — and may you merit to engage there in Torah and prayer and good deeds — you and your offspring — for length of good days and years — for the generations of the world. And may there be peace in your home and freshness in your palace [שָׁלוֹם בְּבֵיתְךָ וְרַעֲנָן בְּהֵיכָלְךָ — drawing from Tehillim 92:13–14: tzaddik katamar yifrach k'erez bal'vanon yisgeh. Sh'sulim b'veis Hashem b'chatzros Elokeinu yafrichu. Od yenuvu b'seivah d'shenim v'ra'ananim yihyu — "the righteous shall flourish like a palm-tree — like a cedar in Lebanon they shall grow tall. Transplanted in the house of Hashem — in the courts of our G-d they shall flourish. They shall yet yield fruit in old age — they shall be full of sap and ra'ananim — fresh and flourishing." *Ra'anan* — the quality of freshness and green vitality — appears in this sequence of the Psalm of Shabbos, directly preceding the *od yenuvu b'seivah* blessing already given to the Lvov visitor in Letter 139. The entire arc of Tehillim 92 is being applied to Yitzchok's new home] [Tehillim 92:13–15]. May you yet yield fruit in fine old age and be like a well-watered garden — Omain, so may it be His will. And behold — praised be G-d — I now have a fine and beautiful conversation on the topic of the house of Israel — pertaining to the true eternal purpose — but there is no time to explain it in detail in a letter out in the field. And our dear friend Rabbi Naftali — may his light shine — is now here — and today or tomorrow he will travel from here — and I need to speak with him — therefore it is impossible to extend at all. And may the Master of Salvations save you and make you succeed in all that you turn to — and all those who rise against you for evil — may their counsel swiftly be broken [כָּל הַקָּמִים עָלֶיךָ לְרָעָה מְהֵרָה תּוּפַר עֲצָתָם — echoing Tehillim 33:10: Hashem hefer atzas goyim — "Hashem has broken the counsel of the nations." And the Amidah blessing *v'lamalshinim* — the blessing against those who would harm Israel — ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ וּמַעְתִּיר בַּעַדְכֶם.
which asks that the counsel of the wicked be swiftly thwarted. The phrasing *meheirah tufar atzatam* — may their counsel swiftly be broken — is the classic formula of protection from those who plan evil against the righteous] [Tehillim 33:10] and so forth. And may you merit always to cleave your thought to the World to Come — from every thought, word, and deed that passes over you each day [לְאַדְבָּקָא מַחֲשַׁבְתְּךָ בְּעָלְמָא דְּאָתֵי — Aramaic: the instruction to *d'veikus* — cleave your thought to the World to Come. From *every* thought, word, and deed that passes over you each day — extract the thread that leads to the eternal and cleave your thought there. No moment is too small or too mundane for this orientation] . The words of your father — who awaits your salvation and intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Sunday, Parshas Pinchas. Three letters received but no messenger until now. *Hischalat hitnotzetzus tzmichas keren yeshuah*. House tenant settled. *Kapai perusos lashamayim*: now identified as the classic biblical posture of pure supplication — Moshe (Shemos 9:29), Shlomo (I Melachim 8:22), Eichah 1:17 — hands spread skyward when practical help is impossible. *Ra'anan b'heichalcha*: now identified as Tehillim 92:14 — from the same Psalm of Shabbos sequence as *od yenuvu b'seivah*, already given to R' Chayyim in Letter 139. *Meheirah tufar atzatam*: now identified as Tehillim 33:10 / the Amidah's protective blessing. *L'adbeika machshavtecha b'alma d'ase*. Key Themes Kapai Perusos Lashamayim — Eichah 1:17 / Shemos 9:29 "My hands are spread to the heavens." The biblical posture of pure supplication — Moshe at the plagues, Shlomo at the Temple, Tziyon in desolation. When no practical help is possible, the hands spread skyward — and this spreading is itself genuine help.] ## Segment 7
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קמה URL: https://ajew.org/reader-plain/alim-litrufa/2/145/ # קמה
קמה
Source: https://ajew.org/reader/alim-litrufa/2/145 ## Segment 1
קמה
Overview: Written on the fortieth day of the Omer — noted explicitly in biblical language. The letter opens with loving exasperation: he has spoken thousands of times that every person is full of suffering — and Yitzchok still writes in black melancholy. The response is two-part. First: snatch and eat — the Talmudic idiom of urgent seizure applied to Torah, prayer, and good deeds. Second: cultivate the quality of forgetting — midas hashicha — as a positive spiritual faculty. At the time of prayer especially, let the past and future dissolve entirely. Only this hour exists. The closing verse from Aicha — the chassodai Hashem ki lo somnu — is the ground of everything: not that bad times end, but that the source of good cannot be exhausted. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת פִּנְחָס תקצ"ד לפ"ק.
Today I received your letter — and it was a great comfort to me that you merited to receive my letter. For I had great longing and much toil from Sunday until yesterday — until I found a way to send you my aforementioned letter. May Hashem Yisborach grant that my words make an impression on your hearts — for it is not an empty thing — for they flow from a most great and awesome and mighty and exalted source. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי מֵרַבִּי פִּנְחָס הֶענְיֶס. וּכְבָר יָדַעְתִּי מִקֹּדֶם מֵרַבִּי טוֹבִיָּה מִטֶּעפְּלִיק שֶׁנִּכְנַסְתָּ לְבֵיתְךָ נָאֲוָה קֹדֶשׁ. יְהִי רָצוֹן שֶׁיִּהְיֶה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם לְךָ וּלְכָל בֵּיתְךָ. וְתִזְכּוּ לַעֲסֹק שָׁם בַּעֲבוֹדַת ה' בֶּאֱמֶת. וְיִהְיֶה בֵּיתְךָ בֵּית וַעַד לַחֲכָמִים בַּיִת פָּתוּחַ לִרְוָחָה, בַּיִת שֶׁמְּגַדְּלִין בּוֹ תּוֹרָה וּתְפִלָּה. וְכָעֵת כְּבָר עָבַר חֲצוֹת הַיּוֹם וּקְדֻשַּׁת שַׁבַּת קֹדֶשׁ מְמַשְׁמֵשׁ וּבָא, וְאֵין פְּנַאי לְהַאֲרִיךְ כְּלָל. וּכְפִי הַנִּרְאֶה לֹא אֶסַּע עוֹד שׁוּם נְסִיעָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַד אַחַר שַׁבַּת נַחֲמוּ הַבָּא עָלֵינוּ לְטוֹבָה.
To: My beloved son, my dear one. [Yitzchok] Your letter I received through Rabbi Pinchas Henyes. And I already knew beforehand — from Rabbi Toviyah from Teplyk — that you have entered your home — the dwelling of holiness [נִכְנַסְתָּ לְבֵיתְךָ נָאֲוָה קֹדֶשׁ — naveh kodesh: "the dwelling of holiness" — the same phrase used in Shemos ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשַׁבַּת נַחֲמוּ הַבָּא עָלֵינוּ לְטוֹבָה. מִי יִתֵּן שֶׁנִּזְכֶּה לְהָכִין עַצְמֵנוּ מֵעַתָּה עַל שַׁבַּת נַחֲמוּ שֶׁנִּזְכֶּה לְנֶחָמָה שְׁלֵמָה עַל כָּל צָרוֹת נַפְשֵׁנוּ שֶׁלֹּא נִסֹּג עוֹד מִמֶּנּוּ יִתְבָּרַךְ שֶׁזֶּה עִקַּר הַנֶּחָמָה וְהַיְשׁוּעָה עַל הַכֹּל.
15:13 (*naveh kodshecha*) in the Song of the Sea: "You will lead them in Your kindness to Your holy dwelling." Applied to Yitzchok's new home: the home of a Torah-observant Jew is a *naveh kodesh* — a sacred dwelling — from the moment of its sanctification through Torah and prayer]. May it be His will that it be for good and long life and peace — for you and all your household. And may you all merit to engage there in the service of Hashem in truth. And may your home be a gathering place for the wise — a house open wide — a house in which Torah and prayer are cultivated [בֵּית וַעַד לַחֲכָמִים — בַּיִת פָּתוּחַ לִרְוָחָה — בַּיִת שֶׁמְּגַדְּלִין בּוֹ תּוֹרָה וּתְפִלָּה — echoing Mishnah Avos 1:4: yehi beischa beis va'ad lachachamim — "let your home be a gathering place for the wise." And 1:5: yehi beischa pasuach lirvachah — "let your home be open wide." Together with the third formulation — a house in which Torah and prayer are cultivated — these three characterizations express the triple ideal of the Breslov home: a place of Torah learning, of hospitality, and of sacred practice] [Avos 1:4–5]. And for now — midday has already passed — and the holiness of the holy Shabbos is drawing close and arriving — and there is no time to extend at all. And according to what appears — I will not travel on any journey — with the help of Hashem Yisborach — until after Shabbas Nachamu [שַׁבַּת נַחֲמוּ — Shabbas Nachamu: the Shabbos of Consolation — the Shabbos following Tisha B'Av, when the Haftarah begins *nachamu nachamu ami* (Yeshayahu 40:1) — "comfort, comfort My people." The first of the seven *Shabbosos d'nechamah* — the seven Shabboses of consolation between Tisha B'Av and Rosh Hashana. A gathering-point for the Breslov community: Reb Nussun expects Yitzchok to come for this Shabbos] that comes upon us for good. The words of your father — who awaits seeing you at the coming Shabbas Nachamu. Would that we merit to prepare ourselves from now for Shabbas Nachamu — that we merit to complete consolation for all the sorrows of our soul — that we no longer draw back from Him, Yisborach — for this is the essential consolation and salvation for everything. Nussun of Breslov. [Translator's Note: Overview: Friday, Erev Shabbos Kodesh, Parshas Pinchas. Very brief — Shabbos approaching, no time. Yitzchok has entered his new home — *naveh kodesh*. Three blessings: *beis va'ad lachachamim* — *bayis pasuach l'r'vachah* — *beis shemgadlin bo Torah u'tefilla* (Avos 1:4–5). No travel until after *Shabbas Nachamu*. Closing: may we merit to prepare from now for *Shabbas Nachamu* — may the consolation be complete — may we no longer draw back from Hashem — for this is the essential consolation and salvation for everything. Key Themes Beis Va'ad Lachachamim / Bayis Pasuach / Torah U'tefilla — Avos 1:4–5 Three formulations of the ideal home from the Mishnah of Avos: a gathering place for the wise; a house open wide; a house in which Torah and prayer are cultivated. Applied to Yitzchok's new home as a triple blessing and aspiration at the threshold of entry.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קמו URL: https://ajew.org/reader-plain/alim-litrufa/2/146/ # קמו
קמו
Source: https://ajew.org/reader/alim-litrufa/2/146 ## Segment 1
קמו
And peace to my friend Rabbi Mordechai — what shall I say to you to console you? From yourself you will understand that all the things I write to my son who shall live are said to you as well — and to all of you. And keep my letters well — for to me myself they are very precious words — renewed each time from Him Yisborach in His great kindness. And they are your consolation for all the troubles — for the essential consolation is the true knowledge — through which we can draw true counsel to remain steadfast in His service, Yisborach, forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' רֹאשׁ חוֹדֶשׁ מְנַחֵם אָב תקצ"ד לפ"ק.
Nussun as above. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי, הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לְךָ רְפוּאָה שְׁלֵמָה קַל מְהֵרָה וִישִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת.
To: My beloved son, my dear one — may Hashem Yisborach send you a complete healing swiftly and speedily — and restore you fully to your former ## Segment 4
בְּזֶה הַשָּׁעָה קִבַּלְתִּי מִכְתָּבְךָ עִם הַסַּךָ מָאתַיִם וְאַרְבָּעִים קָּאפִּיקֶעס. וְחוּץ מִזֶּה כַּמָּה וְכַמָּה פְּרוּטוֹת שֶׁל בְּלֶעךְ וְאֵינִי יוֹדֵעַ מִסְפָּרָם וְלֹא נִזְכְּרוּ בְּמִכְתָּבְךָ כְּלָל, וְאֵינִי יוֹדֵעַ לְמִי הֵם שַׁיָּכִים. וְהִנֵּה מֵאֵלֶיךָ תָּבִין גֹּדֶל צַעֲרִי מִצַּעַרְךָ וְאֵינִי יוֹדֵעַ מַה לַּהֲשִׁיבְךָ עַתָּה בְּחִפָּזוֹן. כִּי מוֹסֵר כְּתָב זֶה נָחוּץ, וְהַיּוֹם פָּנָה, וְהוּא סָמוּךְ לְמִנְחָה. וְהַמִּכְתָּב מִיּוֹם (חָסֵר) עֲדַיִן לֹא בָּא לְיָדִי וְאֶרְאֶה לַחֲקֹר אַחֲרָיו. וְנִפְלֵאתִי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר עֲדַיִן אֵינְךָ יוֹדֵעַ שֶׁבְּכָל יוֹם וָיוֹם מִתְחַדֵּשׁ עַל כָּל אֶחָד כַּמָּה מְנִיעוֹת וּבִלְבּוּלִים שׁוֹנִים אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר. וְכָל זֶה בִּכְלַל מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (סֻכָּה נב) בְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ וְכוּ'. וְגַם אִיתָא בְּדִבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁכָּל אָדָם בְּהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ צַעַר בְּכָל יוֹם וְכוּ' וּצְרִיכִין הַמְתָּקָה גְּדוֹלָה שֶׁלֹּא יִתְגַּבֵּר הַצַּעַר בְּיוֹתֵר חַס וְשָׁלוֹם. וּמַה זֶה חִדּוּשׁ אֶצְלְךָ מַה שֶּׁעוֹבֵר עָלֶיךָ וְהַהֶכְרֵחַ לֵילֵךְ עַל פִּי הַדְּבָרִים שֶׁשָּׁמַעְנוּ מִמֶּנּוּ זַ"ל, אַז מֶע הָאט גָאר נִיט צוּא טָאן [אֵין שׁוּם דָּבָר מַה לַעֲשׂוֹת] וְכוּ'.
strength. [Yitzchok] At this hour I received your letter — together with the sum of two hundred and forty kopecks. And besides this — several unspecified small coins — and I do not know their number and they were not mentioned in your letter at all — and I do not know to whom they belong. ## Segment 5
וְתַאֲמִין לִי בְּנִי חֲבִיבִי שֶׁזֶּה אֵיזֶה זְמַן שֶׁאַתָּה בְּעַצְמְךָ כָּתַבְתָּ לִי וְהִזְכַּרְתָּ אוֹתִי דִּבּוּרִים אֵלּוּ הַנַּ"ל בְּמִכְתָּבְךָ שֶׁאֵין צְרִיכִין לַעֲשׂוֹת כְּלָל וְכוּ' וְהֶחֱיֵיתָ אוֹתִי בָּהֶם מְאֹד. אַף עַל פִּי שֶׁבֶּאֱמֶת מִפִּי שָׁמַעְתָּ אוֹתָם, אַף עַל פִּי כֵן בְּאוֹתוֹ הַזְּמַן נִשְׁכְּחוּ קְצָת מִלִּבִּי וְאַתָּה הִזְכַּרְתַּנִי. וְרָאִיתִי אָז גֹּדֶל מַעֲלַת שִׂיחָתֵנוּ שֶׁמְּקַבְּלִין דֵּין מִן דֵּין. וּכְבָר יָדַעְתָּ שֶׁהָעִקָּר הוּא הָרָצוֹן, וּתְהִלָּה לָאֵל יֵשׁ לְךָ רְצוֹנוֹת טוֹבִים וַחֲזָקִים מְאֹד וְאַתָּה פּוֹעֵל בָּהֶם הַרְבֵּה לְטוֹבָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּבְתוֹךְ כָּךְ אַתָּה חוֹטֵף גַּם כֵּן כַּמָּה דְּבָרִים שֶׁבִּקְדֻשָּׁה. וְלַה' הַיְשׁוּעָה שֶׁתּוּכַל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לִלְמֹד יוֹתֵר וְלַעֲסֹק בִּתְפִלָּה יוֹתֵר, כִּי הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ אוֹמְרִים לוֹ הַמְתֵּן. וְאַף עַל פִּי שֶׁצְּרִיכִין זְרִיזוּת גָּדוֹל צְרִיכִין גַּם לְהַמְתִּין הַרְבֵּה. וּבְוַדַּאי כְּבָר שָׁמַעְתָּ מִמֶּנִּי הַרְבֵּה בְּכָל זֶה. וְעַל כָּל אֵלֶּה הָעִקָּר דְּעִקָּר הוּא גֹּדֶל כֹּחַ שֶׁל זָקֵן דִּקְדֻשָּׁה סָבָא דְּסָבִין שֶׁאָנוּ נִשְׁעָנִים עָלָיו. תְּהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ יֵשׁ וָיֵשׁ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
And behold — from yourself you will understand the greatness of my sorrow from your sorrow — and I do not know what to reply to you now in haste. For the bearer of this letter is urgent — and the day has passed — and it is close to Minchah. And the letter from the day (missing) has still not come to my hand — and I will see to inquire after it. And I was surprised at you — my beloved son — that you still do not know that each and every day — new obstacles and various confusions are renewed for each person — which cannot be explained. And all of this is included in what our sages of blessed memory said: each day a person's evil inclination renews itself against him — and were it not that the Holy One Blessed be He helps him [יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו בְּכָל יוֹם, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ — Sukkah 52b, cited also in Letters 133 and 137] [Sukkah 52b] and so forth. And it is also stated in the words of our Master, our Teacher and Rebbe — of blessed memory — that every person must necessarily have sorrow each day and so forth — and one needs great sweetening [הַמְתָּקָה גְּדוֹלָה — a specific Kabbalistic-Breslov term: *hamtakas hadinim* — the sweetening of the divine judgments at their root. Not merely psychological comfort but a spiritual act — the same *hamtakah* performed by the *tzaddik* who is the *bris melach olam* (Letter 133): the sweetening of the world's bitterness through holiness. Each day brings new sorrow and each day requires this active sweetening — without it the sorrow gains dominance and intensifies] — so that the sorrow does not intensify — G-d forbid. And what is surprising for you — in what passes over you — and the necessity to go according to the words we heard from him — of blessed memory: there is nothing to do at all [אַז מֶע הָאט גָאר נִיט צוּא טָאן — Yiddish: "there is nothing at all to do." The Rebbe's formulation of complete *bitul* — self-nullification and surrender before the divine will. When there is nothing one can do, that is itself the teaching: cease the grasping entirely, let the situation be in Hashem's hands] and so forth. And believe me — my beloved son — that it is now some time since you yourself wrote to me and reminded me of these very words — in your letter — that one need not do anything at all — and you greatly revived me with them. Although in truth you heard them from my mouth — even so at that time they had been somewhat forgotten from my heart — and you reminded me. And I saw then the greatness of our conversations — that we receive from one another [מְקַבְּלִין דֵּין מִן דֵּין — Aramaic: the mutual spiritual sustaining of the Breslov fellowship. ## Segment 6
חֲזַק בְּנִי חֲזַק. כִּי ה' אִתְּךָ וְעִמְּךָ אַל תִּירָא וְאַל תֵּחָת. וַה' יִסְעָדְךָ מְהֵרָה וְתָשׁוּב לְאֵיתָנְךָ וּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי לְהַתְחִיל מֵחָדָשׁ מַה שֶּׁתּוּכַל לַעֲשׂוֹת בְּכֹחֲךָ. וְהִנֵּה עַתָּה שָׁכִיחַ מְאֹד גַּם פֹּה וּבִשְׁאָר עֲיָרוֹת מֵחוּשִׁים וְחוֹלַאַת כָּאֵלֶּה וְכָאֵלֶּה כַּאֲשֶׁר כָּתַבְתָּ. אַךְ מַה שֶּׁכָּתַבְתָּ שֶׁמֵּחֲמַת צַעַר וּדְאָגָה בָּא לְךָ חַס וְשָׁלוֹם, אַתָּה צָרִיךְ לָשׁוּב עַל זֶה, כִּי לֹא כָּךְ הוּא הַמִּדָּה וְלֹא כָּךְ יָפֶה לְךָ לִהְיוֹת נִמְשָׁךְ אַחַר הַצַּעַר כָּל כָּךְ חַס וְשָׁלוֹם, כִּי צְרִיכִין לְהַזְכִּיר אֶת עַצְמוֹ מִיָּד כְּשֶׁעוֹבֵר אֵיזֶה דָּבָר שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וּלְקַיֵּם דִבְרֵי רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת ס:) לְעוֹלָם וְכוּ' דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ, וְכַפַּי פְּרוּשׂוֹת לַה'. אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים. רַחֲמִים גְּדוֹלִים רַחֲמִים פְּשׁוּטִים שֶׁאֵין בָּהֶם תַּעֲרֹבֶת דִּין כְּלָל, וְיִהְיוּ הָרַחֲמִים בְּיֶדְכֶם שֶׁתִּזְכּוּ לְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח.
The teacher reminded by the student of teachings the teacher transmitted — and revived by them. A living circle of exchange]. And you already know that the essential thing is the will — and praised be G-d you have very good and strong desires — and you act through them greatly for the good — with the help of Hashem Yisborach. And in the meantime you also snatch some things of holiness. And to Hashem is the salvation — that you will be able — with the help of Hashem Yisborach — to learn more and to engage in prayer more — for one who comes to be purified — they assist him — they say to him: wait [הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ אוֹמְרִים לוֹ הַמְתֵּן — Yoma 38b: divine assistance follows the direction of the human will — but with the qualification *omrim lo hamtein* — they say: wait. Great diligence is needed — and patience equally] [Yoma 38b]. Although great diligence is needed — patience too is greatly needed. And certainly you have already heard from me much about all of this. And for all of these — the essential thing of essentials is the greatness of the power of the holy elder — the most ancient of the elders [זָקֵן דִּקְדֻשָּׁה סָבָא דְּסָבִין — Aramaic: a Zoharic title of ultimate reverence applied to the supreme *tzaddik* — the Rebbe — whose holiness is of an ancient and ultimate character] — upon whom we lean. Praised be G-d — we have someone to lean upon — very much indeed — in this world and in the World to Come. Be strong, my son — be strong. For Hashem is with you — do not fear and do not be dismayed. And may Hashem support you speedily and you will return to your former strength — and renew yourself like an eagle your youth [תְּחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי — Tehillim 103:5: the eagle's renewal — the ancient image of radical spiritual and physical renewal after depletion] [Tehillim 103:5] — to begin afresh all you can do with your strength. And behold — now too — here and in other towns — various ailments and illnesses are very common — as you wrote. But what you wrote — that it came upon you from sorrow and worry — G-d forbid — you need to turn from this — for this is not the proper way — and it is not right that you should be drawn so much after sorrow. For one must immediately remind oneself when anything passes over one — that all one's events are for one's good — and to fulfil the words of our sages: always — and so forth — all that the Merciful One does — He does for the good [לְעוֹלָם וְכוּ' דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד — Brachos 60b: the full passage opens *l'olam yehei adam ratzui bidvei ## Segment 7
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִשְׁמֹעַ הַטּוֹב מֵאִתְּךָ מְהֵרָה.
shamayim* — "a person should always be content with divine dispositions" — and the example of Nachum Ish Gamzu follows: *d'avad rachmana l'tav avad* — "all that the Merciful One does He does for the good." The *l'olam* — always — is the adverb of the entire principle: not only in specific difficult moments but as a constant daily disposition. The ellipsis (*v'chu'*) in Reb Nussun's text points to the full Talmudic context assumed known: the teaching is a permanent orientation of the soul, not only a response to crisis] [Brachos 60b]. Beyond this it is impossible to extend — and my hands are spread to Hashem. El Shaddai — may He give you great mercies — plain and simple mercies in which there is no admixture of judgment at all — and may the mercies be yours — that you merit to all good in this world and the World to Come — forever [אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים רַחֲמִים פְּשׁוּטִים שֶׁאֵין בָּהֶם תַּעֲרֹבֶת דִּין כְּלָל — the divine name *El Shaddai* — the name of the patriarchal blessings and the *bris*. *Rachamim peshutim* — plain simple mercies — undiluted by any aspect of strict judgment — flowing purely from the divine compassion]. The words of your father — who intercedes on your behalf — and who awaits hearing good news from you speedily. Nussun of Breslov. [Translator's Note: Overview: Monday, Rosh Chodesh Menachem Av. Yitzchok is ill. *Yitzro mitchadesh b'chol yom* (Sukkah 52b). *Hamtakah gedolah*: now identified as the specific Kabbalistic-Breslov term for the sweetening of divine judgments at their root — not psychological comfort but a spiritual act required each day. *Az me hot gar nit tzua ton* — complete *bitul*. *Mekablin dein min dein*. *Haba litaher* (Yoma 38b). *Saba d'sabin*. *Ka'nesher n'uraiki* (Tehillim 103:5). *L'olam v'chu' d'avad rachmana l'tav avad*: now identified with its opening *l'olam yehei adam ratzui* — the *always* of a constant daily disposition, not only a crisis response. *El Shaddai — rachamim peshutim*. Key Themes Hamtakah Gedolah — Sweetening of Judgments *Hamtakas hadinim* — not mere psychological comfort but a spiritual act: the sweetening of the world's bitterness at its root. Each day brings new sorrow; each day requires this active sweetening so that the sorrow does not gain dominance.] ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קמז URL: https://ajew.org/reader-plain/alim-litrufa/2/147/ # קמז
קמז
Source: https://ajew.org/reader/alim-litrufa/2/147 ## Segment 1
קמז
What shall I say to you, my son — do you not see with your own eyes, every day and every time, the vanity of the world — how everything is vanity, and all the toil that is done under the sun — with each and every person? And already all the tzadikim of former and later generations cried out — and in particular our Master, our Teacher and Rebbe, of blessed memory — that the world deceives us entirely and so forth. And if we know all this — and yet even so it seeks to deceive us against our will — for the leaven in the dough holds back [Brochos 17a — the evil inclination, compared to leaven, spreads and expands against a person] and spreads and extends itself against each one as it extends — nevertheless the truth is the truth — for truth is one — and it is impossible to alter the truth in any way for one who wishes to look upon the truth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' רְאֵה תקצ"ד לפ"ק.
And for this it is good for us to give thanks to Hashem at every time — that at any rate we know the truth more clearly than the rest of the world — even more than the Chassidim of today. And if even so your deeds do not go well — even so it is very good and precious, very very precious, that you know the truth in its truth. But just as it is a great virtue that you yearn so much toward the true purpose — so too there is in it a great deficiency: that you burn and cry out more than necessary. For more than necessary is — G-d forbid — close to destruction [h'risah]. And have we not already spoken to the very last point — that one must give oneself life even with a single point of our holy Jewishness which we hold in His great kindness? ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְאִם אָמְנָם יֵשׁ לִי צַעַר מִזֶּה שֶׁבָּאתָ לִידֵי זֶה לְהִצְטַעֵר כָּל כָּךְ בַּדֶּרֶךְ בִּשְׁבִיל רֶוַח כָּזֶה. עִם כָּל זֶה זֹאת נֶחָמָתִי מַה שֶּׁכָּתַבְתָּ שֶׁנִּזְכַּרְתָּ בְּדִבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁדֶּרֶךְ הוּא תִּקּוּן הַבְּרִית, וּבְכַוָּנַת אֱלוּל. וּמֵהַסְּתָם חָשַׁבְתָּ אָז כַּמָּה דִּבְרֵי תּוֹרָה. וְגַם הָיָה לְךָ בְּתוֹךְ כָּךְ לְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ כַּאֲשֶׁר דִּבַּרְנוּ מִזֶּה כַּמָּה פְּעָמִים, וּמִסְּתָמָא קִיַּמְתָּ קְצָת מִזֶּה. וְעַל־יְדֵי־זֶה לַה' הַתִּקְוָה שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. וְגַם צְרִיכִין לְכַוֵּן בִּשְׁעַת הַמַּשָּׂא וּמַתָּן שֶׁכָּל הַטְּרָחוֹת וְהַיְגִיעוֹת נֶחֱשָׁבִין טְרָחוֹת שֶׁל מִצְוָה שֶׁהֵם יְקָרִים מְאֹד. וְהִנֵּה בָּרוּךְ הַשֵּׁם עָסְקוּ אֶצְלִי בְּתִקּוּן הַסֻּכָּה כָּל יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר וְגַם בְּיוֹם מָחָר וְאַחַר כָּךְ אִם יִרְצֶה הַשֵּׁם נַעֲסֹק בָּזֶה. אַךְ אָפֵס כֶּסֶף, וְעַל יְדֵי רַבִּי נַחְמָן אוֹדִיעַ לְךָ מִזֶּה. וַה' הַטּוֹב יַעֲשֶׂה וִיפַרְנְסֵנוּ בְּכָבוֹד וְיִהְיֶה בְּעֶזְרֵנוּ לִהְיוֹת כִּרְצוֹנוֹ הַטּוֹב בֶּאֱמֶת, וְלִגְמֹר עִסְקֵי רַבֵּנוּ זַ"ל לְזַכּוֹת אֶת הָרַבִּים לָנֶצַח.
To: My beloved son, my dear one. [Yitzchok] Your letter I received now. And although I have sorrow from this — that ## Segment 5
דִּבְרֵי אָבִיךָ הַטָּרוּד קְצָת.
you came to such a state — to suffer so much on the road — for such a gain. ## Segment 6
וְתֵדַע שֶׁהַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרֵנוּ לִהְיוֹת שְׂמֵחִים הַרְבֵּה בִּסְעֻדָּה שְׁלִישִׁית מַה שֶּׁלֹּא עָלָה עַל דַּעְתִּי כְּלָל, כִּי אַדְּרַבָּא! הָיָה לִי אָז כְּבֵדוּת וְלֵב נִשְׁבָּר. וְהַשֵּׁם יִתְבָּרַךְ עֲזָרַנִי בְּנִפְלְאוֹתָיו לַהֲפֹךְ הַכֹּל לְשִׂמְחָה גְּדוֹלָה עַד שֶׁהִגִּיעַ עַד הָרַגְלַיִן, בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה. וְיוֹתֵר מִזֶּה יְסַפֵּר לְךָ רַבִּי נַחְמָן אִם יִרְצֶה הַשֵּׁם. וּצְרִיכִין לִזְכֹּר כָּל זֹאת כָּל מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד בִּפְרָט מַה שֶּׁעוֹבֵר בְּבֵיתִי בְּחַסְדּוֹ וְנִפְלְאוֹתָיו הָעֲצוּמִים כִּי לֹא דָּבָר רֵיק הוּא כָּל מַה שֶּׁנַּעֲשֶׂה עִמָּנוּ בְּזֶה הָעוֹלָם הָעוֹבֵר. אִם אָמְנָם הַהֶכְרֵחַ לְהַשְׁכִּיחַ מִדַּעְתּוֹ הֶעָבַר כְּדֵי שֶׁלֹּא יְבַלְבֵּל אוֹתוֹ מִתְּפִלָּתוֹ וַעֲבוֹדָתוֹ כַּאֲשֶׁר אָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁמִּצַּד זֶה הַשִּׁכְחָה מַעֲלָה גְּדוֹלָה. אַף עַל פִּי כֵן לְכָל עֵת וְכָל פַּעַם צְרִיכִין לָשִׂים לֵב לְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם מַה נַּעֲשֶׂה עִמּוֹ בָּעוֹלָם. וְנָבוֹן יָבִין לַאֲשׁוּרוֹ אֵיךְ לִנְהֹג עִם כָּל מִדָּה בְּעִתּוֹ וּבִזְמַנּוֹ. וַה' יוֹלִיכֵנִי בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת תָּמִיד.
Even so — this is my consolation — what you wrote: that you remembered the words of our Master, our Teacher and Rebbe — of blessed memory — that the road is a tikkun habris [דֶּרֶךְ הוּא תִּקּוּן הַבְּרִית — one of the Rebbe's distinctive teachings: the hardships of travel — the discomfort, uncertainty, and exposure of the road — constitute a *tikkun* for the *bris* — a rectification of the covenant of purity. The road strips away the comforts and protections of home, placing a person in a condition of vulnerability that corresponds spiritually to the state of rectification of the *bris*. The Rebbe saw commercial travel not as spiritually neutral but as a form of sacred service] — and with the intention of Elul [כַּוָּנַת אֱלוּל — the specific spiritual intention associated with the month of Elul: the awareness of Hashem's nearness, the practice of searching and returning. The Rebbe's teaching connects the hardships of the road with the inner work of Elul — both involve stripping away comfortable illusions and standing before the divine in vulnerability and truth]. And by implication you were thinking then of several words of Torah. And also — in the meantime — you had the opportunity to converse your private speech before Him, Yisborach — as we have spoken of this many times. And presumably you fulfilled some of this. And through this — to Hashem is the hope — that everything will be turned to good. And also one must have the intention during commerce — that all the efforts and labors are considered as labors of a mitzvah [טְרָחוֹת שֶׁל מִצְוָה — the Talmudic concept of *tircha d'mitzvah* — the exertion invested in performing a mitzvah, which itself carries merit. Applied to honest commercial toil undertaken to support a family and enable Torah: the exertion is not merely practical but spiritually precious, even when painful] — which are very precious. And behold — blessed is Hashem — they worked here on the preparation of the Sukkah all of last Friday — eve of the holy Shabbos — and also tomorrow — and afterwards — if Hashem wills — we will engage in this. But the money has run out — and through Rabbi Nachman I will inform you of this. And may Hashem the Good act — and provide for us with dignity — and be with us to be as He wills for good in truth — and to complete the Rebbe's affairs — of blessed memory — to give merit to the many forever. The words of your father — somewhat occupied. Nussun of Breslov. [Translator's Note: Overview: Sunday, Parshas Re'eh. Yitzchok suffered on a commercial journey. The consolation: he remembered the Rebbe's teaching that the road is a *tikkun habris* and the *kavanas Elul*. *Tircha shel mitzvah*: commercial toil is itself spiritually precious. Sukkah being prepared but money has run out. The Shabbos third meal: Reb Nussun was heavy and broken- hearted but Hashem helped him to great joy that reached to the feet. The tension between *shikcha* — forgetting as a great quality — and the necessity to remember and reflect at appropriate moments. *Navon yavin la'ashurav* — the discerning person knows when to apply each quality. Key Themes Derech Hu Tikkun HaBris / Kavanas Elul The road is a *tikkun* for the *bris* — the hardships of travel strip away the comforts of home, placing a person in vulnerability and rectification. Combined with the *kavanas Elul* — the inner work of awareness and return — commercial travel becomes a form of sacred service.] ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קמח URL: https://ajew.org/reader-plain/alim-litrufa/2/148/ # קמח
קמח
Source: https://ajew.org/reader/alim-litrufa/2/148 ## Segment 1
קמח
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת קֹדֶשׁ אוֹר לְיוֹם א' שׁוֹפְטִים תקצ"ד לפ"ק.
The words of your father. ## Segment 3
סִימָן טוֹב וּמַזָּל טוֹב לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
To: A good sign and a good omen to my dear son — the scholarly one — our Teacher the Rabbi Yitzchok — may he live. [Yitzchok] Praised be G-d — my daughter Chanah Tziril — may she live — your sister — ## Segment 4
תְּהִלָּה לָאֵל חָלְתָה גַּם יָלְדָה בִּתִּי חַנָּה צִירְיל תִּחְיֶה הִיא אֲחוֹתְךָ, בַּת לְמַזָּל טוֹב בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר. וְרַבַּת שָׂבְעָה לָהּ נַפְשֵׁנוּ צַעַר וּמְרִירוּת גָּדוֹל מֵחֶבְלֵי לֵדָה שֶׁלָּהּ שֶׁהָיוּ קָשִׁים מְאֹד. וְנִמְשְׁכוּ מִתְּחִלַּת לֵיל ו' עַד אַחַר תְּפִלַּת שַׁחֲרִית בְּיוֹם ו' כְּמוֹ ב' שָׁעוֹת. דְּהַיְנוּ שָׁעָה עֲשִׂירִית עַל הַזֵּייגֶיר. וּכְבָר יָדַעְתָּ בְּנִי חֲבִיבִי כִּי טוֹב ה' לַכֹּל, שֶׁלְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם טוֹב ה', דְּהַיְנוּ תְּפִלָּה (כַּמְבֹאָר בְּסִימָן י"ד לִקּוּטֵי חֵלֶק א). בִּפְרָט כִּי, תְּהִלָּה לָאֵל, נִמְצָא בְּאוֹצְרוֹתֵינוּ סְגֻלּוֹת יְקָרוֹת, תְּפִלּוֹת נוֹרָאוֹת עַל מַקְשָׁה לֵילֵד הֵמָּה הָיוּ בְּעֶזְרֵנוּ. אַחֲרֵי אֲשֶׁר כִּמְעַט אָפַס כֹּחָהּ בִּבְחִינַת (מְלָכִים ב יט) וְכֹחַ אַיִן לְלֵדָה, וְצַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת הִקְשִׁיבָם, וְיָלְדָה בְּשָׁלוֹם לְמַזָּל־טוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
also labored and gave birth — a daughter — for a good omen — on Friday — the eve of the past holy Shabbos. And our soul suffered greatly from her labor pains — which were very difficult. ## Segment 5
בַּמָּה אֲקַדֵּם ה', אִכַּף לֵאלֹקֵי מָרוֹם עַל כָּל הַחֲסָדִים הַנִּפְלָאִים שֶׁעָשָׂה עִמָּנוּ לֵידַע עַל כָּל דָּבָר שֶׁבָּעוֹלָם תּוֹרוֹת נוֹרָאוֹת כָּאֵלֶּה. וּקְצָרָה הַיְרִיעָה וְאֶפֶס הַפְּנַאי לְבָאֵר וּלְהַזְכִּיר בְּכַמָּה מְקוֹמוֹת הוּא זִכְרוֹנוֹ לִבְרָכָה מְדַבֵּר מֵעִנְיַן הוֹלָדָה, וּבְכָל תּוֹרָה וְשִׂיחָה יְכוֹלִין לִהְיוֹת אִישׁ כָּשֵׁר וְיָרֵא וְצַדִּיק אֲמִתִּי וְכוּ'. מַה גָּדְלוּ מַעֲשֵׂי ה' אֲשֶׁר עָשָׂה עִמָּנוּ בַּדּוֹר הַזֶּה מִי פָּעַל וְעָשָׂה וְכוּ'.
They lasted from the beginning of Friday night until after the morning prayer on Friday — about two hours — that is: the tenth hour by the clock. And you already know — my beloved son — that Hashem is good to all [טוֹב ה' לַכֹּל — Tehillim 145:9, and the Rebbe's Torah in LM I:14: *tov Hashem lakol* means that prayer is the *tov* — the good — appropriate for every matter in the world] [Tehillim 145:9; LM I:14] — that for every matter in the world — prayer — as is explained in chapter 14 of Likutay [Moharan] part one. Especially since — praised be G-d — precious segulos are found in our treasury — awesome prayers for a woman in difficult labor — and these were our help. After her strength was nearly exhausted — in the aspect of: there is no strength to give birth [וְכֹחַ אַיִן לְלֵדָה — II Melachim 19:3 / Yeshayahu 37:3: the messengers of Chizkiyahu to Yeshayahu — the verse of utter depletion at the threshold of birth] [II Melachim 19:3] — and our cry — the Knower of Hidden Things heard it [צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת הִקְשִׁיבָם — from LM I:21 — the *Yodea Ta'alumos* — the Knower of Hidden Things — who receives the cry that cannot be fully articulated even by the one who cries it] — and she gave birth in peace — for a good omen — with the help of Hashem Yisborach. With what shall I approach Hashem — I shall bow before the G-d of the heights [בַּמָּה אֲקַדֵּם ה', אִכַּף לֵאלֹקֵי מָרוֹם — Michah 6:6, cited already in Letters 142 and 144 as the prophetic question of the person overwhelmed by divine kindness. Here Reb Nussun cites the verse more fully: not only the question *bamah akaddem* — with what shall I approach — but its continuation *ikkaf l'Elokai marom* — I shall bow, ## Segment 6
וְהִנֵּה אַחֲרֵי אֲשֶׁר עֲזָרַנִי ה' שֶׁיָּלְדָה לְמַזָּל טוֹב בְּחֶמְלָתוֹ יִתְבָּרַךְ, הִתְחִילוּ לִנְגֹּשׂ אוֹתִי מָעוֹת לִגְמֹר צָרְכֵי שַׁבָּת וְצָרְכֵי הַיּוֹלֶדֶת שֶׁתִּחְיֶה וּבְיָדִי אֵין לְפָרְטָהּ אֲפִלּוּ פְּרוּטָה אַחַת. וַאֲנִי עָיֵף וְיָגֵעַ מֵחֶסְרוֹן הַשֵּׁנָה כָּל הַלַּיְלָה בְּצַעַר וּבְכִלְיוֹן עֵינַיִם כָּזֶה, בִּפְרָט בְּעֶרֶב שַׁבָּת. בְּתוֹךְ כָּךְ בָּא רַבִּי אִיצִיק בֶּן רַבִּי יוּדְיל הַכֹּהֵן וְהֵבִיא לִי מִכְתָּבוֹ עִם שְׁנֵי רוּבַּל־כֶּסֶף. וְעַתָּה מֵאֵלֶיךָ תָּבִין מָה זָּכִיתָ בָּזֶה בְּזוֹ הַשָּׁעָה. וּבְוַדַּאי הַכֹּל מֵאֵת ה' שֶׁהִזְמִין לִי הַשָּׁלִיחַ בִּזְמַנּוֹ, אַךְ תְּשׁוּקָתְךָ הַטּוֹבָה זִכָּה אוֹתְךָ לָזֶה כִּי בְּדֶרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ וְכוּ'. וְהִנֵּה עַתָּה סָמוּךְ לַחֲצוֹת לֹא שָׂכַרְתִּי עֲגָלָה, אַךְ מֵאַהֲבָתְךָ לָקַחְתִּי מוֹעֵד לְעַצְמִי עַתָּה לְהָכִין הָאִגֶּרֶת הַזֹּאת כִּי בְּעֵת שֶׁיַּגִּיעַ הַשָּׁלִיחַ בְּוַדַּאי לֹא יִהְיֶה לִי פְּנַאי לְהוֹדִיעֲךָ, וְכָל זֶה לְהַחֲיוֹתְךָ וְלַהֲשִׁיבְךָ בִּדְבָרַי אֵלֶּה כַּאֲוַת נַפְשְׁךָ.
I shall submit, I shall bend myself before the G-d of the heights. The question transitions into the act itself: whatever the answer, one bows and submits before the Most High. Having asked the question in Letter 142, Reb Nussun now enacts the submission] [Michah 6:6] — for all the wondrous kindnesses He performed with us — to know — regarding every matter in the world — such awesome Torahs as these. And the canvas is too short and there is no time to explain and to mention in how many places he — of blessed memory — speaks of the matter of birth — and in every Torah and conversation one can become a proper, God-fearing and truly righteous person. How great are the deeds of Hashem that He performed with us in this generation — who has wrought and done and so forth. And behold — after Hashem helped me that she gave birth — for a good omen — in His compassion — they began pressing me for money to complete the needs ## Segment 7
וְהִנֵּה בְּחַסְדּוֹ עֲזָרָנוּ שֶׁהָיִינוּ שְׂמֵחִים הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּשַׁבָּת זֶה, וַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים הַרְבֵּה. וּכְבָר נִקְרָא שְׁמָהּ בְּיִשְׂרָאֵל אֶסְתֵּר שֵׁיינְצֵא שֶׁתִּחְיֶה, יְהִי רָצוֹן שֶׁיִּזְכּוּ לְגַדְּלָהּ לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת. וְתִהְיֶה לָנוּ וּלְכָל יִשְׂרָאֵל לְמַזָּל טוֹב וּלְשָׂשׂוֹן וּלְשִׂמְחָה, וְנִזְכֶּה לְקַבֵּל חֹדֶשׁ אֱלוּל הַנּוֹרָא הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה בִּקְדֻשָּׁה וּבְטָהֳרָה. כִּי כָּל דִּבְרֵי מִכְתָּבִי הַנַּ"ל מְדַבְּרִים מֵאֱלוּל שֶׁנִּרְמָז בַּפָּסוּק (מִשְׁלֵי לא) "עֹז וְהָדָר לְבוּשָׁה וַתִּשְׂחַק לְיוֹם אַחֲרוֹן", שֶׁהוּא צֵרוּף אֱלוּל בְּרָאשֵׁי תֵּבוֹת כְּמוֹ שֶׁכָּתוּב בְּסִימָן כ"א, וְשָׁם מְדַבֵּר מֵעִנְיַן יוֹלְדוֹת וּמֵעִנְיַן צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת כְּמוֹ שֶׁכָּתוּב שָׁם עַיֵּן שָׁם. רְאֵה וְהָבֵן שֶׁבְּתוֹרָתוֹ הַקְּדוֹשָׁה יְכוֹלִין לִמְצֹא כָּל מְבֻקָּשׁ כִּי בְּשַׁבָּת זוֹ בֵּרְכוּ חֹדֶשׁ אֱלוּל וְהָיָה חִבּוּר נִפְלָא לָעִנְיָן הַנַּ"ל. וְכֵן הוּא בְּכָל יוֹם וָיוֹם שֶׁכָּל מַה שֶּׁנַּעֲשֶׂה בְּכָל יוֹם וָיוֹם אֵצֶל כָּל אֶחָד וְאֶחָד, הַכֹּל יְכוֹלִין לִמְצֹא בְּתוֹרָתוֹ הַקְּדוֹשָׁה בִּדְרָכִים נִפְלָאִים כַּאֲשֶׁר כְּבָר שָׁמַעְתָּ וְרָאִיתָ וְהֵבַנְתָּ אֶצְלִי כַּמָּה פְּעָמִים. וְכָל זֶה לְפִי מִעוּט שִׂכְלֵנוּ, מִכָּל שֶׁכֵּן הַנִּסְתָּרוֹת שֶׁבָּהֶם עַד אֵין סוֹף וְאֵין תַּכְלִית, אִלּוּ כָּל הַיַמִּים דְּיוֹ וְכוּ' אִי אֶפְשָׁר לְבָאֵר הַחִדּוּשִׁים וְהַנִּפְלָאוֹת וְהַנּוֹרָאוֹת שֶׁבְּכָל תּוֹרָה וְתוֹרָה.
of Shabbos and the needs of the new mother — may she live — and I had not even a single small coin in my hand. And I was exhausted and weary from the loss of sleep all night — in such sorrow and longing of the eyes — especially on an Erev Shabbos. In the meantime came Rabbi Itzik son of Rabbi Yudel HaKohein — and brought me his letter with two silver rubles. And now from yourself you will understand what you merited in this — at this hour. And certainly everything is from Hashem — who arranged the messenger at its time. But your good longing earned you this — for on the path that a person wishes to go and so forth [בְּדֶרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ — Makkos 10b: "on the path that a person wishes to go — they lead him." Divine response to the direction of the human will]. And behold — now close to midnight — I have not yet hired a wagon — but from my love for you — I took time for myself now to prepare this letter — for when the messenger arrives — certainly I will not have time to inform you. And all of this is to revive you and to answer you with these words as your soul desires. And behold — in His kindness — He helped us to be very joyful on this Shabbos — and the *chassidim* and men of good deeds danced greatly. And her name has already been called in Israel: Esther Sheintzeh — may she live. May it be His will that they merit to raise her to the canopy and good deeds — for length of good days and years. And may she be for us and for all Israel a good omen — and for joy and gladness. And may we merit to receive the awesome month of Elul in holiness and purity. For all the words of the above letter speak of Elul — which is hinted in the verse: strength and splendor are her clothing and she laughs to the final day [עֹז וְהָדָר לְבוּשָׁה וַתִּשְׂחַק לְיוֹם אַחֲרוֹן — Mishlai 31:25. The acrostic *Aleph-Lamed-Vav-Lamed* — *Elul* — from ## Segment 8
וְעַל אוֹדוֹת תְּשׁוּקָתְךָ הָעֲצוּמָה בֶּאֱמֶת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה, אִם אָמְנָם זֶה יָקָר מְאֹד, אַךְ צְרִיכִין לִזְכֹּר בְּהַתּוֹרָה "לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם" שֶׁאוֹר לַהֲבוֹת הַלֵּב שֶׁל אִישׁ יִשְׂרְאֵלִי הוּא עַד אֵין סוֹף עַד אֲשֶׁר אִי אֶפְשָׁר לַעֲבֹד אֶת ה' מֵרִבּוּי הַהִתְלַהֲבוּת וּצְרִיכִין לְצַמְצֵם הַהִתְלַהֲבוּת הַזֹּאת וְכוּ' עַיֵּן שָׁם. וְאִם אָמְנָם נִדְמֶה לְךָ שֶׁהַתּוֹרָה הַזֹּאת נֶאֶמְרָה לִגְדוֹלִים מִמְּךָ, בֶּאֱמֶת גַּם אַתָּה צָרִיךְ לִזָּהֵר בָּזֶה, כִּי אֲפִלּוּ בַּמַּדְרֵגָה הַנְּמוּכָה צְרִיכִין לְצַמְצֵם הַהִתְלַהֲבוּת שֶׁלֹּא יִבְעֹר יוֹתֵר מִדַּאי כְּדֵי שֶׁלֹּא יְבַלְבְּלוֹ חַס וְשָׁלוֹם וְלֹא יוּכַל לַעֲשׂוֹת כְּלָל מֵרִבּוּי הַתְּשׁוּקָה וְהַגַּעְגּוּעִים. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר וְאִי אֶפְשָׁר עַל פְּנֵי הַכְּתָב, וְגַם כִּי אֶפֶס הַפְּנַאי.
*Ani l'Dodi v'Dodi Li*. And LM I:21 connects this verse to women in labor and to *tz'akasenu yodea ta'alumos*] [Mishlai 31:25; LM I:21] — that is the acrostic of *Elul* from the initial letters — as is written in chapter 21. And there it speaks of the matter of women in labor and of *tz'akasenu yodea ta'alumos* — as is written there. See and understand that in his holy Torah one can find everything one seeks — for on this Shabbos the new month of Elul was blessed — and there was a wondrous connection to the above matter. And so it is every day — that all that happens each day to each and every person — everything can be found in his holy Torah — through wondrous ways — as you have already heard and seen and understood with me many times. And all of this is according to the smallness of our minds — how much more so the hidden dimensions within them — which are without end and without limit. Were all the seas ink [אִלּוּ כָּל הַיַמִּים דְּיוֹ — the classic liturgical hyperbole from the elaboration of *Nishmas* in the morning service: "were all the seas ink — and all the reeds pens — and all the heavens parchment — and all the people scribes — they could not sufficiently record all the praises of Hashem." Here applied to the inexhaustibility of the Rebbe's Torahs: even the infinite writing resources of this hyperbole could not contain the novel insights and wonders in every single Torah of the Rebbe's] and so forth — it would be impossible to explain the novel insights and wonders and awesome depths in every single Torah. And regarding your powerful longing in truth to draw near to Him, Yisborach, and to His holy Torah — although this is very precious — one must remember in the Torah for the sun He placed a tent among them [לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם — Tehillim 19:5 and the Rebbe's Torah: the light of the flames of the Jewish heart reaches to the Infinite — to the extent that it is impossible to serve Hashem from the excess of the flame — and one must constrain that flame. The *ohel* placed around the sun is the container placed around the limitless fire of longing] — that the light of the flames of the heart of the Jewish person is without end — to the extent that it is impossible to serve Hashem from the excess of the flame — and one must constrain that flame and so forth. And even if it seems to you that this Torah was said for people greater than you — in truth you too need to be careful about this — for even at the lower level one must constrain the flame so it does not burn too much — lest it confuse one — G-d forbid — and one cannot do anything at all from the excess of longing and yearning. And there is much to speak about this — and it is impossible in writing — and also there is no time at all. And may Hashem Yisborach awaken your hearts in truth — that you merit to ## Segment 9
וְהַשֵּׁם יִתְבָּרַךְ יְעוֹרֵר לְבַבְכֶם בֶּאֱמֶת שֶׁתִּזְכּוּ לְהַרְגִּישׁ אֲמִתַּת נְעִימַת תּוֹרָתוֹ הַקְּדוֹשָׁה וְלֵילֵךְ בָּהֶם בֶּאֱמֶת בְּכָל עֵת כָּל אֶחָד בְּכָל מָקוֹם שֶׁהוּא, וּלְקַיֵּם בֶּאֱמֶת "אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ", שֶׁזֶּהוּ סוֹד כַּוָּנַת אֱלוּל וְלֵילֵךְ בָּזֶה בֶּאֱמֶת וּבִתְמִימוּת, לְקַיֵּם "וְיָדַעְתָּ הַיּוֹם וְכוּ' כִּי ה' הוּא הָאֱלֹֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד".
feel the truth of the pleasantness of His holy Torah — and to walk in it in truth at every time — and to truly fulfil: if I ascend to the heavens — there are You — and if I make my bed in the depths — behold You are there [אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ — Tehillim 139:8: the divine omnipresence — Hashem present in the heights and the depths simultaneously. The *kavanas Elul*: the internalization that there is no place devoid of His presence] [Tehillim 139:8] — which is the secret of the intention of Elul — and to walk in this in truth and in wholeness — to fulfil: and you shall know today — for Hashem He is the G-d — in the heavens above and on the earth below — there is nothing else [וְיָדַעְתָּ הַיּוֹם... כִּי ה' הוּא הָאֱלֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד — Devarim 4:39: the verse of the full *yichud*. *V'yadata hayom* — "and you shall know today" — the daily act: not an abstract doctrine but a present-moment knowing. *Ein od* — there is nothing else — the final phrase that closes all of Elul's inner work] [Devarim 4:39]. The words of your father — very occupied now — desiring your eternal good — and interceding on your behalf. Nussun the above-mentioned. [Translator's Note: Overview: Motzei Shabbos, Parshas Shoftim. Granddaughter born Friday — difficult labor — *tefilos* from *Likutay Tefillas* helped. *Tov Hashem lakol* / LM I:14. *V'koach ein leleida* (II Melachim 19:3). *Tz'akasenu yodea ta'alumos* (LM I:21). *Bamah akaddem / ikkaf l'Elokai marom*: now ## Segment 10
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד עַתָּה, חָפֵץ בְּטוֹבַתְכֶם הַנִּצְחִית וּמַעְתִּיר בַּעֲדָם.
identified as the full verse — the question transitions into the act of submission itself. Penniless Erev Shabbos — Yitzchok's two rubles arrived at the exact moment. Baby named Esther Sheintzeh. *Oz v'hadar l'vushah* / Elul acrostic (LM I:21). *Illu kol hayamim diyo*: now identified as the classic *Nishmas* liturgical hyperbole — applied to the inexhaustibility of the Rebbe's Torahs. *La'shemesh sam ohel bahem*. *Im esak shamayim* (Tehillim 139:8). *V'yadata hayom* (Devarim 4:39). Key Themes Bamah Akaddem / Ikkaf L'Elokai Marom — Michah 6:6 The full verse now cited: the question *bamah akaddem* transitions into the act *ikkaf l'Elokai marom* — I shall bow, submit, bend myself before the G-d of the heights. Having asked the question in Letter 142, Reb Your letter I received before Shabbos. And behold — no doubt you have already heard that in my household the children have been ill with the illness of the mazlin [מָאזְלִין — measles; the text adds in parentheses the contemporary term ademes — scarlet fever or rubella. Both were life-threatening in the nineteenth century with no medical treatment] — and they were in great danger. And by the kindness of Hashem they returned to their health with the help of Hashem Yisborach. Nussun now enacts the submission.] ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קמט URL: https://ajew.org/reader-plain/alim-litrufa/2/149/ # קמט
קמט
Source: https://ajew.org/reader/alim-litrufa/2/149 ## Segment 1
קמט
And peace to all our anshei sh'lomaynu with great love — and especially to my longstanding precious friend our Teacher the Rabbi Nachman — grandson of our Master, our Teacher and Rebbe — of blessed memory. See to urge him to send me his letter immediately — and see to speak with him each time and to rouse him and strengthen him — for it is a great good for him and for you — as you know from the many warnings with which our great Rebbe — of blessed and holy memory — warned us: that one should speak with one's friend words of truth and faith — and they should receive from each other [שֶׁיְּדַבֵּר אֶחָד עִם חֲבֵרוֹ דִּבְרֵי אֱמֶת וֶאֱמוּנָה, וִיקַבְּלוּ דֵּין מִן דֵּין — the Rebbe's repeated instruction that each person should speak with his fellow words of truth and faith — and draw, receive, learn from each other. The Aramaic yekablu dein min dein — receive from each other — captures the mutuality: the conversation is not one-directional teaching but mutual receiving] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תָּבֹא תקצ"ד לפ"ק.
Nussun the above-mentioned. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
To: Peace to my dear son — the scholarly one — our Teacher the Rabbi Yitzchok — may his light shine. [Yitzchok] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה. וְהֶחֱיֵיתָ אֶת נַפְשִׁי בִּרְאוֹתִי כְּתִיבַת יָדְךָ, אַךְ צַר לִי מְאֹד עַל אֲשֶׁר עֲדַיִן לֹא קַמְתָּ מִמִּטָּתְךָ. ה' יִסְעָדְךָ וִיקִימְךָ מְהֵרָה וִישִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת חִישׁ קַל מְהֵרָה. וְנָא בְּנִי חֲבִיבִי לְמַעַן הַשֵּׁם הָסֵר דְּאָגָה וּמָרָה שְׁחוֹרָה מִלִּבְּךָ וְאַל תִּירָא וְאַל תִּפְחַד כְּלָל, כִּי הַמָּרָה שְׁחוֹרָה וְהַפַּחַד מַזִּיקִים חַס וְשָׁלוֹם לְהַגּוּף הַרְבֵּה וּלְהַנֶּפֶשׁ בְּוַדַּאי. חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה' אֲשֶׁר עַד הֵנָּה עֲזָרְךָ, אַל יִטֹּשׁ וְאַל יַעֲזֹב אוֹתְךָ וְיִרְפָּאֲךָ וְיַחֲלִימְךָ מְהֵרָה, וְתִזְכֶּה לִהְיוֹת עִמָּנוּ עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וַאֲשֶׁר רְצוֹנְךָ חָזָק שֶׁאֶהְיֶה אֶצְלְךָ עוֹד הַפַּעַם, קָשֶׁה עָלַי הַטִּלְטוּל מְאֹד מְאֹד, אַךְ אַף עַל פִּי כֵן לְמַעַן אַהֲבָתְךָ אֶרְאֶה לִהְיוֹת בְּשָׁבוּעַ זֹאת אִם יִרְצֶה הַשֵּׁם אֶצְלְךָ לְחַיִּים טוֹבִים וּלְשָׁלוֹם, אַךְ בְּנִי חֲבִיבִי אַל תַּרְבֶּה בְּגַעְגּוּעִים הַרְבֵּה, כִּי אִי אֶפְשָׁר שֶׁאֶהְיֶה אֶצְלְךָ בְּכָל יוֹם כִּי רַבּוּ טִרְדוֹתַי וּבְעִסְקֵי שָׁמַיִם כַּיָּדוּעַ לְךָ. וְכַפַּי פְּרוּשׂוֹת אֶל ה' יוֹמָם וָלַיְלָה יָחוּס וִירַחֵם עָלֵינוּ וִישִׁיבְךָ לְאֵיתָנְךָ מְהֵרָה וְתִזְכֶּה לַעֲסֹק בְּתוֹרָה וַעֲבוֹדָה כָּל יְמֵי חַיֶּיךָ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת.
Your letter I received at this hour. And you revived my soul upon seeing your handwriting — but I am very distressed that you have still not risen from your bed. May Hashem support you and raise you up speedily — and restore ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
you fully to your former strength — swiftly and quickly. And please — my beloved son — for the sake of Hashem — remove worry and melancholy from your heart — and do not fear and do not be frightened at all — for the melancholy and the fear are damaging to the body — G-d forbid — greatly [הַמָּרָה שְׁחוֹרָה וְהַפַּחַד מַזִּיקִים לַגּוּף הַרְבֵּה — a specific medical and spiritual observation: *marah sh'chorah* — melancholy — and *pachad* — fear — are not merely spiritual conditions but physiologically damaging. In Reb Nussun's Breslov understanding and in the traditional medical knowledge of the time, melancholy and fear directly impair the body's capacity to recover. This is not coincidental with the Breslov teaching on joy as the essential health of the soul — the two are understood as a single integrated reality: what harms the soul harms the body, and what strengthens the soul strengthens the body] — and certainly the soul as well. Be strong and take courage — and hope in Hashem who has helped you until now — may He not forsake you and not abandon you — and may He heal you and restore your health speedily. And may you merit to be with us at the coming holy Rosh Hashana in Uman. And regarding your strong desire that I be with you once more — travel is very, very difficult for me — but even so — out of love for you — I will see to be with you this week — if Hashem wills — for good life and peace. But — my beloved son — do not multiply the yearnings greatly — for it is impossible for me to be with you every day — for my pressures are many — and the affairs of heaven — as you know. And my hands are spread to Hashem day and night [כַּפַּי פְּרוּשׂוֹת אֶל ה' יוֹמָם וָלַיְלָה — expanding the gesture of *kappai perusos* already identified in Letter 144 (Eichah 1:17; I Melachim 8:22) with the addition of *yomam valaylah* — day and night — from Shlomo's dedication prayer (I Melachim 8:29): "that Your eyes may be open toward this house night and day." Shlomo prays that the divine eyes remain open day and night over the Temple. Here Reb Nussun's hands are spread toward Hashem in the same continuous and uninterrupted mode — day and night — the intercession without ceasing] — may He have compassion and mercy upon us — and restore you to your former strength speedily — and may you merit to engage in Torah and service all the days of your life — for length of good days and years. The words of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Sunday, Parshas Tavo. Yitzchok still bedridden. Reb Nussun revived by seeing his handwriting. *Marah sh'chorah v'hapachad mazzikim laguf harbeh*: the melancholy and fear are themselves physically damaging — body and soul are one integrated reality. Reb Nussun will try to visit this week despite the great difficulty. *Kappai perusos el Hashem yomam valaylah* — expanded with the day-and-night continuousness of Shlomo's dedication prayer. Hoping Yitzchok will reach Uman for Rosh Hashana. Key Themes Marah Sh'chorah V'hapachad Mazzikim Laguf Melancholy and fear are not merely spiritual conditions but physically damaging — impairing the body's capacity to recover. Body and soul are an integrated reality: what harms the soul harms the body; joy is not only spiritual but physiological health.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # טו URL: https://ajew.org/reader-plain/alim-litrufa/2/15/ # טו
טו
Source: https://ajew.org/reader/alim-litrufa/2/15 ## Segment 1
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
Blessed be Hashem ## Segment 2
מוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ הַכֹּל, שֶׁרְצוֹנִי שֶׁתִּכְתֹּב תֵּכֶף אִגֶּרֶת לְרַבִּי נַפְתָּלִי וְכוּ'. וְעַל אוֹדוֹת צַעֲקָתְךָ בְּכָל אִגֶּרֶת וְאִגֶּרֶת, אָמַרְתִּי אָשִׂים לְפִי מַחְסוֹם לִבְלִי לַהֲשִׁיבְךָ עַתָּה. אַךְ מֵאַהֲבָתְךָ לֹא יָכֹלְתִּי לְהִתְאַפֵּק וַאֲשִׁיבְךָ מְעַט. מַה שֶּׁכָּתַבְתָּ: מֶע מוּטְשֶׁעט דִּיךְ וְכוּ', תֵּדַע מֶע מוּטְשֶׁעט אִיטְלִיכֶען, מִיךְ הָאט מֶען שׁוֹין זֵעהֶר פִיעל גִּימוּטְשֶׁעט [שֶׁמַטְּרִידִים לְךָ וְכוּ' תֵּדַע מַטְּרִידִים לְכָל אֶחָד, וְאוֹתִי גַּם כֵּן מְאֹד הַרְבֵּה הִטְרִידוּ] מַה שֶּׁאֵינְךָ יָכוֹל לְשַׁעֵר. וְהָאָדָם נִבְרָא בִּשְׁבִיל שֶׁיְּיַגְּעוּ וִיעַמְּלוּ אוֹתוֹ וְהוּא יַחְתֹּר וְיִתְגַּבֵּר נֶגְדָּם. כִּי אָדָם לְעָמָל יוּלָּד. אַשְׁרֵי מִי שֶׁעוֹמֵל וּמִתְיַגֵּעַ וּמִצְטַעֵר לִבְרֹחַ מֵהָרַעְיוֹנִים כִּי הַיְגִיעָה בְּעַצְמָהּ יָקָר בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ כְּקָרְבָּנוֹת. כִּי זֶהוּ בְּחִינַת (תְּהִלִּים מ"ד) "כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה". כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים (שִׂיחוֹת הָרַ"ן י"ב).
Peace and abundant salvation to my dear friend, and so forth. [The recipient is not named in the salutation. From the letter's content — the reference to "your father" and the connection to a letter written to him — this is addressed to a young man whose father is known to Reb Nussun.] ## Segment 3
וּכְבָר יָדַעְתָּ וְצָרִיךְ אַתָּה לַחֲזֹר וְלִזְכֹּר זֹאת בְּכָל יוֹם וּבְכָל עֵת שֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ וְכוּ', וְאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁתֵּי מַחֲשָׁבוֹת בְּפַעַם אַחַת וְכוּ'. וְאִם אַף עַל פִּי כֵן בְּכָל פַּעַם בּוֹרַחַת הַמַּחֲשָׁבָה לַמְּקוֹמוֹת הַמְּטֻנָּפִים וְכוּ', צְרִיכִין לְתָפְסָהּ כְּמוֹ סוּס בְּאַפְסָר לַהֲשִׁיבָהּ לִמְקוֹמָהּ. וּכְבָר יָדַעְתָּ שֶׁצְּרִיכִין לִבְלִי לְהִסְתַּכֵּל לַאֲחוֹרָיו כְּלָל וְיַעֲמֹד הֶעָרֵל וְכוּ' (עַיֵּן בְּלִקּוּטֵי א' סִימָן עב). וְאַתָּה תַּעֲשֶׂה אֶת שֶׁלְּךָ בְּמַשָּׂא וּמַתָּן אוֹ בְּדִבְרֵי תּוֹרָה, וְאַל תִּסְתַּכֵּל לַאֲחוֹרֶיךָ כְּלָל. וְגַם לְחַזֵּק אֶת עַצְמְךָ מִתּוֹךְ כָּל הַבִּלְבּוּלִים וְהָרַעְיוֹנִים לְשַׂמֵּחַ אֶת עַצְמְךָ שֶׁאַף עַל פִּי כֵן אֵין אַתָּה מִתְנַגֵּד עַל נְקֻדַּת הָאֱמֶת עַל אוֹר כָּזֶה וְכוּ'. וְגַם מַה שֶּׁמְּבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים (שָׁם חֵלֶק ב מח) שֶׁכְּנֶגֶד זֶה תֵּדַע שֶׁאִישׁ כָּזֶה כָּל תְּנוּעָה וְהַעְתָּקָה שֶׁמְּנַתֵּק עַצְמוֹ מֵרַע לְטוֹב יָקָר אֶצְלוֹ יִתְבָּרַךְ מְאֹד. וְגַם מַה שֶּׁאָמַר (לִקּוּטֵי מוֹהֲרַ"ן רלג) שֶׁלִּפְעָמִים מַנִּיחִין בְּכַוָּנָה שֶׁיְּנַצְּחוּ הַחַיּוֹת זֶה עִם זֶה, הַחַיּוֹת רָעוֹת עִם הַחַיּוֹת טְהוֹרוֹת, שֶׁהֵם הַמַּחֲשָׁבוֹת טוֹבוֹת וְרָעוֹת וְכוּ'. וְכוּ'. וְעוֹד הַרְבֵּה כַּיּוֹצֵא בָּזֶה שֶׁזָּכִינוּ לְקַבֵּל מִמֶּנּוּ זַ"ל שֶׁכֻּלָּם הֵם עֵצוֹת וְהִתְחַזְּקוּת מְאֹד מְאֹד. הַכְּלָל שֶׁצְּרִיכִין לְהִתְגַּבֵּר בְּכָל כֹּחוֹ שֶׁיִּהְיֶה הַמַּחֲשָׁבָה בְּיָדוֹ. וּמַה שֶּׁעוֹשִׂין עִמּוֹ אַל יִסְתַּכֵּל עַל זֶה כְּלָל. וְעַל כֻּלָּם תִּזְכֹּר וְתֵדַע וְתַאֲמִין בְּגֹדֶל כֹּחוֹ שֶׁל הַזָּקֵן דִּקְדֻשָּׁה שֶׁאָנוּ חוֹסִים בּוֹ לָנֶצַח, וְגַם מַה שֶּׁאָמַר (חַיֵּי מוֹהֲרַ"ן סז) שֶׁהַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְאֵין יוֹדְעִים כְּלָל, וְהַכֹּל מִתְהַפֵּךְ לְטוֹבָה בְּכֹחוֹ הַגָּדוֹל שֶׁמַּמְשִׁיךְ חֲסָדִים נִפְלָאִים חֲדָשִׁים בְּכָל עֵת. חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' חֲדָשִׁים לַבְּקָרִים וְכוּ' וּבְכָל עֵת וּבְכָל רֶגַע חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה'.
What shall I say to you, my brother? You know a little of what is in my heart — more than this it is impossible to explain in writing. ## Segment 4
דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
Awaken, my brother, from the sleep of your foolishness — and remember your Creator in the days of your youth [Koheles 12:1]. And remember — do not forget — all that has passed over you in these few days in which you have been pursuing and pursuing after the desire of vanity, idols of silver — and neither this nor that has come to your hand. You have cast off the yoke of Torah and loaded upon yourself the yoke of worldly conduct more than is fitting. Remember now — after whom are you pursuing? After a dead dog — after a single flea [cf. Shmuël I 24:15]. Please, my brother — do not hold it against me that I write to you a little in a manner of reproach — for in truth all of this comes from the greatness of my love for you, as you know. And more than this you will understand from the words of the letter I wrote to your father — may his light shine — for those words were spoken to you as well. For the sake of Hashem, for the sake of Hashem: And beyond this it is impossible to elaborate — and please respond to me immediately regarding my words, and explain everything at length, clearly and fully, so as to give comfort. The words of one who loves him in truth for eternity. Nussun of Breslov. The words of your friend, who awaits salvation at every time. Nussun of Breslov. # קנ URL: https://ajew.org/reader-plain/alim-litrufa/2/150/ # קנ
קנ
Source: https://ajew.org/reader/alim-litrufa/2/150 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' תָּבוֹא לְאוּמַאן בְּשִׂמְחָה תקצ"ד לפ"ק.
To: My beloved son, my dear one. [Yitzchok] I am very distressed that you have still not returned to your former strength — and my sorrow is even greater about the intensity of your yearning for me ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
צַר לִי מְאֹד מַה שֶּׁעֲדַיִן לֹא שַׁבְתָּ לְאֵיתָנְךָ, וּבְיוֹתֵר צַעֲרִי גָּדוֹל עַל עֹצֶם גַּעְגּוּעֶיךָ אַחֲרַי לָבוֹא אֵלֶיךָ. וּבֶאֱמֶת הוּא דָּבָר שֶׁאִי אֶפְשָׁר עַתָּה, כִּי חִשַּׁבְתִּי דְּרָכַי בָּזֶה הַרְבֵּה וַאֲנִי רוֹאֶה שֶׁאֵין זֶה רְצוֹן הַשֵּׁם יִתְבָּרַךְ שֶׁאֶסַּע עַתָּה לְבַטֵּל עַצְמִי מִתּוֹרָה וּתְפִלָּה מִלְּבַד שְׁאָרֵי טְעָמִים שֶׁבְּלִבִּי. וְאַף עַל פִּי כֵן אִם הָיְתָה הָעֲגָלָה הוֹלֶכֶת וְחוֹזֶרֶת לְפֹה הָיִיתִי מֻכְרָח לְבַטֵּל עַצְמִי עַל יוֹם אֶחָד לִנְסֹעַ, אֲבָל מֵאַחַר שֶׁאֵין הָעֲגָלָה רַק לְשָׁם, וְאֶהְיֶה מֻכְרָח לִשְׂכֹּר עֲגָלָה לַחֲזֹר, וְדַעְתִּי לַחֲזֹר מִיָּד וְיָכוֹל לִהְיוֹת שֶׁיִּהְיֶה לְךָ צַעַר מִנְּסִיעָתִי מֵאִתְּךָ יוֹתֵר מֵהַנַּחַת, עַל כֵּן אָמַרְתִּי שֵׁב וְאַל תִּסַּע עָדִיף. וְטוֹב כִּי אֶהְיֶה לְךָ מֵעִיר לַעֲזֹר בִּתְפִלָּה וְתַחֲנוּנִים כְּפִי כֹּחִי שֶׁהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֶיךָ וְעָלַי וִישִׁיבְךָ לְאֵיתָנְךָ מְהֵרָה, וּמִצִּיּוֹן יִסְעָדֶךָּ וְתִזְכֶּה לִנְסֹעַ מְהֵרָה עַל צִיּוּן הַקָּדוֹשׁ לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. וּבְשָׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה יָכוֹל לִהְיוֹת שֶׁאֶהְיֶה אֶצְלְךָ אִם יִרְצֶה הַשֵּׁם, וְקִוִּיתִי לַה' שֶׁבְּתוֹךְ כָּךְ תָּשׁוּב לְאֵיתָנְךָ וְנוֹדֶה לִשְׁמוֹ יִתְבָּרַךְ עַל יְשׁוּעָתְךָ חִישׁ קַל מְהֵרָה.
to come to you. And in truth this is something that is impossible now — for ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ כָּל טוּב מֵאִתְּךָ.
I have considered my paths in this greatly — and I see that it is not the will of Hashem Yisborach that I travel now — to annul myself from Torah and prayer — besides the other reasons in my heart. And even so — if the wagon were going and coming back here — I would have been compelled to annul myself for one day to travel. But since the wagon only goes there — and I would be compelled to hire a wagon to return — and my intention is to come back immediately — and it is possible that you would have sorrow from my departure from you more than pleasure — therefore I said: sit rather than travel is preferable [שֵׁב וְאַל תִּסַּע עָדִיף — the Talmudic principle *shev v'al ta'aseh adif* — "sitting and not acting is preferable" — adapted here: if a visit would cause more sorrow at departure than joy in arrival, then not going is the wiser act of love]. And it is better that I be here — to help you through prayer and supplication — as much as I am able — that Hashem Yisborach have mercy on you and on me and restore you to your former strength speedily. May He send you help from the sanctuary — and from Tziyon may He support you [יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֶךָּ — Tehillim 20:3: the full verse of this Psalm of divine protection: "may He send you help from the sanctuary — and from Tziyon may He support you." Reb Nussun cites only the second clause (*u'mitzion*) but both clauses point to the same source. The *kodesh* — the sacred inner place — from which help is dispatched; and *Tziyon* — the sacred mountain — from which support comes. Here both are identified with the Rebbe's holy tomb at Uman — the *kodesh* and *Tziyon* of Breslov: Reb Nussun writes this letter from that very place] [Tehillim 20:3] — and may you merit to travel speedily to the holy Tziyon at Uman [צִיּוּן הַקָּדוֹשׁ לְאוּמַאן — *Tziyon hakadosh*: Reb Nussun's specific technical designation for the Rebbe's gravesite at Uman. Not merely a metaphor for holiness: in Jewish practice a *tzaddik's* tomb is literally a *Tziyon* — a marked and sanctified grave that functions as a focal point of pilgrimage and prayer. The Rebbe's tomb is called *Tziyon hakadosh* — the holy Tziyon — with the same dignity and intention as the biblical *Tziyon*: a sacred mountain from which blessing flows, to which pilgrims ascend, and before which prayer rises] for the coming Rosh Hashana — we shall be glad and rejoice in His salvation. And in the coming week — if Hashem wills — it is possible that I will be with you. And I hope to Hashem that in the meantime you will return to your ## Segment 5
וַאֲנִי מְבַקֵּשׁ וּמַזְהִיר אוֹתְךָ שֶׁתָּסִיר הַגַּעְגּוּעִים מִלִּבְּךָ וּבִפְרָט הַמָּרָה שְׁחוֹרָה וְהַדְּאָגוֹת וְהַפְּחָדִים תְּסִירֵם מִלִּבְּךָ, כִּי הֵם מַפְסִידִים לַגּוּף מְאֹד חַס וְשָׁלוֹם כַּיָּדוּעַ, וְהַבְּחִירָה חָפְשִׁית אֲפִלּוּ אֵצֶל הַחוֹלֶה. חֲזַק וְהִתְחַזֵּק בְּכָל מַה שֶּׁתּוּכַל כִּי ה' עִמְּךָ וְכוּ', וּזְכוּת הַצַּדִּיק גְּאוֹן עֻזֵּנוּ יָגֵן עָלֶיךָ בְּכָל יוֹם וּבְכָל עֵת, וּבָזֶה יֵשׁ וָיֵשׁ לָנוּ לִשְׂמֹחַ תָּמִיד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּכָל אֲשֶׁר עוֹבֵר עָלֵינוּ כִּי הַכֹּל לְטוֹבָה וְלַה' הַיְשׁוּעָה שֶׁיִּתֵּן הָרַחֲמִים בְּיָדֵינוּ וְכוּ'.
former strength — and we will give thanks to His Name, Yisborach, for your salvation — swiftly and quickly. The words of your father — who awaits hearing all good from you. Nussun of Breslov. [Translator's Note: Overview: Wednesday, Parshas Tavo — from Uman. Yitzchok still ill. *Shev v'al tissa adif*. *Yishlach ezrecha mikodesh u'mitzion yis'adeka*: now identified with both clauses — the *kodesh* and the *Tziyon* both pointing to the Rebbe's tomb at Uman from which Reb Nussun writes. *Tziyon hakadosh*: now identified as the specific Breslov technical term for the Rebbe's gravesite — a sanctified *Tziyon* of pilgrimage and prayer. *Bechirah chofshis afilu etzel hacholeh*. *Ge'on uzenu*: now identified with its Eichah 2:1 source and its inversion — the Rebbe's merit restores and re-establishes the *ge'on* that was cast down. Key Themes Yishlach Ezrecha Mikodesh / U'mitzion — Tehillim 20:3 The full verse now cited: help dispatched from the *kodesh* — the sacred inner place — and support from *Tziyon*. Both clauses point to the same source: the Rebbe's holy tomb at Uman — the *kodesh* and *Tziyon* of Breslov. Reb Nussun writes from that very place.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קנא URL: https://ajew.org/reader-plain/alim-litrufa/2/151/ # קנא
קנא
Source: https://ajew.org/reader/alim-litrufa/2/151 ## Segment 1
קנא
And I request and warn you to remove the yearnings from your heart — and especially the melancholy and worries and fears — remove them from your heart — for they damage the body greatly — G-d forbid — as is known. And the freedom of choice is free even for the sick person [הַבְּחִירָה חָפְשִׁית אֲפִלּוּ אֵצֶל הַחוֹלֶה — even when the body is sick and constrained, the *bechirah* — the freedom of spiritual and mental orientation — remains free. A sick person retains the capacity to choose joy over melancholy, trust over fear. Both dignity and ongoing responsibility]. Be strong and strengthen yourself in all that you can — for Hashem is with you — and the merit of the tzaddik — the splendor of our strength [גְּאוֹן עֻזֵּנוּ — a title drawn from royal Psalm imagery: Tehillim 89:18 — *ki tiferes uzamo atah* — "for You are the splendor of their strength." And Eichah 2:1 — *hishtil mishamayim eretz tiferes Yisrael* — where *tiferes* and *ge'on* are used for what was cast down. In Eichah the *ge'on* — the splendor and majesty of Israel — was cast down from heaven to earth. Here the phrase is inverted and restored: the Rebbe's *zechus* is precisely that *ge'on* — re-established and alive, protecting the community as the living splendor of its spiritual strength] — protects you every day and at every time. And in this we have very much to rejoice always — with the help of Hashem Yisborach — in all that passes over us — for everything is for the good — and to Hashem is the salvation — who will give the mercies into our hands and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' נִצָּבִים תקצ"ד לפ"ק.
Overview: Wednesday, Parshas Tavo — from Uman. Yitzchok still ill. *Shev v'al tissa adif*. *Yishlach ezrecha mikodesh u'mitzion yis'adeka*: now identified with both clauses — the *kodesh* and the *Tziyon* both pointing to the Rebbe's tomb at Uman from which Reb Nussun writes. *Tziyon hakadosh*: now identified as the specific Breslov technical term for the Rebbe's gravesite — a sanctified *Tziyon* of pilgrimage and prayer. *Bechirah chofshis afilu etzel hacholeh*. *Ge'on uzenu*: now identified with its Eichah 2:1 source and its inversion — the Rebbe's merit restores and re-establishes the *ge'on* that was cast down. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
מָה אֹמַר לְךָ בְּנִי מִגֹּדֶל צַעֲרִי וּמַכְאוֹבַי עַל צַעַרְךָ וְחֻלְשָׁתְךָ, וּתְשׁוּקָתִי וְגַעְגּוּעִי לָבוֹא אֵלֶיךָ בְּלִי שִׁעוּר, כִּי יוֹתֵר מִמַּה שֶּׁהָעֵגֶל רוֹצֶה לִינֹק וְכוּ', אַךְ מָה אֶעֱשֶׂה כִּי רַבּוּ הַמְּנִיעוֹת, כִּי לֹא יָכֹלְתִּי לְבַטֵּל עַצְמִי עַד הֵנָּה בְּשׁוּם אֹפֶן. וְעַתָּה אֲנִי מִתְרַשֵּׁל בְּכַוָּנָה לִבְלִי לִנְסֹעַ מִיָּד כִּי אֲנִי רוֹצֶה לָבוֹא אֵלֶיךָ בְּעוֹד יוֹם אוֹ יוֹמַיִם כְּדֵי שֶׁיִּהְיֶה סָמוּךְ לְשַׁבַּת קֹדֶשׁ יוֹתֵר, כִּי קִוִּיתִי לַה' שֶׁאָז אוּכַל לְחַזֶּקְךָ וּלְאַמֶּצְךָ בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ שֶׁתִּסַּע עִמָּנוּ לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, וְאִם יִרְצֶה הַשֵּׁם בְּיוֹם ד' אָבוֹא אֵלֶיךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְלַה' הַיְשׁוּעָה שֶׁבְּתוֹךְ כָּךְ תִּתְחַזֵּק בְּאֹפֶן שֶׁאוּכַל לְחַזֶּקְךָ בִּדְבָרִים וּלְשַׂמַּחֲךָ בִּישׁוּעָתוֹ יִתְבָּרַךְ עַד שֶׁתּוּכַל לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם אַחַר שַׁבַּת קֹדֶשׁ לְאוּמַאן. וְהִנֵּה הַיּוֹם בַּבֹּקֶר קֹדֶם אוֹר הַיּוֹם הִגְדִּיל צַעַרְךָ בְּלִבִּי מְאֹד עַד אֲשֶׁר בָּכִיתִי בִּדְמָעוֹת עַל צַעַרְךָ וְהִתְפַּלַּלְתִּי לְהַשֵּׁם יִתְבָּרַךְ בְּשִׁבְרוֹן לֵב. בַּעַל הָרַחֲמִים יִשְׁמַע אֶנְקָתֵנוּ וְיוֹשִׁיעֲךָ מְהֵרָה שֶׁתּוּכַל לִהְיוֹת בְּאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. וְהָיָה בְּדַעְתִּי לִשְׁלֹחַ הַיּוֹם שָׁלִיחַ מְיֻחָד אֶחָד מֵאֲנָשֵׁנוּ לְחַזֶּקְךָ וּלְבַקֶּרְךָ, וְאַחַר כָּךְ בְּעֵת הַתְּפִלָּה בָּא לְבֵיתִי יְדִידֵנוּ כְּבוֹד רַבִּי נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל מוֹסֵר כְּתָב זֶה, וְנִמְלַכְתִּי מִלִּשְׁלֹחַ אִישׁ מְיֻחָד.
To: My beloved son, my dear one. [Yitzchok] What shall I say to you — my son — from the greatness of my sorrow and ## Segment 5
אַךְ בִּקַּשְׁתִּי מִמְּךָ בְּנִי חֲבִיבִי יְדִידִי מַחְמַד עֵינִי הָסֵר מִלִּבְּךָ הַדְּאָגוֹת וְהַגַּעְגּוּעִים, וּבְטַח בַּה' שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָתְךָ. וְהִנֵּה בְּסָמוּךְ קִבַּלְתִּי מִכְתָּבְךָ מֵרַבִּי לֵייבִּילֶע וְהֶחֱיֵיתִי נַפְשִׁי מְאֹד בִּרְאוֹתִי כְּתִיבַת יָדְךָ אֲשֶׁר לָזֶה כָּלְתָה נַפְשִׁי, אַךְ צַעַר גָּדוֹל מְאֹד מִגֹּדֶל צַעַרְךָ וְחֻלְשָׁתְךָ, וּבִפְרָט מֵעֹצֶם גַּעְגּוּעֶיךָ אַחֲרַי. וּבֶאֱמֶת הָיִיתִי מְדַלֵּג עַל הֶהָרִים לָבוֹא אֵלֶיךָ מִיָּד, אַךְ חִשַּׁבְתִּי דְּרָכַי, וְהוּא מֵהַנִּמְנָע שֶׁאֶתְמַהֲמַהּ כָּל הַשָּׁבוּעַ אֶצְלְכֶם. עַל כֵּן הַהֶכְרֵחַ לְהַמְתִּין עַד יוֹם ד', אִם יִרְצֶה הַשֵּׁם בּוֹא אָבוֹא אֵלֶיךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְכַנַּ"ל.
pain — over your pain and your weakness — and my longing and yearning to ## Segment 6
נָא בְּנִי יְדִידִי זְכֹר אַל תִּשְׁכַּח שֶׁכְּבָר דִּבַּרְנוּ הַרְבֵּה מֵעִנְיַן אָדָם לְעָמָל יוּלָּד, וְשֶׁבְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל הָאָדָם הַרְפַּתְקָאוֹת הַרְבֵּה שֶׁאִי אֶפְשָׁר לְאָדָם לֵידַע מֵהֶם תְּחִלָּה, וְהַכֹּל צְרִיכִין לְקַבֵּל בְּאַהֲבָה וְלֵידַע שֶׁכָּל מְאֹרְעוֹתָיו כֻּלָּם לְטוֹבָתוֹ, וְעַל יְדֵי זֶה, בְּנָקֵל יוֹתֵר לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁיָּסִיר הַמַּחֲלָה וְהַיִּסּוּרִים מֵאִתָּנוּ. כִּי אַף עַל פִּי שֶׁהֵם לְטוֹבָה, אֲבָל אֵין בְּיָדֵינוּ כֹּחַ וְשֵׂכֶל לְקַבֵּל הַטּוֹבָה הַזֹּאת, עַל כֵּן אָנוּ מְבַקְּשִׁים "אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים" שֶׁיִּהְיוּ הָרַחֲמִים בְּיָדֵינוּ כַּיָּדוּעַ לְךָ בְּנִי חֲבִיבִי.
come to you without measure — for more than the calf wants to nurse [יוֹתֵר מִמַּה שֶּׁהָעֵגֶל רוֹצֶה לִינֹק — Pesachim 112a: the full teaching is *yoter mimah she'ha'egel rotzeh linyok parah rotzah l'heinik* — "more than the calf wants to nurse — the cow wants to suckle." The image used in the Talmud for the parent's desire to give exceeding even the child's desire to receive. Applied here: Reb Nussun's longing to come to Yitzchok exceeds even Yitzchok's yearning for him — the parent's love is the greater force] — but what can I do — for the obstacles have multiplied — and I could not annul myself until now in any way. And now I am deliberately delaying from traveling immediately — because I want to come to you in another day or two — so that it will be closer to the holy Shabbos — for I hope in Hashem that then I will be able to strengthen you and give you courage — through His great kindness, Yisborach — that you travel with us to Uman for the coming Rosh Hashana. And if Hashem wills — on Thursday I will come to you — with the help of Hashem Yisborach. And to Hashem is the salvation — that in the meantime you will strengthen yourself — in a way that I will be able to strengthen you with words and gladden you in His salvation, Yisborach — until you will be able to travel — if Hashem wills — after the holy Shabbos to Uman. And behold — this morning — before dawn — your sorrow greatly intensified in my heart — until I wept with tears over your sorrow — and I prayed to Hashem Yisborach with a broken heart. May the Master of Mercy hear our groaning — and save you speedily — that you will be able to be in Uman for the coming Rosh Hashana. And it was my intention today to send one of our people especially to strengthen you and visit you — and afterwards at the time of prayer — our dear friend — the Rebbe's grandson Rabbi Nachman — may his light shine [נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ\"ל — the Rebbe's grandson, mentioned throughout these letters as a precious living connection to the Rebbe's lineage — here appearing as the bearer of this letter. His bearing the letter is itself a divine arrangement: the Rebbe's own grandson carries Reb Nussun's words of comfort and *chizuk* to the sick Yitzchok] — came to my home — bearing this letter. And I reconsidered and did not send a separate person. But I request of you — my beloved son — my dear one — the delight of my eyes — remove from your heart the worries and yearnings — and trust in Hashem — that everything will be turned to your good. And behold — I just now received your letter through Rabbi Leibele — and I greatly revived my soul upon seeing your handwriting — for this was what my soul longed for. But very great sorrow from the greatness of your pain and weakness — and especially from the intensity of your yearning for me. And in truth — I would leap over the mountains to come to you immediately [הָיִיתִי מְדַלֵּג עַל הֶהָרִים — Shir HaShirim 2:8: kol dodi hineh zeh ba m'daleg al heharim m'kapeitz al hag'va'os — "the voice of my beloved — here he comes — leaping over the mountains — skipping over the hills." The verse of the beloved approaching in haste and joy — his love so powerful it makes him leap. Applied to Reb Nussun's longing: if it were possible, he would leap over the mountains to reach Yitzchok immediately. But the practical constraints prevent it] [Shir HaShirim 2:8] — but I have considered my paths — and it is impossible for me to remain the entire week with you. Therefore the necessity is to wait until Thursday — if Hashem wills — I will come to you — with the help of Hashem Yisborach — as above. ## Segment 7
וְלַה' הַיְשׁוּעָה שֶׁיָּסוּר הַמַּחֲלָה מִקִּרְבְּךָ לְגַמְרֵי וְתָשׁוּב לְאֵיתָנְךָ מְהֵרָה, וּבוֹא תָּבוֹא בְּרִנָּה לְאוּמַאן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וְשָׁלוֹם וְחַיִּים וּבְרִיאוּת הַגּוּף וְכָל טוּב כְּנַפְשְׁךָ וְנֶפֶשׁ אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
Please — my son — my dear one — remember and do not forget — that we have already spoken much about the matter of man was born to toil [אָדָם לְעָמָל יוּלָּד — Iyov 5:7: "for man is born to toil — as the sparks fly upward." The verse of the inevitability of human struggle and effort. Already cited in Reb Nussun's earlier letters as the foundational principle: human life is structured around toil and difficulty — this is not a failure or aberration but the essential nature of the human condition. The question is not whether hardship will come but how one receives it] [Iyov 5:7] — and that necessarily many adventures will pass over the person — which it is impossible to know about in advance — and everything must be received with love [לְקַבֵּל בְּאַהֲבָה — *kabbalah b'ahavah*: the Talmudic teaching of Brachos 5a and elsewhere — to accept suffering with love. Not passive resignation but an active orientation: receiving what comes as a form of divine love — as the Talmud teaches that sufferings are *yissurin shel ahavah* — sufferings of love — through which Hashem draws the person closer. The *kabbalah b'ahavah* is the transformation of suffering through the act of loving reception] — and to know that all of one's events are for one's good. And through this — it is easier to pray to Hashem Yisborach that He remove the illness and suffering from us. For although they are for the good — we do not have the strength or wisdom to receive this good through them — therefore we ask: El Shaddai — may He give you mercies [אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים — already cited in Letter 146 as the prayer for *rachamim peshutim* — plain simple ## Segment 8
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 9
לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ שָׁלוֹם וְיֵשַׁע רַב.
mercies undiluted by judgment. Here the theological ground of that prayer is made explicit: we cannot receive the good embedded in the suffering because we lack the spiritual capacity — and therefore we pray for the suffering to be removed and replaced with the simpler path of mercy. The *El Shaddai* prayer is not a denial that suffering has meaning — it is an acknowledgment that we cannot yet access that meaning, and so we pray for the merciful alternative] — that the mercies be in our hands — as you know — my beloved son. And to Hashem is the salvation — that the illness depart from you entirely — and you return to your former strength speedily — and may you come with song to Uman [בּוֹא תָּבוֹא בְּרִנָּה לְאוּמַאן — echoing Tehillim 126:6: haloch yelech uvacho... bo yavo b'rinah — "he who goes out weeping... shall come back with song." The verse of the ultimate reversal: the one who went out weeping in the diaspora returns with song carrying his sheaves. Applied to Yitzchok: from the sickbed — from the tears and weakness — may he come with song to Uman for Rosh Hashana. The illness as the going-out; the Rosh Hashana pilgrimage as the return with song] [Tehillim 126:6] — with the help of Hashem Yisborach — for the coming Rosh Hashana. Beyond this there is no time to extend. Peace and life and health of body and all good — as your soul and the soul of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Monday, Parshas Nitzavim. Reb Nussun wept before dawn with a broken heart over Yitzchok's suffering. *Yoter mimah she'ha'egel rotzeh linyok* (Pesachim 112a) — the parent's love exceeds the child's yearning. Rabbi Nachman the grandson bears the letter. *Medaleg al heharim* (Shir HaShirim 2:8) — leaping over mountains in longing. Coming Thursday. *Adam l'amal yulad* (Iyov 5:7). *Kabel b'ahavah* — receiving all with love. The profound teaching: even though suffering is for the good, we ask *El Shaddai* for mercy because we lack the spiritual capacity to receive the good through the suffering — and therefore pray for the simpler path of plain mercy. *Bo tavo b'rinah l'Uman* (Tehillim 126:6). Key Themes Yoter Mamah She'ha'egel / Medaleg Al Heharim "More than the calf wants to nurse" (Pesachim 112a) — the parent's longing exceeds the child's. "Leaping over the mountains" (Shir HaShirim 2:8) — if obstacles were removed, Reb Nussun would leap to Yitzchok immediately. Peace and abundant salvation to all our anshei sh'lomaynu. Two images of love's urgency.] # קנב URL: https://ajew.org/reader-plain/alim-litrufa/2/152/ # קנב
קנב
Source: https://ajew.org/reader/alim-litrufa/2/152 ## Segment 1
קנב
Nussun as above. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' דִּסְלִיחוֹת תקצ"ד לפ"ק.
Overview: Parshas Sh'mos. The *g'nichah tovah* re-awoke the *azamra* Torah at Seudah Sh'lishis. *L'hashmi'eni/lahashiveni*: the paired infinitives now identified — the act of hearing and the restoration are the same motion; listening is itself the healing. The horse and bridle. *Lo hamidraush ikar* (Avos 1:17) as the mid-insight self-reminder. The postscript: *hikvdamti lichtov* — the letter written before the news arrived — now identified as an enactment of *refuah kodem la'makah* from Letter 93: Hashem arranged the medicine to precede the disclosure of the wound. *Nodeh al he'avar*. The *Modim* prayer as the three-daily hidden miracle consciousness. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
אֲנִי עוֹמֵד עַתָּה בְּחַד כַּרְעָא עַל הָעֲגָלָה לִנְסֹעַ לְאוּמַאן, וְנִזְכַּרְתִּי בְּאַהֲבָתְךָ וְעִכַּבְתִּי עַצְמִי לִכְתֹּב לְךָ שׁוּרוֹתַיִם אֵלּוּ, וּבְיוֹם אֶתְמוֹל כָּתַבְתִּי לְךָ עַל יְדֵי רַבִּי מֹשֶׁה בְּהָרַב וּבְוַדַּאי הִגִּיעַ לְיָדְךָ, וְאַחַר כָּךְ קִבַּלְתִּי מִכְתָּבְךָ וְלֹא נִזְכַּר שָׁם שֶׁקִּבַּלְתָּ מִכְתָּבִי, וּמַה מְּאֹד גָּדוֹל צַעֲרִי וּכְאֵבִי עַל חָלְיְיךָ בִּפְרָט עַל עִנְיַן הַקַּדַּחַת רַחֲמָנָא לִצְלַן. בַּעַל הָרַחֲמִים יְעוֹרֵר רַחֲמָיו הָעֲצוּמִים עָלֶיךָ וְעָלֵינוּ, וְיָסִיר מִמְּךָ כָּל מַחֲלָה מְהֵרָה וְתָשׁוּב לְאֵיתָנְךָ בִּשְׁלֵמוּת מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן. וְנָכוֹן לִבְּךָ בָּטוּחַ יִהְיֶה שֶׁבְּוַדַּאי אֵין אַתָּה יוֹצֵא מִמַּחֲשַׁבְתִּי, וְגַם אֲבַקֵּשׁ כָּל יַקִּירֵי אַנְשֵׁי שְׁלוֹמֵנוּ לְהִתְפַּלֵּל עָלֶיךָ, וְתִשְׁלַח עַל פִּדְיוֹן לִידִידֵנוּ כְּבוֹד רַבִּי יוּדְל, אֲפִלּוּ אֵיזֶה סַךְ מֻעָט תּוּכַל לִשְׁלֹחַ, וְהַשֵּׁם יִתְבָּרַךְ יִשְׁמַע תְּפִלּוֹתֵינוּ בְּרַחֲמִים, וְתִזְכֶּה לִכְתִיבָה וַחֲתִימָה טוֹבָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם.
I am standing now with one foot on the wagon [בְּחַד כַּרְעָא עַל הָעֲגָלָה — Aramaic: literally "with one leg on the wagon" — the vivid image of someone in the act of boarding, one foot already on the step, already in motion. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
My beloved son, my dear one. [ Yitzchok ] ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 7
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ה
What shall I say to you — my son — from the greatness of my sorrow and pain — over your pain and your weakness — and my longing and yearning to come to you without measure — for more than the calf wants to nurse [יוֹתֵר מִמַּה שֶּׁהָעֵגֶל רוֹצֶה לִינֹק — Pesachim 112a: the full teaching is *yoter mimah she'ha'egel rotzeh linyok parah rotzah l'heinik* — "more than the calf wants to nurse — the cow wants to suckle." The image used in the Talmud for the parent's desire to give exceeding even the child's desire to receive. Applied here: Reb Nussun's longing to come to Yitzchok exceeds even Yitzchok's yearning for him — the parent's love is the greater force] — but what can I do — for the obstacles have multiplied — and I could not annul myself until now in any way. And now I am deliberately delaying from traveling immediately — because I want to come to you in another day or two — so that it will be closer to the holy Shabbos — for I hope in Hashem that then I will be able to strengthen you and give you courage — through His great kindness, Yisborach — that you travel with us to Uman for the coming Rosh Hashana. And if Hashem wills — on Thursday I will come to you — with the help of Hashem Yisborach. And to Hashem is the salvation — that in the meantime you will strengthen yourself — in a way that I will be able to strengthen you with words and gladden you in His salvation, Yisborach — until you will be able to travel — if Hashem wills — after the holy Shabbos to Uman. And behold — this morning — before dawn — your sorrow greatly intensified in my heart — until I wept with tears over your sorrow — and I prayed to Hashem Yisborach with a broken heart . May the Master of Mercy hear our groaning — and save you speedily — that you will be able to be in Uman for the coming Rosh Hashana. And it was my intention today to send one of our people especially to strengthen you and visit you — and afterwards at the time of prayer — our dear friend — the Rebbe's grandson Rabbi Nachman — may his light shine [נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ\"ל — the Rebbe's grandson, mentioned throughout these letters as a precious living connection to the Rebbe's lineage — here appearing as the bearer of this letter. His bearing the letter is itself a divine arrangement: the Rebbe's own grandson carries Reb Nussun's words of comfort and *chizuk* to the sick Yitzchok] — came to my home — bearing this letter. And I reconsidered and did not send a separate person. But I request of you — my beloved son — my dear one — the delight of my eyes — remove from your heart the worries and yearnings — and trust in Hashem — that everything will be turned to your good. And behold — I just now received your letter through Rabbi Leibele — and I greatly revived my soul upon seeing your handwriting — for this was what my soul longed for. But very great sorrow from the greatness of your pain and weakness — and especially from the intensity of your yearning for me. And in truth — I would leap over the mountains to come to you immediately [הָיִיתִי מְדַלֵּג עַל הֶהָרִים — Shir HaShirim 2:8: kol dodi hineh zeh ba m'daleg al heharim m'kapeitz al hag'va'os — "the voice of my beloved — here he comes — leaping over the mountains — skipping over the hills." The verse of the beloved approaching in haste and joy — his love so powerful it makes him leap. Applied to Reb Nussun's longing: if it were possible, he would leap over the mountains to reach Yitzchok immediately. But the practical constraints prevent it] [Shir HaShirim 2:8] — but I have considered my paths — and it is impossible for me to remain the entire week with you. Therefore the necessity is to wait until Thursday — if Hashem wills — I will come to you — with the help of Hashem Yisborach — as above. Please — my son — my dear one — remember and do not forget — that we have already spoken much about the matter of man was born to toil [אָדָם לְעָמָל יוּלָּד — Iyov 5:7: "for man is born to toil — as the sparks fly upward." The verse of the inevitability of human struggle and effort. Already cited in Reb Nussun's earlier letters as the foundational principle: human life is structured around toil and difficulty — this is not a failure or aberration but the essential nature of the human condition. The question is not whether hardship will come but how one receives it] [Iyov 5:7] — and that necessarily many adventures will pass over the person — which it is impossible to know about in advance — and everything must be received with love [לְקַבֵּל בְּאַהֲבָה — *kabbalah b'ahavah*: the Talmudic teaching of Brachos 5a and elsewhere — to accept suffering with love. Not passive resignation but an active orientation: receiving what comes as a form of divine love — as the Talmud teaches that sufferings are *yissurin shel ahavah* — sufferings of love — through which Hashem draws the person closer. The *kabbalah b'ahavah* is the transformation of suffering through the act of loving reception] — and to know that all of one's events are for one's good. And through this — it is easier to pray to Hashem Yisborach that He remove the illness and suffering from us. For although they are for the good — we do not have the strength or wisdom to receive this good through them — therefore we ask: El Shaddai — may He give you mercies [אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים — already cited in Letter 146 as the prayer for *rachamim peshutim* — plain simple mercies undiluted by judgment. Here the theological ground of that prayer is made explicit: we cannot receive the good embedded in the suffering because we lack the spiritual capacity — and therefore we pray for the suffering to be removed and replaced with the simpler path of mercy. The *El Shaddai* prayer is not a denial that suffering has meaning — it is an acknowledgment that we cannot yet access that meaning, and so we pray for the merciful alternative] — that the mercies be in our hands — as you know — my beloved son. And to Hashem is the salvation — that the illness depart from you entirely — and you return to your former strength speedily — and may you come with song to Uman [בּוֹא תָּבוֹא בְּרִנָּה לְאוּמַאן — echoing Tehillim 126:6: haloch yelech uvacho... bo yavo b'rinah — "he who goes out weeping... shall come back with song." The verse of the ultimate reversal: the one who went out weeping in the diaspora returns with song carrying his sheaves. Applied to Yitzchok: from the sickbed — from the tears and weakness — may he come with song to Uman for Rosh Hashana. The illness as the going-out; the Rosh Hashana pilgrimage as the return with song] [Tehillim 126:6] — with the help of Hashem Yisborach — for the coming Rosh Hashana. Beyond this there is no time to extend. Peace and life and health of body and all good — as your soul and the soul of your father — who intercedes on your behalf. Peace and abundant salvation to all our anshei sh'lomaynu . Nussun of Breslov. Nussun of Breslov. Overview: Monday, first day of Selichos — the last letter of 5594. Reb Nussun is literally boarding the wagon for Uman when he stops to write. *B'chad kar'a al ha'agalah* — one foot on the wagon — the vivid Aramaic image of love that holds one back at the last moment. Yitzchok has a recurring fever (*kaddachas* — *rachmana litzlan*). A *pidyon* to Rabbi Yudl. *Kessivah vachasimah tovah l'chayyim tovim aruchim v'l'shalom* — the expanded High Holiday blessing. This letter closes the year 5594; the next letter opens 5595. # קנג URL: https://ajew.org/reader-plain/alim-litrufa/2/153/ # קנג
קנג
Source: https://ajew.org/reader/alim-litrufa/2/153 ## Segment 1
קנג
The editor's heading: Letters of the year 5595 (1834–1835) ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ עֲשֶׂרֶת יְמֵי תְּשׁוּבָה תקצ"ה לפ"ק.
Overview: Monday, first day of Selichos — the last letter of 5594. Reb Nussun is literally boarding the wagon for Uman when he stops to write. *B'chad kar'a al ha'agalah* — one foot on the wagon — the vivid Aramaic image of love that holds one back at the last moment. Yitzchok has a recurring fever (*kaddachas* — *rachmana litzlan*). A *pidyon* to Rabbi Yudl. *Kessivah vachasimah tovah l'chayyim tovim aruchim v'l'shalom* — the expanded High Holiday blessing. This letter closes the year 5594; the next letter opens 5595. ## Segment 3
אֶתְמוֹל בָּאתִי לְעֵת עֶרֶב, וּמָצָאתִי מִכְתָּבְךָ, וְהֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד בָּזֶה, אַךְ צַעֲרִי גָּדוֹל מְאֹד עַל שֶׁעֲדַיִן לֹא שַׁבְתָּ לִבְרִיאוּתְךָ, אַךְ קַוֹּה קִוִּיתִי לַה' שֶׁבְּקָרוֹב תִּוָּשַׁע, כִּי לֹא לָנֶצַח יָרִיב וְכוּ', כִּי הוּא יַכְאִיב וְיַחֲבֹשׁ.
Yesterday I arrived toward evening — and I found your letter — and you greatly revived my soul with it. But my sorrow is very great that you have still not returned to your health. ## Segment 4
לְמַעַן הַשֵּׁם חֲזַק וֶאֱמַץ וְחַזֵּק עַצְמְךָ לְהַרְחִיק הַמָּרָה שְׁחוֹרָה בְּכָל מַה שֶּׁתּוּכַל, וּבַעַל הָרַחֲמִים יָחוּס עָלֶיךָ, וִישַׂמַּח נַפְשְׁךָ בִּישׁוּעָתוֹ, וְתָשׁוּב לְאֵיתָנְךָ מְהֵרָה, וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה, וְיִגְמֹר הַחֲתִימָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם. וְכָעֵת טָרִידְנָא טוּבָא, וּזְמַן תְּפִלָּה הִגִּיעַ, מוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד. נָא מְאֹד לִכְתֹּב לִי גַּם בְּיוֹם א' אִם יִרְצֶה הַשֵּׁם, וְאַחַר כָּךְ כִּי עֵינַי צוֹפִיּוֹת כָּל הַיּוֹם לִשְׁמֹעַ הַטּוֹב מֵאִתְּךָ, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וְיַשְׁמִיעֵנוּ שָׂשׂוֹן וְשִׂמְחָה מֵאִתְּךָ מְהֵרָה.
My beloved son, my dear one. [ Yitzchok ] ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
I am standing now with one foot on the wagon [בְּחַד כַּרְעָא עַל הָעֲגָלָה — Aramaic: literally "with one leg on the wagon" — the vivid image of someone in the act of boarding, one foot already on the step, already in motion. Reb Nussun is literally in the middle of his departure for Uman — and stops himself to write these lines. The Aramaic register of the phrase marks it as an idiom: the person who is already half-gone but turns back for one more moment of love] — to travel to Uman — and I remembered my love for you and held myself back to write you these few lines. And yesterday I wrote to you through Rabbi Moshe — son of the Rav — and certainly it has reached your hand. And afterwards I received your letter — and you did not mention that you had received my letter. And how very great is my sorrow and pain over your illness — especially over the matter of the fever [קַדַּחַת — a recurring fever: in Reb Nussun's time a serious and debilitating condition, often indicating malaria or a related illness. The Aramaic *rachmana litzlan* — "the Merciful One preserve us from it" — marks the word itself as something frightening, requiring divine protection even to name] — may the Merciful One preserve us. May the Master of Mercy awaken His great mercies upon you and upon us — and remove from you every illness swiftly — and may you return to your former strength in fullness swiftly — Omain, so may it be His will. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְדַע שֶׁנָּתַתִּי שְׁנֵי זְהוּבִים לִידִידֵנוּ הָרַב וְכוּ' מוֹרֵנוּ הָרַב רַבִּי יוּדְיל נֵרוֹ יָאִיר עַל פִּדְיוֹן בִּשְׁבִילְךָ.
The words of your father — who intercedes on your behalf. Nussun of Breslov. And let your heart be firm and trusting — for certainly you do not leave my thoughts. And I will also ask all my dear *anshei sh'lomaynu* to pray for you. And send a pidyon [פִּדְיוֹן — a redemption-contribution given to a *tzaddik* as part of the act of bringing one's situation before him in prayer. The *pidyon* is not merely a monetary gift but a spiritual act of connection: the person whose name and need is bound to the money is brought before the *tzaddik* and thus before Hashem through the *tzaddik's* prayer] to our dear friend — the honored Rabbi Yudl — even some small amount you can send. And may Hashem Yisborach hear our prayers with mercy — and may you merit to be written and sealed for good — for long good life and peace [לִכְתִיבָה וַחֲתִימָה טוֹבָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם — the High Holiday greeting formula: *l'shana tovah tikaseiv v'seichaseim* — "may you be inscribed and sealed for a good year." Reb Nussun expands it: *kessivah vachasimah tovah l'chayyim tovim aruchim v'l'shalom* — written and sealed for good — for *long* good life and peace. The *aruchim* — long — intensifies the prayer: not just survival but extended flourishing] . # קנד URL: https://ajew.org/reader-plain/alim-litrufa/2/154/ # קנד
קנד
Source: https://ajew.org/reader/alim-litrufa/2/154 ## Segment 1
קנד
And know that I gave two gold coins to our dear friend — the Rav — our Teacher the Rabbi Yudel — may his light shine — for a pidyon on your behalf. ## Segment 2
בָּרוּךְ הַשֵּׁם, עֶרֶב יוֹם כִּפּוּר תקצ"ה לפ"ק.
Overview: Friday, Erev Shabbos — the Ten Days of Repentance, 5595. Back from Uman the previous evening. Yitzchok still not recovered. *Ki lo l'netzach yariv* (Yeshayahu 57:16) — Hashem's self-limitation: the contention cannot be forever. *Ki hu yach'iv v'yachavosh* (Iyov 5:18) — the Rebbe's teaching: the same One who wounds also heals, from the same divine hand. *Einai tzofiyos kol hayom* (Tehillim 25:15) — eyes watching all day. Two gold coins paid to Rabbi Yudel for a *pidyon* on Yitzchok's behalf. ## Segment 3
בְּנִי חֲבִיבִי וִידִידִי.
Behold I am writing with tears — as I remember the greatness of your sorrow — that we did not merit that you be with us at the past Rosh Hashana. ## Segment 4
הִנְנִי כּוֹתֵב בְּדֶמַע בְּזָכְרִי גֹּדֶל צַעַרְךָ, שֶׁלֹּא זָכִינוּ שֶׁתִּהְיֶה אֶצְלֵנוּ בְּרֹאשׁ הַשָּׁנָה הֶעָבַר, אַךְ נָכוֹן לִבְּךָ בָּטוּחַ יִהְיֶה שֶׁגַּם זֶה לְטוֹבָה, כִּי דַּרְכֵי ה' נִפְלָאוֹת מְאֹד מְאֹד, וּמְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. וְהִנֵּה עַתָּה הִזְמִין ה' לְבֵיתִי מוֹסֵר כְּתָב זֶה יְדִידִי רַבִּי אַיְיזִיק נֵרוֹ יָאִיר, וְגַם זֶה מֵאֵת ה' הָיְתָה נִפְלָאוֹת הוּא כַּאֲשֶׁר יְסַפֵּר לְךָ.
[ Yitzchok ] ## Segment 5
נָא בְּנִי חֲבִיבִי שֶׁתִּכְתֹּב לִי תֵּכֶף אַחַר יוֹם הַכִּפּוּרִים מִבְּרִיאוּתְךָ הַטּוֹב, וּבַעַל הָרַחֲמִים יִסְלַח עֲווֹנוֹתֶיךָ, וְיָקִים אוֹתְךָ מֵחָלְיְךָ וְתָשׁוּב לְאֵיתָנְךָ בִּשְׁלֵמוּת. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (נְדָרִים מא) אֵין אָדָם עוֹמֵד מֵחָלְיוֹ עַד שֶׁמּוֹחֲלִין לוֹ עֲווֹנוֹתָיו, מִכָּל שֶׁכֵּן כְּשֶׁעָבַר עָלֶיךָ גַּם רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, וּבְוַדַּאי כְּבָר נִסְלְחוּ עֲווֹנוֹתֶיךָ. וּמֵעַתָּה תָּשׁוּב לָלֶכֶת בְּדַרְכֵי ה' וּלְהִתְחַזֵּק בַּעֲבוֹדָתוֹ וּבְתוֹרָתוֹ בְּכָל מַה שֶּׁתּוּכַל וְתָגִיל וְתָשִׂישׂ בִּישׁוּעָתוֹ, וְיֵטִיב לָכֶם הַחֲתִימָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם.
Yesterday I arrived toward evening — and I found your letter — and you greatly revived my soul with it. But my sorrow is very great that you have still not returned to your health. But I have placed great hope in Hashem that soon you will be saved — for He will not contend forever [לֹא לָנֶצַח יָרִיב — Yeshayahu 57:16: ki lo l'olam ariv v'lo lanetzach ektzof — "for I will not contend forever — and I will not always be angry." The verse of Hashem's self-limitation: the divine anger and affliction have a natural end — they cannot go on forever. The illness, however prolonged, has a temporal limit decreed by divine mercy. The hope for recovery is grounded not in optimism but in the divine promise that contention will not be eternal] [Yeshayahu 57:16] — for He wounds and He binds up [כִּי הוּא יַכְאִיב וְיַחֲבֹשׁ — Iyov 5:18: ki hu yach'iv vayachavosh yimchatz v'yadav tirpenah — "for He wounds and He binds up — He strikes and His hands heal." The verse of Job's friend Eliphaz — cited in the Rebbe's teachings as a principle: the same One who wounds also heals. The affliction and the healing come from the same divine hand. This is not a platitude but a theological foundation for hope: if He sends the illness He will also send the recovery — because they flow from the same source] [Iyov 5:18] . ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
For the sake of Hashem — be strong and resolute — and strengthen yourself to distance the melancholy in all that you can. And may the Master of Mercy have compassion on you — and gladden your soul in His salvation — and may you return to your former strength speedily — and may everything be turned to good — and may He complete the sealing for long good life and peace. And now I am very busy — and the time of prayer has arrived — the bearer of this letter is very urgent. Please — very much — write to me also on Sunday — if Hashem wills — and afterwards — for my eyes are watching all day [עֵינַי צוֹפִיּוֹת כָּל הַיּוֹם — Tehillim 25:15: einai tamid el Hashem ki hu yotzi mereshet raglai — "my eyes are ever toward Hashem — for He will release my feet from the net." The Psalm of complete dependence: the eyes that watch continually for Hashem's response. Here applied to watching for Yitzchok's good news: Reb Nussun's eyes watch all day for any word of improvement — the same urgency and constancy as the Psalmist's watching for Hashem] [Tehillim 25:15] — to hear the good from you — and may Hashem Yisborach have mercy upon us and let us hear joy and gladness from you speedily. And know that I gave two gold coins to our dear friend — the Rav — our Teacher the Rabbi Yudel — may his light shine — for a pidyon on your behalf. The words of your father — who intercedes on your behalf. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קנה URL: https://ajew.org/reader-plain/alim-litrufa/2/155/ # קנה
קנה
Source: https://ajew.org/reader/alim-litrufa/2/155 ## Segment 1
קנה תַּעֲלֹזְנָה כִלְיוֹתַי תְּהִלָּה לָאֵל בִּישׁוּעַת הַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר עַד כֹּה עֲזָרְךָ כַּאֲשֶׁר כָּתַבְתָּ בְּמִכְתָּבְךָ זֶה שָׁלֹשׁ פְּעָמִים; כֵּן יִהְיֶה ה' עִמְּךָ לַהֲשִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. וְתַתְחִיל מֵחָדָשׁ לְהִתְחַזֵּק בְּדַרְכֵי ה' וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ עַל יְדֵי תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים אָמֵן כֵּן יְהִי רָצוֹן. דִּבְרֵי אָבִיךָ הַשָּׂמֵחַ בִּישׁוּעָתְךָ וּמְצַפֶּה לִשְׁמֹעַ כָּל טוּב מֵאִתְּךָ תָּמִיד. נָתָן מִבְּרֶסְלֶב וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּבִפְרָט לִידִידִי רַבִּי שִׁמְשׁוֹן.
My beloved son and dear one. [ Yitzchok ] Behold I am writing with tears — as I remember the greatness of your sorrow — that we did not merit that you be with us at the past Rosh Hashana. But let your heart be firm and trusting — that certainly this too is for the good — for the ways of Hashem are wondrous — very very wondrous — and very deep are His thoughts, Yisborach [מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו — Tehillim 92:6: mah gadlu ma'asecha Hashem me'od amku machsh'vosecha — "how great are Your works, Hashem — very deep are Your thoughts." The Psalm of Shabbos — already drawn upon in Letter 144 for *ra'anan b'heichalcha* — now invoked for its second and deeper clause. The verse of the incomprehensibility of divine providence: the person who sees only the surface cannot understand why suffering is permitted; the divine *machshavah* — thought, intention, plan — lies beneath all human apprehension, very very deep. Reb Nussun wields both clauses of the Shabbos Psalm together: the *darkei Hashem niflaos* of the first clause, and the *me'od amku machsh'vosav* of the second] [Tehillim 92:6] . And behold — now — Hashem has arranged for my home the bearer of this letter — our dear friend Rabbi Ayzik — may his light shine — and this too is from Hashem — wondrous — as he will tell you. Please — my beloved son — write to me immediately after Yom Kippur about your good health. And may the Master of Mercy forgive your sins — and raise you from your illness — and may you return to your former strength in fullness. For our sages of blessed memory said: no person rises from his illness until his sins are forgiven [אֵין אָדָם עוֹמֵד מֵחָלְיוֹ עַד שֶׁמּוֹחֲלִין לוֹ עֲווֹנוֹתָיו — Nedarim 41a: the Talmudic interlocking of physical recovery and spiritual forgiveness. Used here not to deepen guilt but to give hope: if forgiveness and recovery travel together — then forgiveness is imminent, and so is recovery] [Nedarim 41a] — how much more so when both Rosh Hashana and Yom Kippur have passed over you — and certainly your sins have already been forgiven . And from now return to walk in the ways of Hashem — and strengthen yourself in His service and in His Torah — in all that you can [תָּשׁוּב לָלֶכֶת בְּדַרְכֵי ה' — the language of *teshuvah* as new beginning: not guilt but resumption of a journey briefly interrupted. *Tashuv laleches* — return to walking — from here, forward, in the ways of Hashem] — and rejoice and exult in His salvation [וְתָגִיל וְתָשִׂישׂ בִּישׁוּעָתוֹ — the paired prophetic verbs of complete joy: Yeshayahu 61:10 — sos asis b'Hashem tagel nafshi b'Elokai — "I will greatly rejoice in Hashem — my soul will exult in my G-d." The verse of the person clothed in salvation and robed in righteousness: *sos* and *tagel* — the two roots of full rejoicing — expressing from both the inner soul and the whole person the complete joy of divine salvation. Reb Nussun takes the two verbs — *tagil* and *tasis* — from this register of prophetic joy: not ordinary gladness but the overflowing joy of the person who has been given salvation as a garment] [Yeshayahu 61:10] — and may the sealing be for good — for long good life and peace. The words of your father — who intercedes on your behalf. Nussun of Breslov. # קנו URL: https://ajew.org/reader-plain/alim-litrufa/2/156/ # קנו
קנו
Source: https://ajew.org/reader/alim-litrufa/2/156 ## Segment 1
קנו
Overview: Undated — year 5595. Yitzchok has sent three letters and is recovering. *Ta'aloznah chilyosai b'yishugas Hashem Yisborach*: the great phrase of Letters 141 and 142 — the kidneys exulting with the deepest inner joy — now returning at the news of Yitzchok's recovery after months of serious illness. Recovery in body and spirit. Begin afresh to strengthen in the ways of Hashem. ## Segment 2
בָּרוּךְ ה', אוֹר לְיוֹם ה' בְּרֵאשִׁית תקצ"ה לפ"ק.
Your letter I received just now at the dead of night — and it was a great comfort to me. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה בְּאִישׁוֹן לַיְלָה וְהָיָה לִי לְנַחַת גָּדוֹל, אַךְ אֵין לִי פְּנַאי עַתָּה לַהֲשִׁיבְךָ בַּאֲרִיכוּת, כִּי בָּא אֵלַי הַשָּׁלִיחַ בְּאֶמְצַע כְּתִיבָתִי דִּבְרֵי תּוֹרָה הַמֻּכְרָחִים מְאֹד לְכָתְבָם מִיָּד, וְיַגִּיעַ גַּם לְךָ טוֹבָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בַּיָּמִים הַבָּאִים לְשָׁלוֹם, כְּשֶׁתִּזְכֶּה לִרְאוֹתָם בְּחַסְדּוֹ יִתְבָּרַךְ. וְהִנֵּה כְּבָר שָׁמַעְתָּ מֵהַיִּסּוּרִים וְהַבִּזְיוֹנוֹת שֶׁהָיוּ לָנוּ בַּיָּמִים שֶׁעָבְרוּ, וְאַף עַל פִּי כֵן חַסְדּוֹ גָּבַר עָלֵינוּ וּבִישׁוּעָתוֹ הַנִּפְלָאָה יִתְבָּרַךְ הָיִיתִי בְּשִׂמְחָה בַּיָּמִים הָאֵלּוּ יוֹתֵר מִשְּׁאָר שָׁנִים, גַּם בְּיוֹם אִסְרוּ־חַג סִבֵּב הַשֵּׁם יִתְבָּרַךְ בְּנִפְלְאוֹתָיו שֶׁרַבִּי שְׁמוּאֵל צוֹרֵף עָשָׂה סִיּוּם הַתּוֹרָה וְכִבֵּד אוֹתִי לְהַכְנִיס הַסֵּפֶר תּוֹרָה לְבֵית הַכְּנֶסֶת. וְהָיִינוּ בְּשִׂמְחָה תְּהִלָּה לָאֵל, בְּאִסְרוּ־חַג לְעֵת עֶרֶב, אֵצֶל הַבֵּית־הַכְּנֶסֶת מִבַּחוּץ, וּבִפְנִים בְּתוֹךְ הַבֵּית־הַכְּנֶסֶת, וְרָקַדְנוּ הַרְבֵּה בְּשִׂמְחָה. וְגַם זֶה מֵאֵת ה' הָיְתָה, כִּי כָּל הַשְּׂמָחוֹת שֶׁלָּנוּ הֵם יְשׁוּעוֹת ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים, כִּי חֶדְוַת ה' הִיא מָעֻזֵּנוּ.
My kidneys exult — praised be G-d — in the salvation of Hashem Yisborach [תַּעֲלֹזְנָה כִלְיוֹתַי תְּהִלָּה לָאֵל בִּישׁוּעַת הַשֵּׁם יִתְבָּרַךְ — the return of the great phrase from Letters 141 and 142: *ta'aloznah chilyosai* — "my kidneys exult" — from Mishlai 23:16 and Tehillim 16:7: the deepest inner organs responding with the most unreserved and pure joy to good news. Used for Yitzchok's house purchase; now used again at the news of his recovery. The kidneys — seat of the deepest counsel — rejoice with the deepest possible joy] — who has helped you until now — as you wrote in your letter — this being the third time. May Hashem thus be with you — to restore you to your former strength in fullness — in body and in spirit. And begin afresh to strengthen yourself in the ways of Hashem — and to draw near to Him, Yisborach — through Torah and prayer and good deeds — for length of good days and years — Omain, so may it be His will. ## Segment 5
וְעַתָּה בְּנִי מַה מְּאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בַּמֶּה שֶׁכָּתַבְתָּ שֶׁנִּתְעוֹרַרְתָּ לָקוּם בַּחֲצוֹת מֵחֲמַת הַבִּזְיוֹנוֹת שֶׁלָּנוּ, כָּךְ הוּא הַמִּדָּה, וְכָךְ יָפֶה לָנוּ לְשַׁבֵּר לִבֵּנוּ עַל יְדֵי זֶה, אַךְ בְּיוֹתֵר צְרִיכִין לְהִתְגַּבֵּר לְהִתְחַזֵּק בְּשִׂמְחָה בְּרֹב הַיּוֹם כְּכֻלּוֹ עַל גֹּדֶל חַסְדּוֹ יִתְבָּרַךְ, אֲשֶׁר זָכִינוּ לְהִנָּצֵל מִלִּהְיוֹת בִּכְלַל הַמִּתְנַגְּדִים עַל נְקֻדּוֹת הָאֱמֶת כָּזֶה. לוּלֵא ה' עֶזְרָתָה לָנוּ כִּמְעַט חַס וְשָׁלוֹם הָיִינוּ גַּם כֵּן עִמָּהֶם. בָּרוּךְ הַשֵּׁם אֲשֶׁר הִבְדִּילָנוּ מֵהֶם, וְהֵאִיר לָנוּ הָאֱמֶת לַאֲמִתּוֹ, כֵּן יִהְיֶה ה' עִמָּנוּ, שֶׁנִּזְכֶּה לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים, וְלֵילֵךְ בִּדְרָכָיו הַנּוֹרָאִים וַעֲצוֹתָיו הַקְּדוֹשׁוֹת, שֶׁהֵם עֲצוֹת ה' אֲשֶׁר לְעוֹלָם יַעַמְדוּ.
And peace to all our anshei sh'lomaynu — with great love — and especially to my dear one Rabbi Shimshon. ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה.
But I have no time now to reply at length — for the messenger arrived in the middle of my writing words of Torah that are very urgently needed to be written immediately — and they will also reach you for good — with the help of Hashem Yisborach — in the coming days in peace — when you will merit to see them in His kindness, Yisborach. And behold — you have already heard of the sufferings and humiliations [יִסּוּרִים וּבִזְיוֹנוֹת — the paired afflictions of the holiday period — *yissurim* (sufferings) and *bizyonos* (humiliations) — arising from the *machloket* directed at the Breslov community] that befell us in the days that have passed — and even so — His kindness prevailed over us — and through His wondrous salvation, Yisborach — I was in joy in these days more than in all other years — and also on Isru Chag — Hashem Yisborach arranged through His wonders — that Rabbi Shmuel Tzoreif completed a Torah scroll — and he honored me to carry the Sefer Torah into the synagogue. And we were in joy — praised be G-d — on Isru Chag toward evening — outside the synagogue — and inside within the synagogue — and we danced greatly in joy. And this too was from Hashem — for all our joys are salvations of Hashem and His great wonders — for the joy of Hashem — she is our stronghold [חֶדְוַת ה' הִיא מָעֻזֵּנוּ — Nechemiah 8:10: the verse of Ezra and Nechemiah on the first Rosh Hashana of the return from Babylon — the people weeping at hearing the Torah read publicly — and the leaders commanding: do not weep — for *chedvas Hashem hi ma'uzchem* — "the joy of Hashem — **she** — is your strength." The feminine pronoun *hi* — she — is emphatic and personalizing: the joy of Hashem is not merely an abstraction but a living presence — *she* herself is the fortress and stronghold. The grammatical emphasis transforms joy from a state into a person: a *ma'oz* — a fortified tower — who stands between the community and all that seeks to overwhelm it. Even in the face of the *bizyonos* and *yissurim* — she holds] [Nechemiah 8:10]. And now — my son — how greatly you revived my soul with what you wrote — that you were aroused to rise at midnight because of the humiliations directed at us. This is the right way — and this is how it is fitting for us to break our hearts through this — but even more so one must prevail to strengthen oneself in joy for the great part of the entire day — over the greatness of His kindness, Yisborach — that we merited to be saved from being among those who oppose the points of truth like these. Were it not that Hashem helped us — we would almost — G-d forbid — have been among them [לוּלֵא ה' עֶזְרָתָה לָנוּ — Tehillim 124:2: the Psalm of rescue — "were it not that Hashem was with us when people rose against us — they would have swallowed us alive." Here applied to the spiritual danger: were it not for Hashem's help, one might have ended up among the opponents of the truth. The gratitude is for being rescued from a spiritual fate] [Tehillim 124:2]. Blessed is Hashem who separated us from them — and illuminated for us the truth in its truth. May Hashem thus be with us — that we merit to fulfil His holy words — and to walk in His awesome ways and holy counsels — which are the counsels of Hashem that stand forever [עֲצוֹת ה' אֲשֶׁר לְעוֹלָם יַעַמְדוּ — T The words of your father — who rejoices in your salvation — and who awaits hearing all good from you always. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קנז URL: https://ajew.org/reader-plain/alim-litrufa/2/157/ # קנז
קנז
Source: https://ajew.org/reader/alim-litrufa/2/157 ## Segment 1
קנז
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' רֹאשׁ־חֹדֶשׁ חֶשְׁוָן תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Thursday night, Parshas Bereishis. Sufferings and humiliations during the holidays — yet joy greater than all previous years. Isru Chag: Rabbi Shmuel Tzoreif completed a Torah — Reb Nussun carried it in — great dancing. *Chedvas Hashem hi ma'uzenu* (Nechemiah 8:10): now with the grammatical emphasis restored — the feminine pronoun *hi* — she — identifies the joy of Hashem as a living presence, a personified fortress who stands between the community and all that seeks to overwhelm it. Yitzchok rose for *chatzos* from the humiliations — the right response — with the balance of joy for the greater part of the day. *Lulei Hashem ezrasah lanu* (Tehillim 124:2). *Atzas Hashem asher l'olam ya'amodu* (Tehillim 33:11). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
בָּרוּךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת, וּמִי שֶׁמֵּשִׂים לֵב יוּכַל לִרְאוֹת בְּכָל יוֹם וּבְכָל עֵת חֲדָשׁוֹת וְנִפְלְאוֹת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הַמְּחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית, כִּי כַּמָּה נוֹלָדִים בְּכָל יוֹם, וְכַמָּה דְּבָרִים נִפְלָאִים נִתְחַדְּשִׁים בְּכָל יוֹם, קְצָתָם אָנוּ רוֹאִים בְּעֵינֵינוּ, וְהַרְבֵּה נֶעְלָמִים מֵאִתָּנוּ, וְהַרְבֵּה נַעֲשִׂים בַּעֲיָרוֹת אֲחֵרוֹת. וְהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה נִפְלָאוֹת גְּדוֹלוֹת לְבַדּוֹ בְּכָל עֵת, וְהַכֹּל לְמַעַן שְׁמוֹ יִתְבָּרַךְ, לְגַלּוֹת שְׁמוֹ וֶאֱלֹקוּתוֹ לְכָל בָּאֵי עוֹלָם, לְמַעַן סַפֵּר שְׁמוֹ בְּכָל הָאָרֶץ. מָה אֹמַר לְךָ בְּנִי חֲבִיבִי יְדִיד נַפְשִׁי וּלְבָבִי, כָּל מַה שֶּׁעָבַר בַּחֹדֶשׁ הַזֶּה לְפִי מִעוּט תְּפִיסַת דַּעְתֵּנוּ, כִּי הָיָה רֹאשׁ הַשָּׁנָה, וַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה, וְיוֹם כִּפּוּרִים, וְאַרְבָּעָה יָמִים שֶׁבֵּין יוֹם כִּפּוּרִים לְסֻכּוֹת, וְסֻכּוֹת, וְהוֹשַׁעְנָא רַבָּא, וּשְׁמִינִי עֲצֶרֶת, וְשִׂמְחַת תּוֹרָה, וְהַיָּמִים שֶׁאַחֲרֵיהֶם כִּי הוּא יֶרַח הָאֵיתָנִים שֶׁאֵיתָן וְחָזָק בְּמִצְווֹת הַרְבֵּה, וְזֶהוּ בִּכְלַל יִשְׂרָאֵל עַם קָדוֹשׁ. אֲבָל מַה שֶּׁנַּעֲשֶׂה אֵצֶל כָּל אֶחָד בִּפְרָט אֶצְלֵנוּ בַּחֹדֶשׁ הַקָּדוֹשׁ וְהַנּוֹרָא הַזֶּה, אִי אֶפְשָׁר לְשַׁעֵר וּלְבָאֵר, וְתִרְאֶה לְדַבֵּר הַרְבֵּה עִם מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן נֵרוֹ יָאִיר, אֶפְשָׁר יְסַפֵּר לְךָ מְעַט, כְּפִי תְּפִיסַת דַּעְתֵּנוּ, אֶת כָּל הַחֲסָדִים וְהַנִּפְלָאוֹת שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ בַּיָּמִים הָאֵלּוּ. אֵיךְ בְּכָל פַּעַם נִדְמָה שֶׁעַכְשָׁיו .אִי אֶפְשָׁר לִשְׂמֹחַ וְלֹא לְדַבֵּר שׁוּם דִּבּוּר כְּלָל, בִּפְרָט מִגֹּדֶל הַמַּחֲלֹקֶת וְהָרַעַשׁ שֶׁהָיוּ בַּיָּמִים הָאֵלּוּ שֶׁרָצוּ לְבַלְבֵּל אוֹתָנוּ מְאֹד, וְאַף עַל פִּי כֵן חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם, וְזָכִינוּ לְדַבֵּר הַרְבֵּה נִפְלָאוֹת חִדּוּשֵׁי תּוֹרָה הַמְחַיִּין נְפָשׁוֹת לָנֶצַח, וְגַם שָׂמַחְנוּ וְרָקַדְנוּ הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹתֵר מִשְּׁאָר שָׁנִים. וְחֶדְוַת ה' הִיא מָעֻזֵּנוּ עַד אֲשֶׁר הַיּוֹם עָשָׂה ה' נִפְלָאוֹת עִמָּנוּ שֶׁזָּכִיתִי מֵחָדָשׁ לְהַעְתִּיק תְּפִלָּה חֲדָשָׁה כַּאֲשֶׁר תִּרְאֶה בְּעֵינֶיךָ, כִּי אֲנִי שׁוֹלְחָהּ אֵלֶיךָ עַל יְדֵי מוֹסֵר כְּתָב זֶה, יִרְאוּ עֵינֶיךָ וְיִתְעוֹרֵר לִבְּךָ וְתָגֵל נַפְשְׁךָ, עֲמֹד וְהִתְבּוֹנֵן נִפְלְאוֹת ה', כִּי הֲלֹא זֶה כַּמָּה יָמִים וְשָׁנִים אֲשֶׁר לֹא זָכִינוּ לִתְפִלָּה חֲדָשָׁה, וְהַרְבֵּה יֵשׁ לָכֶם חֵלֶק בָּזֶה מַה שֶּׁזְּכִיתֶם שֶׁיִּהְיֶה לָכֶם חֵלֶק בְּהַסֻּכָּה הַחֲדָשָׁה שֶׁיָּשַׁבְתִּי בָּהּ בְּסֻכּוֹת הַזֶּה בְּחַסְדּוֹ הַגָּדוֹל, כַּאֲשֶׁר תִּשְׁמַע קְצָת מִמּוֹסֵר כְּתָב זֶה נִפְלָאוֹת עַל עִנְיַן סֻכָּה חֲדָשָׁה שֶׁצְּרִיכָה הַסֻּכָּה לִהְיוֹת חֲדָשָׁה כִּי סֻכָּה יְשָׁנָה יֵשׁ פּוֹסְלִין, וְזֶה בְּחִינַת תְּפִלָּה חֲדָשָׁה. אֲבָל הַכֹּל נִתְחַדֵּשׁ בַּשָּׁנָה הַזֹּאת דַּיְקָא, שֶׁזָּכִיתִי לְסֻכָּה חֲדָשָׁה, בָּרוּךְ הַשֵּׁם אֲשֶׁר זִכָּה אֶתְכֶם לִהְיוֹת לָכֶם חֵלֶק בָּזֶה, וְהָעִקָּר הוּא חֶלְקְךָ הָעוֹלֶה עַל כֻּלָּם.
Blessed is the One who makes new things at every time [בָּרוּךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת — echoing the da ## Segment 5
וְעַתָּה תְּקַבֵּל בִּרְכַּת מַזָּל טוֹב יְהִי רָצוֹן שֶׁתִּהְיֶה בִּתְּךָ הַנּוֹלֶדֶת לְךָ לְמַזָּל טוֹב וְלִבְרָכָה לְשָׂשׂוֹן וּלְשִׂמְחָה, וְתִהְיֶה אִשָּׁה יִרְאַת ה' שֶׁיֵּצְאוּ מִמֶּנָּה דּוֹרוֹת טוֹבִים וּכְשֵׁרִים שֶׁיְּגַדְּלוּ שְׁמוֹ יִתְבָּרַךְ, וְיַרְבּוּ תּוֹרָה וּתְפִלָּה בְּיִשְׂרָאֵל, וְיִתְפַּשֵּׁט הַדֶּרֶךְ הַקְּדוֹשָׁה הֶחָדָשׁ לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, שֶׁעַל יְדֵי זֶה יִתְקָרְבוּ כָּל יִשְׂרָאֵל אֵלָיו יִתְבָּרַךְ. וְחוּץ מִזֶּה הַכֹּל הֶבֶל, כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי לא) שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִּתְהַלָּל, שֶׁזֶּה נֶאֱמַר עַל הַתְּפִלָּה כַּיָּדוּעַ. וְהָעִקָּר כְּשֶׁעוֹשִׂין מֵהַתּוֹרָה תְּפִלָּה. וְהַרְבֵּה יֵשׁ בָּזֶה לְדַבֵּר, אַךְ מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיֵּם זֹאת. וּלְסַפֵּר הַמַּעֲשִׂיּוֹת שֶׁעָבְרוּ בָּעִתִּים הַלָּלוּ עַד הַיּוֹם, שָׂגְבוּ מִדַּעְתֵּנוּ, אַךְ מֵרָחוֹק יוּכַל כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ לִרְאוֹת וּלְהָבִין מִזֶּה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת עֲסָקֵינוּ וְכוּ' וְכוּ'; אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁאֲנַחְנוּ הֵם הַנִּקְרָאִים עַל שֵׁם רַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. יוֹתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וְגַם הָאִגֶּרֶת הַזֹּאת הִיא מִנִּפְלְאוֹתָיו וַחֲסָדָיו יִתְבָּרַךְ, וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ, וִישַׂמַּח נַפְשְׁךָ, וְתִזְכֶּה לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים בֶּאֱמֶת, וְרַגְלֶיךָ יִתְחַזְּקוּ, וְתִהְיֶה בִּכְלַל וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ וְכוּ', יֵלְכוּ וְלֹא יִיעָפוּ, יָרוּצוּ לַעֲבוֹדַת ה' וְלֹא יִיגָעוּ.
My beloved son. [ Yitzchok ] ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
Your letter I received just now at the dead of night — and it was a great comfort to me. But I have no time now to reply at length — for the messenger arrived in the middle of my writing words of Torah that are very urgently needed to be written immediately — and they will also reach you for good — with the help of Hashem Yisborach — in the coming days in peace — when you will merit to see them in His kindness, Yisborach. And behold — you have already heard of the sufferings and humiliations [יִסּוּרִים וּבִזְיוֹנוֹת — the paired afflictions of the holiday period — *yissurim* (sufferings) and *bizyonos* (humiliations) — arising from the *machloket* directed at the Breslov community] that befell us in the days that have passed — and even so — His kindness prevailed over us — and through His wondrous salvation, Yisborach — I was in joy in these days more than in all other years — and also on Isru Chag — Hashem Yisborach arranged through His wonders — that Rabbi Shmuel Tzoreif completed a Torah scroll — and he honored me to carry the Sefer Torah into the synagogue. And we were in joy — praised be G-d — on Isru Chag toward evening — outside the synagogue — and inside within the synagogue — and we danced greatly in joy. And this too was from Hashem — for all our joys are salvations of Hashem and His great wonders — for the joy of Hashem — she is our stronghold [חֶדְוַת ה' הִיא מָעֻזֵּנוּ — Nechemiah 8:10: the verse of Ezra and Nechemiah on the first Rosh Hashana of the return from Babylon — the people weeping at hearing the Torah read publicly — and the leaders commanding: do not weep — for *chedvas Hashem hi ma'uzchem* — "the joy of Hashem — **she** — is your strength." The feminine pronoun *hi* — she — is emphatic and personalizing: the joy of Hashem is not merely an abstraction but a living presence — *she* herself is the fortress and stronghold. The grammatical emphasis transforms joy from a state into a person: a *ma'oz* — a fortified tower — who stands between the community and all that seeks to overwhelm it. Even in the face of the *bizyonos* and *yissurim* — she holds] [Nechemiah 8:10] . ## Segment 7
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכָל אֶחָד וְאֶחָד, גַּם לָהֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה, וְרָאוּי לְהַרְאוֹת לָהֶם הָאִגֶּרֶת הַזֹּאת עִם הַתְּפִלָּה הַחֲדָשָׁה. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לְהוֹסִיף עוֹד תְּפִלּוֹת חֲדָשׁוֹת בִּכְלָלִיּוּת, וְכָל אֶחָד בְּעַצְמוֹ, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם, וִיזַכֵּנוּ לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת לָנֶצַח.
And now — my son — how greatly you revived my soul with what you wrote — that you were aroused to rise at midnight because of the humiliations directed at us. This is the right way — and this is how it is fitting for us to break our hearts through this — but even more so one must prevail to strengthen oneself in joy for the great part of the entire day — over the greatness of His kindness, Yisborach — that we merited to be saved from being among those who oppose the points of truth like these. Were it not that Hashem helped us — we would almost — G-d forbid — have been among them [לוּלֵא ה' עֶזְרָתָה לָנוּ — Tehillim 124:2: the Psalm of rescue — "were it not that Hashem was with us when people rose against us — they would have swallowed us alive." Here applied to the spiritual danger: were it not for Hashem's help, one might have ended up among the opponents of the truth. The gratitude is for being rescued from a spiritual fate] [Tehillim 124:2] . Blessed is Hashem who separated us from them — and illuminated for us the truth in its truth. May Hashem thus be with us — that we merit to fulfil His holy words — and to walk in His awesome ways and holy counsels — which are the counsels of Hashem that stand forever [עֲצוֹת ה' אֲשֶׁר לְעוֹלָם יַעַמְדוּ — Tehillim 33:11: atzas Hashem l'olam ta'amod machsh'vos libo l'dor vador — "the counsel of Hashem stands forever." The Rebbe's holy counsels identified as *atzas Hashem* — the divine counsel that no *machloket* can overthrow] [Tehillim 33:11] . The words of your father — who intercedes on your behalf — and who awaits seeing you in joy. Nussun of Breslov. And may Hashem Yisborach strengthen your heart — and gladden your soul — and may you merit to walk in His holy ways in truth — and may your feet strengthen — and may you be among: those who hope in Hashem shall renew their strength — they shall walk and not grow weary — they shall run to serve Hashem and not be exhausted [וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ — Yeshayahu 40:31: the great verse of renewal after weakness — *ya'alu eiver kan'sharim yarutzu v'lo yig'au yeilechu v'lo yiy'afu* — "they shall soar on wings like eagles — they shall run and not grow weary — they shall walk and not grow faint." Applied specifically to Yitzchok's feet (*raglecha yitchazku*): the feet that could not carry him to Uman now strengthening to walk and run in the service of Hashem] [Yeshayahu 40:31]. # קנח URL: https://ajew.org/reader-plain/alim-litrufa/2/158/ # קנח
קנח
Source: https://ajew.org/reader/alim-litrufa/2/158 ## Segment 1
קנח
And peace to all our *anshei sh'lomaynu* — with great love — to each and every one. All these words were also said to them — and it is fitting to show them this letter together with the new prayer. May Hashem Yisborach help us to add further new prayers — in a general sense and each one on his own — until Hashem looks down and sees from the heavens — and may He give us merit to return to Him, Yisborach, in truth — forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' נֹחַ תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Monday, Rosh Chodesh Cheshvan. *L'ma'an sapeir sh'mo b'chol ha'aretz*: now identified as Shemos 9:16 — Hashem's words to Pharaoh — the entire structure of Tishrei and its wonders arranged so that His Name be declared throughout the earth. *V'tagel nafshecha*: now identified as Tehillim 35:9 — *nafshi tagel b'Hashem tasis bishuaso* — soul-rejoicing directed specifically in Hashem as a response to salvation. *Kol chad k'fum mah d'misha'er b'libeih*: now identified as Zoharic Aramaic — reception according to the capacity of one's own heart. *Yerach ha'eisanim* (I Melachim 8:2). *Chasdo gavar / emes Hashem l'olam* (Tehillim 117:2). *Chedvas Hashem hi ma'uzenu* (Nechemiah 8:10). *Tefillah chadashah* and *sukkah chadashah*. *Sheker hachein* (Mishlai 31:30). *V'kovei Hashem yachalifu koach* (Yeshayahu 40:31). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה עִם הַקֻּלְמוֹס, וּזְמַן מִנְחָה הִגִּיעַ, וִיקַבֵּל מֻסְגָּר פֹּה עוֹד שְׁנֵי תְּפִלּוֹת; וּבְוַדַּאי יְחַיּוּ נַפְשְׁךָ, כִּי כֻּלָּם מֻכְרָחִים לְךָ, וּמְדַבְּרִים מֵעִנְיָנָיו, לְהִנָּצֵל מֵחֳלִי הַקַּדַּחַת רַחֲמָנָא לִצְלַן, וְלִבְלִי לֶאֱכֹל הַרְבֵּה וְלִזְכּוֹת לְדַעַת שָׁלֵם. וְכֵן הַתְּפִלָּה הַשְּׁנִיָּה לְהַרְבּוֹת בִּצְדָקָה וְלִזְכּוֹת לַעֲנִיִּים הֲגוּנִים כְּדֵי שֶׁיִּתְתַּקֵּן עַל יְדֵי זֶה, וְכָל זֶה מֻכְרָח לְךָ. וְיָדַעְתִּי כִּי מַחְשְׁבוֹתֶיךָ מִשְׁתּוֹקְקִים לְתִקּוּנִים אֵלֶּה, הַשֵּׁם יִתְבָּרַךְ יְזַכְּךָ לִזְכּוֹת לָהֶם מְהֵרָה. וּרְאֵה וְהַבֵּט עַד כַּמָּה גָּדוֹל כֹּחַ הָרָצוֹן, כִּי כָּל הַתְּפִלּוֹת שֶׁנִּתְחַדְּשׁוּ עַתָּה כֻּלָּם מֵאֵת ה' יָצְאוּ בְּדַרְכֵי נִפְלְאוֹתָיו הַנּוֹרָאִים, וְכֻלָּם לֹא נַעֲשׂוּ וְנִתְחַדְּשׁוּ כִּי אִם עַל יְדֵי הָרְצוֹנוֹת טוֹבִים וְהַכִּסּוּפִין טוֹבִים שֶׁלָּכֶם. עוֹד יֵשׁ תִּקְוָה שֶׁנִּזְכֶּה כֻּלָּנוּ לִפְעֹל כָּל מַה שֶּׁאָנוּ מְבַקְּשִׁים בִּתְפִלָּתֵנוּ, כִּי גָּדוֹל ה' וְכוּ' וְלִגְדֻלָּתוֹ אֵין חֵקֶר, וְהַיּוֹם פָּנָה מְאֹד וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנִי לְהִתְפַּלֵּל מִנְחָה בְּכַוָּנָה בְּכֹחַ תְּפִלּוֹת אֵלּוּ.
Your letter I received just now — together with the quill [הַקֻּלְמוֹס — a quill pen sent by Yitzchok to Reb Nussun — which Reb Nussun will use to begin writing this very letter and comments upon in Letter 159] — and the time of Minchah has arrived. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
My beloved son, my dear one. [ Yitzchok ] Blessed is the One who makes new things at every time [בָּרוּךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת — echoing the daily prayer *ham'chadesh b'tuvo b'chol yom tamid ma'aseh bereishis* — "who renews in His goodness every day always the work of Creation." The month of Tishrei brings continual renewal — of the year, of the soul, of all created order. Standing at Rosh Chodesh Cheshvan — the day after the great month closes — Reb Nussun opens with wonder at the divine novelty that pervades all time] — and the one who pays attention can see in every day and at every time new things and wonders of the Creator, Yisborach — who renews in His goodness every day always the work of Creation — for how many are born each day — and how many wondrous things are renewed each day — some of them we see with our eyes — and many are hidden from us — and many happen in other towns. And Hashem Yisborach performs great wonders alone at every time — and all of it for the sake of His Name, Yisborach — to reveal His Name and Divinity to all who come into the world — that His Name might be told throughout all the earth [לְמַעַן סַפֵּר שְׁמוֹ בְּכָל הָאָרֶץ — Shemos 9:16: Hashem's words to Pharaoh — ul'ma'an sapeir sh'mi b'chol ha'aretz — "and in order that My Name be told throughout all the earth." The verse of divine providence as cosmic declaration: all the events of the exodus — including Pharaoh's hardening of heart and the plagues — were arranged *l'ma'an sapeir* — for the sake of telling His Name everywhere. Applied to the month of Tishrei and all its wonders: the entire structure of the holy month — including the *machloket* and the miraculous joy within it — is arranged so that Hashem's Name be declared and known throughout all the earth] [Shemos 9:16] . What shall I say to you — my beloved son — friend of my soul and my heart — all that passed in this month — according to the smallness of our comprehension — for there was Rosh Hashana — and the Ten Days of Repentance — and Yom Kippur — and the four days between Yom Kippur and Sukkos — and Sukkos — and Hoshana Rabbah — and Shmini Atzeres — and Simchas Torah — and the days following them — for it is the month of the ancient ones [יֶרַח הָאֵיתָנִים — I Melachim 8:2: the ancient name for Tishrei — "the month of the mighty and ancient ones." The month in which the *eisanim* — the patriarchs — were born and in which the world reaches its greatest spiritual height] [I Melachim 8:2] — strong and mighty in many mitzvos — and this is among all of Israel the holy nation. But what happened to each person individually — and to us in this holy and awesome month — it is impossible to estimate or explain. And see to speak greatly with the bearer of this letter — Rabbi Nachman — may his light shine — perhaps he will tell you a little — of all the kindnesses and wonders that Hashem Yisborach performed with us in these days. How at every moment it seemed that now it is impossible to rejoice — and impossible to speak any word at all — especially because of the greatness of the opposition and commotion that sought to confuse us greatly — and even so His kindness prevailed over us — and the truth of Hashem is forever [Tehillim 117:2] — and we merited to speak much — wondrous novel Torahs that revive souls forever — and we also greatly rejoiced and danced — more than in other years. And the joy of Hashem — she is our stronghold [Nechemiah 8:10] — until this day Hashem performed wonders with us — that I merited anew to copy out a new tefillah [תְּפִלָּה חֲדָשָׁה — a new prayer composed from the Rebbe's Torahs for the community — the first new one in many years. The composition of a new *tefillah* from the *Likutay Tefillas* project is here experienced as a wonder and a gift] — as you will see with your own eyes — for I am sending it to you through the bearer of this letter. May your eyes see it and your heart be aroused and your soul rejoice [יִתְעוֹרֵר לִבְּךָ וְתָגֵל נַפְשְׁךָ — Tehillim 35:9: v'nafshi tagel b'Hashem tasis bishuaso — "and my soul shall rejoice in Hashem — it shall exult in His salvation." The verse in which soul-rejoicing (*tagel*) and exultation (*tasis*) are directed specifically *in Hashem* — as a response to His salvation. Here applied to Yitzchok's reception of the new prayer: when he sees it, may his soul rejoice in Hashem as the Psalmist's soul rejoices in its salvation] [Tehillim 35:9] — stand and contemplate the wonders of Hashem — for it is now many days and years that we did not merit a new prayer — and you have much share in this — that you merited to have a part in the new sukkah [סֻכָּה חֲדָשָׁה — the new sukkah this Sukkos. The parallel: a sukkah that is old can be invalid — it must be new; and prayer must likewise be constantly renewed. Both are acts of sacred newness — the physical and the spiritual renewal in the same season] that I sat in for this Sukkos — as you will hear a little from the bearer of this letter about the wonders regarding the new sukkah — that the sukkah must be new — for some authorities invalidate an old sukkah — and this corresponds to a new prayer. And all was renewed this year specifically — blessed is Hashem who gave you merit to have a share in this — and the essential part is your share — which surpasses them all. And now receive a blessing of good omen — may it be His will that your daughter born to you should be for a good omen and a blessing — for joy and gladness — and may she be a woman who fears Hashem — from whom shall come forth good and worthy generations who magnify His Name, Yisborach — and who multiply Torah and prayer in Israel — and may the holy new path spread — to make from the Torahs prayers — through which all of Israel will draw near to Him, Yisborach. And besides this — all is vanity — as it is written: grace is deceitful and beauty is vain — a woman who fears Hashem she shall be praised [שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי — Mishlai 31:30 — *Eishes Chayil*. In the Rebbe's teaching applied to *tefillah*: the *ishah yir'as Hashem* is the prayer made from Torah — the only thing that endures while all external forms are deceitful and vain] [Mishlai 31:30] — which was said regarding prayer — as is known. And the essential thing is when one makes from the Torah — prayer. And there is much to speak about this — but who can grant that we merit to fulfil this. And to tell the stories of what happened in these times until today — they have surpassed our understanding — but from afar each one according to what he estimates in his heart [כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ — Aramaic: a phrase from the Zohar and Talmudic Aggadah — "each one according to what he estimates in his heart." The principle of spiritual reception according to individual capacity: the wonders of the Rebbe's Torahs and the divine providences of the month exceed all containment — but each person can receive and perceive according to the inner capacity of his own heart. No one's reception is total; but from his own vantage each can see something of the greatness of the Creator] — can see and understand from this the greatness of the Creator, Yisborach — and the greatness of our affairs. How fortunate are we — how fortunate are we — that we are those called by the name of our holy Rebbe — may the memory of the righteous and holy one be a blessing. And beyond this there is no time to extend — and also this letter is of His wonders and kindnesses, Yisborach. And may Hashem Yisborach strengthen your heart — and gladden your soul — and may you merit to walk in His holy ways in truth — and may your feet strengthen — and may you be among: those who hope in Hashem shall renew their strength — they shall walk and not grow weary — they shall run to serve Hashem and not be exhausted [וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ — Yeshayahu 40:31: the great verse of renewal after weakness — *ya'alu eiver kan'sharim yarutzu v'lo yig'au yeilechu v'lo yiy'afu* — "they shall soar on wings like eagles — they shall run and not grow weary — they shall walk and not grow faint." Applied specifically to Yitzchok's feet (*raglecha yitchazku*): the feet that could not carry him to Uman now strengthening to walk and run in the service of Hashem] [Yeshayahu 40:31] . And peace to all our *anshei sh'lomaynu* — with great love — to each and every one. All these words were also said to them — and it is fitting to show them this letter together with the new prayer. May Hashem Yisborach help us to add further new prayers — in a general sense and each one on his own — until Hashem looks down and sees from the heavens — and may He give us merit to return to Him, Yisborach, in truth — forever. The words of your father — who awaits salvation at every time. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קנט URL: https://ajew.org/reader-plain/alim-litrufa/2/159/ # קנט
קנט
Source: https://ajew.org/reader/alim-litrufa/2/159 ## Segment 1
קנט
Nussun of Breslov. ## Segment 2
אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ נֹחַ תקצ"ה לפ"ק בְּרֶסְלֶב.
And peace to all our *anshei sh'lomaynu* — with great love — to each and every one. All these words were also said to them — and it is fitting to show them this letter together with the new prayer. May Hashem Yisborach help us to add further new prayers — in a general sense and each one on his own — until Hashem looks down and sees from the heavens — and may He give us merit to return to Him, Yisborach, in truth — forever. ## Segment 3
אֲהוּבִי בֶּן אֲחוֹתִי חֲבִיבִי וִידִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק אַיְיזִיק נֵרוֹ יָאִיר.
My beloved son, my dear one. [ Yitzchok ] ## Segment 4
הִנֵּה עַתָּה אַחַר חֲצוֹת לַיְלָה שָׁלַח ה' בְּדַעְתִּי לִכְתֹּב לְךָ, אָמַרְתִּי לֹא אֶתְעַצֵּל וְאֶכְתֹּב לְךָ תֵּכֶף. וּבֶאֱמֶת אֵינִי יוֹדֵעַ מָה אֶכְתֹּב לְךָ, כִּי צַר לִי עָלֶיךָ בֶּן אֲחוֹתִי, אֲשֶׁר גִּדַּלְתִּיךָ. וְכַוָּנָתִי הָיָה לְגַדֵּל אוֹתְךָ לִגְדֻלָּה נִצְחִית לְזַכּוֹתְךָ לְחַיֵּי עַד, אֲשֶׁר אַךְ לָזֶה הָיְתָה כָּל מְגַמָּתִי מִן הַיּוֹם אֲשֶׁר בָּאתָ בְּצֵל קוֹרָתִי, וְעַתָּה אֵיךְ נִתְרַחַקְתָּ מִמֶּנִּי כָּל כָּךְ, וְאַתָּה מַדְחֶה עַצְמְךָ מִיּוֹם אֶל יוֹם, וּמִי יוֹדֵעַ מַה יּוּלַד יוֹם. וְהִנֵּה זֶה סָמוּךְ בְּשָׁבוּעַ זֹאת שָׁלַחְתִּי לִבְנִי שֶׁיִּחְיֶה שְׁלשָׁה תְּפִלּוֹת מֵחָדָשׁ. פְּקַח עֵינֶיךָ וְלִבְּךָ וְהַבֵּט בָּהֶם בְּעֵין הָאֱמֶת וּבִתְמִימוּת, וְתוּכַל לְהָבִין אֲמִתַּת דְרָכֵינוּ. וְאֵיךְ יַעֲלֶה עַל הַדַּעַת שֶׁאֶצְטָרֵךְ לְחַזֵּק אוֹתְךָ בֶּאֱמוּנָה בְּעִנְיַן עִסְקֵנוּ הַקָּדוֹשׁ וְהַנּוֹרָא וְהַנִּשְׂגָּב מְאֹד, כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיךָ בְּעַצְמְךָ, שֶׁעִקַּר הַמְּנִיעָה שֶׁלֹּא נָסַעְתָּ עַל רֹאשׁ הַשָּׁנָה הוּא מֵחֲמַת חֶסְרוֹן אֱמוּנָה. הַיְאֻמַּן כִּי יְסֻפַּר שֶׁאַחֲרֵי כָּל הַדִּבּוּרִים שֶׁשָּׁמַעְתָּ מִפִּי, וְאַחֲרֵי כָּל מַה שֶּׁרָאִיתָ בִּסְפָרָיו הַקְּדוֹשִׁים, וְאַחֲרֵי שֶׁכְּבָר נִתְעוֹרַרְתָּ בְּעַצְמְךָ כַּמָּה פְּעָמִים בְּכַמָּה נְקֻדּוֹת טוֹבוֹת בִּנְעוּרֶיךָ, עֲדַיִן תִּהְיֶה פּוֹסֵחַ עַל שְׁנֵי הַסְּעִפִּים חַס וְשָׁלוֹם. עַתָּה בְּנִי וְתַלְמִידִי, יַשֵּׁב דַּעְתְּךָ הֵיטֵב הֵיטֵב, כִּי לֹא דָּבָר רֵיק הוּא מִמְּךָ, כִּי הוּא חַיֶּיךָ. וְאֵין הַפְּנַאי מַסְכִּים לְהַאֲרִיךְ וְדַי בְּהֶעָרָה זֹאת. וְזָרֵז עַצְמְךָ לָבוֹא עַל שַׁבַּת קֹדֶשׁ בִּזְרִיזוּת, אוּלַי אוּלַי נוּכַל לְדַבֵּר מִנְּקֻדָּה שֶׁבַּלֵּב בְּאֹפֶן שֶׁאוּכַל לְעוֹרֶרְךָ מֵחָדָשׁ, אַךְ אֵיךְ שֶׁיִּהְיֶה בְּוַדַּאי יִהְיֶה לְךָ לְטוֹבָה אֲמִתִּית וְנִצְחִית כָּל רֶגַע וָרֶגַע שֶׁתִּהְיֶה פֹּה, וְכָל דִּבּוּר וְדִבּוּר שֶׁתִּשְׁמַע מֵאִתָּנוּ, כִּי ה' אִתָּנוּ. וּלְעוֹרֵר לְבָבוֹת בְּנֵי יִשְׂרָאֵל לְהַדְרִיכָם בַּדֶּרֶךְ אֲשֶׁר דָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם, כָּל עֵסֶק זֶה אֵין נִמְצָא בָּעוֹלָם עַתָּה כִּי אִם אֶצְלֵנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר הוֹרִישׁ לָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא וְהַנִּשְׂגָּב זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְאִם הָאֱמֶת מֻשְׁלָךָ אַרְצָה עַתָּה, וְאָסוּר לְגַלּוֹת דִּבּוּרִים כָּאֵלֶּה לְמִי שֶׁלִּבּוֹ חָלוּק מִזֶּה שֶׁלֹּא יַחֲלֹק יוֹתֵר חַס וְשָׁלוֹם, אַף־עַל־פִּי־כֵן הָאֱמֶת הוּא כֵּן, כִּי הָאֱמֶת הוּא אֶחָד וּשְׂפַת אֱמֶת תִּכּוֹן לָעַד. וְשִׂים לִבְּךָ הֵיטֵב לִדְבָרַי, וְיַשֵּׁב דַּעְתְּךָ הֵיטֵב הֵיטֵב, וַאֲנִי אֶת נַפְשִׁי הִצַּלְתִּי לְעוֹרֶרְךָ עַתָּה, וְאַתָּה הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה, וּבַעַל הָרַחֲמִים יוֹלִיכְךָ בְּדֶרֶךְ הַיָּשָׁר וִישִׁיבְךָ בְּכָל עֵת אֶל נְקֻדַּת הָאֱמֶת לַאֲמִתּוֹ, לְמַעַן לֹא תִיגַע לָרִיק וְכוּ', חוּס וַחֲמֹל עָלֶיךָ, וְתֵלֵךְ עַל יָדֶיךָ וְרַגְלֶיךָ לְהִתְאַחֵז בִּכְנָפֵינוּ לְמַעַן תִּהְיֶה תִּקְוָה לְאַחֲרִיתְךָ וְהָיְתָה לְשָׁלָל נַפְשְׁךָ.
Your letter I received just now — together with the quill [הַקֻּלְמוֹס — a quill pen sent by Yitzchok to Reb Nussun — which Reb Nussun will use to begin writing this very letter and comments upon in Letter 159] — and the time of Minchah has arrived. And enclosed here are two more new prayers [תְּפִלּוֹת — continuing the extraordinary burst of new *tefillos* from the Rebbe's Torahs — three sent with Letter 157 on Rosh Chodesh Cheshvan, and now two more in the same week. The composition of each new prayer is a spiritual event: the Rebbe's Torah transmuted into the register of direct address to Hashem] — and they will certainly revive your soul — for all of them are necessary for you — and they speak of your matters — to be saved from the illness of the recurring fever — may the Merciful One preserve us — and not to eat excessively and to merit complete knowledge [דַּעַת שָׁלֵם — *da'as shalem*: complete or whole knowledge — one of the central concepts of the Rebbe's teachings. In LM I:21 and elsewhere the Rebbe teaches that *da'as* — spiritual knowledge, the inner sense of Hashem's presence — is the foundation of all service. *Da'as shalem* is the fully integrated and undivided awareness: the knowing that has become one with the person and informs all their thoughts, words and deeds. It is the opposite of *da'as chiloni* — external or fragmented knowledge] . And so the second prayer — for multiplying in *tzedakah* and meriting worthy poor [עֲנִיִּים הֲגוּנִים — *aniyim hagunim*: worthy poor — the Rebbe's teaching that giving *tzedakah* to the right recipients — poor people of spiritual merit — is itself a *tikkun*, a spiritual rectification. The poor person of merit elevates the *tzedakah* given to him and returns it upward as blessing] — so that he will be rectified through this — and all of this is necessary for you. And I knew that your thoughts long for these rectifications — may Hashem Yisborach give you merit to attain them speedily. ## Segment 5
דִּבְרֵי דּוֹדְךָ הַכּוֹתֵב מִלֵּב וָנֶפֶשׁ הַמְיַעֶצְךָ לְטוֹבָתְךָ הַנִּצְחִית לְךָ וּלְזַרְעֲךָ וּלְזֶרַע זַרְעֲךָ לְדוֹרוֹת עוֹלָם לָנֶצַח.
And see and observe how great is the power of the will — for all the prayers that have been renewed now — all of them came from Hashem through His wondrous and awesome ways — and all of them were only made and renewed through the good desires and good longings of yours [הָרְצוֹנוֹת טוֹבִים וְהַכִּסּוּפִין טוֹבִים שֶׁלָּכֶם — the two complementary Breslov terms for the aspiring soul's upward movement: *ratzon* — will, desire — the driving force; and *kisufin* — yearning, longing — the accompanying emotional quality. The new prayers are presented as a divine gift that emerged *in response to* the longing of the community. The community's desire and yearning literally drew them down from above] . There is yet hope that we will all merit to fulfil all that we seek in our prayer — for Hashem is great and so forth — and to His greatness there is no searching out [גָּדוֹל ה' וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר — Tehillim 145:3: "Hashem is great and greatly praised — and to His greatness there is no searching out." The verse of the absolute inexhaustibility of the divine greatness. Whatever we ask in prayer — however great — is still infinitely within Hashem's capacity to grant, since His greatness has no limit and no end] [Tehillim 145:3] . And the day has gone very much and it is impossible to extend at all. May Hashem Yisborach give me merit to pray Minchah with *kavvanah* — with the power of these prayers. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
הַקֻּלְמוֹס שֶׁלְּךָ קִבַּלְתִּי, וְהִתְחַלְתִּי לִכְתֹּב עִמָּהּ, וְאִם אֵינָהּ טוֹבָה לְפָנַי אַף עַל פִּי כֵן הִיא נִצְרְכָה לִי מְאֹד, וְיֵשׁ לָהּ חֵלֶק בִּכְתִיבַת הָאִגֶּרֶת הַזֹּאת שֶׁהִתְחַלְתִּי לִכְתֹּב עִמָּהּ. וְקִיַּמְתִּי "וְאִם קֵהָה הַבַּרְזֶל וְהוּא לֹא פָנִים קִלְקַל וַחֲיָלִים יְגַבֵּר" וְכוּ' (קֹהֶלֶת י), וְעַיֵּן בְּפֵרוּשׁ רַשִּׁ"י וְתָבִין הֵיטֵב, בִּפְרָט שֶׁהוּא קֻלְמוֹס שֶׁל בַּרְזֶל. שִׂים לִבְּךָ הֵיטֵב אֵיךְ אָנוּ מוֹצְאִין כָּל דָּבָר בַּתּוֹרָה לְהִתְעוֹרֵר לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי כָּל הַדְּבָרִים שֶׁבָּעוֹלָם.
The words of your father — who awaits seeing you — in life and peace and joy. ## Segment 8
וְשָׁלוֹם רַב לַאֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב שִׁמְשׁוֹן נֵרוֹ יָאִיר. מִדֵּי דַּבְּרִי בִּלְבָבִי עִם בֶּן אֲחוֹתִי הַנַּ"ל זָכֹר זָכַרְתִּי בְּךָ אֲהוּבִי חֲבִיבִי, אוֹהֵב דָּבֵק מֵאָח אֲשֶׁר אַהֲבַת עוֹלָם אֲהַבְתִּיךָ כִּבְנִי וְאָחִי. וַעֲצֹר בְּמִלִּין לֹא יָכֹלְתִּי מִלְּהַזְכִּירְךָ גַּם עַתָּה עַד מָתַי עָצֵל תִּשְׁכַּב וְכוּ', מָתַי תָּקוּם וּתְחַדֵּשׁ יָמֶיךָ לְהִתְקָרֵב אֵלֵינוּ כְּבָרִאשׁוֹנָה בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז. וַהֲלֹא לְפָנֶיךָ כָּל מַחְמַדֵּי אוֹצְרוֹתֵינוּ הַקְּדוֹשִׁים הַגְּנוּזִים בִּסְפָרָיו הַקְּדוֹשִׁים. וְכָל מַה שֶׁנִּתְחַדֵּשׁ אֶצְלֵנוּ בְּכָל יוֹם אֵין לְשַׁעֵר, כִּי הוּא נַחַל נוֹבֵעַ הַנּוֹבֵעַ בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה. וַהֲלֹא לְמַרְאֵה עֵינֶיךָ הַסֵּפֶר לִקּוּטֵי עֵצוֹת עַד (חָסֵר) שֶׁנִּתְחַדֵּשׁ עַתָּה, וְגַם בְּסָמוּךְ שָׁלַחְתִּי תְּפִלּוֹת חֲדָשׁוֹת, וְגַם הַיְשָׁנוֹת כְּבָר רָאִיתָ. וַהֲלֹא יָדַעְתִּי כִּי אַתָּה חָזָק בֶּאֱמוּנָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְהָאֱמֶת מִתְנוֹצֵץ קְצָת בְּדַעְתְּךָ. וְאִם אָמְנָם יֵשׁ עֲדַיִן חִפּוּיִים וְהַסְתָּרוֹת וּמְנִיעוֹת הַרְבֵּה, אֲבָל בֶּאֱמֶת לְפִי הִתְנוֹצְצוּת מְעַט הָאֱמֶת שֶׁבְּלִבְּךָ רָאוּי לְךָ לְדַלֵּג עַל הֶהָרִים לָרוּץ אֶל מְקוֹר הָאֱמֶת כָּזֶה, וְאִם הָיָה מֵעֵבֶר לַיָּם הָיָה רָאוּי לְךָ לַעֲבֹר בִּשְׁבִילוֹ, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כִּי לֹא רָחוֹק מִמְּךָ הַדֶּרֶךְ. וְהִנֵּה בִּטְנִי מָלֵא מִלִּין, אַךְ קְצָרָה הַיְרִיעָה וְאֵין הַזְּמַן מַסְפִּיק, כִּי קְדֻשַּׁת שַׁבַּת קֹדֶשׁ מְמַשְׁמֵשׁ לָבוֹא, וּצְרִיכִין לַחֲשֹׁב בְּכָל עֵת עַל יוֹם שֶׁכֻּלּוֹ שַׁבָּת. וּבִשְׁבִיל זֶה כָּתַבְתִּי לָכֶם כָּל דְּבָרַי אֵלֶּה, אֲבָל אִי אֶפְשָׁר לְבַלּוֹת הַזְּמַן עִמָּכֶם לְבַד. וְאִם תִּרְצוּ דַּי בָּזֶה, כִּי אָזְנַיִם כָּרִיתִי לָכֶם וְאַתֶּם הַטּוֹב עֲשׂוּ, וּבְחַרְתֶּם בַּחַיִּים לְמַעַן תִּחְיוּ אַתֶּם וְזַרְעֲכֶם וְכוּ'.
Nussun of Breslov. And even if truth is now cast to the ground — and it is forbidden to reveal such words to one whose heart is divided — lest he become further divided — G-d forbid — even so the truth is so — for truth is one — and the lip of truth shall be established forever [הָאֱמֶת הוּא אֶחָד וּשְׂפַת אֱמֶת תִּכּוֹן לָעַד — Mishlai 12:19: sefat emet tikkon la'ad v'ad argi'a lashon shaker — "the lip of truth is established forever — but a lying tongue is only for a moment." The permanence of truth versus the momentariness of falsehood. The words of your father — who awaits seeing you — in life and peace and joy. ָיְתָה לְשָׁלָל נַפְשְׁךָ — Yirmiyahu 45:5: spoken to Baruch ben Neriyah amid destruction — "and I will give you your soul as a spoil." Amid catastrophe — at least preserve your own soul as a precious spoil of war. Applied with urgency: even if you cannot achieve greatness — at least save your soul] [Yirmiyahu 45:5]. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # טז URL: https://ajew.org/reader-plain/alim-litrufa/2/16/ # טז
טז
Source: https://ajew.org/reader/alim-litrufa/2/16 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיִּקְרָא [ג' אדר ב'] תקפ"ו לפ"ק.
Peace to my beloved son, may he live. The bearer of this letter will tell you everything. My wish is that you write immediately a letter to Rabbi Naftali, and so ## Segment 2
אוֹהֲבַי וְאַחַי.
My beloved ones and my brothers. ## Segment 3
כְּבָר הִזְהַרְתִּי אֶתְכֶם וַאֲנִי מַזְהִיר אֶתְכֶם עוֹד שֶׁתָּשִׂימוּ לִבְּכֶם הֵיטֵב לְכָל הַדְּבָרִים הָעוֹבְרִים עָלֵינוּ וְעָלַי בִּפְרָטִיּוּת, זִכְרוּ הֵיטֵב הֵיטֵב אֶת כָּל אֲשֶׁר עָבַר בָּעִנְיָן הַזֶּה, וְהָיָה כִּי יְבַצַּע ה' אֶת כָּל מַעֲשֵׂהוּ, תִּרְאוּ וְתָבִינוּ נִפְלְאוֹת ה' נִפְלְאוֹת תְּמִים דֵּעִים, מָה אֹמַר מָה אֲדַבֵּר נוֹדֶה לְךָ וּנְסַפֵּר תְּהִלָּתֶךָ וְכוּ', וְעַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת וָרֶגַע. אִם יִרְצֶה הַשֵּׁם כְּשֶׁאָבוֹא לְבֵיתִי אֲסַפֵּר לָכֶם מְעַט מִזְּעֵיר, אֲבָל לֹא הַכֹּל, כִּי אִי אֶפְשָׁר לְסַפֵּר בְּשׁוּם אֹפֶן כִּי אִם לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ.
forth. And as for your crying out in every letter — I said I ## Segment 4
חִזְקוּ וְאִמְצוּ חִזְקוּ וְאִמְצוּ לֵילֵךְ בְּדַרְכֵי רַבֵּנוּ הַגָּדוֹל וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה כַּאֲשֶׁר הוֹרֵיתִי אֶתְכֶם כְּפִי מַה שֶּׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ, וּכְכָל אֲשֶׁר שָׁמַעְתִּי כֵּן סִפַּרְתִּי לָכֶם בֶּאֱמֶת. וַה' הַיּוֹדֵעַ וָעֵד כִּי אָנֹכִי זָכִיתִי לְהָבִין כַּוָּנָתוֹ הַנּוֹרָאָה וְהַתְּמִימָה יוֹתֵר מִכָּל הָעוֹלָם, כַּאֲשֶׁר הֵעִיד עָלַי בְּפֵרוּשׁ בְּפֶה מָלֵא כַּמָּה פְּעָמִים. וְהָעִקָּר שֶׁתִּתְחַזְּקוּ בְּהַתְּפִלּוֹת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, וְלִבְלִי לִפֹּל מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם רַק לְהִתְחַזֵּק וּלְהִתְחַדֵּשׁ בְּכָל עֵת תָּמִיד וְיֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
would place a muzzle on my mouth and not respond to you now. But out of love for you I could not hold back — and I will respond to you a little. What you wrote — they harass you (me mutshest dich) and so forth — know that they harass everyone. As for me — they have already harassed me very greatly beyond what you can imagine. And man was created so that they should toil and afflict him — and he should strive and strengthen himself against them. For man is born to toil [Iyov 5:7]. Happy is the one who toils and labours and suffers in fleeing from the vain thoughts — for the toil itself is precious in the eyes of Hashem Yisborach like sacrifices. For this is the aspect of For Your sake we are slain all the day long — we are reckoned as sheep for the slaughter [Tehillim 44:23] — as explained in his holy books (Sichos HaRan, 12). And you already know — and you must return and remember this each day and at every time — that the thought is in a person's hand to direct it as he wishes — and it is impossible for two thoughts to exist simultaneously, and so forth. And if even so, each time the thought flees to the filthy places — one must seize it like a horse by its bridle and return it to its place. And you already know that one must not look backward at all — and let the uncircumcised one stand there, and so forth (see Likutay Moharan I, 72). ## Segment 5
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמְדַבֵּר בֶּאֱמֶת מִנְּקֻדָּה הַטּוֹבָה שֶׁבַּלֵּב, הַמְצַפֶּה לִשְׂמֹחַ בִּישׁוּעַתְכֶם בָּזֶה וּבַבָּא לָנֶצַח.
And you should do your own part — in your business dealings or in words of Torah — and do not look backward at all. And also to strengthen yourself from within all the confusions and thoughts — to gladden yourself that despite everything you are not in opposition to the point of truth, to such a light, and so forth. First — what is explained in his holy books (Likutay Moharan II, 48): that correspondingly to this — know that for such a person, every single movement and shift by which he detaches himself from bad to good is exceedingly precious to Him, may He be blessed. Second — what he said (Likutay Moharan, 233): that sometimes it is allowed intentionally that the animals should battle one another — the impure animals with the pure animals — which are the good thoughts and the bad thoughts, and so forth. Third — and many more like these that we merited to receive from him, of blessed memory — all of which are counsel and strengthening very greatly. The principle is that one must strengthen himself with all his power so that the thought should be in his hand. And whatever they do to him — let him not look at that at all. And over all of them — remember and know and believe in the greatness of the power of the holy Elder in whom we take shelter for eternity. And also what he said (Chayay Moharan, 67): that Hashem Yisborach is very great and no one knows at all — and everything turns to the good through his great power, which draws wondrous new kindnesses at every time. The words of your father — Nussun of Breslov. ## Segment 6
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קס URL: https://ajew.org/reader-plain/alim-litrufa/2/160/ # קס
קס
Source: https://ajew.org/reader/alim-litrufa/2/160 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' לֶךְ לְךָ תקצ"ה לפ"ק בְּרֶסְלֶב.
Your letter I received just now — together with the three prayers — and there is no time to extend now — for between today and tomorrow you will be here — if Hashem wills. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי קִבַּלְתִּי מִכְתָּבְךָ עַתָּה עִם הַשְּׁלֹשָׁה תְּפִלּוֹת, וְאֵין לְהַאֲרִיךְ עַתָּה, כִּי בֵּין הַיּוֹם וּמָחָר תִּהְיֶה פֹּה אִם יִרְצֶה הַשֵּׁם. רַבִּי אַיְיזִיק בֶּן אֲחוֹתִי הָיָה פֹּה עַל שַׁבַּת קֹדֶשׁ, וּמֵאֵת ה' הָיְתָה שֶׁהֵכַנְתִּי בַּלַּיְלָה הַקֹּדֶם מִכְתָּב אֵלָיו כַּאֲשֶׁר יְסַפֵּר לְךָ, וַאֲגַב כָּתַבְתִּי גַּם לְרַבִּי שִׁמְשׁוֹן עַל כֵּן תִּרְאֶה לְקַבֵּל הָאִגֶּרֶת מֵרַבִּי אַיְיזִיק וּלְמָסְרוֹ לְרַבִּי שִׁמְשׁוֹן לִקְרוֹת, וְאַחַר כָּךְ תַּחֲזִירֵהוּ לְרַבִּי אַיְיזִיק לְגָנְזוֹ, כִּי כָּךְ דִּבַּרְתִּי שֶׁיִּגְנֹז הָאִגֶּרֶת אֶצְלוֹ. מִידִידֵנוּ רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר הִגִּיעַנִי בַּשָּׁעָה הַזֹּאת אִגֶּרֶת מֵאוּמַאן, לְבָאֵר לוֹ הֵיטֵב עִנְיַן הַמַּחֲלֹקֶת מֵהֵיכָן נִצְמַח. וּכְבָר כָּתַבְתִּי לוֹ תֵּכֶף אַחַר יוֹם טוֹב, אַךְ עַתָּה הוּא מְבַקֵּשׁ גַּם כֵּן לְבָאֵר לוֹ הֵיטֵב, וְכָתַבְתִּי לוֹ שֶׁהַמַּחֲלֹקֶת נִצְמַח מֵחֵטְא אָדָם הָרִאשׁוֹן, וּמֵחֲטָאֵינוּ וַעֲווֹנוֹתֵינוּ הָרַבִּים, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה.
My beloved nephew, my dear one and friend — the scholarly one — our Teacher the Rabbi Yitzchok Ayzik — may his light shine. [ Rabbi Yitzchok Ayzik — nephew, son of Reb Nussun's sister ] ## Segment 3
גַּם רַבִּי נַפְתָּלִי וְאַנְשֵׁי שְׁלוֹמֵנוּ מְבַקְּשִׁים לְהוֹדִיעָם מִשְּׁלוֹמְךָ וּבְרִיאוּתְךָ הַטּוֹב, וְהִנְנִי מוּכָן לַהֲשִׁיבָם מִיָּד, וּמֵחֲמַת זֶה אֵין פְּנַאי לְהַרְחִיב הַדִּבּוּר לְךָ עַתָּה. וַה' יְחַזֵּק לְבָבְךָ בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים.
Behold — just now after midnight — Hashem sent into my mind to write to you — I said: I will not delay — and I will write to you immediately. And in truth — I do not know what to write to you — for I am distressed over you — my nephew — whom I raised. And my intention was to raise you to eternal greatness — to give you merit to everlasting life — for only this was my entire aim from the day you came under my roof. And now — how far have you distanced yourself from me — and you push yourself off from day to day — and who knows what a day may bring [מִי יוֹדֵעַ מַה יּוּלַד יוֹם — Mishlai 27:1: "do not boast of tomorrow — for you do not know what a day may bring." The verse of the absolute uncertainty of the future. Used here as an urgent warning: each day of deferral is a day whose consequences cannot be foreseen] [Mishlai 27:1] . And behold — just this week I sent to my son — may he live — three new prayers. Open your eyes and your heart and look at them with a true and wholehearted eye — and you will be able to understand the truth of our ways. And how can it occur to the mind that I would need to strengthen you in faith — as I heard from your own lips — that the essential obstacle for not traveling to Rosh Hashana was because of a deficiency of faith . Can it be believed — can it be told [הַיֵּאָמֵן כִּי יְסֻפַּר — Iyov 29:24: "can it be believed — can it be told?" The rhetorical question of something so astonishing it seems impossible to credit. After everything heard and seen — that this person would still be wavering in *emunah*?] [Iyov 29:24] — that after all the words you heard from my mouth — and after all that you have seen in his holy books — and after you yourself were aroused several times in various good points in your youth — you still limp on two opinions [פּוֹסֵחַ עַל שְׁנֵי הַסְּעִפִּים — I Melachim 18:21: Eliyahu's great challenge on Mount Carmel — "until when do you limp on two opinions?" The verse of spiritual ambivalence: holding both positions simultaneously, belonging fully to neither] [I Melachim 18:21] — G-d forbid. Now — my son and my student — settle your mind well — well — for this is not an empty thing for you — for it is your life. And there is no time to extend — and this hint is sufficient. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה.
The words of your uncle — writing from the heart and soul — who counsels you for your eternal good — for you and your offspring and the offspring of your offspring — for the generations of the world — forever. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
(אָמַר הַמַּעְתִּיק לִהְיוֹת נוֹדָע לְדוֹרוֹת כִּי בְּזֹאת הַשָּׁנָה הָיְתָה מַחֲלוֹקֶת גְּדוֹלָה עַד לִמְאֹד. וְהִתְחִילָה מִבֵּין כֶּסֶה לֶעָשׂוֹר וְנִמְשְׁכָה כָּל הַשָּׁנָה. וְגַם בִּשְׁנַת תקצ"ו גַּם כֵּן לֹא נִשְׁקַט הַמַּחֲלֹקֶת כַּאֲשֶׁר יָבִין הַמְעַיֵּן מֵהַמִּכְתָּבִים דִּלְהַלָּן, עַד שְׁנַת תקצ"ח שֶׁמֵּתוּ בְּמִיתָה מְגֻנָּה וּמִיתָה מְשֻׁנָּה הַבַּעֲלֵי לָשׁוֹן הָרָע וּרְכִילוּת אֲשֶׁר דָּרְכוּ לְשׁוֹנָם לִירוֹת בַּמִּסְתָּרִים תָּם. וּבֵינֵיהֶם הָיָה הַנָּגִיד מֹשֶׁה מִכְּפָר שֶׁערֶעוֶועץ אֲשֶׁר שִׁלֵּם רָעָה תַּחַת טוֹבָה, שֶׁהָיָה בִּימֵי נַעֲרוּתוֹ עָנִי גָּדוֹל, וְעָקָר מִבָּנִים, אַךְ הָיָה שׁוֹקֵד עַל דַּלְתֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה לְעוֹרֵר רַחֲמִים אֶצְלוֹ לַעֲזֹר לוֹ. וְרִחֵם עָלָיו הוּא זַ"ל, וְהִבְטִיחַ לוֹ שֶׁיִּהְיֶה עָשִׁיר גָּדוֹל וְשֶׁיִּהְיוּ לוֹ בָּנִים קַיָּמִים, וְכָךְ הָיָה, וְיֵשׁ בָּזֶה הַרְבֵּה לְסַפֵּר עַד אֲשֶׁר קְצָרָה הַיְרִיעָה לָזֶה. וְאַחַר זְמַן כַּבִּיר אַחַר פְּטִירָתוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, נַעֲשָׂה לוֹ טִנָּה בַּלֵּב עַד אֲשֶׁר נֶהְפַּךְ לְאוֹיֵב וְרוֹדֵף. וְנֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל הָרַבָּנִי הַמְפֻרְסָם מוֹרֵנוּ הָרַב אַבְרָהָם דֹּב בֶּן אָדְיל זִכְרוֹנוֹ לִבְרָכָה הָיָה חֲתָנוֹ וְגֵרְשׁוֹ מֵחֲמַת הַמַּחֲלֹקֶת. וְיֵשׁ בָּזֶה הַרְבֵּה לְסַפֵּר, אַךְ כְּלָלוֹ שֶׁל דָּבָר שֶׁשִּׁלֵּם רָעָה תַּחַת טוֹבָה, וְנֶהְפַּךְ לְרוֹדֵף. וְרָדַף לְמוֹרֵנוּ וְרַבֵּנוּ רַבִּי נָתָן זַ"ל כָּל שְׁנַת תקצ"ה תקצ"ו תקצ"ז תקצ"ח, וְגֵרָה בּוֹ אוֹיְבִים לָקַחַת אוֹתוֹ לִתְפִיסָה. וְאַחַר כָּךְ גֵּרְשׁוֹ מִבֵּיתוֹ מִבְּרֶסְלֶב לְנֶעמְרוֹב, וְגַם שָׁם גֵּרָה בּוֹ בְּכַמָּה פְּעָמִים אוֹיְבִים, עַד שֶׁבִּשְׁנַת תקצ"ח קֹדֶם שָׁבוּעוֹת הָיָה מוֹרֵנוּ רַבִּי נָתָן בִּבְרֶסְלֶב לַחֲשֹׁב עֵצָה עִם אוֹהֲבָיו אֵיךְ לַחֲזֹר לְבֵיתוֹ לִבְרֶסְלֶב מֵחֲמַת שֶׁשָּׁם בְּנֶעמְרוֹב לֹא הָיָה לוֹ דִּירָה וְהֻכְרַח לֵישֵׁב בִּשְׁכֵנוּת, וְעוֹד כַּמָּה יִסּוּרִים שֶׁהָיָה לוֹ שָׁם. וְנוֹדַע לְמֹשֶׁה הַנַּ"ל שֶׁמּוֹרֵנוּ רַבִּי נָתָן רוֹצֶה לַחֲזֹר לְבֵיתוֹ, וְאָז עָמַד בְּאֶמְצַע הָרְחוֹב וְאָמַר כְּהַאי לִשְׁנָא "עֶר וִויל שׁוֹין אַרַיין צוּא רִיק אַהֶער נוּא נוּא וַויל מַיין לֶעבִּין וֶועט זַיין וֶועט עֶר דָּא נִישְׁט זִיצֶען נִישְׁט מֶעהר אִיךְ בַּאדַארְף בְּלוֹז גֶּיֶיען לְהַגַּארַאדְנִיטְשֶׁע" [הוּא רוֹצֶה כְּבָר לַחֲזֹר וּלְהִכָּנֵס כַּאן, נוּ נוּ, כָּל זְמַן שֶׁאֲנִי חַי לֹא יָגוּר כַּאן. כָּל מַה שֶּׁאֲנִי צָרִיךְ לַעֲשׂוֹת זֶה לָגֶשֶׁת לַמּוֹשֵׁל]. כְּאוֹמֵר וְאֶמְסֹר אוֹתוֹ. וְכָךְ הֲוָה, וְהָלַךְ מֵהָרְחוֹב לְהָאָדוֹן הַנַּ"ל, וְהָיָה בָּרִיא כְּאוּלָם בְּכָל כֹּחוֹתָיו, עֲטִינָיו מְלֵאִים חָלָב וְכוּ', וּבְבוֹאוֹ לְהָאָדוֹן הַנַּ"ל הָיָה שָׁם יְהוּדִי אֶחָד, וְצִוָּה שֶׁיֵּלֵךְ לַחוּץ. וְהָלַךְ הָאִישׁ הַנַּ"ל לַחוּץ, וְשָׁמַע שֶׁהוּא מְדַבֵּר מִמּוֹרֵנוּ רַבִּי נָתָן עִם הָאֲדוֹן הַנַּ"ל, וּכְהֶרֶף עַיִן נָפַל לָאָרֶץ חַלָּשׁוֹת וְנִגְוַע, וְנַעֲשָׂה רַעַשׁ גָּדוֹל. וְהָאָדוֹן הַנַּ"ל בָּרַח לַחוּץ וְצָעַק צְעָקָה גְּדוֹלָה, כִּי לֹא יָכֹל לְהַחֲיוֹת אוֹתוֹ, וְשָׁפְכוּ עָלָיו יֵין שָׂרָף עִם בְּשָׂמִים טוֹבִים וְרֵיחוֹת טוֹבוֹת, אַךְ לֹא הוֹעִיל. וְצָעַק הָאָדוֹן הַנַּ"ל לִקַּח אֵיזֶה עֲגָלָה לְהוֹלִיכוֹ לְבֵיתוֹ, וְלֹא הָיָה לְשָׁעָה שׁוּם עֲגָלָה. וְלָקְחוּ עֲגָלָה גְּדוֹלָה שֶׁמּוֹלִיכִין עִמָּהּ זֶבֶל וָרֶפֶשׁ מֵהָרְחוֹב וּמֵהַסּוּסִים וְשָׁכְבוּ אוֹתוֹ עַל הָעֲגָלָה הַנַּ"ל, וְהָאִישׁ הַנַּ"ל וְעוֹד כַּמָּה נָכְרִים הוֹלִיכוּ אוֹתוֹ לְבֵיתוֹ וְנַעֲשָׂה שָׁם רַעַשׁ גָּדוֹל עַד לִמְאֹד מְאֹד, כִּי זֶה מִקֹּדֶם לְעֵרֶךְ חֲצִי שָׁעָה רָאוּ אוֹתוֹ בָּרִיא כְּאוּלָם בְּכָל כֹּחוֹתָיו וְעַכְשָׁו הוּא מֵת. אַךְ לֹא הוֹעִיל לָהֶם רַעֲשָׁם, וְשָׁכַב כָּךְ בְּלֹא לָשׁוֹן לְעֵרֶךְ מֵעֵת לְעֵת רַק הִכָּה מִבִּטְנוֹ זֵעָה וְכוּ', וְאַחַר כָּךְ נִגְוַע לְגַמְרֵי. וְאָז הִתְחָרְטוּ כַּמָּה וְכַמָּה שׂוֹנְאִים וְאוֹיְבִים וְנִתְהַפְּכוּ לְאוֹהֲבִים, וְהֵם בְּעַצְמָם טָרְחוּ לַהֲבִיאוֹ לְבֵיתוֹ לִבְרֶסְלֶב, וְכָךְ הָיָה שֶׁבִּשְׁנַת תקצ"ט בֵּין יוֹם כִּפּוּר לְסֻכּוֹת יָצָא מִנֶּעמְרוֹב לִבְרֶסְלֶב וְאָז נִשְׁקַט הַמַּחֲלֹקֶת. רַבַּת צְרָרוּנוּ מִנְּעוּרֵינוּ גַּם לֹא יָכְלוּ לָנוּ, וַה' לֹא יַעַזְבֵנוּ בְּיָדָם, וְאֵשׁ תּוֹרָתוֹ וְיִרְאָתוֹ אֲשֶׁר הוּא עוֹסֵק לְהַכְנִיס בָּנוּ לִירָא מִלְּפָנָיו יִתְבָּרַךְ אֲדוֹן כֹּל לֹא יִכְבֶּה לְעוֹלָם; כַּאֲשֶׁר אָמַר הוּא זַ"ל בְּזֶה הַלָּשׁוֹן: מַיין פַיֶיערִיל וֶועט שׁוֹין טְלוּאִין בִּיז מָשִׁיחַ וֶועט קוּמֶען [הָאֵשׁ שֶׁלִּי תּוּקַד עַד בִּיאַת מָשִׁיחַ]. הוֹדַעְתִּי כָּל זֶה בִּכְדֵי שֶׁיָּבִין הַמְעַיֵּן הֵיטֵב בְּהַמִּכְתָּבִים דִּלְהַלָּן וְיִשָּׁאֵר קַיָּם בָּאֱמֶת לָנֶצַח).
Nussun of Breslov. And urge yourself to come for the holy Shabbos with urgency — perhaps we will be able to speak from the inner point of the heart in a way that I will be able to arouse you afresh. But however it turns out — certainly it will be for your true and eternal good — every single moment that you are here — and every single word that you hear from us — for Hashem is with us. And to arouse the hearts of the children of Israel — to guide them in the path in which our fathers have walked from time immemorial — this entire affair exists now in the world nowhere but with us — with the help of Hashem Yisborach — as our Master, our Teacher and Rebbe — awesome and exalted — may the memory of the righteous and holy one be a blessing — has bequeathed to us. And even if truth is now cast to the ground — and it is forbidden to reveal such words to one whose heart is divided — lest he become further divided — G-d forbid — even so the truth is so — for truth is one — and the lip of truth shall be established forever [הָאֱמֶת הוּא אֶחָד וּשְׂפַת אֱמֶת תִּכּוֹן לָעַד — Mishlai 12:19: sefat emet tikkon la'ad v'ad argi'a lashon shaker — "the lip of truth is established forever — but a lying tongue is only for a moment." The permanence of truth versus the momentariness of falsehood. However suppressed — truth is established forever] [Mishlai 12:19] . And pay close attention to my words — and settle your mind well — well — and I have saved my own soul by arousing you now [אֲנִי אֶת נַפְשִׁי הִצַּלְתִּי — Yechezkel 3:19: the prophetic watchman's fulfilment of obligation — "you have saved your own soul." Whatever the other chooses, the watchman who warned has done what he must] [Yechezkel 3:19] — and you do as seems good in your eyes. And may the Master of Mercy lead you in the straight path — and return you at every time to the point of truth in its truth — so that you do not labor in vain [לְמַעַן לֹא תִיגַע לָרִיק — Yeshayahu 65:23: lo yig'u larik — "they shall not labor in vain." The verse of the Messianic era when human effort will not be futile or frustrated. Used here as an urgent warning: if the nephew fails to return to the path — his entire life's effort will be *larik* — empty and fruitless. Every day away from the true path is effort expended without lasting fruit] [Yeshayahu 65:23] and so forth — have compassion on yourself — and go on hands and feet to grasp our wings [וְתֵלֵךְ עַל יָדֶיךָ וְרַגְלֶיךָ לְהִתְאַחֵז בִּכְנָפֵינוּ — the image of absolute urgency and abasement: crawling on all fours to reach what one needs. And *lihista'acheiz b'chanfeinu* — to grasp our wings — echoes Zechariah 8:23: v'hechezikunachmiyor ish b'chanaf ish Yehudi — "ten men from all the languages of the nations shall grasp the corner of the garment of one Jewish man." The nations grasping at the *kanaf* — the corner of the garment, the wing — to be drawn along in the wake of the divine blessing. Here applied in urgent personal terms: even if you must crawl on hands and feet — grasp the wings of the Breslov community and be drawn along] — so that there will be hope for your end — and your soul shall be as a spoil [וְהָיְתָה לְשָׁלָל נַפְשְׁךָ — Yirmiyahu 45:5: spoken to Baruch ben Neriyah amid destruction — "and I will give you your soul as a spoil." Amid catastrophe — at least preserve your own soul as a precious spoil of war. Applied with urgency: even if you cannot achieve greatness — at least save your soul] [Yirmiyahu 45:5] . Your quill I received — and I began to write with it. And even if it is not good before me — even so it is very needed by me — and it has a share in the writing of this letter which I began with it. And I fulfilled: and if the iron is blunt and he has not sharpened the face — yet forces increase [וְאִם קֵהָה הַבַּרְזֶל וְהוּא לֹא פָנִים קִלְקַל וַחֲיָלִים יְגַבֵּר — Koheles 10:10: the verse of overcoming a dull tool by increased effort. Rashi: the iron that is not sharpened requires greater *chayyalim* — strength and forces — to accomplish the work. The dull quill requires greater effort; the spiritually dulled person can still accomplish through increased effort and intention] [Koheles 10:10] — see Rashi's commentary and understand well — especially since it is an iron quill. Pay close attention how we find every matter in the Torah — to be aroused toward Hashem Yisborach through all things in the world. And abundant peace to my beloved dear one — as my soul — our Teacher the Rabbi Shimshon — may his light shine. As I was speaking in my heart with the above-mentioned nephew — I remembered you — my beloved — a friend who cleaves more than a brother [אוֹהֵב דָּבֵק מֵאָח — Mishlai 18:24: v'yesh ohev davek mei'ach — "and there is a friend who cleaves more than a brother." The proverb of friendship that surpasses kinship — a bond stronger than even brotherly love. Applied to Rabbi Shimshon: the love between them is not merely affectionate but of this *davek* quality — cleaving, inseparable] [Mishlai 18:24] — whom I have loved with an everlasting love as my son and my brother. And I could not restrain the words from mentioning you now — until when does the lazy one lie [עַד מָתַי עָצֵל תִּשְׁכַּב — Mishlai 6:9: "until when does the lazy one lie — when will you rise from your sleep?" The sharpest Mishlai rebuke to spiritual sloth] [Mishlai 6:9] — when will you arise and renew your days — to draw close to us as before — with even greater elevation and even greater strength. And is it not before you — all the precious delights of our holy treasures hidden in his holy books. And all that is renewed with us each day cannot be estimated — for it is a flowing stream that flows every day and at every time and at every hour [נַחַל נוֹבֵעַ הַנּוֹבֵעַ בְּכָל יוֹם — Mishlai 18:4: mayim amukkim divrei fi ish nachal noveya mekor chochmah — "the words of a person's mouth are deep waters — a flowing stream — a wellspring of wisdom." The verse of the inexhaustible and ever-moving speech that carries wisdom. Applied to the Breslov teachings: they are that *nachal noveya* — never standing still, always producing new waters, always flowing fresh] [Mishlai 18:4] . And is it not before your eyes — the Sefer Likutay Etzos — which was just newly composed. And is it not known to me that you are strong in faith — with the help of Hashem — and the truth sparkles a little in your understanding. And even if there are still many coverings and concealments and obstacles — but in truth — according to the little sparkling of the truth in your heart — it is fitting for you to leap over the mountains to run to such a source of truth [לְדַלֵּג עַל הֶהָרִים — Shir HaShirim 2:8: the beloved leaping over the mountains. Even the little sparkling of truth in the heart justifies leaping over all mountains and obstacles to reach the source] — and if it were across the sea — it would be fitting to cross the sea for it — how much more so since the path is not far from you. And behold — my stomach is full of words — but the canvas is too short and the time is insufficient — for the holiness of the holy Shabbos is drawing near — and one must think at every time about the day that is entirely Shabbos [יוֹם שֶׁכֻּלּוֹ שַׁבָּת — the Talmudic and Midrashic expression for the World to Come — *yom shekulo Shabbas* — the day that is entirely Shabbos, entirely rest. The approaching Shabbos of each week is a foretaste and reminder of that ultimate Shabbos — and thinking about it at every time (*b'chol eis*) is itself a form of orientation toward the eternal purpose] . And for this I wrote to you all these words — but it is impossible to exhaust the time only with you. And if you wish — this is sufficient — for I have fashioned ears for you — and you do the good — and choose life — so that you may live — you and your offspring [וּבְחַרְתֶּם בַּחַיִּים לְמַעַן תִּחְיוּ אַתֶּם וְזַרְעֲכֶם — Devarim 30:19: the Torah's final exhortation — the choice between life and death laid before all Israel. Choosing the path of Torah and Hashem is the choice of life — for yourself and your offspring] [Devarim 30:19] and so forth. Nussun the above-mentioned. # קסא URL: https://ajew.org/reader-plain/alim-litrufa/2/161/ # קסא
קסא
Source: https://ajew.org/reader/alim-litrufa/2/161 ## Segment 1
קסא
And peace to all our anshei sh'lomaynu with great love — and especially to my longstanding precious friend our Teacher the Rabbi Nachman — grandson of our Master, our Teacher and Rebbe — of blessed memory. See to urge him to send me his letter immediately — and see to speak with him each time and to rouse him and strengthen him — for it is a great good for him and for you — as you know from the many warnings with which our great Rebbe — of blessed and holy memory — warned us: that one should speak with one's friend words of truth and faith — and they should receive from each other [שֶׁיְּדַבֵּר אֶחָד עִם חֲבֵרוֹ דִּבְרֵי אֱמֶת וֶאֱמוּנָה, וִיקַבְּלוּ דֵּין מִן דֵּין — the Rebbe's repeated instruction that each person should speak with his fellow words of truth and faith — and draw, receive, learn from each other. The Aramaic yekablu dein min dein — receive from each other — captures the mutuality: the conversation is not one-directional teaching but mutual receiving] and so forth. ## Segment 2
יוֹם ב' חַיֵּי שָׂרָה תקצ"ה לפ"ק בְּרֶסְלֶב.
Nussun the above-mentioned. ## Segment 3
שָׁלוֹם רַב לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
My beloved son, my dear one. [ Yitzchok ] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, גַּם בְּיוֹם א', וְהֶחֱיִיתַנִי בִּדְבָרֶיךָ בַּמֶּה שֶׁכָּתַבְתָּ מֵעִנְיַן אֲרִיכוּת אַפַּיִם. בָּרוּךְ הַשֵּׁם אֲשֶׁר עַד כֹּה עֲזָרָנוּ שֶׁדְּבָרָיו הַנּוֹרָאִים זַ"ל מַתְחִילִין לְהִתְנוֹצֵץ לַעֲשׂוֹת רְשִׁימָה וּפְעֻלָּה טוֹבָה בִּלְבָבְךָ, אִם אָמְנָם עֲדַיִן הוּא בְּמִעוּט וּבְצִמְצוּם מְאֹד, עִם כָּל זֶה הִגְדַּלְתִּי הַשִּׂמְחָה עַל צְמִיחַת קֶרֶן יְשׁוּעָה הַגְּדוֹלָה הַזֹּאת, כִּי בְּאֵלֶּה חֶפְצוֹ. כִּי כָּל יִשְׁעוֹ וְכָל חֶפְצוֹ וְכָל מְגַמָּתוֹ שֶׁתִּזְכּוּ לֵילֵךְ עִם דְּבָרָיו, הַיְנוּ לְקַיְּמָם כִּפְשׁוּטָם, וּלְהָבִין דָּבָר מִתּוֹךְ דָּבָר, וְלִמְצֹא לְעַצְמוֹ עֵצוֹת בְּכָל יוֹם וּבְכָל עֵת בְּכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל עֵת וּזְמַן בַּיּוֹם וּבַלַּיְלָה, בְּשָׁכְבּוֹ וּבְקוּמוֹ, וּבְלֶכְתּוֹ בַּדֶּרֶךְ, בִּימֵי נְעוּרָיו, וּבִימֵי בַּחֲרוּתוֹ וּבִימֵי זִקְנוּתוֹ מִתְּחִלָּתוֹ וְעַד סוֹפוֹ. הֵן בֵּינוֹ לְבֵין עַצְמוֹ, הֵן בְּהַנְהָגָתוֹ עִם בֵּיתוֹ וְאִשְׁתּוֹ וּבָנָיו, וּבְהַנְהָגָתוֹ עִם בְּנֵי אָדָם הַקְּרוֹבִים וְהָרְחוֹקִים הָאוֹהֲבִים וְהַשּׂוֹנְאִים חַס וְשָׁלוֹם וְכוּ' וְכוּ', אֵין דָּבָר וְאֵין עִנְיָן שֶׁלֹּא נוּכַל לְהוֹצִיא וְלִמְצֹא לְעַצְמֵנוּ עֵצוֹת נְכוֹנוֹת וּדְרָכִים יְשָׁרִים בְּכָל דָּבָר אֵיךְ שֶׁהוּא, בִּבְחִינַת יְרִידָה חַס וְשָׁלוֹם וּבְחִינַת עֲלִיָּה, בְּכָל מִינֵי דְּרָגוֹת וְעִנְיָנִים שֶׁהָאָדָם עוֹמֵד בָּהֶם. וּמִי שֶׁמֵּבִין קְצָת מִזֶּה מֵבִין, וּמִי שֶׁאֵינוֹ מֵבִין אוֹ אֲפִלּוּ הַמֵּבִין קְצָת כְּשֶׁמַּגִּיעַ לְעִנְיָן שֶׁאֵינוֹ מֵבִין, צָרִיךְ לְהַאֲמִין תָּמִיד שֶׁבְּוַדַּאי נִמְצָאִים אֵלּוּ הָעִנְיָנִים שֶׁעוֹבְרִים עָלָיו וְעַל כָּל הָעוֹלָם, וְכָל מַה שֶּׁשּׁוֹמֵעַ בְּנֵי אָדָם מְדַבְּרִים, בְּוַדַּאי הַכֹּל נִמְצָא בְּתוֹךְ תּוֹרָתוֹ וּמַעֲשִׂיּוֹתָיו וְשִׂיחוֹתָיו הַקְּדוֹשִׁים. וְעַל יְדֵי הָאֱמוּנָה יִזְכֶּה לִמְצֹא גַּם כֵּן לְפִי שִׂכְלוֹ וּמַדְרֵגָתוֹ, כִּי מְאֹד מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו וְהַכֹּל יְכוֹלִים לְהַחֲיוֹת עַצְמָן עַל יָדָם בְּחַיֵּי עוֹלָם לָנֶצַח נְצָחִים. אַשְׁרֵינוּ שֶׁזָּכִינוּ לְכָל זֶה.
Your letter I received just now — together with the three prayers — and there is no time to extend now — for between today and tomorrow you will be here — if Hashem wills. Rabbi Ayzik — my nephew — was here for the holy Shabbos — and it was from Hashem that I prepared a letter to him the previous night — as he will tell you — and in passing I also wrote to Rabbi Shimshon — so see to receive the letter from Rabbi Ayzik and deliver it to Rabbi Shimshon to read — and afterwards return it to Rabbi Ayzik to keep — for I spoke that he should keep the letter with him. From our dear friend Rabbi Naftali — may his light shine — there arrived at this hour a letter from Uman — asking me to explain clearly the matter of the machloket [מַחֲלֹקֶת — the controversy directed against Reb Nussun and the Breslov community — which intensified greatly in this period (5595). The copyist's note appended below provides the full historical context] — from where it sprouted. And I already wrote to him immediately after Yom Tov — but now he asks again to explain well. And I wrote to him that the machloket sprouted from the sin of Adam the first man — and from our many sins and transgressions [הַמַּחֲלֹקֶת נִצְמַח מֵחֵטְא אָדָם הָרִאשׁוֹן — the theological root of all *machloket* in the world: traced to the primordial sin of Adam, which introduced fragmentation, opposition, and the *sitra achra* into creation. All subsequent controversy — including the opposition to the *tzaddik* — flows from this root. And also from *our many sins* — the personal and communal dimension: the *machloket* is not only cosmological but also reflects the spiritual state of the generation] — and may Hashem Yisborach have mercy that everything be turned to good. Also Rabbi Naftali and our *anshei sh'lomaynu* ask to be informed of your welfare and good health — and I am ready to reply to them immediately — and because of this there is no time to extend my words to you now. And may Hashem strengthen your heart in Torah and prayer and good deeds — for length of good days and years. ## Segment 5
גַּם מֵאִגֶּרֶת שֶׁל הַיּוֹם הָיָה לִי נַחַת וְנֶחָמָה עַל צַעֲרֵנוּ הַקָּשֶׁה מֵעִנְיַן הַמַּחֲלֹקֶת, מֵאַחַר שֶׁאֲנִי רוֹאֶה שֶׁאַתֶּם מַרְגִּישִׁים קְצָת דִּבּוּרֵנוּ שֶׁדִּבַּרְתִּי עִמָּכֶם בָּזֶה שֶׁצְּרִיכִין לְהִתְעוֹרֵר מְאֹד לְהִתְקָרֵב עַל יְדֵי זֶה דַּיְקָא וְשֶׁאֵין הִתְחַזְּקוּת גָּדוֹל מִזֶּה. חֲזַק בְּנִי וַחֲזַק, וְחַזְּקוּ עַצְמְכֶם זֶה אֶת זֶה אִישׁ אֶת רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק וּתְקַיְּמוּ וּתְקַבְּלוּן דֵּין מִן דֵּין. כִּי לֹא דָּבָר רֵיק הוּא אֲשֶׁר נַעֲשֶׂה עִמָּנוּ בְּכָל עֵת בִּכְלָלִיּוּת וּבִפְרָטִיּוּת, וּבִפְרָטֵי פְּרָטִיּוּת. זִכְרוּ הֵיטֵב כָּל מַה שֶּׁעָבַר עָלֵינוּ, וּמַה שֶּׁנַּעֲשֶׂה עִמָּנוּ עַתָּה, לְמַעַן תְּסַפְּרוּ לְדוֹר אַחֲרוֹן לְמַעַן יֵדְעוּ דּוֹר אַחֲרוֹן בָּנִים יִוָּלֵדוּ וְכוּ', כִּי כְּפִי הַנִּרְאֶה גַּם עֲלֵיהֶם יַעַבְרוּ מַחֲלוֹקוֹת עֲצוּמוֹת. וְיִהְיֶה לָהֶם לְהִתְחַזְּקוּת וּלְנֶחָמָה כְּשֶׁיִּשְׁמְעוּ וְיָבִינוּ שֶׁכְּבָר עָבַר עָלֵינוּ כָּל זֶה כַּמָּה פְּעָמִים, וּבְכָל עֵת עָמְדוּ עָלֵינוּ וְכוּ' רַחֲמָנָא לִצְלַן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם בְּכָל פַּעַם. כִּי כָּל מַה שֶּׁנַּעֲשֶׂה עִמָּנוּ יְסַפְּרוּ מִזֶּה הַרְבֵּה בְּכָל דּוֹר וָדוֹר אֲפִלּוּ כְּשֶׁיָּבוֹא מָשִׁיחַ בִּמְהֵרָה בְּיָמֵינוּ. כִּי מַעֲשֶׂה כָּזֹאת לֹא הָיָה עֲדַיִן, שֶׁאֱמֶת נִגְלֶה כָּזֶה עִם הִתְגַּלּוּת חִדּוּשֵׁי תּוֹרָה כָּאֵלֶּה יִהְיוּ נֶעְלָמִים וּמְבֻזִּים וּמֻשְׁלָכִים אַרְצָה כָּל כָּךְ. אֲבָל זֶהוּ בְּעַצְמוֹ הַתֵּרוּץ מֵחֲמַת שֶׁהוּא אֱמֶת כָּזֶה וְחִדּוּשֵׁי חִדּוּשִׁים כָּאֵלֶּה עַל כֵּן מְבַזִּים וּמַסְתִּירִים כָּל כָּךְ, אֲבָל דְּבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם, וְהָאֱמֶת עֵד לְעַצְמוֹ, וּמִי שֶׁהִתְחִיל יִגְמֹר. כַּמּוּבָא בַּמִּדְרָשׁ רַבָּה (חַיֵּי שָׂרָה פָּרָשָׁה ס) עַל פָּסוּק וַעֲשֵׂה חֶסֶד עִם אֲדֹנִי אַבְרָהָם הִתְחַלְתָּ גְּמֹר. וּפֵרוּשׁוֹ שֶׁאָמַר לְהַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! הִתְחַלְתָּ לַעֲשׂוֹת נִסִּים בִּשְׁבִיל אַבְרָהָם וְכוּ' תִּגְמֹר וְכוּ'. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם וְכוּ' כִּי ה' אִתָּנוּ אַל תִּירָאוּם, יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
It is to be known to future generations: in this year there was a very great controversy — exceedingly so. It began between Rosh Hashana and Yom Kippur and continued throughout the year. And also in the year 5596 the controversy did not quiet down — as the attentive reader will understand from the following letters — until the year 5598 when those who practiced evil speech and slander — who trained their tongue to shoot in secret at the innocent — died a disgraceful and unusual death. Among them was the *nagid* Moshe from the village of Sherevetetz — who repaid good with evil: in the days of his youth he was very poor — and childless — but he was devoted at the gates of our Master, our Teacher and Rebbe — may the memory of the righteous and holy one be a blessing — to arouse his compassion to help him. And he — of blessed memory — had mercy on him — and promised him that he would become very wealthy and that he would have surviving children — and so it was. And there is much to tell about this — until the canvas is too short for it. ## Segment 6
דִּבְרֵי אָבִיךָ וְאוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
And after a long time — after the passing of our Master, our Teacher and Rebbe — of blessed memory — he developed a bitterness in his heart — until he was transformed into an enemy and a persecutor. And the grandson of our Master, our Teacher and Rebbe — of blessed memory — the eminent scholarly one — our Teacher the Rabbi Avraham Dov son of Adil — of blessed memory — was his son-in-law — and he expelled him because of the controversy. And there is much to tell about this — but in sum — he repaid good with evil — and was transformed into a persecutor. And he persecuted our Teacher and Rebbe Rabbi Nussun — of blessed memory — throughout the years 5595, 5596, 5597, and 5598. And he incited enemies against him to take him into custody. And afterwards he drove him from his home in Breslov to Nemirov — and there too he incited enemies against him several times — until in the year 5598 before Shavuos — our Teacher Rabbi Nussun was in Breslov to deliberate counsel with his beloved friends about how to return home to Breslov — since there in Nemirov he had no permanent dwelling and was forced to live with a neighbor — and further sufferings he had there. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, מֵאֲלֵיהֶם יָבִינוּ שֶׁלְּכֻלָּם נֶאֶמְרוּ דְּבָרִים אֵלֶּה, וְלֹא אִתְּכֶם לְבַד, כִּי אִם אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְאֶת אֲשֶׁר אֵינֶנּוּ פֹּה וְכוּ', מִי הָאִישׁ הֶחָפֵץ חַיִּים צָרִיךְ לֵידַע מִכָּל הַנַּ"ל.
The words of your father — who awaits seeing you in joy. Nussun of Breslov. And it became known to the above-mentioned Moshe that our Teacher Rabbi Nussun wished to return home — and then he stood in the middle of the street and said in these words: "Er vil shoyn arayn tzu ruk aher — nu nu — vail main lebin vet zain vet er da nisht zitzen nisht mer — ich badarf bloyz geyen l'hagarnitshe." [Yiddish: "He already wants to come back in here — well well — as long as I live he will not sit here any more — all I need to do is go to the governor." As if to say: I will have him delivered to the authorities] And so it was — and he went from the street to the above-mentioned lord — and he was as healthy as could be in all his powers — his udders full of milk and so forth — and when he came to the above-mentioned lord — there was a Jew there — and he commanded that he go outside. And the above- mentioned man went outside — and he heard him speaking about our Teacher Rabbi Nussun with the above-mentioned lord — and in the blink of an eye he fell to the ground in a faint — and expired. And there was a very great commotion. And the above-mentioned lord ran outside and cried out with a great cry — for he could not revive him — and they poured wine spirits with good spices and good fragrances on him — but it did not help. And the above-mentioned lord cried out to bring some wagon to take him to his home — and at that moment there was no wagon anywhere. And they took a large wagon that hauls dung and refuse from the street and from the horses — and they lay him on the above-mentioned wagon — and the above-mentioned man and several other non-Jews brought him home — and there was a very, very great commotion there — for half an hour before this they had seen him as healthy as could be in all his powers — and now he was dead. But their commotion did not help them — and he lay thus without speech for about a full day — only his stomach sweated and so forth — and afterwards he expired entirely. And then many enemies and opponents repented — and were transformed into friends — and they themselves took the trouble to bring him home to Breslov — and so it was: in the year 5599 between Yom Kippur and Sukkos he left Nemirov for Breslov — and then the controversy was quieted. They have greatly afflicted me from my youth — yet they have not prevailed over me [רַבַּת צְרָרוּנוּ מִנְּעוּרֵינוּ גַּם לֹא יָכְלוּ לָנוּ — Tehillim 129:2: the Psalm of Israel's persecutions — "greatly have they afflicted me from my youth — yet they have not prevailed over me." The verse of survival through persecution: the many afflictions that have come since youth — and the impossibility of being overcome by them. The copyist quotes this verse to describe the arc of the entire *machloket*: much affliction — no final victory for the opponents] [Tehillim 129:2] . And Hashem will not abandon us into their hands — and the fire of His Torah and His fear which he engages to introduce into us — to fear before Him, Yisborach, the Lord of all — will never be extinguished — as he said — of blessed memory — in these words: "Main fayeril vet shoyn tlu'in biz Mashiach vet kumen." [Yiddish: "My little fire will burn until Mashiach comes." The Rebbe's own prophecy — spoken in Yiddish — about the permanent and inextinguishable character of the Breslov flame. *Fayeril* — the diminutive of *fayer* — fire — makes the prophecy intimate and tender: not a great conflagration but a *fayeril* — a little fire — that will nonetheless burn until the final redemption. The copyist records this prophecy precisely here — at the close of the account of the *machloket* — to testify that the fire has not been extinguished, that it burns still, and that the Rebbe's word stands] . I have made all of this known so that the attentive reader will understand well the following letters — and what is true will remain established in truth forever. # קסב URL: https://ajew.org/reader-plain/alim-litrufa/2/162/ # קסב
קסב
Source: https://ajew.org/reader/alim-litrufa/2/162 ## Segment 1
קסב
And peace to all our *anshei sh'lomaynu* — with great love. From themselves they will understand that all these words were said to all of them — and not to you alone — for those who are here and those who are not here and so forth [אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְאֶת אֲשֶׁר אֵינֶנּוּ פֹּה — Devarim 29:14: Moshe's covenant that includes all future generations — the letter speaks to all, present and absent, including all future readers] [Devarim 29:14] — whoever is the person who desires life [מִי הָאִישׁ הֶחָפֵץ חַיִּים — Tehillim 34:13: mi ha'ish hechafeitz chayim oheiv yamim liros tov — "who is the man who desires life — who loves days of seeing good?" The Psalmist's invitation to the path of life. Applied here as the closing criterion: whoever truly desires life — eternal life — must know from all the above. The question is not rhetorical but a genuine invitation: this way is life, and it is open to whoever desires it] [Tehillim 34:13] — must know from all the above. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' תּוֹלְדוֹת תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Monday, Parshas Chayei Sarah. Joy at the first sparkling in Yitzchok's heart. The magnificent passage: the Rebbe's teachings as *eitzos* for every dimension of life. *B'shochbo uv'kumecho uv'lechtecho vaderech*: now identified as the *Shema* rhythm of Devarim 6:7 — the total immersion of Torah in every moment applied to the Rebbe's teachings. *Chizku v'ya'ametz levavchem ki Hashem itanu al tiraum*: now identified as Tehillim 31:25 and Bamidbar 14:9 — Yehoshua and Calev's refusal to fear the Canaanites. *Mi ha'ish hechafeitz chayim*: now identified as Tehillim 34:13 — the Psalmist's invitation to the path of life. *L'ma'an yeda dor acharon* (Tehillim 78:6). *Davar Elokeinu yakum l'olam* (Yeshayahu 40:8). *Heischalsa geimor* — Midrash Bereishis Rabbah, Chayei Sarah 60. *Asher yeshno po* (Devarim 29:14). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה. עַתָּה בְּנִי אוֹדִיעֲךָ חֲדָשׁוֹת, כִּי תְּהִלָּה לָאֵל אֲנִי מוּכָן לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם ג' א' דְּרֹאשׁ חֹדֶשׁ כִּסְלֵו הַבָּא עָלֵינוּ לְטוֹבָה לְאוּמַאן. וּכְבָר שָׂכַרְתִּי עֲגָלָה בְּשָׁעָה זֹאת, כִּי מִיּוֹם שֶׁנִּתְהַוָּה הָרַעַשׁ בְּיוֹם טוֹב שֶׁעָבַר נִכְסֹף נִכְסַפְתִּי לִנְסֹעַ לְשָׁם, וְכָעֵת עוֹרְרַנִי יְדִידֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר שֶׁשָּׁלַח לִּי מִכְתָּבוֹ שֶׁהָרַב דִּבֵּר שָׁם דִּבּוּרִים נֶגְדֵּנוּ, וּבִפְרָט עַל הַקְּלוֹיְז הַקָּדוֹשׁ שֶׁלָּנוּ שֶׁלֹּא הָיָה רָאוּי לוֹ לְאָמְרָם, וּמֵחֲמַת זֶה הוּא חָפֵץ מְאֹד שֶׁאָבוֹא לְשָׁם. אַף עַל פִּי שֶׁהוּא עָלַי לְטֹרַח גָּדוֹל עַתָּה לִנְסֹעַ בָּעֵת הַזֹּאת, אֲנִי מֻכְרָח לִנְסֹעַ, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וְעָלֵינוּ וְיַנְחֵנוּ בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ, וְיוֹלִיכֵנִי בַּדֶּרֶךְ הָאֲמִתִּי בְּכָל תְּנוּעָה וּתְנוּעָה וְנִזְכֶּה לִפְעֹל שָׁם כָּל מַה שֶּׁאָנוּ צְרִיכִין לְטוֹבָה נִצְחִית. וְגַם בְּזֶה הָעוֹלָם יַרְחִיב לָנוּ בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ, וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ וְכוּ'.
Your letter I received just now. Now — my son — I will inform you of news: praised be G-d — I am prepared to travel — if Hashem wills — on Tuesday — the first day of Rosh Chodesh Kislev — to Uman. ## Segment 5
יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ עַתָּה, וַה' יוֹלִיכֵנִי לְשָׁלוֹם.
Abundant peace to my beloved son — our Teacher the Rabbi Yitzchok — may his light shine. [ Yitzchok ] ## Segment 6
דִּבְרֵי אָבִיךָ
Nussun of Breslov. The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. The words of your father. ## Segment 8
וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם רַב תְּהִלָּה לָאֵל רָקַדְנוּ הַרְבֵּה בְּשַׁבָּת הֶעָבַר וְגַם אֲנִי רָקַדְתִּי קְצָת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְדִבַּרְנוּ מֵהַתּוֹרָה "וְאַתֶּם תִּהְיוּ לִי" (לִקּוּטֵי מוֹהֲרַ"ן לד) מֵעִנְיַן הַשְּׁלֹשָׁה נְקֻדּוֹת הַקְּדוֹשׁוֹת שֶׁצְּרִיכִין לְקַבֵּל מֵהַצַּדִּיק, וְכָל אֶחָד מֵחֲבֵרוֹ וּמִנֵּהּ וּבֵהּ, וְעַל יְדֵי זֶה מְבַטְּלִין חֶרְפַּת לֵב שְׁבִירַת לֵב כִּי שָׁם אַהֲבָה דִּקְדֻשָּׁה שׁוֹרָה. אַשְׁרֵי אָזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת, אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁזָּכִינוּ לְכָל דִּבּוּר, מִכָּל שֶׁכֵּן לְכָל תּוֹרָה שֶׁעוֹלָה עַד אֵין סוֹף וְיוֹרֵד עַד אֵין תַּכְלִית, וּמְחַיָּה וּמְקַשֵּׁר נַפְשׁוֹתֵינוּ וְנַפְשׁוֹת כָּל יִשְׂרָאֵל לְשָׁרְשָׁם. מִי יְמַלֵּל גְּבוּרוֹת ה' וְנִפְלְאוֹתָיו וַחֲסָדָיו הָעֲצוּמִים שֶׁזָּכִינוּ בַּדּוֹר הֶעָנִי הַזֶּה, אַשְׁרֵינוּ.
Your letter I received at this hour — also from Sunday — and you revived me with your words — with what you wrote about the matter of long-suffering. Blessed is Hashem who helped us until now — that his awesome words — of blessed memory — are beginning to sparkle and make an impression and good effect in your heart — although it is still in smallness and very great contraction — even so I magnified the joy over the sprouting of this great horn of salvation — for in these His desire lies. For his entire salvation — and his entire desire — and his entire aim — was that you merit to walk with his words — that is: to fulfil them literally — and to understand one thing from within another — and to find for yourself counsel at every day and at every time — in all that passes over a person at every time and season — in his lying down and his rising up — and in his going on the road [בְּשָׁכְבּוֹ וּבְקוּמוֹ, וּבְלֶכְתּוֹ בַּדֶּרֶךְ — the rhythm of Devarim 6:7 — the *Shema*'s command of total immersion: b'shivt'cha b'veisecha uv'lecht'cha vaderech uv'shochb'cha uv'kumecha — "in your sitting at home and in your going on the road — in your lying down and your rising up." The Torah is meant to accompany every moment and posture of life — no hour is outside its reach. Reb Nussun consciously applies this *Shema* rhythm to the Rebbe's teachings: just as Torah is commanded for every moment of life, so the Rebbe's teachings provide *eitzos* for every moment — the *Shema* formula applied to Breslov practice] [Devarim 6:7] — in his days of youth and in his days of maturity and in his days of old age — from his beginning to his end. Whether alone with himself — or in his conduct with his household and wife and children — or in his conduct with people near and far — with those who love and those who hate — G-d forbid — there is no matter and no affair in which we cannot draw out and find for ourselves correct counsels and straight paths — in every matter however it is — whether in the aspect of descent — G-d forbid — or in the aspect of ascent — in all types of levels and conditions in which a person stands. And the one who understands a little from this understands — and the one who does not understand — or even the one who understands a little — when he reaches a matter he does not understand — must always believe that certainly all these affairs that pass over him and over all the world — and all that he hears people speaking — certainly all of it is found within his Torah and his stories and his holy conversations. And through the faith he will merit to find also — according to his own mind and his own level — for very very deep are His thoughts — and all can revive themselves through them in everlasting life — forever and ever. How fortunate are we that we merited to all of this. Also from today's letter I had comfort and consolation over our hard sorrow from the matter of the *machloket* — after I see that you feel somewhat our words that we spoke with you in this — that one must be greatly aroused to draw close specifically through this — and that there is no greater strengthening than this. Be strong — my son — be strong — and strengthen yourselves — each with the other — each man helping his fellow — and say to his brother: be strong — and receive from one another [אִישׁ אֶת רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק — Yeshayahu 41:6] [Yeshayahu 41:6] . For not empty is the thing that is done with us at every time — in general and in particular and in most particular detail. Remember well all that has passed over us — and what is now being done with us — so that you will tell it to the coming generation — so that the coming generation will know — the children who will be born and so forth [לְמַעַן תְּסַפְּרוּ לְדוֹר אַחֲרוֹן — Tehillim 78:6: the verse of intergenerational transmission — what Hashem has done must be told to the children yet unborn] [Tehillim 78:6] — for as it appears — controversies of great magnitude will pass over them too. And it will be a strengthening and consolation for them when they hear and understand that all of this has already passed over us several times — and at every time they arose against us — may the Merciful One preserve us — and the Holy One Blessed be He saves us from their hands each time. For all that is done with us — much will be told from this in every generation — even when Mashiach comes speedily in our days. For such a thing has never yet occurred — that truth revealed like this — with the revelation of such novel Torahs — should be so hidden and disdained and cast to the ground. But this itself is the answer — because it is such truth and such novelties — therefore they hide and disdain so much. But the word of our G-d shall stand forever [דְּבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם — Yeshayahu 40:8: however suppressed — the *davar Elokeinu* stands forever] [Yeshayahu 40:8] — and truth is its own witness — and the One who began will complete. As is brought in the Midrash Rabbah on this week's Parasha [בְּרֵאשִׁית רַבָּה פָּרָשַׁת חַיֵּי שָׂרָה סִימָן ס — the Midrash on Eliezer's prayer at the well. The principle: *heischalsa geimor* — You began — complete] — on the verse: *make kindness with my master Avraham — You have begun — complete* — and its explanation is that he said to the Holy One Blessed be He: Master of the Universe — You have begun to perform miracles for Avraham — complete them. Be strong and take courage — for Hashem is with us — do not fear them [חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כִּי ה' אִתָּנוּ אַל תִּירָאוּם — a conflation of two classic exhortations: *chizku v'ya'ametz levavchem* from Tehillim 31:25; and *ki Hashem Elokeichem holech imachem* from Devarim 20:4. The specific phrase *al tiraum* — do not fear them — echoes Bamidbar 14:9: the words of Yehoshua and Calev to the Israelites at the moment of the spies' report — refusing to be intimidated by the Canaanites: *al tiraum ki lachemnu hem* — "do not fear them — for they are our bread." Applied here to the *machloket*: the opponents, like the Canaanites in Yehoshua and Calev's eyes, are not to be feared — Hashem is with us] [Tehillim 31:25; Bamidbar 14:9] . Beyond this there is no time to extend. The words of your father and your lover in truth — forever. Nussun of Breslov. And peace to all our *anshei sh'lomaynu* — with great love. From themselves they will understand that all these words were said to all of them — and not to you alone — for those who are here and those who are not here and so forth [אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְאֶת אֲשֶׁר אֵינֶנּוּ פֹּה — Devarim 29:14: Moshe's covenant that includes all future generations — the letter speaks to all, present and absent, including all future readers] [Devarim 29:14] — whoever is the person who desires life [מִי הָאִישׁ הֶחָפֵץ חַיִּים — Tehillim 34:13: mi ha'ish hechafeitz chayim oheiv yamim liros tov — "who is the man who desires life — who loves days of seeing good?" The Psalmist's invitation to the path of life. Applied here as the closing criterion: whoever truly desires life — eternal life — must know from all the above. The question is not rhetorical but a genuine invitation: this way is life, and it is open to whoever desires it] [Tehillim 34:13] — must know from all the above. # קסג URL: https://ajew.org/reader-plain/alim-litrufa/2/163/ # קסג
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Source: https://ajew.org/reader/alim-litrufa/2/163 ## Segment 1
קסג
And to all our *anshei sh'lomaynu* — abundant peace — praised be G-d — we danced greatly on the past Shabbos — and I too danced a little — with the help of Hashem Yisborach — and we spoke from the Torah *v'atem tihyu li* [וְאַתֶּם תִּהְיוּ לִי — "and you shall be Mine": Likutay Moharan I:34 — the Torah of the three holy points that a person must receive: from the *tzaddik*, from his fellow, and from himself. These three sources of holy awakening together cancel *cherpaslev* — the shame and humiliation that breaks the heart — because where holy love dwells the shame is transformed] [Likutay Moharan I:34] — concerning the three holy points that must be received from the *tzaddik* — and each from his fellow — and from himself — and through this the shame of heart — the breaking of heart — is cancelled [מְבַטְּלִין חֶרְפַּת לֵב שְׁבִירַת לֵב — LM I:34: *cherpaslev* — the shame and humiliation — is the pain of the heart that has been wounded by mockery, opposition, and *bizyonos*. The Torah teaches that when the three points of holy love are present — from the *tzaddik*, from one's fellow, and from oneself — the *cherpaslev* is cancelled: because *ki sham ahavah dikedushahshoreh* — for there holy love dwells] — for there holy love dwells. How fortunate are the ears that hear such things — how fortunate are we — how fortunate are we — that we merited to every word — how much more so to every Torah that rises to the Infinite and descends to no end — and revives and connects our souls and the souls of all Israel to their Root. Who can express the mighty deeds of Hashem [מִי יְמַלֵּל גְּבוּרוֹת ה' — Tehillim 106:2: mi yemalel gevuros Hashem yashmi'a kol t'hilaso — "who can express the mighty deeds of Hashem — who can declare all His praise?" The verse of speechlessness before divine greatness: the scale of what Hashem has done exceeds all articulation] [Tehillim 106:2] — and His wonders and His great kindnesses — that we merited in this poor generation [הַדּוֹר הֶעָנִי הַזֶּה — the poor, diminished, impoverished generation — spiritually destitute, lacking the living presence of the *tzaddik* — and yet still receiving these extraordinary gifts. The wonder is intensified by the poverty of the era: that in such spiritual destitution such richness was given]. How fortunate are we. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' וַיִּשְׁלַח תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Monday night, Parshas Toldos. Preparing to travel to Uman on Rosh Chodesh Kislev — hostile words spoken there against the community and the holy Kloyz require a response. *Yanu'cheni b'ma'aglei tzedek l'ma'an sh'mo* (Tehillim 23:3). The past Shabbos: dancing and a Torah on *v'atem tihyu li* (LM I:34) — the three holy points from tzaddik, from one's fellow, and from oneself — canceling *cherpaslev* / *sheviras lev* because where they meet, holy love dwells. *Mi yemalel gevuros Hashem* (Tehillim 106:2). *Dor ha'ani* — this poor generation — that received such extraordinary gifts. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בֵּין מִנְחָה לְמַעֲרִיב בְּבֵית הַמִּדְרָשׁ וּקְרִיתִיו אָז, וּמַה מְּאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בָּעֵת הַזֹּאת, בִּפְרָט עִם הַמִּכְתָּב מִלֶּעמְבֶּרְג. גְּדוֹלִים מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְאִתָּנוּ אֵין יוֹדֵעַ עַד מָה, רַק אָנוּ חַיָּבִים לְהוֹדוֹת עַל הֶעָבָר עַל כָּל הַרְחָבָה וְהַרְחָבָה אֲשֶׁר הוּא יִתְבָּרַךְ בְּרַחֲמָיו מַרְחִיב לָנוּ בַּצָּר בִּמְעוֹף צָרָה וְצוּקָה מִכָּל צַד, בְּמַחֲלֹקֶת כָּזֶה בְּבִזְיוֹנוֹת כָּאֵלֶּה בְּדַחֲקוּת פַּרְנָסָה כָּזֶה, וְהָעִקָּר בְּדַחֲקוּת פַּרְנָסַת הַנֶּפֶשׁ כָּזֶה, אֲשֶׁר אִי אֶפְשָׁר לְהִתְפַּלֵּל שׁוּם תְּפִלָּה כָּרָאוּי וְכוּ', עִם כָּל זֶה ה' אִתָּנוּ בְּכָל עֵת וְעוֹשֶׂה נִפְלָאוֹת גְּדוֹלוֹת לְבַדּוֹ. וְגַם בְּכָל פַּעַם מֵאִיר לָנוּ בְּדַעְתֵּנוּ וּמַרְאֶה לָנוּ הִתְנוֹצְצוּת צְמִיחַת קֶרֶן יְשׁוּעָה בְּכָל עֵת. מָה אֹמַר וּמָה אֲדַבֵּר. וְעַל יְדֵי כָּל זֶה יֵשׁ לָנוּ כֹּחַ לְצַפּוֹת לִישׁוּעָה שְׁלֵמָה תָּמִיד כַּאֲשֶׁר עַד הֵנָּה רַבּוֹת עָשָׂה עִמָּנוּ ה' אֱלֹקֵינוּ נִפְלְאוֹתָיו וּמַחְשְׁבוֹתָיו אֵלֵינוּ וְכוּ'.
Your letter I received between Minchah and Maariv in the beis midrash — and I read it then — ## Segment 5
וְהִנֵּה כְּבָר הוֹדִיעֲךָ יְדִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר מִטּוּלְטְשִׁין מֵעִנְיַן בִּיאָתִי לְבֵיתִי לְשָׁלוֹם תְּהִלָּה לָאֵל, וְגַם תִּשְׁמַע עוֹד בָּזֶה וְתָבִין נִפְלְאוֹתָיו ה'. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ עַתָּה, וְתִרְאֶה לִשְׁלֹחַ לִי הַקֻּלְמוֹסִים שֶׁל בַּרְזֶל מְהֵרָה, וְלִזְכוּת רַב יֵחָשֵׁב, וַעֲדַיִן אֵין דַּעְתִּי צְלוּלָה מִטִּלְטוּל הַדֶּרֶךְ, עַל כֵּן אֲקַצֵּר וְאֹמַר שָׁלוֹם.
My beloved son, my dear one. [ Yitzchok ] ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
Your letter I received just now. Now — my son — I will inform you of news: praised be G-d — I am prepared to travel — if Hashem wills — on Tuesday — the first day of Rosh Chodesh Kislev — to Uman. And I have already hired a wagon at this hour — for from the day the commotion occurred on the past Yom Tov I have yearned greatly to travel there — and now our dear veteran friend — our Teacher the Rabbi Naftali — may his light shine — has aroused me — who sent me his letter that the Rav there spoke words against us — and especially against our holy Kloyz — which he should not have said — and because of this he very much desires that I come there. Although it is a great burden on me now to travel at this time — I am compelled to travel. And may Hashem Yisborach have mercy on me and on us — and guide us in the paths of righteousness for the sake of His Name [יַנְחֵנוּ בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ — Tehillim 23:3: yanacheni b'ma'aglei tzedek l'ma'an sh'mo — "He guides me in the paths of righteousness for the sake of His Name." The Psalm of the shepherd and the one who is led — the paths of righteousness traversed not by the walker's own wisdom but by the Shepherd's guidance, and for the sake of the Name — not of the walker but of the Guide] [Tehillim 23:3] — and may He lead me on the true path in every single movement — and may we merit to accomplish there all that we need for eternal good. And also in this world may He expand for us in His great kindness — and may our enemies see and be ashamed and so forth. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וּלְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ שָׁלוֹם וְיֵשַׁע רָב, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם, כִּי הָאֱמֶת הוּא אֶחָד, וְאִי אֶפְשָׁר לְסָתְרוֹ בְּשׁוּם אֹפֶן בָּעוֹלָם, כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי יב): "שְׂפַת אֱמֶת תִּכּוֹן לָעַד וְכוּ', וֶאֱמֶת ה' לְעוֹלָם".
Beyond this there is no time to extend now — and may Hashem lead me in peace. The iron quill is both a practical writing instrument and, as Reb Nussun showed, a vehicle of spiritual teaching: even a dull instrument can write with increased force and intention] speedily — and great merit will be accounted for this. Nussun of Breslov. The words of your father. And to all our *anshei sh'lomaynu* — abundant peace — praised be G-d — we danced greatly on the past Shabbos — and I too danced a little — with the help of Hashem Yisborach — and we spoke from the Torah *v'atem tihyu li* [וְאַתֶּם תִּהְיוּ לִי — "and you shall be Mine": Likutay Moharan I:34 — the Torah of the three holy points that a person must receive: from the *tzaddik*, from his fellow, and from himself. These three sources of holy awakening together cancel *cherpaslev* — the shame and humiliation that breaks the heart — because where holy love dwells the shame is transformed] [Likutay Moharan I:34] — concerning the three holy points that must be received from the *tzaddik* — and each from his fellow — and from himself — and through this the shame of heart — the breaking of heart — is cancelled [מְבַטְּלִין חֶרְפַּת לֵב שְׁבִירַת לֵב — LM I:34: *cherpaslev* — the shame and humiliation — is the pain of the heart that has been wounded by mockery, opposition, and *bizyonos*. The Torah teaches that when the three points of holy love are present — from the *tzaddik*, from one's fellow, and from oneself — the *cherpaslev* is cancelled: because *ki sham ahavah dikedushahshoreh* — for there holy love dwells] — for there holy love dwells. How fortunate are the ears that hear such things — how fortunate are we — how fortunate are we — that we merited to every word — how much more so to every Torah that rises to the Infinite and descends to no end — and revives and connects our souls and the souls of all Israel to their Root. Who can express the mighty deeds of Hashem [מִי יְמַלֵּל גְּבוּרוֹת ה' — Tehillim 106:2: mi yemalel gevuros Hashem yashmi'a kol t'hilaso — "who can express the mighty deeds of Hashem — who can declare all His praise?" The verse of speechlessness before divine greatness: the scale of what Hashem has done exceeds all articulation] [Tehillim 106:2] — and His wonders and His great kindnesses — that we merited in this poor generation [הַדּוֹר הֶעָנִי הַזֶּה — the poor, diminished, impoverished generation — spiritually destitute, lacking the living presence of the *tzaddik* — and yet still receiving these extraordinary gifts. The wonder is intensified by the poverty of the era: that in such spiritual destitution such richness was given] . How fortunate are we. # קסד URL: https://ajew.org/reader-plain/alim-litrufa/2/164/ # קסד
קסד
Source: https://ajew.org/reader/alim-litrufa/2/164 ## Segment 1
קסד
Beyond this there is no time to extend now — and may Hashem lead me in peace. ## Segment 2
זֶה הַמִּכְתָּב אֲשֶׁר שָׁלַח מוֹרֵנוּ הָרַב הַמְפֻרְסָם לָשֶׁבַח וְכוּ' מוֹרֵנוּ הָרַב רַבִּי נָתָן זֵכֶר צַדִּיק לִבְרָכָה לְהָרַב מִסַאוְורַאן בְּזֶה הַשָּׁנָה בִּכְדֵי לְהַשְׁקִיט הָרִיב וּלְהַצִּיל נַפְשׁוֹ וְנַפְשׁוֹת הַנִּלְוִים אֵלָיו לְהַצִּילָם מֵהַרְדִפוֹת עַד הַנֶּפֶשׁ שֶׁנִּרְדְפוּ אָז, אַךְ לֹא הוֹעִיל כִּי לֹא נִכְנְסוּ הַדְּבָרִים בְּלִבּוֹ מֵחֲמַת רִבּוּי לְשׁוֹן הָרָע שֶׁסִּפְּרוּ לְפָנָיו. לוּלֵי ה' שֶׁהָיָה לָנוּ בְּעֵזְרֵנוּ וְהִצִּיל נַפְשׁוֹתֵינוּ מֵהָרְדִיפוֹת. בָּרוּךְ ה' שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם וְכוּ'.
Nussun of Breslov. The words of your father. ## Segment 3
בָּרוּךְ הַשֵּׁם אוֹר לְיוֹם ה' וַיִּשְׁלַח תקצ"ה בְּרֶסְלֶב.
My beloved son, my dear one. [ Yitzchok ] ## Segment 4
מֵרָחוֹק אֶקְרָא לְשָׁלוֹם, מִן הָאֵזוֹב אֲשֶׁר בַּקִּיר לָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן, הֲלוֹא הוּא הָרַב הַקָּדוֹשׁ הַמְפֻרְסָם נוֹדָע בִּיהוּדָה וּבְיִשְׂרָאֵל שְׁמוֹ נֵרוֹ יָאִיר עַמּוּד הֶחָזָק פַּטִּישׁ הֶחָזָק אִישׁ אֱלֹקִים קָדוֹשׁ יֵאָמֵר לוֹ, לוֹ דּוּמִיָּה תְּהִלָּה כְּבוֹד קְדוּשַׁת שְׁמוֹ מוֹרֵנוּ הָרַב מֹשֶׁה צְבִי נֵרוֹ יָאִיר.
Overview: Monday night, Parshas Toldos. Preparing to travel to Uman on Rosh Chodesh Kislev — hostile words spoken there against the community and the holy Kloyz require a response. *Yanu'cheni b'ma'aglei tzedek l'ma'an sh'mo* (Tehillim 23:3). The past Shabbos: dancing and a Torah on *v'atem tihyu li* (LM I:34) — the three holy points from tzaddik, from one's fellow, and from oneself — canceling *cherpaslev* / *sheviras lev* because where they meet, holy love dwells. *Mi yemalel gevuros Hashem* (Tehillim 106:2). *Dor ha'ani* — this poor generation — that received such extraordinary gifts. ## Segment 5
הַאֻמְנָם תַּמָּן נְהִיגֵי דְּלָא שָׁאִיל זְעִירָא בִּשְׁלָמָא דְּרַבָּא, עִם כָּל זֶה לְמַעַן גֹּדֶל הַשָּׁלוֹם אֲשֶׁר הִפְלִיגוּ רַבּוֹתֵינוּ זַ"ל בְּעֹצֶם מַעֲלָתוֹ מְאֹד, וְאָמְרוּ (סֻכָּה נג:) שֶׁהַשֵּׁם יִתְבָּרַךְ אָמַר יִמָּחֶה שְׁמִי עַל הַמַּיִם בִּשְׁבִיל לַעֲשׂוֹת שָׁלוֹם וְכוּ' וְכַיּוֹצֵא בָּזֶה הַרְבֵּה, אָמַרְתִּי לָצֵאת מֵהַגְּבוּל. וְאָמְנָם שֶׁלִּבִּי הוֹלֵךְ אָנֶה וָאָנָה בִּכְתִיבַת מִכְתָּבִי זֶה, כִּי מִי יוֹדֵעַ אִם יִכָּנְסוּ דְּבָרַי בְּלִבּוֹ הַטָּהוֹר, כִּי בְּרִית כְּרוּתָה לְלָשׁוֹן הָרָע עַד שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (שַׁבָּת נו.) שֶׁדָּוִד קִבֵּל לָשׁוֹן הָרָע, אָמַרְתִּי עָלַי לַעֲשׂוֹת אֶת שֶׁלִּי. וְיִהְיֶה מָה, אָרוּצָה דְּבָרַי אֵלֶּה לְהַצִּיל אֶת נַפְשִׁי וְאֶת נַפְשׁוֹת כְּשֵׁרִים הַתְּלוּיִים בִּי, וַאֲדוֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹֹקִים לָדַעַת כָּל אֲשֶׁר בָּאָרֶץ, וְיָבִין כִּי בֶּאֱמֶת וּבְתָמִים יוֹצְאִים דְּבָרִים אֵלֶּה מִלִּבִּי. וְהִנֵּה בֶּאֱמֶת אֵין דַּעְתִּי צְלוּלָה לְסַדֵּר דְּבָרַי כָּרָאוּי לִגְדוֹל הַדּוֹר כַּיּוֹצֵא בּוֹ, מִגֹּדֶל הַמַּחֲלֹקֶת וְהַיִּסּוּרִים מִכָּל צַד, אֲפָפוּנִי מַיִם עַד נָפֶשׁ וְכוּ', אַךְ עֲצוֹר בְּמִלִּין מִי יוּכָל בְּעֵת כָּזֹאת, וְאִם זָכַרְתִּי וְנִבְהַלְתִּי, כִּי כְּפִי הַנִּשְׁמָע בִּמְדִינָתֵנוּ מֵהַדִּבּוּרִים שֶׁיָּצְאוּ מִפִּי מַעֲלַת כְּבוֹד תּוֹרָתוֹ, חִזֵּק יְדֵי בַּעֲלֵי הַמַּחֲלֹקֶת, וְרֹב בַּעֲלֵי הַמַּחֲלֹקֶת חָלַק לִבָּם גַּם מֵאֲדוֹנִי רוּם מַעֲלַת כְּבוֹד תּוֹרָתוֹ כַּאֲשֶׁר הֶחָכָם יוֹדֵעַ בְּנַפְשׁוֹ.
Your letter I received between Minchah and Maariv in the beis midrash — and I read it then — and how greatly you revived my soul at this time — especially with the letter from Lvov. Great are the deeds of Hashem — very deep are His thoughts [גְּדוֹלִים מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו — combining two verses: Tehillim 111:2 — gedolim ma'asei Hashem d'rushim l'chol cheftzeihem — "great are the deeds of Hashem — sought out by all who desire them"; and Tehillim 92:6 — mah gadlu ma'asecha Hashem me'od amku machsh'vosecha — already identified in Letter 154 as the Psalm of Shabbos verse of incomprehensible divine providence. Here the two verses are woven into a single statement: the greatness of Hashem's deeds and the depth of His thoughts — both at once] [Tehillim 111:2; 92:6] — and as for us — there is no knowing how far it extends — we are only obligated to give thanks for the past — for every expansion and expansion that He, Yisborach, in His mercy expands for us in the constriction — in the flight of distress and oppression from every side — in a *machloket* like this — in humiliations like these — in such financial pressure — and especially in such spiritual poverty — that it is impossible to pray any prayer properly and so forth — even so — Hashem is with us at every time — and performs great wonders alone. And also at every time He illuminates for us in our understanding and shows us the sparkling of the sprouting of the horn of salvation at every time. What shall I say and what shall I speak. And through all of this we have the strength to await complete salvation always — as until now Hashem our G-d has done His wonders and His thoughts toward us and so forth. ## Segment 6
וְעַתָּה יִזְכֹּר נָא אֲדוֹנִי מֵהַרְבּוֹת גּוֹאֵל הַדָּם, וְלֹא יִשָּׁפֵךְ דָּם נָקִי בְּיִשְׂרָאֵל, כִּי כְּבָר הֵם שׁוֹפְכִים דָּמֵינוּ בְּבִזְיוֹנוֹת עֲצוּמוֹת אֲשֶׁר לֹא נִשְׁמְעוּ בָּעוֹלָם, וּמְסַקְּלִים בַּאֲבָנִים וְעִפְּרוּ בֶּעָפָר, וְאֵינָם חָסִים עַל נְעָרִים וּזְקֵנִים. לוּלֵא ה' עֶזְרָתָה לָנוּ, אֲזַי חַיִּים בְּלָעוּנוּ. וְעַתָּה יָשִׂים נָא אֲדוֹנִי אֶל לִבּוֹ הַטָּהוֹר אַחֲרֵי אֲשֶׁר דַּרְכּוֹ הַטּוֹב לְתַוֵּךְ הַשָּׁלוֹם בְּיִשְׂרָאֵל לַעֲשׂוֹת מִשְׁפָּט שָׁלוֹם בֵּין אִישׁ לְרֵעֵהוּ, וְכַמָּה פְּעָמִים הוּא מֻכְרָח לְוַתֵּר לְהַחַיָּב בִּשְׁבִיל לְפַשֵּׁר בֵּינֵיהֶם, כִּי מִי כְּהֶחָכָם וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר, קַל־וָחֹמֶר בֶּן בְּנוֹ שֶׁל קַל־וָחֹמֶר אֶלֶף פְּעָמִים, כַּמָּה וְכַמָּה מְחֻיָּב מִי שֶׁיֵּשׁ בְּיָדוֹ לְתַוֵּךְ הַשָּׁלוֹם בְּעִנְיַן מַחֲלֹקֶת עָצוּם כָּזֶה, שֶׁיֵּשׁ בּוֹ חֲשָׁשׁ סַכָּנוֹת נְפָשׁוֹת וְחִלּוּל הַשֵּׁם, כִּי הֵם הוֹלְכִים וְקוֹרְעִים הַסְּפָרִים הַקְּדוֹשִׁים שֶׁחִבֵּר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הָרַב הַקָּדוֹשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְרוֹמְסִים אוֹתָם בְּרַגְלֵיהֶם, וְזוֹרְקִים אוֹתָם לָאַשְׁפּוֹת וְלַמְּקוֹמוֹת הַמְּטֻנָּפִים, הֲנִשְׁמָע כָּזֹאת אוֹ הֲנִרְאֶה כָּמוֹהוּ, וְאֵינָם נוֹתְנִים אֶל לִבָּם לְהִסְתַּכֵּל בְּתוֹךְ הַסֵּפֶר לִרְאוֹת וּלְהָבִין בּוֹ, אִם רָאוּי לְבַזּוֹתוֹ כָּל כָּךְ. וְאַנְשֵׁי שְׁלוֹמֵנוּ הַמִּסְתּוֹפְפִים בְּצִלּוֹ הַקָּדוֹשׁ וְלוֹמְדִים סְפָרָיו הַקְּדוֹשִׁים, אֲשֶׁר כְּבָר נִתְפַּשֵּׁט חִבּוּרָיו בְּרֹב יִשְׂרָאֵל, וּבִקְצֵה תֵּבֵל מִלֵּיהֶם, כִּי כְּבָר חָזְרוּ וְהִדְפִּיסוּ אוֹתָם בַּמְּדִינוֹת הָרְחוֹקוֹת כַּאֲשֶׁר כְּבָר הִגִּיעוּ לְיָדֵינוּ, בִּרְאוֹתָם גֹּדֶל הַחֲצִיפוּת שֶׁל הָעַזֵּי פָּנִים שֶׁבַּדּוֹר הַמְבַזִּים אֶת הַסְּפָרִים כָּל כָּךְ וְהֵם מֻכְרָחִים לִשְׁתֹּק וְלָשׂוּם לְפִיהֶם מַחֲסוֹם. וְהַחוֹלְקִים אֵינָם מִסְתַּפְּקִים בְּכָל זֶה וּמוֹסִיפִים לִפְעֹר פִּיהֶם לִבְלִי חֹק עַד שֶׁמְּרִימִים יְדֵיהֶם עַל אַנְשֵׁי שְׁלוֹמֵנוּ הָעֲנִיִּים הַנִּרְדָּפִים. אֲזַי גַּם הֵם אֵינָם יְכוֹלִים לְהִתְאַפֵּק וְעוֹמְדִים כְּנֶגְדָּם בְּכָל כֹּחָם, כִּי הָאֲנָשִׁים מָרֵי נֶפֶשׁ הֵמָּה. וּמֵחֲמַת שֶׁהֵם נִרְדָּפִים בְּיוֹתֵר עַד אֲשֶׁר כָּשַׁל כֹּחַ הַסַּבָּל וְהֵם מִתְגַּבְּרִים בְּכָל כֹּחָם בְּיוֹתֵר, כְּמַאֲמַר הֶחָכָם אֵין גִּבּוֹר כְּמִתְיָאֵשׁ. וְעַל יְדֵי זֶה רַבּוּ כְּמוֹ רַבּוּ הַקְּטָטוֹת וְהַמְּרִיבוֹת בְּכַמָּה עֲיָרוֹת זֶה כַּמָּה פְּעָמִים. וְעַתָּה הֲיִתָּכֵן לְהַלְהִיב וּלְהַבְעִיר חַס וְשָׁלוֹם יוֹתֵר אֵשׁ הַמַּחֲלֹקֶת כָּזֶה. הֲלֹא זֶה יוֹדֵעַ אֲדוֹנִי בְּנַפְשׁוֹ שֶׁאֲנַחְנוּ חֲזָקִים בִּנְקֻדַּת הָאֱמֶת, שֶׁמִּן הַנִּמְנָע לְהַפְרִיד לְבָבֵנוּ חַס וְשָׁלוֹם מִמֶּנּוּ זַ"ל וּמִסְּפָרָיו הַקְּדוֹשִׁים, מֵאַחַר שֶׁאָנוּ יוֹדְעִים בְּנַפְשֵׁנוּ אֲמִתַּת דְּבָרָיו הַקְּדוֹשִׁים הַמְיֻסָּדִים עַל אַדְנֵי הָאֱמֶת כְּפִי אֲשֶׁר קִבַּלְנוּ מֵרַבּוֹתֵינוּ זַ"ל בְּשַׁ"ס וּפוֹסְקִים וּבְכָל סִפְרֵי מוּסָר הַקְּדוֹשִׁים מֵהַצַּדִּיקִים הַקְּדוֹשִׁים שֶׁהָיוּ אַחֲרֵיהֶם זְכוּתָם יָגֵן עָלֵינוּ, כַּאֲשֶׁר עֵין כָּל בֵּית יִשְׂרָאֵל רָאוּ בִּסְפָרָיו הַקְּדוֹשִׁים, כָּל מִי שֶׁחָפֵץ בֶּאֱמֶת לְהַבִּיט בְּעֵין בֶּאֱמֶת לַאֲמִתּוֹ. וְאֵיךְ אֶפְשָׁר לְהַכְחִישׁ דְּבָרִים אֲמִתִּיִּים כָּאֵלֶּה, וְאִם רַבִּים אֵינָם חֲפֵצִים לְהַבִּיט בָּהֶם, מִי יַכְרִיחַ אוֹתָם. הַשּׁוֹמֵעַ יִשְׁמַע וְהֶחָדֵל יֶחְדַּל. אַךְ אֵיךְ הֻתַּר לְהַצִּית הָאֵשׁ חַס וְשָׁלוֹם הַבּוֹעֵר זֶה כַּמָּה שָׁנִים. וְזֶה יָדוּעַ וּמְפֻרְסָם שֶׁאֲנִי הֶעָנִי וְהָאֶבְיוֹן כְּבָר הִשְׁלַכְתִּי נַפְשִׁי מִנֶּגֶד. וּמָסַרְתִּי נַפְשִׁי וְגוּפִי וּמָמוֹנִי בִּשְׁבִיל הָאֱמֶת.
And behold — our dear friend Rabbi Nachman — may his light shine — from Tulchin — has already informed you of the matter of my coming home in peace — praised be G-d — and you will also hear more about this — and you will understand the wonders of Hashem. Beyond this there is no time to extend now — and see to send me the iron quills [קֻלְמוֹסִים שֶׁל בַּרְזֶל — iron quills — as requested in Letter 163 and commented on in Letter 159's postscript with the verse from Koheles 10:10. The iron quill is both a practical writing instrument and, as Reb Nussun showed, a vehicle of spiritual teaching: even a dull instrument can write with increased force and intention] speedily — and great merit will be accounted for this. And my mind is still not clear from the journey's upheaval — therefore I will be brief and say peace. ## Segment 7
וַה' אֱלֹקִים אֱמֶת יוֹדֵעַ כִּי דִּבַּרְתִּי עִם גְּדוֹלֵי קְדוֹשֵׁי יִשְׂרָאֵל צַדִּיקֵי יְסוֹדֵי עוֹלָם זְכוּתָם יָגֵן עָלֵינוּ. עִם כֻּלָּם דִּבַּרְתִּי הַרְבֵּה גַּם אַחַר שֶׁזָּכִיתִי לְהִתְקָרֵב לַאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַמֻּבְהָק הָרַב הַקָּדוֹשׁ מוֹהֲרַ"ן זֵכֶר צַדִּיק לִבְרָכָה. וְכֻלָּם קֵרְבוּ אוֹתִי בְּאַהֲבָה רַבָּה וּבְחִבָּה יְתֵרָה. וּבִפְרָט הָרַב הַקָּדוֹשׁ וְהַנּוֹרָא מִבַּרְדִּיטְשׁוֹב, וְאַחֲרָיו הָרַב הַקָּדוֹשׁ מֵחַמֶעלְנִיק, וְהָרַב הַקָּדוֹשׁ מוֹרֵנוּ הָרַב שָׁלוֹם מִפָּארִיבִּישְׁטְשׁ זֵכֶר צַדִּיקִים לִבְרָכָה, וּשְׁאָרֵי גְּדוֹלֵי עוֹלָם, אֵצֶל כֻּלָּם הָיִיתִי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם קֹדֶם שֶׁנִּתְקָרַבְתִּי אֶל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַמֻּבְהָק זֵכֶר צַדִּיק לִבְרָכָה וְאַחַר כָּךְ. וְאַהֲבָתָם גָּבְרָה עָלַי אַחַר כָּךְ בְּיוֹתֵר, מֵחֲמַת שֶׁרָאוּ שֶׁנִּשְׁתַּנֵּיתִי לְטוֹבָה יוֹתֵר, לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וְהָעֲבוֹדָה בְּיוֹתֵר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְכֻלָּם פָּרְסוּ בִּשְׁלוֹמוֹ זַ"ל עַל יָדִי. וְהִנְנִי הַיּוֹם הַרְבֵּה יוֹתֵר מֵחֲמִשִּׁים שָׁנָה, וּכְבָר עָבַר עָלַי מַה שֶּׁעָבַר, כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ, וַאֲנִי עוֹסֵק בִּסְפָרָיו הַקְּדוֹשִׁים זֶה יוֹתֵר מִשְּׁלֹשִׁים וּשְׁתַּיִם שָׁנָה. וּכְבָר זָכִיתִי לְהַדְפִּיסָם כַּמָּה פְּעָמִים עִם הַסְכָּמוֹת מִגְּדוֹלֵי יִשְׂרָאֵל מְחַבְּרִים מְפֻרְסָמִים גְּאוֹנֵי עוֹלָם. וְנִתְפַּשְּׁטוּ בְּכָל יִשְׂרָאֵל בִּפְרָט בִּמְדִינוֹת לִיטָא וְרַיְיסְן וּפוֹלִין גָּדוֹל וּבְאֶרֶץ יִשְׂרָאֵל. וְכֻלָּם מְשַׁבְּחִים וְאוֹמְרִים שֶׁהֵם דְּבָרִים נִפְלָאִים וַאֲמִתִּיִּים וּפוֹתְחִים שַׁעַר לְכָל דּוֹפְקֵי בִּתְשׁוּבָה וּמַדְרִיכִים אֶת הָאָדָם בְּדֶרֶךְ יְשָׁרָה. לְבַד בִּמְדִינָתֵנוּ רַבּוּ הַמַּחֲלֹקֶת, מֵחֲמַת דִּבְרֵי הֶבֶל שֶׁיָּצָא מִפִּי הַחוֹלֵק הַגָּדוֹל עָלָיו זַ"ל אֲשֶׁר לְבָבֵנוּ חָלַק מִמֶּנּוּ לְגַמְרֵי וְאֵינִי רוֹצֶה לְדַבֵּר מִמֶּנּוּ. וְגַם אֲדוֹנִי יוֹדֵעַ שֶׁלֹּא הָיָה כְּדַאי לַחֲלֹק עָלָיו זַ"ל, וְרַק הוּא הִרְבָּה הַמַּחֲלֹקֶת בְּיִשְׂרָאֵל עַד אֲשֶׁר אִם יִרְצֶה אֲפִלּוּ הַגָּדוֹל שֶׁבַּגְּדוֹלִים לְתַקֵּן הַמַּחֲלֹקֶת, אֵינִי יוֹדֵעַ אִם יֵשׁ בְּיָדוֹ לְתַקֵּן, כִּי יָדַעְנוּ שֶׁקִּלְקֵל לְדוֹרוֹת עַד שֶׁיָּבוֹא מוֹרֵה צֶדֶק וִיגַלֶּה הָאֱמֶת, עַל כָּל פָּנִים אֵין לְהַרְבּוֹת הַמַּחֲלֹקֶת. נָא אֲדוֹנִי אוֹהֵב יִשְׂרָאֵל הַשּׁוֹקֵד עַל תַּקָּנָתָם, יִמְחֹל לִי אִם יָצָא מִתַּחַת יַד קֻלְמוֹסִי אֵיזֶה דִּבּוּר נֶגֶד כְּבוֹדוֹ הַגָּדוֹל, וִידִינֵנִי לְכַף זְכוּת, כִּי מֵרֹב שִׂיחִי וְצַעֲרִי דִּבַּרְתִּי עַד הֵנָּה, מִקִּירוֹת הַלֵּב בְּלֵב נִשְׁבָּר וְנִכְאֶה וְנִדְכֶּה עַד מְאֹד, כִּי נַפְשִׁי נִבְהֲלָה מְאֹד מְאֹד וְאַתָּה ה' עַד מָתַי. אִתְכַּרְיַת רוּחִי גוֹ נְדָנָה, מָה אֹמַר וּמָה אֲדַבֵּר מָה אֶצְטַדֵּק הָאֱלֹֹקִים מָצָא אֶת עֲוֹנֵנוּ כִּי צַדִּיק ה' וַאֲנִי הִרְשַׁעְתִּי, אֲבָל הָאֱלֹֹקִים יְבַקֵּשׁ אֶת הַנִּרְדָּף, אֲפִלּוּ צַדִּיק רוֹדֵף וְכוּ', בִּפְרָט כִּי בְּעִנְיַן הַמַּחֲלֹקֶת עָלֵינוּ לֹא צָדְקוּ דִּבְרֵיהֶם כְּלָל. כִּי גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל מַדְרִיךְ אוֹתָנוּ בַּדֶּרֶךְ הַיָּשָׁר בִּסְפָרָיו הַקְּדוֹשִׁים, בַּדֶּרֶךְ אֲשֶׁר דָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם.
And to all our *anshei sh'lomaynu* — peace and abundant salvation — be strong and take courage — for truth is one — and it is impossible to contradict it in any way in the world — as it is written: the lip of truth is established forever — and the truth of Hashem is forever [שְׂפַת אֱמֶת תִּכּוֹן לָעַד — וֶאֱמֶת ה' לְעוֹלָם — Mishlai 12:19 / Tehillim 117:2: both verses returning — *sefat emet tikkon la'ad* from Letter 159, and *emes Hashem l'olam* from Letter 160 / Tehillim 117:2 — together as a double testimony: both the human word of truth and the divine truth itself are eternal. The *machloket* will pass — but truth will not] [Mishlai 12:19; Tehillim 117:2] . ## Segment 8
וְעַתָּה אֶשְׁתַּחֲוֶה וְאֶכְרָעָה וְאַחְוֵי קִידָה קָמֵי דְמַר אֲלָפִים פְּעָמִים שֶׁיָּשִׂים לִבּוֹ הַטּוֹב אֶל כָּל דְּבָרַי הַנֶּאֱמָרִים בֶּאֱמֶת וָצֶדֶק, וְאַל יַשְׁלִיךְ דְּבָרַי אַחֲרֵי גַּוּוֹ, וְאַל נָא יָשִׁית עָלַי חַטָּאת אִם יָצָא דָּבָר נֶגֶד כְּבוֹדוֹ חַס וְשָׁלוֹם, כִּי לֹא בְּמֶרֶד וּבְמַעַל דִּבַּרְתִּי חַס וְשָׁלוֹם רַק מִגֹּדֶל הַצַּעַר וְהָרְדִיפוֹת שֶׁלָּנוּ עַד הַנֶּפֶשׁ, וְאֵין אָדָם נִתְפָּס עַל צַעֲרוֹ. וְאַל יִשְׁמַע לְקוֹל מְלַחֲשִׁים בַּעֲלֵי לָשׁוֹן הָרָע, יֹאחַז צַדִּיק דַּרְכּוֹ הַטּוֹב אֲשֶׁר מִכְּבָר לְהַצִּיל עָשׁוּק מִיָּד עוֹשְׁקוֹ כֹּחַ וּלְתַוֵּךְ הַשָּׁלוֹם בְּיִשְׂרָאֵל. וּבוֹחֵן לְבָבוֹת הוּא יוֹדֵעַ שֶׁרְצוֹנִי חָזָק מְאֹד לָבוֹא בְּאֹהֶל בֵּיתוֹ הַקָּדוֹשׁ, וּלְדַבֵּר עִם מַעֲלַת כְּבוֹד תּוֹרָתוֹ פָּנִים־אֶל־פָּנִים וּלְפָרֵשׁ שִׂיחָתִי לְפָנָיו, אַךְ גָּבַהּ טוּרָא בֵּינִי הָאֶבְיוֹן וּבֵין רוּם כְּבוֹדוֹ, כִּי הִקִּיפוּהוּ חֲבִילֵי טְרָדוֹת מִכָּל צַד עַד אֲשֶׁר אֵין הַפְּנַאי בְּיָדוֹ לַעֲסֹק לְדַבֵּר עִמִּי כָּרָאוּי. כִּי לְפָרֵשׁ שִׂיחָתִי לְפָנָיו וּלְהַצִּיל אֶת נַפְשִׁי הָיִיתִי צָרִיךְ שֶׁיְּדַבֵּר עִמִּי מַעֲלַת כְּבוֹד תּוֹרָתוֹ כַּמָּה יָמִים כַּמָּה שָׁעוֹת בְּכָל יוֹם, וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר מֵרִבּוּי טִרְדוֹתָיו בְּמִלֵּי דִּשְׁמַיָּא וּמִלֵּי דְצִבּוּרָא. וְגַם אֲנִי בְּעָנְיִי אִי אֶפְשָׁר לִי לְהִתְמַהְמֵהּ שָׁם הַרְבֵּה, מֵחֲמַת שֶׁבָּאִים לְשָׁם הַרְבֵּה אֲנָשִׁים אֲשֶׁר חוֹרְקִים שִׁנָּם עָלַי אֲשֶׁר אִי אֶפְשָׁר לִי לְהִתְוַעֵד עִמָּהֶם יַחַד, וּבִפְרָט יָמִים הַרְבֵּה, כַּאֲשֶׁר אֲדוֹנִי יָבִין בְּחָכְמָתוֹ הַזַּךְ. וּבֶאֱמֶת מֵחֲמַת זֶה נִמְנַעְתִּי לָבוֹא אֵלָיו עַד הֵנָּה. וּבִפְרָט עַתָּה שֶׁאִי אֶפְשָׁר לִי לַעֲבֹר מִבֵּיתִי לִמְקוֹם קְדֻשָּׁתוֹ מֵחֲמַת שֶׁיָּרֵאתִי מֵהַחוֹלְקִים, וּבִפְרָט מֵהָעַזֵּי פָּנִים שֶׁבֵּינֵיהֶם אֲשֶׁר דָּמִי הֻתַּר בֵּינֵיהֶם וְכוּ'. הֵן עַל כָּל אֵלֶּה גָּבְרָה הַמְּחִצָּה הַמַּפֶסֶקֶת בֵּינִי וּבֵין כְּבוֹדוֹ הָרָמָה, וְגַם עַל הַמִּכְתָּב הַזֶּה נִסְתַּפַּקְתִּי אִם לְשָׁלְחוֹ לְמַעֲלַת כְּבוֹד תּוֹרָתוֹ, אַךְ לֹא יָכֹלְתִּי לְהִתְאַפֵּק, וַאֲנִי מוֹסֵר דַּעְתִּי וּלְבָבִי לְהַשֵּׁם יִתְבָּרַךְ בְּכָל תְּנוּעוֹתַי וְכִרְצוֹנוֹ אֶעֱשֶׂה, וְאִם אָמְנָם בִּטְנִי מָלֵא מִלִּים, אָמַרְתִּי לְקַצֵּר שֶׁלֹּא אַטְרִיחַ הַצַּדִּיק בְּתֵבוֹת הַרְבֵּה, וּשְׁלוֹמוֹ יִגְדַּל נָא כְּנַפְשׁוֹ וָנֶפֶשׁ אַסְקוּפָּה הַנִּדְרֶסֶת, פּוֹרֵשׂ כַּפָּיו וּמְבַקֵּשׁ שָׁלוֹם וֶאֱמֶת.
And their love for me grew even greater afterwards — because they saw that I had changed for the better. And all of them sent their peace to him — of blessed memory — through me. And I am today many more than fifty years old — and already there has passed over me what has passed — all Your breakers and waves have passed over me [כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ — Tehillim 42:8: the verse of the overwhelmed soul acknowledging that all waves of trial have come from Hashem — used here as a summary of a lifetime of spiritual trials survived] [Tehillim 42:8] — and I have been engaged with his holy books for more than thirty-two years. And I have already merited to print them several times with *haskamos* from the great ones of Israel — renowned authors — *geonim* of the world. And they have spread throughout all Israel — particularly in the provinces of Lithuania and Russia and Greater Poland and in the Land of Israel. And all of them praise and say that they are wondrous and true words — and they open a gate for all who knock in *teshuvah* — and they guide the person in the straight path. Only in our province has the controversy multiplied — because of empty words that came from the mouth of the great opponent — from whom our hearts are entirely divided. And my lord too knows that it was not worthwhile to oppose him — and only he multiplied the controversy in Israel — until even if the greatest of the great would wish to repair the controversy — I do not know whether he has it in his power to repair it — for we know that he caused damage for generations — until the Teacher of Righteousness comes and reveals the truth. In any case — one must not multiply the controversy. Please — my lord — lover of Israel — forgive me if anything came from under my quill against his great honor — and judge me favorably — for from the abundance of my complaint and sorrow I have spoken until here — from the walls of the heart — with a broken and crushed and very greatly humbled heart — for my soul is very greatly terrified — and You, Hashem, until when [נַפְשִׁי נִבְהֲלָה מְאֹד וְאַתָּה ה' עַד מָתַי — Tehillim 6:4: "my soul is very greatly terrified — and You, Hashem — until when?" The verse of the limit of endurance] [Tehillim 6:4]. My spirit within its sheath is grieved [אִתְכַּרְיַת רוּחִי גוֹ נְדָנָה — Daniel 7:15: itkaryas rucha li Daniel b'go nidneih — "my spirit — Daniel's spirit — was grieved within its sheath." The verse of Daniel's inner disturbance after the terrifying vision of the four beasts — the anguish that comes from seeing a spiritual catastrophe unfolding. The *nadneih* — the sheath — refers to the physical body as the container of the soul. Applied here: Reb Nussun's soul, like Daniel's after his vision, is shaken within the body by the spiritual disaster he is witnessing] [Daniel 7:15] — what shall I say and what shall I speak — how shall I justify myself — the L-rd found our iniquity — for Hashem is righteous and I have been wicked [מָה נֹּאמַר מַה נְּדַבֵּר מַה נִּצְטַדֵּק — Bereishis 44:16: Yehudah's words to Yosef — "what shall we say — how shall we justify ourselves — the L-rd has found out our sin." The classical formula of speechlessness before judgment. ## Segment 9
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ מִבְּרֶסְלֶב.
And *ki tzaddik Hashem va'ani harshati* — "for Hashem is righteous and I have been wicked"] — but the L-rd will seek out the pursued — even a righteous person pursuing and so forth [הָאֱלֹקִים יְבַקֵּשׁ אֶת הַנִּרְדָּף — Koheles 3:15: "and G-d will seek out the pursued." Even if the pursuer is righteous and the pursued is wicked — G-d stands with the one who is pursued. We are the pursued, and Hashem stands with the pursued] [Koheles 3:15] — especially since in the matter of the controversy against us — their words have not been right at all. For it is revealed and known before the One who spoke and the world came into being — that our Master, our Teacher and Rebbe — of blessed memory — is guiding us in the straight path — in the path in which our fathers have walked from time immemorial. And now I bow and kneel and prostrate before my lord a thousand times — that he place his good heart toward all my words spoken in truth and righteousness — and not cast my words behind him — and not impute to me sin if something came out against his honor G-d forbid — for I have not spoken in rebellion and treachery G-d forbid — only from the greatness of our sorrow and persecutions unto death — and no person is held responsible for his pain [אֵין אָדָם נִתְפָּס עַל צַעֲרוֹ — Bava Basra 16b: applied to Iyov — the person in extreme pain is not in full possession of himself] [Bava Basra 16b]. And let him not listen to the voice of whispered *lashon hara*. Let the *tzaddik* hold firm to his good path — to rescue the oppressed from the hand of his oppressor — and to mediate peace in Israel. And the Examiner of Hearts knows that my desire is very strong to come to the tent of his holy home — and to speak with the high honor of his Torah face to face — but a great mountain stands between me the destitute one and his high honor — for I cannot even pass from my home to his place of holiness — for fear of the brazen ones among the partisans — for my blood has been permitted among them. All of these factors have increased the barrier separating me from his high honor. And even this letter — I was doubtful whether to send it — but I could not restrain myself. And I submit my mind and my heart to Hashem Yisborach in all my movements — and as His will I will do. And may his peace grow — as his soul and as the soul of the threshold that is trodden — who spreads his hands and seeks peace and truth. The words of your father — who intercedes on your behalf. Nussun of Breslov. # קסה URL: https://ajew.org/reader-plain/alim-litrufa/2/165/ # קסה
קסה
Source: https://ajew.org/reader/alim-litrufa/2/165 ## Segment 1
קסה
Nussun son of our Teacher the Rabbi Naftali Hirtz of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וַיִּשְׁלַח תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Thursday night, Parshas Vayishlach. The formal letter to the Rav of Savran — with the editor's note that it did not help. *Brit krutha l'lashon hara*. *David kibbel lashon hara* (Shabbas 56a). *Adoni chacham k'chochmas malach haElokim* (II Shmuel 14:20). *Afafu mayim ad nefesh* (Yonah 2:6). The extraordinary biographical testimony: age over fifty, thirty-two years, *haskamos*, spread throughout Israel. *Kol mishbarecha v'galecha* (Tehillim 42:8). *HaShomea yishma v'hechadel yechdal*: now identified as Yechezkel 3:27 — the prophet's acceptance of free choice in response to the word. *Itcharyas rucha go nedanah*: now identified as Daniel 7:15 — Daniel's spirit grieved within its sheath after the terrifying vision. *HaElokim yevakesh es hanirdaf* (Koheles 3:15). *Ein adam nitpas al tzaaro* (Bava Basra 16b). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי מוֹסֵר כְּתָב זֶה יְדִידֵנוּ רַבִּי נַחְמָן מִטּוּלְטְשִׁין עִם אֶחָד רוּבַּל כֶּסֶף מֵרַבִּי שִׁמְשׁוֹן יְדִידֵנוּ נֵרוֹ יָאִיר, גַּם הַקֻּלְמוֹסִים. וְהוּא בָּא לַחֲדַר עֲלִיָּתִי בְּעֵת שֶׁעָמְדוּ אַנְשֵׁי שְׁלוֹמֵנוּ לְפָנַי וְדִבַּרְתִּי עִמָּהֶם מֵעֵסֶק הַמַּחֲלֹקֶת שֶׁנִּתְעוֹרֵר מֵחָדָשׁ, בְּתוֹךְ כָּךְ בָּא רַבִּי נַחְמָן הַנַּ"ל וְרָאִיתִי מִכְתָּבוֹ וְכֵן סִפֵּר לִי בְּעַל פֶּה. וְאִם מֵהָרָאוּי לִזְעֹק בִּבְכִיָּה עַל צָרָה וּמְצוּקָה כָּזֹאת, עִם כָּל זֶה נִתְגַּבַּרְתִּי וְנִתְחַזַּקְתִּי בְּשִׂמְחָה, כִּי חֶדְוַת ה' הִיא מָעֻזֵּנוּ, כִּי הָעִקָּר לְהִתְחַזֵּק בְּשִׂמְחָה. רַק בְּאֵיזֶה שָׁעָה מְיֻחֶדֶת בְּוַדַּאי בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי עַל רְדִיפוֹת כָּאֵלֶּה.
Your letter I received through the bearer of this letter — our dear friend Rabbi Nachman from Tulchin — along with one silver ruble from our friend Rabbi Shimshon — may his light shine — and also the iron quills. ## Segment 5
וְעַתָּה בְּנִי נַפְשִׁי וּלְבָבִי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים, שִׂימוּ לְבַבְכֶם הֵיטֵב לְכָל הַדִּבּוּרִים שֶׁכְּבָר נִדְבְּרוּ בֵּינֵינוּ, כִּי כְּבָר הִקְדִּים לָנוּ הַשֵּׁם יִתְבָּרַךְ רְפוּאָה לַמַּכָּה עַל יְדֵי שִׁבְעָה מְשִׁיבֵי טַעַם שֶׁהֵם הַדִּבּוּרִים הַקְּדוֹשִׁים שֶׁשְּׁמַעְתֶּם מִפִּי וּמִפִּי הַסְּפָרִים הַקְּדוֹשִׁים שֶׁיֵּשׁ בָּהֶם כֹּחַ לְהַחֲיוֹת אֶת כָּל אֶחָד וְאֶחָד גַּם בָּעֵת הַזֹּאת, כַּאֲשֶׁר רֹב אַנְשֵׁי שְׁלוֹמֵנוּ נִתְעוֹרְרוּ מֵחָדָשׁ עַל יְדֵי הִתְעוֹרְרוּת הַמַּחֲלֹקֶת הַזֹּאת, וְכֻלָּם אוֹמְרִים שֶׁהֵקִיצוּ וְעוֹרְרוּ אוֹתָם מִשְּׁנָתָם עַל יְדֵי הַמַּחֲלֹקֶת הַזֹּאת; וְעַתָּה בָּנַי אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם, כִּי ה' אִתָּנוּ אַל תִּירָאוּם. וְהִנֵּה בְּעִנְיַן שְׁאֵלָתוֹ אִם לְהִתְפַּלֵּל בְּהַקְּלוֹיְז, שַׂמְתִּי דְּבָרַי בְּפִי מוֹסֵר כְּתָב זֶה שֶׁדַּעְתִּי נוֹטָה יוֹתֵר שֶׁלֹּא יִכָּנֵס לְהַקְּלוֹיְז בְּשַׁבָּת הַזֶּה, וְקָרוֹב בְּעֵינַי שֶׁיִּקְבַּע מָקוֹם בְּעִיר חָדָשׁ שֶׁשָּׁם מִתְפַּלְּלִים אַנְשֵׁי שְׁלוֹמֵנוּ, וְיָתֵר מִזֶּה דִּבַּרְתִּי עִם מוֹסֵר כְּתָב זֶה. וְהִנֵּה חֲצוֹת לַיְלָה הִגִּיעַ גַּם הוּא עֶרֶב שַׁבָּת קֹדֶשׁ, גַּם מֵאֵלֶיךָ תָּבִין שֶׁאֲנִי צָרִיךְ עַתָּה לְיַשֵּׁב עַצְמִי הַרְבֵּה בֵּינִי לְבֵין קוֹנִי וְאוּלַי אֶזְכֶּה לְפָרֵשׁ שִׂיחָתִי לְפָנָיו יִתְבָּרַךְ שֶׁיַּחְמֹל עַל עֶלְבּוֹנֵנוּ וְכוּ', עַל כֵּן הַהֶכְרֵחַ לְקַצֵּר וּתְקַבְּלוּ הַהַעְתָּקָה מֵהָאִגֶּרֶת שֶׁהֵכַנְתִּי לְהָרַב וְכוּ' הַיּוֹם קֹדֶם לְאוֹר הַיּוֹם. וְגַם בָּזֶה תִּרְאוּ נִפְלְאוֹת ה' שֶׁהַשֵּׁם יִתְבָּרַךְ סִבֵּב בְּדַעְתִּי הַיּוֹם לִכְתֹּב הָאִגֶּרֶת הַזֶּה, וְאַתֶּם תְּיַעֲצוּ אוֹתִי אֵיךְ לְהִתְנַהֵג בָּזֶה; וְיָתֵר מִזֶּה תִּשְׁמְעוּ מִפִּי מוֹסֵר כְּתָב זֶה.
From afar I call for peace — from the hyssop on the wall to the cedar of Lebanon [מִן הָאֵזוֹב אֲשֶׁר בַּקִּיר לָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן — I Melachim 5:13: Shlomo's breadth of knowledge. Reb Nussun uses this as a humble address formula: I am the hyssop on the wall — small, lowly — addressing the cedar of Lebanon — great, elevated] — is he not the holy and renowned Rav — known in Yehudah and in Israel — his name shines — the strong pillar — the strong hammer — a man of G-d — holy shall he be called — to him befits silent praise — the honor of the holiness of his name — our Teacher the Rabbi Moshe Tzvi — may his light shine. ## Segment 6
דִּבְרֵי אָבִיךָ הַנִּרְדָּף מְאֹד וּבוֹרֵחַ בְּכָל פַּעַם לְהַשֵּׁם יִתְבָּרַךְ, וּבְרַחֲמָיו הַמְרֻבִּים הוּא מְחַזְּקֵנוּ וּמוֹשִׁיעֵנוּ בְּשִׂמְחָה כִּי בוֹ יִשְׂמַח לִבֵּנוּ וְכוּ'.
Is it not customary there that the small one does not inquire of the peace of the great one? — even so — for the sake of the greatness of peace — which our sages of blessed memory praised so extravagantly — and they said (Sukkah 53b) that Hashem Yisborach said His Name may be erased upon the water for the sake of making peace [יִמָּחֶה שְׁמִי עַל הַמַּיִם — Sotah 17a / Sukkah 53b: Hashem permitted His holy Name to be erased in the waters of the *sotah* for the sake of making peace between husband and wife. If Hashem's Name may be erased for the sake of peace — how much more must a person step beyond his normal limits to pursue it] — I said: I will go beyond my boundary. And indeed my heart goes back and forth in the writing of this letter — for who knows if my words will enter his pure heart — for a covenant is made with *lashon hara* [בְּרִית כְּרוּתָה לְלָשׁוֹן הָרָע — Moed Katan 18b: the Talmudic principle that *lashon hara* has a covenantal grip — once heard it tends to be believed regardless of truth] — until our sages of blessed memory said (Shabbas 56a): David received *lashon hara* [Shabbas 56a] — but I said: it is upon me to do my part. And come what may — I will run these words of mine — to save my soul and the souls of the worthy ones who depend upon me. And my lord is wise as the wisdom of a divine angel to know all that is in the land [אֲדוֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹקִים — II Shmuel 14:20: the words of the wise woman of Tekoa to David — a formula of elevated address] [II Shmuel 14:20] — and he will understand that these words come from my heart in truth and wholeness. And indeed my mind is not clear enough to arrange my words properly — from the greatness of the controversy and the sufferings from every side — the waters have surrounded me up to my soul [אֲפָפוּנִי מַיִם עַד נָפֶשׁ — Yonah 2:6: Yonah's prayer from within the fish — the waters of death closing around the soul. Used here for the sufferings closing in from every direction] [Yonah 2:6] — but who can restrain himself from speaking at a time like this? For as is heard in our region — from the words that came from the mouth of his honored Torah — it strengthened the hands of the partisans of the controversy — and most of the partisans of the controversy have also become divided in heart from my lord — as the wise man knows in his own soul. And now let my lord remember from the increase of the avenger of blood — and let innocent blood not be shed in Israel — for they are already shedding our blood in enormous humiliations that have not been heard in the world — pelting with stones and covering with dust — not sparing young or old. Were it not that Hashem helped us — they would have swallowed us alive. And now let my lord place upon his pure heart — after his good way is to mediate peace in Israel — how many times is he compelled to find against the innocent for the sake of making peace — *kal v'chomer* multiplied a thousandfold — how very greatly obligated is one who has it in his power to mediate peace in a controversy so immense as this — in which there is concern of danger to lives and desecration of Hashem's Name — for they are going and tearing the holy books and trampling them with their feet and throwing them to garbage heaps — has such a thing been heard or seen — and they do not set their hearts to look inside the book to see whether it deserves such contempt. And our *anshei sh'lomaynu* — whose compositions have already spread throughout most of Israel and to the ends of the earth — reprinted in distant provinces as has reached our hands — seeing this great impudence are compelled to be silent. And the partisans are not satisfied and add to open their mouths without measure — until they raise their hands against our poor persecuted *anshei sh'lomaynu* — and then they too cannot restrain themselves — for the men are bitter of soul. And because they are even more persecuted — until the strength of the bearer has collapsed — and they strengthen themselves all the more — as the saying: there is no one stronger than one who despairs. And through this the quarrels multiplied greatly in several towns. And now — is it possible to inflame this fire even more? Does my lord not know in his own soul that we are strong in the point of truth — that it is impossible to separate our hearts from him and from his holy books — after we know in our own souls the truth of his holy words founded on the foundations of truth — as all of the house of Israel have seen in his holy books — all who desire in truth to look with a truly true eye? And how is it possible to deny such true things? The one who hears will hear and the one who desists will desist [הַשּׁוֹמֵעַ יִשְׁמַע וְהֶחָדֵל יֶחְדַּל — Yechezkel 3:27: Hashem's instruction to the prophet — haShomea yishma v'hechadel yechdal ki beis merai heimah — "the one who hears will hear — and the one who desists will desist — for they are a house of rebellion." The verse of divine acceptance of human free choice in response to the prophetic word: the prophet speaks — those who are willing will hear — those who are not will not — and both outcomes are acknowledged. Applied here to the Rav's decision: I have spoken — you may hear or you may not — and either way the word has been delivered. The *navi* cannot compel — he can only speak; and Reb Nussun likewise: I have done my part] [Yechezkel 3:27] . But how was it permitted to ignite this fire that has been burning these many years? And this is known — that I the poor and destitute one have already cast my soul from before me — and surrendered my soul and my body and my money for the sake of the truth. And Hashem G-d the True One knows that I have spoken with the great holy ones of Israel — with all of them I spoke greatly — also after I merited to draw close to our Master, our Teacher and Rebbe, the distinctive holy Rabbi Nachman — may the memory of the righteous be a blessing. And all of them drew me close with great love and extra affection. And especially the holy and awesome Rav of Berditchev — and after him the holy Rav of Chmelnik — and the holy Rav — our Teacher the Rabbi Sholem of Paribisht — may the memory of the righteous be a blessing — and the other great ones of the world. Before all of them I was rolling in the dust of their feet — before I drew close to our Master, our Teacher and Rebbe — the distinctive one — and afterwards. And their love for me grew even greater afterwards — because they saw that I had changed for the better. And all of them sent their peace to him — of blessed memory — through me. And I am today many more than fifty years old — and already there has passed over me what has passed — all Your breakers and waves have passed over me [כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ — Tehillim 42:8: the verse of the overwhelmed soul acknowledging that all waves of trial have come from Hashem — used here as a summary of a lifetime of spiritual trials survived] [Tehillim 42:8] — and I have been engaged with his holy books for more than thirty-two years. And I have already merited to print them several times with *haskamos* from the great ones of Israel — renowned authors — *geonim* of the world. And they have spread throughout all Israel — particularly in the provinces of Lithuania and Russia and Greater Poland and in the Land of Israel. And all of them praise and say that they are wondrous and true words — and they open a gate for all who knock in *teshuvah* — and they guide the person in the straight path. Only in our province has the controversy multiplied — because of empty words that came from the mouth of the great opponent — from whom our hearts are entirely divided. And my lord too knows that it was not worthwhile to oppose him — and only he multiplied the controversy in Israel — until even if the greatest of the great would wish to repair the controversy — I do not know whether he has it in his power to repair it — for we know that he caused damage for generations — until the Teacher of Righteousness comes and reveals the truth. In any case — one must not multiply the controversy. Please — my lord — lover of Israel — forgive me if anything came from under my quill against his great honor — and judge me favorably — for from the abundance of my complaint and sorrow I have spoken until here — from the walls of the heart — with a broken and crushed and very greatly humbled heart — for my soul is very greatly terrified — and You, Hashem, until when [נַפְשִׁי נִבְהֲלָה מְאֹד וְאַתָּה ה' עַד מָתַי — Tehillim 6:4: "my soul is very greatly terrified — and You, Hashem — until when?" The verse of the limit of endurance] [Tehillim 6:4] . My spirit within its sheath is grieved [אִתְכַּרְיַת רוּחִי גוֹ נְדָנָה — Daniel 7:15: itkaryas rucha li Daniel b'go nidneih — "my spirit — Daniel's spirit — was grieved within its sheath." The verse of Daniel's inner disturbance after the terrifying vision of the four beasts — the anguish that comes from seeing a spiritual catastrophe unfolding. The *nadneih* — the sheath — refers to the physical body as the container of the soul. Applied here: Reb Nussun's soul, like Daniel's after his vision, is shaken within the body by the spiritual disaster he is witnessing] [Daniel 7:15] — what shall I say and what shall I speak — how shall I justify myself — the L-rd found our iniquity — for Hashem is righteous and I have been wicked [מָה נֹּאמַר מַה נְּדַבֵּר מַה נִּצְטַדֵּק — Bereishis 44:16: Yehudah's words to Yosef — "what shall we say — how shall we justify ourselves — the L-rd has found out our sin." The classical formula of speechlessness before judgment. And *ki tzaddik Hashem va'ani harshati* — "for Hashem is righteous and I have been wicked"] — but the L-rd will seek out the pursued — even a righteous person pursuing and so forth [הָאֱלֹקִים יְבַקֵּשׁ אֶת הַנִּרְדָּף — Koheles 3:15: "and G-d will seek out the pursued." Even if the pursuer is righteous and the pursued is wicked — G-d stands with the one who is pursued. We are the pursued, and Hashem stands with the pursued] [Koheles 3:15] — especially since in the matter of the controversy against us — their words have not been right at all. For it is revealed and known before the One who spoke and the world came into being — that our Master, our Teacher and Rebbe — of blessed memory — is guiding us in the straight path — in the path in which our fathers have walked from time immemorial. And now I bow and kneel and prostrate before my lord a thousand times — that he place his good heart toward all my words spoken in truth and righteousness — and not cast my words behind him — and not impute to me sin if something came out against his honor G-d forbid — for I have not spoken in rebellion and treachery G-d forbid — only from the greatness of our sorrow and persecutions unto death — and no person is held responsible for his pain [אֵין אָדָם נִתְפָּס עַל צַעֲרוֹ — Bava Basra 16b: applied to Iyov — the person in extreme pain is not in full possession of himself] [Bava Basra 16b] . And let him not listen to the voice of whispered *lashon hara*. Let the *tzaddik* hold firm to his good path — to rescue the oppressed from the hand of his oppressor — and to mediate peace in Israel. And the Examiner of Hearts knows that my desire is very strong to come to the tent of his holy home — and to speak with the high honor of his Torah face to face — but a great mountain stands between me the destitute one and his high honor — for I cannot even pass from my home to his place of holiness — for fear of the brazen ones among the partisans — for my blood has been permitted among them. All of these factors have increased the barrier separating me from his high honor. And even this letter — I was doubtful whether to send it — but I could not restrain myself. And I submit my mind and my heart to Hashem Yisborach in all my movements — and as His will I will do. And may his peace grow — as his soul and as the soul of the threshold that is trodden — who spreads his hands and seeks peace and truth. And in this too you will see the wonders of Hashem — that Hashem Yisborach arranged in my mind today to write this letter — and you will counsel me how to conduct yourself in this — and further details you will hear from the mouth of the bearer of this letter. Nussun son of our Teacher the Rabbi Naftali Hirtz of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קסו URL: https://ajew.org/reader-plain/alim-litrufa/2/166/ # קסו
קסו
Source: https://ajew.org/reader/alim-litrufa/2/166 ## Segment 1
קסו
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' וַיֵּשֶׁב תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Erev Shabbos Parshas Vayishlach. Rabbi Nachman from Tulchin arrives with a letter and one ruble from Rabbi Shimshon plus the iron quills. New *machloket* has just erupted while the *anshei sh'lomaynu* were assembled. *Chedvas Hashem hi ma'uzenu* (Nechemiah 8:10). *Bamistarin tivkeh nafshi* (Yirmiyahu 13:17) — the private weeping of the soul in its designated hour; but in the main time — joy. *Shivah meshivei ta'am* — the holy words already given before the blow. Most *anshei sh'lomaynu* were actually awakened from their sleep by this *machloket*. Advice on prayer: not the Kloyz but the Ir Chadash. *Chatzos lailah* — midnight has arrived. *Ki vo yismach libeinu* (Tehillim 33:21). Closing: the words of your father who is greatly persecuted and flees at every time to Hashem. ## Segment 3
אֲהוּבִי, בְּנִי חֲבִיבִי.
I received your letter at night — during sleep — for at that time the messenger came and woke me from my sleep — and I read it carefully. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ בַּלַּיְלָה, בְּעֵת הַשֵּׁנָה, כִּי אָז בָּא הַשָּׁלִיחַ וְהֵקִיץ אוֹתִי מִשְּׁנָתִי, וּקְרִיתִיו הֵיטֵב. וּמָה אָשִׁיב לְךָ אֲהוּבִי בְּנִי חֲבִיבִי, טוֹב לְהוֹדוֹת לַה' עַל כָּל הַרְחָבָה וְהַרְחָבָה שֶׁהוּא יִתְבָּרַךְ בְּרַחֲמָיו הָעֲצוּמִים מַרְחִיב לָנוּ בְּתוֹךְ הַצָּרָה עַצְמָהּ, וּבִפְרָט מַה שֶּׁכָּתַבְתָּ מֵעִנְיַן שְׁלוֹם־בַּיִת שֶׁאֲנִי מֵבִין מִמִּכְתָּבֶיךָ שֶׁה' יִתְבָּרַךְ בְּעֶזְרְךָ בְּעִנְיָן זֶה, וְזֶה הָעִקָּר, וְשׁוּב אֵין לְךָ עוֹד לִדְאֹג כְּלָל; כִּי עִקַּר הַמְּנִיעָה שֶׁנִּקְרָא מְנִיעָה הוּא רַק בְּעִנְיָן זֶה, וְגַם זֹאת הַמְּנִיעָה צְרִיכִין לְשַׁבֵּר בִּשְׁבִיל הָאֱמֶת בִּשְׁבִיל הַתַּכְלִית, וּמִי שֶׁאֵינוֹ מְשַׁבְּרָהּ וְנוֹטֶה מִן הָאֱמֶת אֶל הַשֶּׁקֶר מֵחֲמַת עֲצַת אִשְׁתּוֹ כְּמוֹ שֶׁנַּעֲשֶׂה עַכְשָׁו עִם כַּמָּה רַחֲמָנָא לִצְלַן, עַל זֶה נֶאֱמַר (בָּבָא מְצִיעָא נט.) הַהוֹלֵךְ אַחַר עֲצַת אִשְׁתּוֹ נוֹפֵל בְּגֵיהִנָּם, וְגַם בָּעוֹלָם הַזֶּה מַר לוֹ מָר. כִּי בְּוַדַּאי אִי אֶפְשָׁר לוֹ לְצַיֵּת אוֹתָהּ מִכֹּל וָכֹל, וְנִשְׁאָר קֵרֵחַ מִכָּאן וּמִכָּאן רַחֲמָנָא לִצְלַן כַּיָּדוּעַ לָנוּ כָּל זֶה. עַל כֵּן צְרִיכִין לְהִתְחַכֵּם וּלְהִתְגַּבֵּר לִבְלִי לֵילֵךְ אַחַר עֲצָתָהּ בְּמִלֵּי דִּשְׁמַיָּא, רַק בְּמִלֵּי דְּעָלְמָא רָאוּי לִשְׁמֹעַ עֲצָתָהּ כַּמְבֹאָר בַּגְּמָרָא שֶׁמַּקְשָׁה עַל מַאֲמַר הַנַּ"ל הַהוֹלֵךְ אַחַר עֲצַת אִשְׁתּוֹ וְכוּ' וְהָא וְכוּ' אִיתְּתָךְ גּוּצָא וְכוּ' דְּהַיְנוּ לִשְׁמֹעַ עֲצָתָהּ, וּמְשַׁנֵּי הָא בְּמִלֵּי דְּעָלְמָא הָא בְּמִלֵּי דִּשְׁמַיָּא. וּתְהִלָּה לָאֵל כְּבָר הָיָה לָנוּ כַּמָּה יִסּוּרִים וּמְנִיעוֹת, וְהַשֵּׁם יִתְבָּרַךְ עֲזָרָנוּ לְשָׁבְרָם וְלִבְלִי לִשְׁמֹעַ אֲלֵיהֶם עַד שֶׁבְּחַסְדּוֹ נִתְהַפְּכוּ לְדַעְתֵּנוּ, כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי טז) "בִּרְצוֹת ה' דַּרְכֵי אִישׁ" וְכוּ'. וּמֵחֲמַת שֶׁבְּרַחֲמָיו הוֹשִׁיעֲךָ הַשֵּׁם יִתְבָּרַךְ בְּעִנְיָן זֶה קְצָת, שׁוּב אֵין לְךָ לְהִסְתַּכֵּל עַל כָּל הַבִּזְיוֹנוֹת כְּלָל כִּי כֻּלָּם הֵם לְטוֹבָה גְּדוֹלָה. וּלְדַעְתִּי טוֹב לְךָ לִקְבֹּעַ מָקוֹם לִתְפִלָּה עִם אַנְשֵׁי בֵּית הַמִּדְרָשׁ דְּעִיר חָדָשׁ, כִּי כְּפִי הַנִּרְאֶה שֶׁשָּׁם אֵין לְהַמִּתְנַגְּדִים שׁוּם כֹּחַ נֶגֶד אַנְשֵׁי שְׁלוֹמֵנוּ, וְלָמָּה לְךָ לִכְנֹס לְמָקוֹם שֶׁיֵּשׁ חֲשַׁשׁ בִּזָּיוֹן, וְאֵיזֶה כָּבוֹד תַּרְוִיחַ אִם תִּתְפַּלֵּל בְּהַקְּלוֹיְז. וּבִזְיוֹנוֹת כְּבָר יֵשׁ לְךָ, מֵאַחַר שֶׁהֵם מְדַבְּרִים מִזֶּה, זֶה בְּעַצְמוֹ בִּזָּיוֹן גָּדוֹל. הָרוֹאֶה בְּעֶלְבּוֹן עֲלוּבִים יָחוּס עַל בִּזְיוֹנֵנוּ וִירַחֵם עָלֵינוּ וְיוֹשִׁיעֵנוּ.
My beloved son, my dear one. [ Yitzchok ] ## Segment 5
בְּעִנְיַן אֲשֶׁר שָׁאַלְתָּ, עַתָּה בַּלַּיְלָה אִי אֶפְשָׁר לַחֲקֹר, הַמָּקוֹם יְרַחֵם עַל בִּכְיוֹת וְצַעֲקוֹת יִשְׂרָאֵל עַל הַקּוֹלוֹת הַמָּרִים וּמְרוֹרִים מִמָּוֶת הַנִּשְׁמָעִים בְּכָל הָרְחוֹבוֹת. אוֹי לְנַפְשֵׁנוּ מַה שֶּׁגָּרַמְנוּ בַּעֲווֹנוֹתֵינוּ לִרְאוֹת צָרָה מְרוֹרָה כָּזֹאת בְּדוֹרוֹתֵינוּ. אוֹי וָמַר לְהַחוֹלְקִים וּמִתְנַגְּדִים כְּשֶׁיֵּשׁ לָהֶם עַתָּה פֶּה לְדַבֵּר עָתָק עַל יִרְאֵי ה' כְּשֵׁרִים אֲמִתִּיִּים הַדְּבֵקִים בְּהַצַּדִּיק הָאֱמֶת שֶׁמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא שֶׁכָּל קִיּוּם הָעוֹלָם עַל יָדוֹ. מַה נֹּאמַר מַה נְּדַבֵּר מַה נִּצְטַדָּק, הַדְּמָעוֹת זוֹלְפִים מִלִּבִּי וּמֵעֵינַי כְּשֶׁאֲנִי צָרִיךְ לִכְתֹּב לְךָ בָּזֶה תְּשׁוּבָה. כִּי זֶה סָמוּךְ שָׁמַעְתִּי בְּתוֹךְ חֶשְׁכַת לַיְלָה קוֹל זְעָקָה גְּדוֹלָה וּמָרָה אוֹי אוֹי וָמַר, בְּכָל רְחוֹבוֹת מִסְפֵּד וּבְכָל רֹאשׁ קָרְחָה מִי יִשְׁמַע וְלֹא יִדְמַע. זֹאת נֶחָמוֹתֵנוּ בְּעָנְיֵנוּ מַה שֶּׁזָּכִינוּ עַל כָּל פָּנִים לִבְלִי לִהְיוֹת חוֹלֵק עַל נְקֻדַּת הָאֱמֶת, וּבָזֶה לְבַד יֵשׁ לָנוּ כֹּחַ לְנַחֵם וּלְשַׂמֵּחַ נַפְשֵׁנוּ גַּם עַתָּה, וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה.
Your letter I received through the bearer of this letter — our dear friend Rabbi Nachman from Tulchin — along with one silver ruble from our friend Rabbi Shimshon — may his light shine — and also the iron quills. And he came to my upper chamber room just as our *anshei sh'lomaynu* were standing before me and I was speaking with them about the matter of the *machloket* that has newly erupted — in the midst of which the above-mentioned Rabbi Nachman came — and I read his letter — and so too he told me verbally. ## Segment 6
וְהִנֵּה בְּוַדַּאי נִשְׁמַע לָכֶם הַמַּעֲשֶׂה זָרָה וְנִבְהָלָה שֶּׁנַּעֲשָׂה פֹּה בְּלֵיל שַׁבַּת קֹדֶשׁ הֶעָבַר, שֶׁנֶּהֶרְגוּ כָּל הַנְּפָשׁוֹת שֶׁהָיוּ בְּבֵית רַבִּי נָתָן בֶּן רַבִּי צְבִי אַפְּטֵייקֶיר, וּבְשַׁבָּת בְּעֵת תְּפִלַּת שַׁחֲרִית נִמְצְאוּ כֻּלָּם הֲרוּגִים בְּבֵיתָם, דְּהַיְנוּ רַבִּי נָתָן הַנַּ"ל וְאִשְׁתּוֹ וְאָחִיו רַבִּי אַהֲרֹן מֹשֶׁה וּמְשָׁרֶתֶת. רַק שְׁנֵי יְלָדִים נִשְׁאֲרוּ בַּחַיִּים, וְהַגְּדוֹלָה בַּת אַרְבַּע אוֹ חֲמִשָּׁה שָׁנִים מוּטֶלֶת עַל עֶרֶשׂ דְּוַי מֻכָּה וּפְצוּעָה מִמַּכַּת אַכְזָרִיּוּת הָרוֹצְחִים, וְהַקְּטַנָּה הִיא יוֹנֶקֶת שָׁדַיִם. וּבְיוֹם הֶעָבַר בָּאוּ הַהֲרוּגִים לִקְבוּרָה. תְּהֵא מִיתָתָן כַּפָּרָה עַל יִשְׂרָאֵל וּתְהֵא נַפְשָׁם צְרוּרָה בִּצְרוֹר הַחַיִּים. וַעֲדַיִן לֹא נִמְצְאוּ הָרוֹצְחִים רַק אֵיזֶה עָרֵל נִתְפַּס עַל זֶה. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ. וְהִנֵּה עַתָּה הוּא מַמָּשׁ כְּמוֹ קֹדֶם הַנֵּס שֶׁל חֲנֻכָּה שֶׁהָיוּ יִשְׂרָאֵל בְּצָרוֹת עֲצוּמוֹת מִכָּל צַד כְּמוֹ כֵן עַתָּה מַמָּשׁ. כִּי מִזֶּה הַצַּד הַצָּרָה הַנַּ"ל הֲלֹא לְמִשְׁמַע אֹזֶן דָּאֲבָה נַפְשֵׁנוּ. וּמִצַּד זֶה מַחֲלֹקֶת כָּזֶה בְּבִזְיוֹנוֹת כָּאֵלֶּה בַּחֲרִיקוֹת שִׁנַּיִם כָּזֶה וְכוּ'. וְעַל כֻּלָּם הוּא הַשּׂוֹנֵא הַגָּדוֹל שֶׁבְּתוֹךְ הָאָדָם בְּעַצְמוֹ שֶׁמִּתְגַּבֵּר עָלָיו בְּכָל יוֹם וּבְכָל עֵת בְּהִתְגַּבְּרוּת גָּדוֹל מֵחָדָשׁ אֲשֶׁר עַל זֶה נֶאֱמַר (תְּהִלִּים לז) "צוֹפֶה רָשָׁע לַצַּדִּיק וְכוּ' וַה' לֹא יַעַזְבֶנּוּ בְּיָדוֹ" וְכוּ', כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל (סֻכָּה נב). וְגַם עַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה "מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ" וְכוּ'. וּבֶאֱמֶת כָּל הַצָּרוֹת הַנַּ"ל רַחֲמָנָא לִצְלַן תְּלוּיִים זֶה בָּזֶה. אֲבָל (אֵיכָה ג) "חַסְדֵי ה' כִּי לֹא תָמְנוּ חֲדָשִׁים לַבְּקָרִים" וְכוּ' וּפֵרֵשׁ רַשִּׁ"י שֶׁהַחֲסָדִים מִתְחַדְּשִׁים בְּכָל בֹּקֶר. וְעַל יְדֵי זֶה יֵשׁ לָנוּ כֹּחַ לְצַפּוֹת וּלְקַוּוֹת וּלְחַכּוֹת וּלְיַחֵל לִישׁוּעָתוֹ תָּמִיד, כִּי הוּא יִתְבָּרַךְ גָּמַר וְיִגְמֹר הַכֹּל לְטוֹבָה. כִּי אַתָּה מָרוֹם לְעוֹלָם ה' וּלְעוֹלָם יָדוֹ עַל הָעֶלְיוֹנָה, וּכְתִיב (תְּהִלִּים קיח) "יְמִין ה' רוֹמֵמָה, יְמִין ה' עוֹשָׂה חָיִל", חַיָילוֹת שֶׁל צַדִּיקִים שֶׁהֵם הַכְּשֵׁרִים הַנִּלְוִים עֲלֵיהֶם. יָשׁוּבוּ הֵמָּה אֵלֵינוּ וַאֲנַחְנוּ לֹא נָשׁוּב אֲלֵיהֶם, כְּמוֹ שֶׁאָמַר הוּא זַ"ל (חַיֵּי מוֹהֲרַ"ן ריח) "אִיךְ הָאבּ אוֹיס גִיפִירְט אוּן וֶועל אוֹיס פִירִין" [גָמַרְתִּי וָאֶגְמוֹר]. וְכַאֲשֶׁר קְצָת רָאִינוּ בְּעֵינֵינוּ, עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְלֹא עֲזָבוּנוּ חֲסָדָיו, כֵּן יוֹסִיף לְהוֹשִׁיעֵנוּ יוֹתֵר בְּנִפְלָאוֹת וַחֲסָדִים וִישׁוּעוֹת גְּדוֹלוֹת בְּיוֹתֵר כִּי קוּשְׁטָא קָאֵי.
And if it is fitting to cry out in weeping over a distress and oppression such as this — even so — I strengthened myself and fortified myself in joy — for the joy of Hashem — she is our stronghold — for the essential thing is to strengthen oneself in joy. [Nechemiah 8:10] Only — in some specific designated hour — certainly in secret my soul will weep [בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי — Yirmiyahu 13:17: v'im lo tishme'uha b'mistarin tivkeh nafshi mipnei ga'avah v'damo tidag einah dam'ah — "and if you do not hear it — in secret my soul will weep because of pride — and my eye will weep bitterly." The prophet weeps in secret over the people's failure to heed — the private grief of the one who cares deeply but cannot force the change. Applied here: in the designated hour of *chatzos* or private prayer — the soul weeps in secret over the persecutions. But in the main time — joy] [Yirmiyahu 13:17] — over persecutions like these. ## Segment 7
דִּבְרֵי אֲבִיכֶם וְרַבְּכֶם וַחֲבֵרְכֶם וְתַלְמִידְכֶם וְאוֹהַבְכֶם בֶּאֱמֶת, אָבָק הַנִּדְרָס תַּחַת כַּפּוֹת רַגְלֵי כָּל אֶחָד וְאֶחָד.
And now — my son — my soul and my heart — and all our dear *anshei sh'lomaynu* — place your hearts well toward all the words that have already been spoken between us — for Hashem Yisborach has already preceded the cure to the blow through the seven who restore reason [שִׁבְעָה מְשִׁיבֵי טַעַם — an idiom for those who restore a person's composure and sound judgment — the seven wise counselors who bring one back to clarity from confusion or despair. The *shivah meshivei ta'am* are the holy words of the Rebbe's teachings — which have already been given before the blow — *refuah kodem lamakah* — the remedy anticipated before the wound] — which are the holy words you have heard from my mouth and from the holy books — which have the power to revive each and every one also at this time. As most of our *anshei sh'lomaynu* have been newly aroused through this new *machloket* — and all of them say that they have been awakened and roused from their sleep through this *machloket* — and now my children — do not be saddened and do not let it be displeasing in your eyes — for Hashem is with us — do not fear them [Bamidbar 14:9; Bereishis 45:5] . ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימָתָן עֲזִיזָא, לְכֻלָּם נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה; וַאֲהוּבִי בְּנִי תִּתֵּן הָאִגֶּרֶת הַלָּז לִקְרוֹת לְכָל הָאֲחוּזִים בְּחַבְלֵי עֲבוֹתוֹת אַהֲבָתֵנוּ בֶּאֱמֶת, אוּלַי יִתְעוֹרְרוּ כֻּלָּם אוֹ אֵיזֶה מֵהֶם לַחֲשֹׁב עַל תַּכְלִיתוֹ הַנִּצְחִי עַל יְדֵי דְּבָרֵינוּ אֲשֶׁר זֶה חֶלְקִי מִכָּל עֲמָלִי. וְחוּץ מִזֶּה הַכֹּל הֶבֶל, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים מט) "אַל תִּירָא כִּי יַעֲשִׁיר אִישׁ" וְכוּ'. וּצְרִיכִין לִזְכֹּר כָּל דִּבְרֵי אֲבוֹתֵינוּ וְרַבּוֹתֵינוּ זַ"ל כִּפְשׁוּטוֹ בִּתְמִימוּת, שֶׁאָמְרוּ (אָבוֹת פֶּרֶק ו) 'אֵין מְלַוִּין לוֹ לָאָדָם בִּשְׁעַת פְּטִירָתוֹ לֹא כֶּסֶף וְלֹא זָהָב וְכוּ' אֶלָּא תּוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד'. אֲבָל עֵצוֹת אֲמִתִּיּוֹת לְהִנָּצֵל מִבִּלְבּוּל וְעַקְמוּמִיּוּת שֶׁל זֶה הָעוֹלָם שֶׁמְּעַקֵּם וּמְבַלְבֵּל הַלֵּב בְּלִי שִׁעוּר, צְרִיכִין עַתָּה בַּדּוֹרוֹת הַלָּלוּ לְחַפֵּשׂ וּלְבַקֵּשׁ מִסִּפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל וְאֵצֶל תַּלְמִידָיו וְאֵצֶל תַלְמִידֵי תַּלְמִידָיו. מַלְכָּא דְּעָלְמָא יְבָרֵךְ יָתְהוֹן וְכוּ'.
The words of your father — who is greatly persecuted — and who flees at every time to Hashem Yisborach — and in His great mercy He strengthens us and saves us in joy — for in Him our heart shall rejoice [כִּי בוֹ יִשְׂמַח לִבֵּנוּ — Tehillim 33:21: ki vo yismach libeinu ki v'shem kodsho vatachnu — "for in Him our heart shall rejoice — for we have trusted in His holy Name." The verse of the heart's joy as rooted not in circumstances but in trust in Hashem Himself. The closing of the letter: however great the persecutions — the heart's joy is in Him — not in the absence of trouble but in the presence of the One trusted] [Tehillim 33:21] and so forth. Nussun of Breslov. And regarding the question — whether to pray in the Kloyz — I have placed my words in the mouth of the bearer of this letter: that my opinion leans more that he should not enter the Kloyz this Shabbos — and it seems to me that he should establish a place in the Ir Chadash [עִיר חָדָשׁ — the New Town — the newer settlement adjacent to Breslov — where the *anshei sh'lomaynu* pray and where there is no presence of opponents to threaten or humiliate] — where our *anshei sh'lomaynu* pray — and beyond this I spoke with the bearer of this letter. And behold — midnight has arrived — and it is also Erev Shabbos Kodesh — and you too will understand from yourself that I now need greatly to settle myself between myself and my Creator — and perhaps I will merit to pour out my speech before Him — Yisborach — that He have compassion on our shame and so forth — therefore I am compelled to be brief. And you will receive the copy of the letter I prepared for the Rav today before dawn. And in this too you will see the wonders of Hashem — that Hashem Yisborach arranged in my mind today to write this letter — and you will counsel me how to conduct yourself in this — and further details you will hear from the mouth of the bearer of this letter. Nussun the above-mentioned. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קסז URL: https://ajew.org/reader-plain/alim-litrufa/2/167/ # קסז
קסז
Source: https://ajew.org/reader/alim-litrufa/2/167 ## Segment 1
קסז
Nussun the above-mentioned. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' וַיֵּשֶׁב תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview — the final letter: Monday night, Parshas Vayeishev. Messenger woke Reb Nussun from sleep. *Shalom bayis*. *Haholech achar atzas ishto* (Bava Metzia 59a). *Birtzos Hashem darkei ish* (Mishlai 16:7). The murder of Parshas Vayishlach night. *Hamamtik meirirus d'alma / shekol kiyum ha'olam alav*: now identified as LM I:10 — the foundational teaching on the *tzaddik* as cosmic sweetener. *Lahafoch hayagon va'anachah l'simchah*: now identified as Esther 9:22 — the Purim reversal — the internal spiritual work of turning grief into joy. *L'mishma ozen da'avah nafsheinu*: now identified as Iyov 42:5 — the hearing of the ear — even at the *shemia* alone, before any direct sight, the soul is already pained. *Chasday Hashem ki lo samnu* (Eichah 3:22–23). *Yemin Hashem romemah* (Tehillim 118:16). *Ich hob ois gefirt* (Chayei Moharan 218). *Avos 6:9*. *Malka d'alma yevarech yathon* — the final word. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וּמֵאֵלֶיךָ תָּבִין צַעֲרִי, אַךְ לֹא הִגְדַּלְתִּי הַצַּעַר, כִּי יָדַעְתִּי מִקֹּדֶם שֶׁיִּהְיֶה כֵּן. וּבִשְׁבִיל זֶה הָיָה דַּעְתִּי שֶׁלֹּא תַּתְחִיל לֵילֵךְ לְשָׁם בְּשַׁבַּת הֶעָבַר וְלֹא הָיִיתָ מַגִּיעַ לְבִזָּיוֹן זֶה, אַךְ גַּם זוֹ לְטוֹבָה. וּזְכֹר נָא בְּנִי חֲבִיבִי אֶת הַחֶסֶד הַגָּדוֹל שֶׁעָשָׂה עִמְּךָ הַשֵּׁם יִתְבָּרַךְ שֶׁהִשְׁאִירְךָ בַּחַיִּים וֶהֱשִׁיבְךָ לְאֵיתָנְךָ, וְהֶחֱלִיפוּ סַכָּנַת מִיתָה עַל עֹנֶשׁ הַבִּזָּיוֹן הַזֶּה שֶׁמְּכַפֵּר כְּמִיתָה מַמָּשׁ. וּבְוַדַּאי הוּא חֶסֶד גָּדוֹל מֵהַשֵּׁם יִתְבָּרַךְ. וְגַם עִם זוּגָתְךָ רָאוּי לְךָ לְדַבֵּר מַה הִיא רוֹצָה, וְכִי אֶפְשָׁר שֶׁלֹּא תִּהְיֶה בְּנִי חַס וְשָׁלוֹם, אוֹ שֶׁלֹּא תִּסַּע אֵלַי חַס וְשָׁלוֹם, וַהֲלֹא יָדְעָה מִקֹּדֶם שֶׁאַתָּה בְּנִי וְכוּ'. וְאִם אִי אֶפְשָׁר שֶׁלֹּא יִהְיוּ לְךָ יִסּוּרִים מִזֶּה הַכֹּל לְטוֹבָה, כִּי כְּבָר יָדַעְתָּ שֶׁהָעוֹלָם מָלֵא יִסּוּרִים, וְאַשְׁרֵי מִי שֶׁנִּתְפָּס עַל דִּבְרֵי תּוֹרָה, כִּי רֹב הָאֲנָשִׁים סוֹבְלִים יִסּוּרִים מִנְּשׁוֹתֵיהֶם הָרָעוֹת עַל עִסְקֵי חֹל. וְקִוִּיתִי לַה' שֶׁעַל יְדֵי חֹזֶק לִבְּךָ בְּהָאֱמֶת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ תְּנַצֵּחַ אוֹתָהּ וְתָשׁוּב אֵלֶיךָ, וִיקֻיַּם בְּךָ: "גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ". וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. וַאֲשֶׁר כָּתַבְתָּ לִי שֶׁגַּם בְּהַבֵּית הַמִּדְרָשׁ דְּעִיר חָדָשׁ אוֹמְרִים שֶׁחַס וְשָׁלוֹם יְצַיְּתוּ אוֹתוֹ כְּשֶׁיְּצַוֶּה לָהֶם, זֶה אֵין בְּיָדָם, כִּי לְדַעְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אַנְשֵׁי שְׁלוֹמֵנוּ חֲזָקִים שָׁם. וּמֵחֲמַת זֶה בְּעַצְמוֹ יָבִינוּ מֵאֲלֵיהֶם וְלֹא יַתְחִילוּ בָּזֶה כְּלָל כִּי יֵדְעוּ שֶׁאֵין בְּיָדָם. וְלֹא דִּבֵּר ה' לִמְחוֹת שֵׁם יִשְׂרָאֵל, וּבַצָּר הִרְחִיב לָנוּ, וּבְוַדַּאי יִשָּׁאֵר לָכֶם מָקוֹם שֶׁתּוּכְלוּ לְהִתְפַּלֵּל שָׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. כִּי כְּבָר עָזַר לָנוּ הַשֵּׁם יִתְבָּרַךְ, וְכֵן יַעְזֹר וְיוֹשִׁיעַ לָנוּ מֵעַתָּה יוֹתֵר וְיוֹתֵר. וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה גְּדוֹלָה שֶׁנִּזְכֶּה עַל יְדֵי זֶה לְהִתְעוֹרֵר מִשְּׁנָתֵנוּ, כִּי כָּל מַה שֶּׁנַּעֲשֶׂה עַתָּה עִמָּנוּ הַכֹּל כְּדֵי לְעוֹרְרֵנוּ מִשְּׁנָתֵנוּ לָשׁוּב אֵלָיו יִתְבָּרַךְ לְהַתְחִיל מֵחָדָשׁ לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא. וְהִנֵּה סָמוּךְ לְשָׁעָה זֹאת נִסְכַּם בְּדַעְתִּי לִשְׁלֹחַ הָאִגֶּרֶת לְהָרַב. וְתֵכֶף חָתַמְתִּי אוֹתוֹ וְכָתַבְתִּי עָלָיו, וְעַתָּה יְקַבְּלוֹ רָצוּף פֹּה וְיִרְאֶה לְשָׁלְחוֹ. וַאֲנִי עָשִׂיתִי אֶת שֶׁלִּי לְהַצִּיל אֶת נַפְשִׁי, וַה' הַטּוֹב יַעֲשֶׂה וְיִשְׁלַח בְּלִבּוֹ שֶׁיִּסְתַּכֵּל עַל הָאֱמֶת לַאֲמִתּוֹ. וַה' אֱלֹהִים אֱמֶת אֲשֶׁר עַד הֵנָּה עֲזָרָנוּ בְּרַחֲמָיו הָעֲצוּמִים, בּוֹ לְבַד בָּטַחְנוּ שֶׁגַּם עַתָּה אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ, כִּי נִפְלְאוֹתָיו וּמַחְשְׁבוֹתָיו אֵלֵינוּ וְכוּ'.
Your letter I received just now — and from yourself you will understand my sorrow — but I did not magnify the sorrow — for I knew beforehand that it would be so. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
My beloved, my dear son. [ Yitzchok ] I received your letter at night — during sleep — for at that time the messenger came and woke me from my sleep — and I read it carefully. And what shall I reply to you — my beloved dear son — it is good to give thanks to Hashem for every expansion and expansion that He, Yisborach, in His great mercies expands for us within the distress itself. And especially what you wrote about the matter of peace in the home — for I understand from your letters that Hashem Yisborach is helping you in this matter — and this is the essential thing — and you need no longer be anxious at all. And even this obstacle one must break for the sake of the truth — for the sake of the ultimate purpose. And the one who does not break it — and turns from the truth to falsehood because of the counsel of his wife — about this it is said (Bava Metzia 59a): the one who follows the counsel of his wife falls into Gehinnom [הַהוֹלֵךְ אַחַר עֲצַת אִשְׁתּוֹ — Bava Metzia 59a: specifically about following a wife's counsel in heavenly matters. The Gemara itself qualifies: the challenge *ittecha gutzah gacho b'udnah* — listen to your wife — is answered: that is in worldly matters (*milei d'alma*) — the warning applies to heavenly matters (*milei dishmayya*). In worldly affairs, the wife's wisdom is to be honored; in spiritual affairs, one must not be swayed from the path of truth] [Bava Metzia 59a] — and also in this world it is bitter for him — bitter. For certainly he cannot obey her in all things — and he remains shorn from both sides — may the Merciful One preserve us. Therefore one must be wise and prevail — not to follow her counsel in heavenly matters — only in worldly matters it is fitting to hear her counsel — as is explained in the Gemara. And praised be G-d — we have already had several sufferings and obstacles — and Hashem Yisborach helped us to break them — until in His kindness they turned to our view — as it is written: when Hashem is pleased with the ways of a man [בִּרְצוֹת ה' דַּרְכֵי אִישׁ — Mishlai 16:7: "when Hashem is pleased with the ways of a man — even his enemies He makes at peace with him." The verse of *shalom bayis* through divine favor: when a person walks in the path of Hashem — even domestic opposition is eventually turned to harmony] [Mishlai 16:7] and so forth. And because Hashem Yisborach has saved you somewhat in this matter — you no longer need to look at all the humiliations — for all of them are for great good. And in my opinion it is good for you to establish a place for prayer with the people of the beis midrash of the Ir Chadash — for there the opponents have no power against our *anshei sh'lomaynu* — and why should you enter a place where there is concern of humiliation? And humiliations you already have — since they speak about this — that itself is a great humiliation. May the One who sees the shame of the humiliated have compassion on our shame and save us. Regarding what you asked — now at night it is impossible to investigate. May the Omnipresent have mercy on the weepings and cryings of Israel — on the bitter cries of death that are heard in all the streets. Woe to our souls — what we have caused by our sins — to see such bitter distress in our generations. Woe and bitter to the partisans and opponents when they now have a mouth to speak presumptuously against the truly worthy ones who fear Hashem — those who cleave to the true *tzaddik* who sweetens the bitterness of the world — upon whom depends all the sustaining of the world [הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא שֶׁכָּל קִיּוּם הָעוֹלָם עַל יָדוֹ — Likutay Moharan I:10: the foundational Breslov teaching on the *tzaddik*: he is the one who sweetens (*mamtik*) the *meirirus d'alma* — the essential bitterness of the world — and upon whose merit the entire sustaining of the world depends. The *tzaddik* as cosmic pillar: the world's continued existence is bound to his spiritual work of sweetening] [Likutay Moharan I:10] . What shall we say and what shall we speak and how shall we justify ourselves — the tears flow from my heart and from my eyes — when I must write to you a reply about this. For just recently I heard within the darkness of night a great and bitter cry — woe woe and bitter — in all the streets — lamentation — and on every head — baldness — who will hear and not weep? For certainly the strange and terrifying thing that occurred here on the past holy Shabbos night will have reached you — that all the souls who were in the house of Rabbi Nussun son of Rabbi Tzvi the apothecary were killed — and on the Shabbos morning at the time of Shacharis prayers — they were all found murdered in their home: the above-mentioned Rabbi Nussun — and his wife — and his brother Rabbi Aharon Moshe — and the servant. Only two children remained alive — the older daughter of four or five years — lying on a sick-bed — beaten and wounded by the blows of the cruel murderers — and the younger one still nursing at the breast. And yesterday the murdered ones were brought to burial. May their death be an atonement for Israel — and may their souls be bound in the Bond of Life. And the murderers have still not been found — only some non-Jew has been taken on account of this. Beyond this there is no time to extend. And behold — now it is truly like the period before the miracle of Chanukah — when Israel was in enormous distress from every direction — exactly as now. For on this side — the above-mentioned distress — at its very hearing our soul is pained [לְמִשְׁמַע אֹזֶן דָּאֲבָה נַפְשֵׁנוּ — Iyov 42:5: l'mishma ozen sh'maticha v'atah eini ra'atcha — "I had heard You with the hearing of the ear — but now my eye has seen You." Here the phrase *l'mishma ozen* — at the hearing of the ear — becomes a lament: the news heard through the ear is already devastating to the soul before any direct sight. Just as Iyov's *shemia* was the preliminary knowledge before the direct vision — so here the *shemia* alone is enough to grieve the soul] [Iyov 42:5] . And on this side — such a *machloket* — such humiliations — such gnashing of teeth and so forth. And above all of these is the great enemy within a person himself — who strengthens himself against him every day — about which it is said: the wicked one watches the righteous and so forth — and Hashem will not abandon him into his hand [צוֹפֶה רָשָׁע לַצַּדִּיק — Tehillim 37:32–33 / Sukkah 52a: the *yetzer hara* who pursues the *tzaddikim* — and Hashem's promise not to abandon the righteous into his hand] [Tehillim 37:32–33; Sukkah 52a] and so forth. And about this too our sages said: He rescues the poor from one stronger than him [מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ — Tehillim 35:10: the verse of divine rescue from an overpowering force — applied to the inner enemy, the *yetzer hara*, who is stronger than the person himself] [Tehillim 35:10] and so forth. And in truth — all the above-mentioned distresses — may the Merciful One preserve us — are linked to one another. And in this alone we have the strength to comfort and gladden our souls even now — and to turn the grief and the sighing into joy [לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה — Esther 9:22: lahafoch osam miyagon l'simchah umei'evel l'yom tov — "to turn them from grief to joy and from mourning to a holiday." The verse of the Purim reversal: the day meant for mourning turned into rejoicing. Applied here to the community's inner spiritual work: the one consolation they hold — that they have not opposed the point of truth — gives them the power to make this Purim-reversal inwardly, even now in the darkness] [Esther 9:22] . But: the kindnesses of Hashem — for we have not ended — new every morning [חַסְדֵי ה' כִּי לֹא תָמְנוּ חֲדָשִׁים לַבְּקָרִים — Eichah 3:22–23: from the depths of Lamentations — the affirmation that divine kindnesses renew themselves each morning. Rashi: the *chasadim* are renewed each morning — each day brings its own fresh gift of mercy that was not in the day before] [Eichah 3:22–23] — and Rashi explains: the kindnesses renew each morning. And through this we have the strength to await and hope and wait and yearn for His salvation always — for He, Yisborach, completed and will complete everything for good. For You are exalted forever — Hashem — and forever His hand is on top — and it is written: the right hand of Hashem is raised up — the right hand of Hashem does valiantly [אַתָּה מָרוֹם לְעוֹלָם ה' — Tehillim 92:9; and יְמִין ה' רוֹמֵמָה — Tehillim 118:16: the *chayil* — valiant force — of the *Yemin Hashem* identified as the community of *tzaddikim* and those attached to them] [Tehillim 92:9; 118:16] — the valiant hosts of the *tzaddikim* — which are the worthy ones attached to them. They will return to us — and we will not return to them — as he said — of blessed memory — (Chayei Moharan 218) in these words: "Ich hob ois gefirt un vel ois firen." [Yiddish: "I have completed and will complete." The Rebbe's own first-person declaration from *Chayei Moharan* — the mission as accomplished fact (*ois gefirt* — already done) and ongoing certainty (*vel ois firen* — and will continue). *Kushta ka'ei* — truth stands] [Chayei Moharan 218] . And as we have already seen somewhat with our own eyes — until now His mercies have helped us and His kindnesses have not abandoned us — so may He continue to save us even more — in wonders and kindnesses and great salvations — for truth stands. And abundant peace to all our *anshei sh'lomaynu* — with great love and precious affection — to all of them all these words were said. And my beloved son — give this letter to be read to all those held in the bonds of our true love — perhaps all of them or some of them will be aroused to think about their eternal purpose through our words — for this is my portion from all my toil. And besides this — everything is vanity — as it is written: do not fear when a man grows wealthy [אַל תִּירָא כִּי יַעֲשִׁיר אִישׁ — Tehillim 49:17: "do not fear when a man grows wealthy — when the glory of his house increases — for at his death he cannot take anything." The verse of the futility of wealth without Torah] [Tehillim 49:17] and so forth. And one must remember all the words of our sages literally and simply in wholeness — who said (Avos chapter 6): nothing accompanies a person at the time of his passing — not silver and not gold and so forth — only Torah and good deeds alone [אֵין מְלַוִּין לוֹ לָאָדָם בִּשְׁעַת פְּטִירָתוֹ — Avos 6:9: the teaching that strips away every illusion of what matters and leaves only what is real — only Torah and good deeds endure] [Avos 6:9] . But true counsels to be saved from the confusion and crookedness of this world — which confuses and twists the heart without measure — one now needs in these generations to seek and to search — from the books of our Master, our Teacher and Rebbe — of blessed memory — and from his students — and from the students of his students. May the King of the World bless them [מַלְכָּא דְּעָלְמָא יְבָרֵךְ יָתְהוֹן — Aramaic closing blessing: the final word of *Ullim LeTroofah*. A blessing addressed to all who read these letters — from all generations — those who are here and those not yet here — the students and the students' students — forever. *Kushta ka'ei* — truth stands — and the King of the World blesses all who hold fast to it] and so forth. Nussun the above-mentioned. The words of your father and your rabbi and your friend and your student and your lover in truth — the dust trodden under the soles of everyone's feet [אָבָק הַנִּדְרָס תַּחַת כַּפּוֹת רַגְלֵי כָּל אֶחָד וְאֶחָד — the extraordinary self-abasement formula: five dimensions of relationship — father, rabbi, friend, student, lover in truth — followed by the final self-description: dust trodden under the soles of everyone's feet. Total self-giving] . Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קסח URL: https://ajew.org/reader-plain/alim-litrufa/2/168/ # קסח
קסח
Source: https://ajew.org/reader/alim-litrufa/2/168 ## Segment 1
קסח
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' מִקֵּץ חֲנֻכָּה תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Thursday night, Parshas Vayeishev — immediately following Letter 166. Yitzchok suffered a public humiliation at the beis midrash. *Bizyonos k'kaparas misa* — humiliation as atonement equivalent to death. *Gam oyevav yashlim ito* (Mishlai 16:7). *Anachnu lo neda / ki alecha eineinu* (II Divrei Hayamim 20:12). *V'lo diber Hashem limchos shem Yisrael*: now identified as drawing from Moshe's argument in Bamidbar 14:15 and the principle of Shmuel II 14:14 — Hashem does not desire the erasure of Israel. *U'vatzar hirchiv lanu*: now identified as Tehillim 4:2 / LM I:195 — the verse of the Chanukah *inyan* appearing one letter before Letter 168 where it is explicitly cited. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
כְּבָר שָׁמַעְתָּ צַעֲרֵנוּ, וְצַעַרְכֶם בְּוַדַּאי אַתֶּם שׁוֹמְעִים, אֲבָל גַּם לְסַפֵּר לָכֶם נִפְלְאוֹת הַהַרְחָבוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ מַרְחִיב עִמָּנוּ וּבִפְרָט עִמִּי בַּיָּמִים הָהֵם בְּתוֹךְ הַצָּרָה עַצְמָהּ אִי אֶפְשָׁר לְבָאֵר וּלְסַפֵּר אֲפִלּוּ מַה שֶּׁאֲנִי רוֹאֶה בְּעֵינַי מִלְּבַד הַנִּסְתָּרוֹת. כִּי בְּוַדַּאי כַּוָּנַת הַשֵּׁם יִתְבָּרַךְ לְטוֹבָה גְּדוֹלָה וְלִישׁוּעָה נִפְלָאָה. וְהָעִקָּר לְהָקִיץ וּלְעוֹרֵר אוֹתָנוּ וְאֶת כָּל הָעוֹלָם לַעֲמֹד בַּבֹּקֶר כְּמוֹ שֶׁאָמְרוּ (שֻׁלְחָן עָרוּךְ אֹרַח חַיִּים סִימָן א) יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר, כְּמוֹ שֶׁמְּבֹאָר אֶצְלִי בָּזֶה דְּרוּשׁ נָאֶה וְיָפֶה מְאֹד (לִקּוּטֵי הֲלָכוֹת אֹרַח חַיִּים הַשְׁכָּמַת הַבֹּקֶר א) שֶׁעִקַּר הַכַּוָּנָה לֵילֵךְ עִם הַדֶּרֶךְ שֶׁל אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי וְכוּ'. וּבְשַׁבָּת זֶה דִּבַּרְנוּ הַרְבֵּה מֵהַתּוֹרָה בַּצָּר הִרְחַבְתָּ לִי (לִקּוּטֵי מוֹהֲרַ"ן קצה) שֶׁזֶּהוּ כָּל עִנְיַן חֲנֻכָּה, וְהָיָה שַׁיָּךְ הַרְבֵּה לְכָל אֲשֶׁר נַעֲשֶׂה עִמָּנוּ עַתָּה, וְעֵינֵינוּ מְצַפּוֹת בְּכָל עֵת לָצֵאת מֵהַצָּרָה לְגַמְרֵי לְהַרְחָבָה גְּדוֹלָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ. וּמֵחֲמַת שֶׁמּוֹסֵר כְּתָב זֶה נָחוּץ כַּאֲשֶׁר יְסַפֵּר לְךָ, אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. דִּבְרֵי אָבִיךָ הַשָּׂשׂ וְשָׂמֵחַ מְאֹד בִּפְרָט בְּכָל עֵת צָרָה וְצוּקָה רַחֲמָנָא לִצְלַן עַל גֹּדֶל הַחֶסֶד הַנִּפְלָא וְהַנּוֹרָא עַד אֵין סוֹף וְאֵין תַּכְלִית שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמִּי וְעִם כָּל יִשְׂרָאֵל לְקָרְבֵנוּ לְאוֹר קָדוֹשׁ וְנוֹרָא כָּזֶה, וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה, כִּי הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ. וְעַתָּה הוּא חֲנֻכָּה, מִי יוֹדֵעַ לְהֵיכָן מַגִּיעַ סוֹד חֲנֻכָּה כַּאֲשֶׁר נַפְשִׁי יוֹדַעַת מְאֹד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְגַלּוֹת לְדָרֵי מַעְלָה וְכוּ' וּלְדָרֵי מַטָּה וְכוּ' וְכוּ'. וְאִי אֶפְשָׁר עַתָּה לְהַאֲרִיךְ כְּלָל.
You have already heard our sorrow — and your sorrow certainly you yourselves are hearing — but also to tell you of the wonders of the ## Segment 5
דִּבְרֵי הַמְצַפֶּה לִישׁוּעַת ה' בְּכָל עֵת.
[ Yitzchok ] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
(עַיֵּן בְּסִפּוּר תְּלָאוֹת הַמַּחֲלֹקֶת אֲשֶׁר יְבֹאַר בְּקוּנְטְרֵס בִּפְנֵי עַצְמוֹ).
Your letter I received just now — and from yourself you will understand my sorrow — but I did not magnify the sorrow — for I knew beforehand that it would be so. And because of this it was my opinion that you should not have begun going there on the past Shabbos — and then you would not have reached this humiliation — but this too is for the good. And remember — my beloved son — the great *chesed* that Hashem Yisborach did with you — that He left you alive and restored you to your former strength — and they exchanged the danger of death for the punishment of this humiliation — which atones like actual death [הַבִּזָּיוֹן הַזֶּה שֶׁמְּכַפֵּר כְּמִיתָה מַמָּשׁ — a foundational Breslov teaching in Reb Nussun's *Likutay Halacahos*: *bizyonos* — public humiliations — have the power of *kaparah* equivalent to death itself. The humiliation's sting carries the full cleansing power of the most serious *kaparah*; it is not punishment but divine gift] . And certainly it is a great *chesed* from Hashem Yisborach. And you should also speak with your wife — what does she want — is it possible G-d forbid that you would not be my son — or that you would not travel to me G-d forbid — surely she knew beforehand that you are my son and so forth. And if it is impossible that you should not have sufferings from this — all is for good — for you already know that the world is full of sufferings — and how fortunate is the one whose sufferings come on account of words of Torah — for most people endure sufferings from their difficult wives over mundane matters. And I have placed hope in Hashem that through the strength of your heart in the truth — with the help of Hashem Yisborach — you will overcome her and she will return to you — and there will be fulfilled in you: even his enemies He makes at peace with him [גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ — Mishlai 16:7: *birtzos Hashem darkei ish gam oyevav yashlim ito* — "when Hashem is pleased with the ways of a man — even his enemies He makes at peace with him." Now applied specifically to Yitzchok's wife: when he truly walks in Hashem's path — even she will be turned to his side] [Mishlai 16:7] . And we know not what to do — for our eyes are on You [אֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ — II Divrei Hayamim 20:12: Yehoshafat's prayer before the vast armies of Moav and Ammon — total helplessness before an overwhelming force and total surrender to Hashem's guidance. No answers, no strategies — only eyes turned toward Heaven] [II Divrei Hayamim 20:12] — for we have no one to lean on but our Father in Heaven. And as for what you wrote — that even in the beis midrash of the Ir Chadash they say G-d forbid they will obey him when he commands them — this is not in their power — for in my estimation our *anshei sh'lomaynu* are strong there. And because of this very thing they will understand from themselves and will not begin this at all — for they will know it is not in their power. And Hashem has not spoken to erase the name of Israel [וְלֹא דִּבֵּר ה' לִמְחוֹת שֵׁם יִשְׂרָאֵל — drawing on the principle Moshe invokes before Hashem in Bamidbar 14:15 — *v'amru haGoyim... v'hishmidam* — arguing that Hashem's Name would be desecrated if Israel were destroyed. And from Shmuel II 14:14 — the wise woman of Tekoa: Hashem *chashav machashavos l'vilti yidach mimenu nidach* — "devises plans so that the banished one should not remain banished from Him." The principle: Hashem does not desire the permanent erasure or destruction of Israel — and therefore however intense the opposition — the community will not be wiped out. A place for prayer will remain] — and in the constriction He has expanded for us [וּבַצָּר הִרְחִיב לָנוּ — Tehillim 4:2: *b'tzar hirchavta li* — "in the constriction You expanded me." The same verse that will be cited in Letter 168 as LM I:195 and the entire *inyan* of Chanukah: the expansion found specifically within the constriction — not after it or beside it but inside the distress itself. Here it appears as Reb Nussun's confident assertion: even within this constriction — expansion is already present and working] [Tehillim 4:2; Likutay Moharan I:195] — and certainly there will remain a place for you where you will be able to pray — with the help of Hashem Yisborach. For Hashem Yisborach has already helped us — and so He will help and save us from now on more and more. And everything will turn to great good — that we will merit through this to be awakened from our sleep — to begin afresh to walk in His holy ways and draw near to Him Yisborach from wherever one is. And behold — a short while before this hour — it was settled in my mind to send the letter to the Rav — and I immediately sealed it and addressed it — and now you will receive it enclosed here — and see to send it. And I have done my part to save my soul — and may Hashem the Good do what He does and send it into his heart — to look at the truth as it truly is. And Hashem G-d the True One — who has helped us until now in His great mercies — in Him alone we trust — that even now He will not abandon us or forsake us — for His wonders and His thoughts toward us and so forth. Nussun of Breslov. The words of your father — who awaits salvation. # קסט URL: https://ajew.org/reader-plain/alim-litrufa/2/169/ # קסט
קסט
Source: https://ajew.org/reader/alim-litrufa/2/169 ## Segment 1
קסט
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אַשְׁמֹרֶת הַבֹּקֶר יוֹם ו' וָאֵרָא תקצ"ה לפ"ק קְרִימֶנְטְשׁוּק.
Overview: Monday, Parshas Mikeitz — Chanukah. Brief and urgent. Wonders of expansion within the distress that cannot be told. The Shulchan Aruch's opening ruling — *yitgabeir ka'ari* — rise like a lion in the morning — and Reb Nussun's own essay in *Likutay Halacahos* OC Hashkamat Haboker 1 on the spiritual meaning of rising before dawn. *B'tzar hirchavta li* (LM I:195) — the entire *inyan* of Chanukah: expansion found within the constriction itself. *Kol chad k'fum mah d'misha'er b'libeih* — each person according to the capacity of his heart. Who knows where the secret of Chanukah reaches. ## Segment 3
בְּנִי חֲבִיבִי וִידִידִי.
You have revived me with your words — in what you informed me — that praised be G-d the books were returned in His kindness and wonders — for until now my eyes have been longing for this. ## Segment 4
הֶחֱיִיתַנִי בִּדְבָרֶיךָ אֲשֶׁר הוֹדַעְתַּנִי שֶׁתְּהִלָּה לָאֵל הֻחְזְרוּ הַסְּפָרִים בְּחַסְדּוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ, כִּי עַד עַתָּה הָיוּ עֵינַי כָּלוֹת לָזֶה. וּבִתְחִלַּת הַלַּיְלָה הַזֹּאת בָּאתִי לְפֹה מִקְּהִלַּת טְשֶׁעהְרִין עָיֵף וְיָגֵעַ וּמְצַפֶּה וּמְחַכֶּה אוּלַי אֶזְכֶּה לִמְצֹא פֹּה אִגֶּרֶת מֵאִתְּכֶם, וּבְחַסְדּוֹ יִתְבָּרַךְ קִבַּלְתִּי מֵרַבִּי אֶפְרַיִם שֶׁיִּחְיֶה מִכְתָּבְךָ קֹדֶם שֶׁנִּכְנַסְתִּי אֶל הַבַּיִת, כִּי קִבְּלוֹ אֶתְמוֹל. וְתֵכֶף קָרִיתִי אוֹתוֹ וְנִפְלֵאתִי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר לֹא הוֹדַעְתַּנִי מִיָּד בִּתְחִלַּת הָאִגֶּרֶת מֵהַיְשׁוּעָה וְהַהַצָּלָה הַגְּדוֹלָה הַזֹּאת. וְהֻכְרַחְתִּי לִקְרוֹת מִכְתָּבְךָ הַרְבֵּה לִשְׁמֹעַ גֹּדֶל הַצַּעַר וְהַבִּזְיוֹנוֹת שֶׁלָּנוּ, הַמָּקוֹם יְרַחֵם, וְעֵינַי כָּלוֹת לַבְּשׂוֹרָה הַנַּ"ל, עַד שֶׁזָּכִיתִי לִמְצֹא בַּדַּף הַשֵּׁנִי שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם. מַה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו, מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ. וְהִנֵּה רִבּוּי הַבִּזְיוֹנוֹת שֶׁכָּתַבְתָּ, אִם אָמְנָם צַעֲרִי גָּדוֹל מִכָּל זֶה, עִם כָּל זֶה הַכֹּל הֶבֶל, כִּי הַזְּמַן פּוֹרֵחַ וְיָמֵינוּ כְּצֵל עוֹבֵר, וּבְיָמִים מֻעָטִים יַעֲבֹר הַכֹּל וְיִהְיֶה נִשְׁכָּח הַכֹּל, וּמִי שֶׁיִּשָּׁאֵר עַל עָמְדוֹ לְהִסְתּוֹפֵף בְּצֵל קְדֻשָּׁתוֹ זִכְרוֹנוֹ לִבְרָכָה וְלַעֲסֹק בִּסְפָרָיו הַקְּדוֹשִׁים אַשְׁרֵי לוֹ, וּלְהִפּוּךְ חַס וְשָׁלוֹם בְּוַדַּאי יֵבוֹשׁ בְּעַצְמוֹ וְיִתְחָרֵט מְאֹד בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. וּכְבָר עָבְרוּ בִּזְיוֹנוֹת כָּאֵלֶּה בַּדּוֹרוֹת הַקּוֹדְמִים כְּשֶׁהֵאִיר הַבַּעַל שֵׁם טוֹב זַ"ל אוֹרוֹ הַקָּדוֹשׁ בָּעוֹלָם. וְגַם עָלֵינוּ וְעַל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ עָבְרוּ כָּאֵלֶּה וְכָאֵלֶּה, וְאִם בְּאֵיזֶה אֳפָנִים עַתָּה הַבִּזְיוֹנוֹת גְּדוֹלִים בְּיוֹתֵר, אַדְּרַבָּא מִזֶּה יְכוֹלִין לְהָבִין מַעֲלַת הַנֶּחֱשָׁק וְכוּ'. וְהַבִּיטוּ וּרְאוּ נִפְלָאוֹת שֶׁגַּם עַתָּה יְפַלֵּס נָתִיב לְאַפּוֹ, וְהַמְּנִיעוֹת וְהַבִּזְיוֹנוֹת לִדְחוֹת אֶחָד חַס וְשָׁלוֹם בָּאִים בְּמִשְׁקָל לְמִי שֶׁנִּגְזַר עָלָיו וְהַכֹּל לְפִי הַחֶשְׁבּוֹן, וְאִם אֵין אָנוּ יוֹדְעִים הַטַּעַם בִּפְרָטִיּוּת, בְּוַדַּאי צַדִּיק ה' בְּכָל דְּרָכָיו כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְכָל הָעוֹלָם מָלֵא נִסְיוֹנוֹת בְּכָל יוֹם. וּבְוַדַּאי הָיָה צָרִיךְ רַבִּי אִיצִיק בֶּן רַבִּי אַבְרָהָם דֹּב לְהִתְנַסּוֹת וּלְהִצְטָרֵף בְּעִנְיָן זֶה שֶׁעָבַר עָלָיו, וּבִתְחִלָּה הִסְכִּיל עֲשׂוֹ מָה וְכוּ', בְּעֵת כָּזֹאת אֲשֶׁר הַמַּשְׂכִּיל כָּעֵת יִדֹּם, וְאַחַר כָּךְ עִוֵּת יוֹתֵר מַה שֶּׁהִפְרִיד אֶת עַצְמוֹ מֵאִתָּנוּ, אֲשֶׁר הוּא יוֹדֵעַ בְּעַצְמוֹ וּבִלְבָבוֹ מִנְּקֻדַּת הָאֱמֶת; אַךְ מֻבְטְחַנִי בּוֹ שֶׁבְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לֹא יִהְיֶה מִתְנַגֵּד. וְאִם לֹא זָכָה בְּכָל נְסִיעוֹתָיו אֶלָּא לָזֶה דַּי לְפָנָיו.
My beloved son. [ Yitzchok ] ## Segment 5
לְאַנְשֵׁי שְׁלוֹמֵנוּ תִּפְרֹשׁ בִּשְׁלוֹם כָּל אֶחָד, לְדַעְתִּי מֵאֲלֵיהֶם יִתְחַזְּקוּ מִי שֶׁיֵּשׁ לוֹ מֹחַ אֲמִתִּי בְּקָדְקֳדוֹ וִיקַיְּמוּ חֲבִי כִמְעַט רֶגַע עַד יַעֲבֹר זָעַם, כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתָנוּ הַשֵּׁם יִתְבָּרַךְ וְיַעֲשֶׂה עִמָּנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ. יָשׁוּבוּ הֵמָּה אֵלֵינוּ, וַאֲנַחְנוּ לֹא נָשׁוּב אֲלֵיהֶם. כִּי בְּוַדַּאי יִתְקַיְּמוּ דְּבָרָיו זַ"ל (חַיֵּי מוֹהֲרַ"ן ריח) שֶׁאָמַר "אִיךְ הָאבּ אוֹיס גִיפִירְט אוּן וֶועל אוֹיס פִירִין" [גָּמַרְתִּי וָאֶגְמוֹר].
You have already heard our sorrow — and your sorrow certainly you yourselves are hearing — but also to tell you of the wonders of the expansions that Hashem Yisborach expands with us — and especially with me — in those days within the distress itself — it is impossible to explain or tell — even what I see with my own eyes — let alone the hidden things. For certainly the intention of Hashem Yisborach is for great good and wondrous salvation. And the essential purpose is to rouse and awaken us and all the world to rise in the morning — as it is said in the Shulchan Aruch (Orach Chayyim, section 1): rise like a lion in the morning — so that he himself rouses the dawn [יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר — Shulchan Aruch Orach Chayyim 1:1: the very first ruling of the Shulchan Aruch — *yitgabeir ka'ari la'amod baboker laavodas Bore* — "let a person strengthen himself like a lion to rise in the morning to serve his Creator." And the addition: *sheyihei hu me'oreir hashachar* — so that he himself rouses the dawn — not waiting passively for the morning to arrive but actively bringing it. Reb Nussun refers to his own teaching on this ruling in *Likutay Halacahos*, Orach Chayyim, Hashkamat Haboker 1 — a beautiful and profound essay on rising before dawn as a spiritual act] [Shulchan Aruch OC 1; Likutay Halacahos OC Hashkamat Haboker 1] — as explained in my work there — a beautiful and very fine essay — that the essential intention is to go with the path of *azamra l'Elokai b'odi* — I will sing to my G-d while I yet have being [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2: "I will sing praise to my G-d while I yet have being." The verse of praise directed toward Hashem while life and *being* still remain — the active assertion of divine song as long as the *od* — the still — endures] [Tehillim 146:2] and so forth. And this Shabbos we spoke greatly from the Torah *b'tzar hirchavta li* [בַּצָּר הִרְחַבְתָּ לִי — Tehillim 4:2 / Likutay Moharan I:195: "in the constriction You have expanded me." The Rebbe's teaching on the paradox of the divine *harchavah* — expansion — found specifically *within* the *tzar* — the constriction and distress — not after it or beside it but inside it. This is the entire *inyan* of Chanukah: the miracle of light found within the deepest darkness, the expansion occurring from within the constriction itself] [Tehillim 4:2; Likutay Moharan I:195] — which is the entire matter of Chanukah — and it was very relevant to all that is happening with us now. And our eyes await at every time to emerge from the distress entirely into great expansion — and may our enemies see and be ashamed. And because the bearer of this letter is urgent — as he will tell you — it is impossible to extend at all. ## Segment 6
וְהִנֵּה מִטְּשֶׁערִין כָּתַבְתִּי לְךָ אִגֶּרֶת לִקְהִלָּה קְדוֹשָׁה טוּלְטְשִׁין, וְשָׁם הוֹדַעְתִּיךָ שֶׁשָּׁלַחְתִּי מֵאוּמַאן כַּמָּה אִגְּרוֹת לִבְרֶסְלֶב, וְאֵלֶיךָ בְּיִחוּד וְנִפְלֵאתִי מְאֹד עַל שֶׁלֹּא הִגִּיעַ לְךָ אֶחָד מֵהֶם, וְיֵשׁ לִי צַעַר מִזֶּה, אַךְ הַיְשׁוּעָה שֶׁהוֹדַעְתַּנִי עוֹלָה עַל הַכֹּל, וְלַה' הַתִּקְוָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְעַל אוֹדוֹתֶיךָ כְּבָר הִקְדַּמְתִּי בִּדְבָרַי אֵלֶּה לַהֲשִׁיבְךָ כִּי הָעוֹלָם מָלֵא נִסְיוֹנוֹת בְּכָל יוֹם בְּכַמָּה אֳפָנִים, וְעַל כֻּלָּם יֵשׁ לָנוּ יְסוֹד מוּסָד יְסוֹד חָזָק וְקַיָּם לָנֶצַח הוּא הַצַּדִּיק יְסוֹד עוֹלָם יְסוֹד הַפָּשׁוּט וְכוּ', עָלָיו יֵשׁ לָנוּ לְהִשָּׁעֵן כָּל אֶחָד וְאֶחָד בְּכָל מַה שֶּׁעוֹבֵר עָלָיו, כִּי לֹא בָּאנוּ לְזֶה הָעוֹלָם לֶאֱכֹל וְלִשְׁתּוֹת וְשַׁאֲרֵי תַּאֲווֹת חַס וְשָׁלוֹם, וְלֹא בִּשְׁבִיל מָמוֹן וְכָבוֹד הַמְדֻמֶּה שֶׁל זֶה הָעוֹלָם, רַק לִסְבֹּל עָמָל וִיגִיעָה כְּדֵי לְהַכִּיר אֶת בּוֹרְאֵנוּ וְיוֹצְרֵנוּ יִתְבָּרַךְ שְׁמוֹ, עַל פִּי הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל, וּכְפִי מַה שֶּׁמַּדְרִיכִים אוֹתָנוּ הַצַּדִּיקִים אֲמִתִּיִּים שֶׁבְּכָל דּוֹר וָדוֹר וְכוּ', כִּי בְּהֶכְרֵחַ לִסְבֹּל מְרִירוּת בְּכָל פַּעַם, וְאַחַר כָּךְ הַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּחַסְדּוֹ כַּאֲשֶׁר כְּבָר רָאִינוּ כַּמָּה פְּעָמִים, וּכְמוֹ שֶׁכָּתוּב הִנֵּה לְשָׁלוֹם מַר לִי מָר, כְּמוֹ שֶׁנִּתְבָּאֵר בִּסְפָרָיו הַקְּדוֹשִׁים (לִקּוּטֵי מוֹהֲרַ"ן סִימָן כ"ז חֵלֶק רִאשׁוֹן).
The words of your father — who greatly rejoices and is very glad — especially at every time of distress and oppression — may the Merciful One preserve us — over the great and awesome and boundless kindness that Hashem Yisborach did with me and with all Israel — to bring us close to such a holy and awesome light — and it is impossible to speak of this — for it is for each one according to what he estimates in his heart [כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ — the Zoharic Aramaic phrase of graduated reception — already identified in Letter 157 — repeated here in the Chanukah context: the secret of Chanukah cannot be spoken — for each person can only receive it according to the capacity of his own heart; and what Reb Nussun's soul knows of the Chanukah secret — *nafshi yoda'as me'od* — exceeds what can be transmitted in words] . And now it is Chanukah — who knows where the secret of Chanukah reaches — as my soul knows very much — with the help of Hashem Yisborach — to reveal to those above and so forth and to those below and so forth and so forth . And it is impossible to extend at all now. ## Segment 7
וּכְפִי הַנִּרְאֶה עַתָּה, אֵינְךָ צָרִיךְ לִשְׁלֹחַ עוֹד אִגֶּרֶת לְפֹה, כִּי רָחוֹק שֶׁאֶתְמַהֲמַהּ כָּל כָּךְ, אַךְ תִּזָּהֵר לִשְׁלֹחַ מֵעַתָּה בְּכָל פָּאסְט אִגֶּרֶת אֵלַי לִקְהִלָּה קְדוֹשָׁה אוּמַאן, וְתוֹדִיעֵנִי הַכֹּל בַּאֵר הֵיטֵב כָּל אֲשֶׁר נַעֲשֶׂה שָׁם לְמַעַן אֵדַע אֵיךְ לְהִתְנַהֵג, כְּדֵי שֶׁכַּאֲשֶׁר אָבוֹא לְאוּמַאן אִם יִרְצֶה הַשֵּׁם בְּקָרוֹב אֶמְצָא שָׁם מִכְתָּבֶיךָ וִיחַיּוּ אוֹתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּכְפִי הַנִּרְאֶה אֶהְיֶה בְּאוּמַאן אִם יִרְצֶה הַשֵּׁם בְּעוֹד שְׁנַיִם אוֹ שְׁלשָׁה שָׁבוּעוֹת מֵהַיּוֹם, וְהַשֵּׁם יִתְבָּרַךְ יַנְחֵנִי בְּדֶרֶךְ אֱמֶת בִּרְצוֹנוֹ הַטּוֹב, כִּי אֲנִי סוֹמֵךְ עָלָיו בְּכָל תְּנוּעוֹתַי. וּלְעֵת עַתָּה הֶחֱיֵיתִי הַרְבֵּה בְּכָל מְקוֹם בּוֹאִי אֶת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ, וְגַם פֹּה קִבְּלוּ אוֹתִי בְּאַהֲבָה רַבָּה וּבִתְשׁוּקָה גְּדוֹלָה וְיָצְאוּ לִקְרָאתִי בְּשִׂמְחָה הַכֹּל יוֹתֵר מִקֹּדֶם, כִּי מֵעוֹלָם לֹא קִבְּלוּ אוֹתִי בְּאַהֲבָה וּבְשִׂמְחָה כָּל כָּךְ כְּמוֹ עַתָּה. אֲבָל הַיִּסּוּרִים שֶׁהָיוּ לִי עַד הֵנָּה מֵהַנְּסִיעָה בְּעַצְמָהּ, אִי אֶפְשָׁר לְסַפֵּר, כִּי הַדֶּרֶךְ פֹּה מְקֻלְקָל מְאֹד וְהַסּוּסִים חַלָּשִׁים כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל עִנּוּי הַדֶּרֶךְ לְאִישׁ בָּא בַּיָּמִים כָּמוֹנִי, וְאַף עַל פִּי כֵן גַּם בָּזֶה הָיוּ כַּמָּה הַרְחָבוֹת בְּלִי שִׁעוּר. מִי יִתֵּן וִיזַכֵּנִי ה' יִתְבָּרַךְ שֶׁאֲסַפֵּר לָכֶם הַכֹּל לְמַעַן תָּבִינוּ מִזֶּה נִפְלְאוֹת הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְאֵיךְ הוּא יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית, וּמְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית בְּכָל מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה שֶׁל כָּל אָדָם כְּפִי הַמָּקוֹם וְהַזְּמַן וּמְרַמֵּז לוֹ רְמָזִים וְכוּ' וְכוּ'.
עַד יַעֲבֹר זָעַם — Yeshayahu 26:20: "go my people — enter your chambers — and close your doors behind you — hide for but a small moment until the anger passes." Strategic withdrawal: shelter, endure, and wait for the moment to pass] [Yeshayahu 26:20] — for certainly Hashem Yisborach will not abandon us and will do with us a sign for good — and they will return to us and we will not return to them — for certainly the words of him — of blessed memory (Chayei Moharan 218) — will be fulfilled: "Ich hob ois gefirt un vel ois firen." [Chayei Moharan 218] And from Tcherin I wrote you a letter to the holy community of Tulchin — and there I informed you that I had sent from Uman several letters to Breslov — and to you in particular — and I was very astonished that not one of them reached you — and I have sorrow from this. But the salvation you informed me of surpasses everything — and in Hashem is the hope that everything will turn to good. And regarding what concerns you — I have already anticipated my answer in these words — for the world is full of trials each day in several ways — and for all of them we have a founded foundation — a strong and everlasting foundation — which is the *tzaddik* who is the foundation of the world — the simple foundation [הַצַּדִּיק יְסוֹד עוֹלָם יְסוֹד הַפָּשׁוּט — Mishlai 10:25 and Breslov teaching: the *tzaddik* as the simple, unadorned bedrock upon which everything rests] [Mishlai 10:25] — upon him each and every one must lean in all that passes over him — for we did not come to this world to eat and drink and other lusts G-d forbid — and not for money and illusory honor — but only to endure toil and effort in order to recognize our Creator and Former — Yisborach His Name — according to the Torah which Moshe placed before the children of Israel — and according to h ## Segment 8
"גִיוַואלְד! וָואס שְׁוַויְיגִין מִיר אַז מִיר הָאבִּין אַזוֹנְס גִיהֶערְט" [אַהָהּ! מָה אָנוּ שׁוֹתְקִים שֶׁכָּךְ שָׁמַעְנוּ]. עַל כָּל דִּבּוּר וְדִבּוּר צָרִיךְ כָּל אֶחָד לוֹמַר אֶלֶף פְּעָמִים אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא וְכוּ', וְאֵלּוּ הַסְּפָרִים הֵם קוֹרְעִים וּמְבַזִּים, אוֹי לָהֶם וְאוֹי לְנַפְשָׁם. בַּעַל הָרַחֲמִים יְשִׁיבֵם אֶל הָאֱמֶת, וְאוֹתָנוּ יָשִׁיב לְקַיֵּם בֶּאֱמֶת אֶת דְּבָרָיו הַקְּדוֹשִׁים הַנֶּאֱמָרִים בֶּאֱמֶת, וְזֶה נַעֲשֶׂה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת בְּכָל אָדָם וּבְכָל זְמַן וּבִפְרָטֵי פְּרָטִיּוּת בְּכָל יוֹם וּבְכָל עֵת.
ow the true *tzaddikim* in each generation guide us — for one must endure bitterness each time — and afterwards Hashem Yisborach helps in His kindness — as we have already seen many times — and as it is written: behold — for peace — bitterness was very bitter to me [הִנֵּה לְשָׁלוֹם מַר לִי מָר — Yeshayahu 38:17 / LM I:27: Chizkiyahu's prayer after recovery — the bitterness was the path to peace — not its obstacle] [Yeshayahu 38:17; Likutay Moharan I:27] — as explained in his holy books (Likutay Moharan I:27). And as it appears now — I will not linger here very long — and the time of the morning prayer has arrived. By day may Hashem command His kindness [יוֹמָם יְצַוֶּה ה' חַסְדּוֹ — Tehillim 42:9: yomam yetzavveh Hashem chasdo uvalaylah shiro imi — "by day Hashem commands His kindness — and at night His song is with me." The verse of day-and-night divine accompaniment] [Tehillim 42:9] — and may He give us merit to pray with great *kavvanah* — to recognize how He, Yisborach, renews in His goodness every day always the work of Creation — and contracts Himself from the Infinite to no end in every act and word and thought of every person — according to the place and the time — and hints to him his hints [מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית, וּמְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית בְּכָל מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה שֶׁל כָּל אָדָם כְּפִי הַמָּקוֹם וְהַזְּמַן וּמְרַמֵּז לוֹ רְמָזִים — a profound theological statement about divine *tzimtzum* — contraction — as an ongoing providential process. The daily renewal of Creation (*chidush bereishis*) is only possible because Hashem continuously contracts Himself from the *Ein Sof* — the truly Infinite — in order to be present within every act (*ma'aseh*), every word (*dibbur*), and every thought (*machshavah*) of every single person — according to their specific place and time. This is not the primordial *tzimtzum* of the Ari but an ongoing, moment-by-moment divine self-contraction that makes personal providence possible: Hashem meets each person within their specific situation, and through this intimate presence hints to them the hints they need to find t ## Segment 9
מָה אֹמַר לָכֶם בָּנַי חֲבִיבַי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַנֶּאֱמָנִים, שִׂימוּ לְבַבְכֶם הֵיטֵב מַה נַּעֲשֶׂה עִם הָאָדָם בָּעוֹלָם הָעוֹבֵר בַּצֵּל הַפּוֹרֵחַ הַזֶּה, אֲשֶׁר הַכֹּל יוֹדְעִים שֶׁהָעוֹלָם הֲבֵל הֲבָלִים הַכֹּל הָבֶל, וְאִם אֵינָם זוֹכִים לְהֵיטִיב מַעֲשֵׂיהֶם וְגַם מְקַלְקְלִים כְּמוֹ שֶׁמְּקַלְקְלִים כָּל אֶחָד וְאֶחָד בַּהֶבֶל נִדָּף הַזֶּה כַּאֲשֶׁר הֵם יוֹדְעִים בְּעַצְמָם, הַשֵּׁם יִתְבָּרַךְ יִסְלַח לָהֶם וִישִׁיבֵם אֶל הָאֱמֶת, עוֹד מִתְגַּבְּרִים עֲלֵיהֶם לַחֲלֹק עַל נְקֻדַּת הָאֱמֶת אֲשֶׁר זָכָה לָצֵאת מֵהַבְלֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, אֲשֶׁר אֵינוֹ רוֹצֶה לְהַנִּיחַ שׁוּם הֶבֶל בָּעוֹלָם הַזֶּה. אַשְׁרֵינוּ מַה טוֹב חֶלְקֵנוּ אֲשֶׁר נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִזֶּה, בְּרִיךְ רַחֲמָנָא דְּפַלְטֵי לָן מֵהָדָא, כֵּן יוֹסִיף ה' לְמַלֵּט נַפְשֵׁנוּ גַּם מִכָּל הֶבְלֵי עוֹלָם הַזֶּה, וְלַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים. כָּל יְמֵי חַיֵּינוּ לְעוֹלָם אָמֵן.
heir way] — and to fulfil: to declare in the morning Your kindness [לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ — Tehillim 92:3: l'hagid baboker chasdecha ve'emunascha baleilos — "to declare in the morning Your kindness and Your faithfulness in the nights." The Psalm of Shabbos — the verse of the twin testimonies that frame the *Ashrei* of a life lived in awareness of Hashem's gifts: morning is for declaring His *chesed*; night is for receiving His *song*] [Tehillim 92:3] and so forth. "Gievald! Vos shveigen mir az mir hobin azons gehert!" [Yiddish: "Gievald! What are we silent for — that we have heard such things!" The cry of astonishment and urgency — having heard the Rebbe's words we can remain silent and inactive? Applied to ## Segment 10
וְהִנֵּה כְּפִי הַנִּרְאֶה לֹא אֶתְמַהֲמַהּ פֹּה הַרְבֵּה, וּמַה שֶּׁנַּעֲשֶׂה פֹּה אֵינִי יוֹדֵעַ לִכְתֹּב לְךָ עַתָּה, כִּי זֶה שִׁבְתִּי הַבַּיִת מְעַט כַּנַ"ל, וְגַם זְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ. יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וִיזַכֵּנוּ לְהִתְפַּלֵּל בְּכַוָּנָה גְּדוֹלָה לְהַכִּיר חִדּוּשׁ מַעֲשֵׂה בְרֵאשִׁית שֶׁבַּיּוֹם הַזֶּה וּלְקַיֵּם לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וְכוּ'.
each word and each Torah: the person who has heard should cry this cry] — over every single word and word — each person must say a thousand times: had I not come into the world — for this alone it would have been worthwhile [אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא — Kiddushin 40b: "had I not come into the world except for this — it would have been sufficient." Each word of the Rebbe's Torah alone would have justified the entire journey of one's life] [Kiddushin 40b] — and these books they are tearing and disdaining — woe to them and woe to their souls. May the Master of Mercy return them to the truth — and may He return us to truly fulfil His holy words — spoken in truth — in general and in particular for every person and at every time and in most particular detail every day and at every time. What shall I say to you — my dear sons and all our faithful *anshei sh'lomaynu* — place your hearts well to what is done with a person in this passing world — in this fleeting shadow — which everyone knows is vanity of vanities — all is vanity. ## Segment 11
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה לִרְאוֹתְכֶם בְּקָרוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And if they do not merit to improve their deeds — and also spoil — yet they even further strengthen themselves against the point of truth — which has merited to emerge from the vanities of this world entirely — which does not wish to leave any vanity in this world. How fortunate are we — how good is our portion — that our soul has escaped from this like a bird — blessed is the Merciful One who has delivered us from this [בְּרִיךְ רַחֲמָנָא דְּפַלְטֵי לָן מֵהָדָא — Aramaic: the Talmudic formula of thanksgiving for having been spared from something spiritually dangerous (*Berachos* 54a and elsewhere). ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of the one who awaits the salvation of Hashem at every time. Nussun of Breslov. I have already written to you that I arrived at Kremenchug on the Friday morning of Parshas Vaeira — and found your letters that the holy books — praised be G-d — had already been returned in His kindness and wonders — and you greatly revived my soul. And on that same Friday I sent you my letter — and I lingered in Kremenchug until yesterday — and no letter reached me — neither from Breslov nor from Uman — and I do not know what to think. But at a time of distress like this — may the Omnipresent have mercy — certainly we need this sorrow too. But this is my consolation in my affliction — that in the kindnesses of Hashem and His great wonders they brought out the books from their hands — what shall I return to Hashem and so forth — how fortunate is the portion of Rabbi Shmuel Weinberg who merited that such a great *pidyon shevuyim* was completed through him [פִּדְיוֹן שְׁבוּיִים — the redemption of captives — one of the greatest *mitzvos* in the Torah. The holy books seized by the government are *shevuyim* — captives — and their release is a true *pidyon shevuyim*] — how fortunate are all those who engaged in this — and all who expended money for the redemption of souls and the holy Torah. Woe to them and woe to the souls of the informers who brought false accusations — who rebelled and transgressed against the honor of Hashem Yisborach and the honor of the holy Torah — and the honor of the Baal Shem Tov — of blessed memory — and his holy disciples — and against the honor of our Master our Teacher and Rebbe — of blessed memory — whose holy books they seized through their informing. May Hashem repay the evildoer according to his evil — and in His great kindness may He have mercy on the poor and destitute pursued ones like us — and save us quickly for the sake of His great and holy Name that is called over us — for His great Name is found within the name of the true *tzaddik* — as explained in the Torah *b'reishis l'einei kol Yisrael* which we spoke on the past Shabbas Chanukah — and here we completed it somewhat. [הַתּוֹרָה בְּרֵאשִׁית לְעֵינֵי כָל יִשְׂרָאֵל — Likutay Moharan I:1: the Rebbe's opening Torah on the verse *b'reishis bara Elokim* and the final verse *l'einei kol Yisrael* — the teaching that Hashem's Great Name is found within the name of the true *tzaddik*] # יז URL: https://ajew.org/reader-plain/alim-litrufa/2/17/ # יז
יז
Source: https://ajew.org/reader/alim-litrufa/2/17 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' אַחֲרֵי ג' [י"ז ניסן] תקפ"ו לפ"ק בְּרֶסְלֶב. לִקְהִלַּת אָדֶעס.
Blessed be Hashem My beloved ones and my brothers. ## Segment 2
לִידִידִי וַחֲבִיבִי כְּנַפְשִׁי וּלְבָבִי הֲלוֹא הוּא הָרַבָּנִי הַמֻּפְלָג מוֹרֵנוּ הָרַב שִׁמְשׁוֹן נֵרוֹ יָאִיר. שָׁלוֹם וְיֵשַׁע רַב.
I have already cautioned you, and I caution you again — that you ## Segment 3
מִכְתָּבוֹ הַנָּעִים קִבַּלְתִּי אוֹר לְאַרְבָּעָה עָשָׂר בְּנִיסָן עִם הַיַּיִן־גֶּפֶן עַל אַרְבַּע כּוֹסוֹת שֶׁל גְּאֻלָּה; כּוֹס יְשׁוּעוֹת יִשָּׂא מֵאֵת ה' בְּרֹב בְּרָכוֹת בְּכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח.
should set your heart carefully to all the matters that pass over ## Segment 4
הֶחֱיִיתַנִי בִּדְבָרֶיךָ הַנְּעִימִים הַמְגַלִּים תְּשׁוּקַת לִבְּךָ אֶל הָאֱמֶת, וּלְהָשִׁיב לְךָ דִּבְרֵי אֱמֶת כִּרְצוֹנְךָ יִקְצְרוּ הֲמוֹן יְרִיעוֹת, כִּי הָיָה מֵהַהֶכְרַח לְהַעְתִּיק כָּל סִפְרֵי רַבֵּנוּ זַ"ל, וּכְבָר מְבֹאָר בָּהֶם מַה שֶּׁיֵּשׁ בּוֹ לְכָל אֶחָד וְאֶחָד לְפִי מַדְרֵגָתוֹ, לְפִי מְקוֹמוֹ וְשַׁעְתּוֹ בְּשִׁבְתּוֹ בְּבֵיתוֹ וּבְלֶכְתּוֹ בַּדֶּרֶךְ, אֵין כָּל דָּבָר נֶעְלָם מִמְּךָ אֲשֶׁר לֹא תִּמְצָאֶנּוּ בַּסְּפָרִים הַקְּדוֹשִׁים וְהַנּוֹרָאִים אִם תְּעַיֵּן בָּהֶם בְּכָל לֵב בֶּאֱמֶת, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם; חֲזַק וֶאֱמַץ אָחִי חֲבִיבִי וִידִידִי וּזְכֹר אֶת בּוֹרַאֲךָ בְּכָל עֵת אֲפִלּוּ בִּשְׁעַת הַמַּשָּׂא וּמַתָּן מִכָּל שֶׁכֵּן בְּעֵת הַפְּנַאי; לְמַעַן הַשֵּׁם לַחֲטֹף אֵיזֶה שָׁעָה לְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ, כַּאֲשֶׁר הִזְהִירָנוּ רַבֵּנוּ זַ"ל פְּעָמִים אֵין מִסְפָּר, חֲזַק וַחֲזַק בָּזֶה בְּהִתְחַזְּקוּת חָדָשׁ בְּכָל יוֹם. וְאַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, וְאֵיךְ שֶׁיַּעֲבֹר עָלֶיךָ הֵן בְּעִסְקֵי הַגּוּף הֵן בְּעִסְקֵי הַנֶּפֶשׁ הֵן בְּעִסְקֵי מָמוֹן וּמַשָּׂא וּמַתָּן אֵיךְ שֶׁיִּהְיֶה אֵיךְ שֶׁיִּהְיֶה, אַתָּה מְקוֹמְךָ אַל תַּנַּח. כִּי יֵשׁ דִּבּוּרֵי אֱמֶת לְדַבֵּר לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא בְּכָל יוֹם תָּמִיד אֵיךְ שֶׁעוֹבֵר עַל הָאָדָם, בֵּין בַּעֲלִיָּה בֵּין בִּירִידָה בֵּין בְּטִיבוּ בֵּין בְּעָקוּ חַס וְשָׁלוֹם. וְאֵין שׁוּם תֵּרוּץ בָּעוֹלָם כְּלָל, כִּי אֱמֶת ה' לְעוֹלָם, הַיְנוּ שֶׁאֱמֶת ה' הוּא לְעוֹלָם תָּמִיד, וְאֵין שׁוּם דָּבָר שֶׁבָּעוֹלָם הָעוֹבֵר עַל הָאָדָם אֵיךְ שֶׁהוּא שֶׁיּוּכַל לְהַסְתִּיר וּלְהַעְלִים חַס וְשָׁלוֹם הָאֱמֶת שֶׁל הַשֵּׁם יִתְבָּרַךְ. כִּי אֱמֶת הוּא אוֹר הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, וְהַדִּבּוּר הָאֱמֶת מֵאִיר בְּכָל מִינֵי חֹשֶׁךְ וַאֲפֵלָה שֶׁבָּעוֹלָם, וְתָמִיד יְכוֹלִין לִמְצֹא פְּתָחִים לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי דִּבּוּר הָאֱמֶת אֵיךְ שֶׁהוּא, כַּמְבֹאָר כָּל זֶה עַל פָּסוּק צֹהַר תַּעֲשֶׂה לַתֵּבָה, בִּשְׁנֵי מְקוֹמוֹת (לִקּוּטֵי מוֹהֲרַ"ן א' קי"ב) עַיֵּן שָׁם הֵיטֵב. וְהַרְגֵל עַצְמְךָ לֵילֵךְ עִם הַתּוֹרָה הַזֹּאת שֶׁתַּמְשִׁיךְ עַצְמְךָ רַק אֶל הָאֱמֶת, וְתַבִּיט תָּמִיד עַל הָאֱמֶת לַאֲמִתּוֹ וְתִרְאֶה לְהוֹצִיא הַדִּבּוּר מִפִּיךָ בֶּאֱמֶת תָּמִיד, וְאָז יָאִיר לְךָ אוֹר הַשֵּׁם יִתְבָּרַךְ בְּכָל מָקוֹם אֲשֶׁר אַתָּה שָׁם בְּכָל עֵת, וְתִרְאֶה הַפְּתָחִים לָצֵאת מֵחֹשֶׁךְ לְאוֹר גָּדוֹל, וְתוּכַל לִזְכֹּר בְּהַשֵּׁם יִתְבָּרַךְ תָּמִיד. כִּי הוּא יִתְבָּרַךְ נִמְצָא בְּכָל עֵת וּבְכָל מָקוֹם וּבְכָל אָדָם בְּאֵיזֶה מַדְרֵגָא שֶׁהוּא; וּלְמַעַן הַשֵּׁם שֶׁלֹּא יִהְיֶה דְּבָרִים הָאֵלּוּ יְשָׁנִים אֶצְלְךָ חַס וְשָׁלוֹם, מֵחֲמַת שֶׁנִּדְמֶה לְךָ שֶׁאַתָּה יוֹדֵעַ אוֹתָם מִכְּבָר, כִּי בֶּאֱמֶת עֲדַיִן לֹא הִתְחַלְתָּ לֵידַע עַד הֵיכָן עַד הֵיכָן מַגִּיעִים דְּבָרִים אֵלֶּה, וְהָעִקָּר לְקַיְּמָם בִּפְשִׁיטוּת בֶּאֱמֶת וְשֶׁיִּהְיֶה בְּעֵינֶיךָ בְּכָל יוֹם כַּחֲדָשִׁים; וּבִפְרָט שֶׁדְּבָרִים אֵלּוּ הֵם מִתְחַדְּשִׁים לַבְּקָרִים בְּכָל יוֹם מֵחָדָשׁ בִּבְחִינַת (אֵיכָה ג) "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ". וּלְבָאֵר לְךָ עִנְיָן זֶה אִי אֶפְשָׁר בִּכְתָב עַל פְּנֵי הַשָּׂדֶה, וְגַם מִפֶּה לְאֹזֶן מִן הַנִּמְנָע כִּי אִם כְּטִפָּה מִן הַיָּם הַגָּדוֹל, וְהִנֵּה גַּם עַתָּה אֲנִי טָרוּד, אַךְ תְּשׁוּקָתְךָ הַגְּדוֹלָה וְהָאֲמִתִּית הִכְרִיחַנִי לִכְתֹּב לְךָ דְּבָרַי אֵלֶּה הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה, וְדַי בָּזֶה כָּעֵת.
us and over me in particular. Remember well, well, all that has passed in this matter — and when Hashem will have completed all His work, you will see and understand the wonders of Hashem — the wonders of the Perfect of Knowledge. Be strong and courageous, be strong and courageous — to walk in the ways of our great and awesome Master, may the memory of the righteous and holy one be for a blessing — as I have instructed you, according to what I heard from his holy mouth. And just as I heard — so I have told you, in truth. And Hashem, who knows and is witness — I merited to understand his awesome and wholehearted intention more than all the world — as he himself testified about me explicitly, with a full mouth, many times. ## Segment 5
וְהִזָּהֵר וְהִזָּהֵר לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וְאַל תַּנִּיחַ הָעַצְבוּת לְתוֹךְ בֵּיתְךָ בְּשׁוּם אֹפֶן, וּכְבָר יָדַעְתָּ הַרְבֵּה דְּרָכִים וְעֵצוֹת לְהִתְחַזֵּק בְּשִׂמְחָה תָּמִיד, וְהָעִקָּר עַל יְדֵי שֶׁלֹּא עָשַׂנִי גּוֹי וְכוּ' וְכוּ', וְגַם עַל יְדֵי מִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא. וְאֵין לְהַאֲרִיךְ בָּזֶה, רַק בָּאתִי לְהַזְכִּירְךָ רָאשֵׁי פְּרָקִים, וְאַתָּה תָּבִין מֵעַצְמְךָ כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה כַּמָּה פְּעָמִים, וְכַמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים כַּמָּה פְּעָמִים.
And the essential thing — that you strengthen yourselves in the Teffilos (prayers) and in personal speech between oneself and one's Creator. ## Segment 6
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִרְאוֹתוֹ בְּשִׂמְחָה מְהֵרָה.
And to not fall on account of anything in the world — only to strengthen ## Segment 7
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר מִבְּרֶסְלֶב
and to renew yourself at every time always. ## Segment 8
וְשָׁלוֹם רַב לִידִידִי וַחֲבִיבִי הָרַבָּנִי, מוֹרֵנוּ הָרַב צְבִי הִירְשׁ, נֵרוֹ יָאִיר.
And beyond this there is no free time to elaborate. ## Segment 9
כָּל הַדְּבָרִים הָאֵלֶּה נֶאֶמְרוּ גַּם אֵלָיו וּלְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ, וְאֵין צֹרֶךְ לִכְפֹּל הַדְּבָרִים וְאַתָּה שָׁלוֹם וְתִתְעַנֵּג עַל רֹב שָׁלוֹם כְּנַפְשְׁךָ וָנֶפֶשׁ אוֹהֲבֶיךָ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִרְאוֹתְךָ עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה בְּאוּמַאן בּוֹא יָבוֹא בְּרִנָּה אָז טוֹב לוֹ בָּזֶה וּבַבָּא לָנֶצַח.
The words of one who loves you in truth for eternity — who speaks in truth from the good point within the heart — who ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
לְכָל בְּנֵי בֵיתִי שָׁלוֹם וְיֵשַׁע רַב.
awaits to rejoice in your salvation in this world and the next, ## Segment 12
אֲהוּבִי יְדִידִי, הִנֵּה שָׁמַעְתִּי מִפִּי יְדִידֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב גֵּרְשׁוֹן, שֶׁנִּמְצָא בְּיַד יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב בֶּער מִלִּיפִּיוִויץ כְּתָבִים בִּכְתִיבַת יַד רַבֵּנוּ זַ"ל, בְּכֵן תִּרְאוּ לְקַבֵּל מֵאִתּוֹ וּלְשָׁלְחָם לְיָדִי מִיָּד, כִּי הוּא יוֹדֵעַ בְּעַצְמוֹ שֶׁכָּל הַכְּתָבִים הָאֵלּוּ הֵם שֶׁלִּי שֶׁקִּבַּלְתִּים בְּעַצְמִי מִיַּד רַבֵּנוּ זַ"ל, כִּי אֵין מִי שֶׁקִּבֵּל מִמֶּנּוּ כְּתִיבַת יָדוֹ הַקְּדוֹשָׁה כִּי אִם אָנֹכִי כַּיָּדוּעַ לַכֹּל, וַאֲנִי צָרִיךְ אוֹתָם מְאֹד לְעִנְיַן סִפְרֵי רַבֵּנוּ זַ"ל, וְיַגִּיעַ מִזֶּה תּוֹעֶלֶת גָּדוֹל בְּכַמָּה עִנְיָנִים וּזְכוּת הָרַבִּים, וְאֵלָיו אֵינָם נִצְרָכִים כְּלָל, עַל כֵּן יִרְאֶה לְשָׁלְחָם לִי מִיָּד, וַאֲנִי אֶתֵּן לוֹ בְּעַד זֶה שְׁאָרֵי עִנְיָנִים הַנִּצְרָכִים לוֹ. דְּהַיְנוּ תְּפִלּוֹת שֶׁנִּדְפְּסוּ וּתְפִלּוֹת שֶׁלֹּא נִדְפְּסוּ עֲדַיִן רַק הֵם בִּכְתָב וְעוֹד דְּבָרִים כָּאֵלֶּה. נָא מְאֹד לְבַל יְשַׁנֶּה אַחֲרֵי דְּבָרַי, כִּי בֶּאֱמֶת הֵם שֶׁלִּי וְאֵינִי מוֹחֲלָם לוֹ בְּשׁוּם אֹפֶן, וַאֲפִלּוּ אִם לֹא קִבְּלָם מִיָּדִי מַמָּשׁ, מִמִּי שֶׁקִּבְּלָם הֵם שֶׁלִּי, כִּי מִיָּדִי בָּאוּ לְיַד הַחֲבֵרִים אַנְשֵׁי שְׁלוֹמֵנוּ, וְנִתְגַּלְגְּלוּ מֵאֶחָד לַחֲבֵרוֹ עַד שֶׁבָּאוּ לְיָדוֹ, וּבֶאֱמֶת לֹא נְתַתִּים לְשׁוּם אָדָם כִּי אִם לְהַעְתִּיקָם וּלְהַחֲזִירָם לִי מִיָּד, וְעַתָּה אֵינָם נִצְרָכִים לוֹ רַק אֲנִי צָרִיךְ לָהֶם מִכַּמָּה טְעָמִים עַל כֵּן חוֹבָה עָלָיו לְהַחֲזִירָם לִי מִיָּד, וּמֻבְטְחָנִי בּוֹ שֶׁיְּקַיֵּם דְּבָרַי וּבָזֶה יִגְרֹם זְכוּת הָרַבִּים לְדוֹרוֹת וְיִגְדַּל שְׂכָרוֹ מֵאֲשֶׁר יִהְיוּ כְּבוּשִׁים בְּיָדוֹ בְּאִסּוּר גְּזֵלָה חַס וְשָׁלוֹם כַּנַּ"ל, וְאֵין לְהַאֲרִיךְ יוֹתֵר לְאִישׁ כָּשֵׁר וְאוֹהֵב נֶאֱמָן כְּמוֹתוֹ.
for eternity. Nussun, as above. Be strong and courageous, my brother, my beloved, my dear friend — and remember your Creator at every time, even in the hour of business dealings — and all the more so in times of leisure. For the sake of Hashem — snatch some hour to pour out your speech before Him, may He be blessed — as our Master, of blessed memory, warned us times without number. Be strong and strong in this — with renewed strengthening each day. And let not your thoughts terrify you on account of anything in the world — and however it passes over you — whether in matters of the body, or in matters of the soul, or in matters of money and business — however it may be, however it may be — do not abandon your place. For there are words of truth to speak before the Blessed Place each day, always — however it passes over a person — whether in ascent or in descent, whether in good or in difficulty, G-d forbid. And there is no excuse in the world at all. For the truth of Hashem is forever — that is: the truth of Hashem is forever, always — and there is nothing in the world that passes over a person, however it may be, that can conceal and hide the truth of Hashem, G-d forbid. For truth is the light of Hashem Himself — and the true speech illuminates in every manner of darkness and shadow in the world — and always one can find openings to return to Hashem Yisborach through true speech, however it may be. As all this is explained on the verse Make a window for the ark [Bereishis 6:16] — in two places (Likutay Moharan I, 112) — see there carefully. ## Segment 13
דִּבְרֵי אוֹהֲבָם בֶּאֱמֶת.
The words of one who loves them in truth ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קע URL: https://ajew.org/reader-plain/alim-litrufa/2/170/ # קע
קע
Source: https://ajew.org/reader/alim-litrufa/2/170 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' בְּשַׁלַּח תקצ"ה לפ"ק קְרָאקוֹב.
I have already written t ## Segment 2
שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
My beloved son and dear one. [ Yitzchok — written from the road] ## Segment 3
כְּבָר כָּתַבְתִּי לְךָ שֶׁבָּאתִי לִקְרֶימִינְטְשׁוֹק אוֹר לְיוֹם ו' פָּרָשַׁת וָאֵרָא, וּמָצָאתִי מִכְתָּבֶיךָ שֶׁכְּבָר הֻחְזְרוּ הַסְּפָרִים הַקְּדוֹשִׁים תְּהִלָּה לָאֵל וְהֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד. וּבְאוֹתוֹ יוֹם ו' הַנַּ"ל שָׁלַחְתִּי לְךָ מִכְתָּבִי, וְנִתְעַכַּבְתִּי שָׁם בִּקְרֶימִינְטְשׁוֹק עַד הַיּוֹם שֶׁעָבַר, וְלֹא הִגִּיעַ לִי שׁוּם אִגֶּרֶת, לֹא מִבְּרֶסְלֶב וְלֹא מֵאוּמַאן, וְאֵינִי יוֹדֵעַ מַה לַּחֲשֹׁב, אַךְ בְּעֵת צָרָה כָּזֹאת הַמָּקוֹם יְרַחֵם בְּוַדַּאי צְרִיכִים גַּם צַעַר הַזֶּה, אֲבָל זֹאת נֶחָמָתִי בְעָנְיִי מַה שֶּׁבְּחַסְדֵי ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים הוֹצִיאוּ הַסְּפָרִים מִיָּדָם; מָה אָשִׁיב לַה' וְכוּ'; אַשְׁרֵי חֶלְקוֹ שֶׁל רַבִּי שְׁמוּאֵל וַיינְבֶּערְג שֶׁזָּכָה שֶׁיֻּגְמַר פִּדְיוֹן שְׁבוּיִים כָּזֶה עַל יָדוֹ, אַשְׁרֵיהֶם כָּל הָעוֹסְקִים בָּזֶה, וְכָל אֲשֶׁר הוֹצִיא מָמוֹן עַל פִּדְיוֹן נְפָשׁוֹת וְהַתּוֹרָה הַקְּדוֹשָׁה. אוֹי לָהֶם וְאוֹי לְנַפְשָׁם שֶׁל הַמּוֹסְרִים בַּעֲלִילוֹת שֶׁקֶר, אֲשֶׁר מָרְדוּ וּפָשְׁעוּ בִּכְבוֹד הַשֵּׁם יִתְבָּרַךְ וּכְבוֹד הַתּוֹרָה הַקְּדוֹשָׁה, וּכְבוֹד הַבַּעַל שֵׁם טוֹב זַ"ל וְתַלְמִידָיו הַקְּדוֹשִׁים, וּבִכְבוֹד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל אֲשֶׁר כָּל סְפָרָיו הַקְּדוֹשִׁים תָּפְסוּ עַל יְדֵי מְסִירָתָם, יְשַׁלֵּם ה' לְעוֹשֶׂה רַע כְּרָעָתָם, וּבְחַסְדּוֹ הַגָּדוֹל יְרַחֵם עַל עֲנִיִּים וְאֶבְיוֹנִים נִרְדָּפִים כָּמוֹנוּ וְיוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא עָלֵינוּ, כִּי שְׁמוֹ הַגָּדוֹל נִמְצָא בְּשֵׁם הַצַּדִּיק הָאֱמֶת, כַּמְבֹאָר בְּהַתּוֹרָה בְּרֵאשִׁית לְעֵינֵי כָל יִשְׂרָאֵל שֶׁדִּבַּרְנוּ בָּהּ בְּשַׁבַּת חֲנֻכָּה הֶעָבַר, וּפֹה גָּמַרְנוּ אוֹתָהּ קְצָת.
You have revived me with your words — in what you informed me — that praised be G-d the books were returned in His kindness and wonders — for until now my eyes have been longing for this. And at the beginning of this night I arrived here from the community of Tcherin — tired and exhausted — awaiting and hoping perhaps I would merit to find here a letter from you — and in His kindness Yisborach I received from Rabbi Efraim — may he live — your letter before I even entered the house — for he had received it yesterday. And I immediately read it — and I was astonished at you — my beloved son — that you did not inform me at the very start of the letter of this great salvation and deliverance. And I was compelled to read much of your letter — hearing the greatness of our sorrow and humiliations — may the Omnipresent have mercy — and my eyes were longing for the above-mentioned good news — until I merited to find on the second page good news that fattens the bone [שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם — Mishlai 15:30: "good news fattens the bone." The proverbial verse of good tidings whose nourishing power reaches to the bone — the deepest level of the body] [Mishlai 15:30] . How great are the kindnesses of Hashem and His wonders [מַה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו — the register of Tehillim 31:20 — mah rav tuvcha asher tzafanta lirei'echa — "how great is Your goodness which You have stored up for those who fear You" — and Tehillim 40:6 — mah rabu ma'asecha Hashem... nifle'osecha u'machsh'vosecha — "how numerous are Your works, Hashem... Your wonders and Your thoughts." The Psalmist's characteristic expression of overwhelmed gratitude before divine wonders that exceed all counting and all speech] — what shall we return to Hashem for all His gifts to us [מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ — Tehillim 116:12: "what shall I return to Hashem for all His recompenses to me?" The great verse of overwhelmed gratitude — already identified in this collection] [Tehillim 116:12] . And behold — the multitude of humiliations you wrote — although my sorrow is great from all of this — even so the whole thing is vanity — for time flies and our days are like a passing shadow [וְיָמֵינוּ כְּצֵל עוֹבֵר — Tehillim 144:4: "man is like a breath — his days are like a passing shadow." The radical transience of human life: the humiliations too will pass like a shadow] [Tehillim 144:4] — and in a few days everything will pass and everything will be forgotten — and the one who remains at his post — sheltering in the shadow of his holiness — and engaging with his holy books — how fortunate is he. And to turn away — G-d forbid — certainly such a person will be ashamed before himself and will greatly regret it — in this world and in the World to Come. And such humiliations have already passed in previous generations — when the Baal Shem Tov — of blessed memory — illuminated his holy light in the world. And if in some respects the humiliations are now greater — on the contrary — from this one can understand the greatness of what is so desirable. And look and see wonders — that even now He opens a path for His anger — and the obstacles and the humiliations come upon one according to measure — weighed out for the one upon whom they are decreed — and all by exact reckoning. And if we do not know the reason in detail — certainly Hashem is righteous in all His ways — for very deep are His thoughts — and the entire world is full of trials every day. ## Segment 4
וְהִנֵּה בְּעֹצֶם טִרְדָּתִי הַיּוֹם, וּכְבָר הָיִיתִי מוּכָן לִנְסֹעַ, סִבֵּב הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו שֶׁנָּסַעְתִּי עִם רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר אֵצֶל בֵּית הַפָּאסְט, וְנִכְנַס רַבִּי אֶפְרַיִם לְשָׁם, וּמָצָא שְׁנֵי מִכְתָּבִים מֵאִתְּךָ. אֶחָד הַנִּכְתַּב בְּיוֹם א' בֹּא, וְאֶחָד הַנִּכְתַּב בְּיוֹם ה' בֹּא, וְנִבְהַלְתִּי מְאֹד מֵעֹצֶם חַסְדּוֹ, וְנָסַעְתִּי בִּמְהִירוּת לְבֵית רַבִּי אֶפְרַיִם, וְקָרִיתִי הַמִּכְתָּבִים שְׁתֵּי פְּעָמִים הֵיטֵב, וּמֵאֵלֶיךָ תָּבִין מַה שֶּׁנַּעֲשֶׂה אֶצְלִי עַל יְדֵי מִכְתָּבָיו, צַעַר וָנַחַת, בְּכִי וְשִׁירוֹת, אֶפֶס קָצֵהוּ תָּבִין וְלֹא כֻּלּוֹ. וְהָיִיתִי אָז טָרוּד מְאֹד לַעֲבֹר הַנֶּעפִּיר לָבוֹא לְפֹה עַל לִינַת לַיְלָה, וְעַתָּה בָּאתִי לְפֹה קְרָאקוֹב כְּמוֹ שְׁתַּיִם אוֹ שָׁלֹשׁ שָׁעוֹת בַּלַּיְלָה, וַאֲנִי כּוֹתֵב מִיָּד מִכְתָּבִי זֶה בְּעֹצֶם טִרְדָּתִי וּבִלְבּוּל דַּעְתִּי מִכַּמָּה עִנְיָנִים, וּבִפְרָט מִמִּכְתָּבָיו, וְגַם אֲנָשִׁים בָּאִים לְפֹה לְקַבֵּל פָּנַי, וְאַף עַל פִּי כֵן דָּחִיתִי הַכֹּל לְזָרֵז עַצְמִי לַהֲשִׁיבְךָ מַה שֶּׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ תַּחַת קֻלְמוֹסִי. וְהִנֵּה הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד מְאֹד בְּמִכְתָּבְךָ. אַף עַל פִּי שֶׁהוֹדַעְתָּ לִי כַּמָּה גָּדוֹל עֲדַיִן הַמַּחֲלֹקֶת הַשֵּׁם יִתְבָּרַךְ יְרַחֵם, אַף עַל פִּי כֵן אֲנִי מְקַוֶּה לַה' שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, וּבִפְרָט שֶׁאָנוּ רוֹאִין עֹצֶם נִפְלְאוֹת חֲסָדָיו בְּתוֹךְ הַצָּרָה רַחֲמָנָא לִצְלַן כִּי עֲדַיִן ה' עִמָּנוּ וְאֶצְלֵנוּ וְקָרוֹב אֵלֵינוּ כַּאֲשֶׁר כָּתַבְתָּ כַּמָּה צְמִיחַת קֶרֶן יְשׁוּעָה מֵאַנְשֵׁי אוּמַאן וְכוּ'. וּבָזֶה אָנוּ רוֹאִין מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְכַמָּה גָּדוֹל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה סָבָא דְּסָבִין וַעֲדַיִן כֹּחוֹ עִמָּנוּ, וְגַם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזְבֵנוּ, עַד וְכוּ'.
And certainly Rabbi Itzik son of Rabbi Avraham Dov needed to be tested and refined in the matter that passed over him. And at first he acted foolishly in what he did — at such a time when the wise one at such a time should be silent — and afterwards he made things worse by separating himself from us — which he knows in his own soul and in his heart — from the point of truth. But I am confident in him that — with the help of Hashem Yisborach — he will not become an opponent. And if he merited nothing from all his journeys except this — it is sufficient for him. ## Segment 5
וְהִנֵּה לְחַזֵּק אֶתְכֶם תְּהִלָּה לָאֵל כְּבָר כָּתַבְתָּ לִי שֶׁאַתֶּם חֲזָקִים בְּהָאֱמֶת כָּרָאוּי לָכֶם, וּמְאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בָּזֶה שֶׁכָּתַבְתָּ לִי שֶׁאַתָּה מְחַיֶּה עַצְמְךָ בְּהַשִּׂיחוֹת שֶׁשָּׁמַעְתָּ מִכְּבָר, כִּי לְדַעְתִּי כְּבָר הִקְדִּים הַשֵּׁם יִתְבָּרַךְ לְכֻלָּנוּ רְפוּאָה לַמַּכָּה עַל יְדֵי רִבּוּי הַשִּׂיחוֹת הַקְּדוֹשׁוֹת שֶׁדִּבַּרְתִּי עִמָּכֶם זֶה כַּמָּה שָׁנִים עַד הַיּוֹם. וְכָל הַתּוֹרוֹת וְהַמַּעֲשִׂיּוֹת הַקְּדוֹשׁוֹת וְהַתְּפִלּוֹת הַקְּדוֹשׁוֹת שֶׁזִּכָּנוּ הַשֵּׁם יִתְבָּרַךְ בְּכֻלָּם יֵשׁ לָכֶם דַּי וְדַי לְהַחֲיוֹת נַפְשְׁכֶם גַּם בְּעֵת צָרָה הַזֹּאת, עַד אֲשֶׁר אַתֶּם צְרִיכִים עַתָּה לְרַקֵּד בְּכָל יוֹם עַל גֹּדֶל יְשׁוּעָתוֹ וְנִפְלְאוֹתָיו הָעֲצוּמִים שֶׁנִּצַּלְנוּ מִלִּהְיוֹת מִתְנַגְּדִים חַס וְשָׁלוֹם עַל נְקֻדַּת הָאֱמֶת כָּזֶה וְכוּ'. מַה נֹּאמַר וּמַה נְּדַבֵּר, בַּמֶּה נְקַדֵּם ה' כְּעַל כֹּל אֲשֶׁר גְּמָלָנוּ. וּלְעֵת עַתָּה יֵשׁ לִי יִסּוּרִין מִמַּה שֶּׁאֵין לִי עֲדַיִן שׁוּם אִגֶּרֶת מִבְּרֶסְלֶב, וְגַם הַבִּילֶעט לֹא הִגִּיעַ לִי, וְהִנֵּה דַּעְתִּי אֵינָהּ צְלוּלָה כְּלָל עַתָּה.
To our *anshei sh'lomaynu* — give peace to each one — in my estimation from themselves they will strengthen — whoever has a true mind in his head — and they will fulfil: hide for but a small moment until the anger passes [חֲבִי כִמְעַט רֶגַע עַד יַעֲבֹר זָעַם — Yeshayahu 26:20: "go my people — enter your chambers — and close your doors behind you — hide for but a small moment until the anger passes." Strategic withdrawal: shelter, endure, and wait for the moment to pass] [Yeshayahu 26:20] — for certainly Hashem Yisborach will not abandon us and will do with us a sign for good — and they will return to us and we will not return to them — for certainly the words of him — of blessed memory (Chayei Moharan 218) — will be fulfilled: "Ich hob ois gefirt un vel ois firen." [Chayei Moharan 218] ## Segment 6
חִזְקוּ וְאִמְצוּ כִּי ה' עִמָּכֶם, כִּי יֵשׁ שָׂכָר לִפְעֻלַּתְכֶם, וְיֵשׁ תִּקְוָה גְּדוֹלָה לְאַחֲרִיתֵנוּ. וְאִם תָּשִׂימוּ לְבַבְכֶם לְתוֹרָה קְדוֹשָׁה אַחַת מִסְּפָרָיו הַקְּדוֹשִׁים תּוּכְלוּ לְנַחֵם עַצְמְכֶם עַל כָּל הַצָּרוֹת הָעוֹבְרוֹת עָלֵינוּ. וְלַה' הַיְשׁוּעָה שֶׁיַּצִּיל אוֹתָנוּ מֵהֶם בִּזְכוּתוֹ הַגָּדוֹל, וְיֵשׁ לִי הַרְבֵּה לְדַבֵּר אַךְ אֵין הַפְּנַאי מַסְכִּים כְּלָל.
And from Tcherin I wrote you a letter to the holy community of Tulchin — and there I informed you that I had sent from Uman several letters to Breslov — and to you in particular — and I was very astonished that not one of them reached you — and I have sorrow from this. But the salvation you informed me of surpasses everything — and in Hashem is the hope that everything will turn to good. And regarding what concerns you — I have already anticipated my answer in these words — for the world is full of trials each day in several ways — and for all of them we have a founded foundation — a strong and everlasting foundation — which is the *tzaddik* who is the foundation of the world — the simple foundation [הַצַּדִּיק יְסוֹד עוֹלָם יְסוֹד הַפָּשׁוּט — Mishlai 10:25 and Breslov teaching: the *tzaddik* as the simple, unadorned bedrock upon which everything rests] [Mishlai 10:25] — upon him each and every one must lean in all that passes over him — for we did not come to this world to eat and drink and other lusts G-d forbid — and not for money and illusory honor — but only to endure toil and effort in order to recognize our Creator and Former — Yisborach His Name — according to the Torah which Moshe placed before the children of Israel — and according to how the true *tzaddikim* in each generation guide us — for one must endure bitterness each time — and afterwards Hashem Yisborach helps in His kindness — as we have already seen many times — and as it is written: behold — for peace — bitterness was very bitter to me [הִנֵּה לְשָׁלוֹם מַר לִי מָר — Yeshayahu 38:17 / LM I:27: Chizkiyahu's prayer after recovery — the bitterness was the path to peace — not its obstacle] [Yeshayahu 38:17; Likutay Moharan I:27] — as explained in his holy books (Likutay Moharan I:27). ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְכֶם מְהֵרָה בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה
The words of your father — who awaits seeing you soon — with the help of Hashem Yisborach. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי בְּרֶסְלֶב הָעוֹמְדִים בְּעֶזְרָתֵנוּ, יְהִי ה' עִמָּהֶם וִישַׁלֵּם פָּעֳלָם וּמַשְׂכֻּרְתָּם כְּפוּלָה וְיִזְכּוּ לְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח אָמֵן.
Nussun of Breslov. ## Segment 10
וְהִנֵּה בְּכָל עִנְיְנֵי יִסּוּרִים וּבִלְבּוּלִים שֶׁעָבְרוּ עָלַי וְעָלֵינוּ בִּכְלָל וּבִפְרָט, וּבְיוֹתֵר בְּעִנְיַן עֹצֶם הַצָּרוֹת וְהַפְּחָדִים הַגְּדוֹלִים שֶׁעָבְרוּ בְּאֵלּוּ הַיָּמִים מִן אַחַר רֹאשׁ הַשָּׁנָה עַד הַיּוֹם מִגֹּדֶל הִתְעוֹרְרוּת הַמַּחֲלֹקֶת וְהַשּׂוֹנְאִים וְכוּ', בְּכָל זֶה אֲנִי מְחַיֶּה עַצְמִי רַק בַּמֶּה שֶׁאָמַר הוּא זַ"ל (לִקּוּטֵי מוֹהֲרַ"ן רח) עַל פָּסוּק (תְּהִלִּים לז) "צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ ה' לֹא יַעַזְבֶנּוּ בְּיָדוֹ", עַיֵּן שָׁם מַה שֶּׁכָּתַב אֲבָל הֵם מַרְבִּים בַּמִּכְסָה עַד שֶׁאֵין יָכוֹל לְהַנְשִׁים חַס וְשָׁלוֹם ה' לֹא יַעַזְבֵנּוּ בְּיָדוֹ; וְזֶה אָנוּ רוֹאִים עַתָּה בְּעֵינֵינוּ. וּצְרִיכִין לְהַאֲמִין שֶׁהַמַּחֲלֹקֶת הוּא בְּוַדַּאי לְטוֹבָה גְּדוֹלָה לְכָל אֶחָד וְאֶחָד, אֲבָל מַה שֶּׁרוֹצִים לְהִתְגַּבֵּר לַעֲקֹר אֶת עַצְמָם לְגַמְרֵי זֶה לֹא תַּעֲלֶה בְּיָדָם. וּבְוַדַּאי מִי שֶׁיִּרְצֶה בֶּאֱמֶת לִהְיוֹת אִישׁ כָּשֵׁר כַּאֲשֶׁר הוֹרָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, לֵילֵךְ בִּתְמִימוּת וּבִפְשִׁיטוּת עַל פִּי הַתּוֹרָה אֲשֶׁר צִוָּה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וּכְמוֹ שֶׁמָּסְרוּ לָנוּ רַבּוֹתֵינוּ זַ"ל בְּוַדַּאי לֹא יוּכַל לִמְנֹעַ אוֹתוֹ שׁוּם מְנִיעָה שֶׁבָּעוֹלָם, כִּי כְּבָר הַכְּלָל מֻנָּח שֶׁאֵין לְשׁוּם אָדָם מְנִיעָה שֶׁלֹּא יוּכַל לְשַׁבְּרָהּ; וְאִם תִּצְטָרֵךְ לְהִתְפַּלֵּל בִּיחִידוּת הֲלֹא גַּם הַרְבֵּה מֵהַיְרֵאִים שֶׁבַּיָּמִים הַקּוֹדְמִים הִתְפַּלְּלוּ בִּיחִידוּת, וְלֹא רָצוּ לְהִתְפַּלֵּל בְּצִבּוּר שֶׁלֹּא יִתְבַּלְבְּלוּ; וּכְבָר כָּתַבְתִּי לָכֶם לְקַיֵּם "חֲבִי כִמְעַט רֶגַע עַד יַעֲבֹר זַעַם", וְנָכוֹן לִבְּכֶם בָּטוּחַ יִהְיֶה שֶׁבְּעוֹד אֵיזֶה זְמַן תּוּכְלוּ לְהִתְפַּלֵּל בְּאֵיזֶה בֵּית הַמִּדְרָשׁ שֶׁתִּרְצוּ; וְכָל הַצַּדִּיקִים וְכָל הַכְּשֵׁרִים הַנִּלְוִים עֲלֵיהֶם בְּהֶכְרֵחַ שֶׁיַּעֲבֹר עֲלֵיהֶם כָּהֵנָּה וְכָהֵנָּה, כִּי תְּחִלָּתָם יִסּוּרִים וְסוֹפָן שַׁלְוָה; וְאֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
And as it appears now — I will not linger here very long — and the time of the morning prayer has arrived. By day may Hashem command His kindness [יוֹמָם יְצַוֶּה ה' חַסְדּוֹ — Tehillim 42:9: yomam yetzavveh Hashem chasdo uvalaylah shiro imi — "by day Hashem commands His kindness — and at night His song is with me." The verse of day-and-night divine accompaniment] [Tehillim 42:9] — and may He give us merit to pray with great *kavvanah* — to recognize how He, Yisborach, renews in His goodness every day always the work of Creation — and contracts Himself from the Infinite to no end in every act and word and thought of every person — according to the place and the time — and hints to him his hints [מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית, וּמְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית בְּכָל מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה שֶׁל כָּל אָדָם כְּפִי הַמָּקוֹם וְהַזְּמַן וּמְרַמֵּז לוֹ רְמָזִים — a profound theological statement about divine *tzimtzum* — contraction — as an ongoing providential process. The daily renewal of Creation (*chidush bereishis*) is only possible because Hashem continuously contracts Himself from the *Ein Sof* — the truly Infinite — in order to be present within every act (*ma'aseh*), every word (*dibbur*), and every thought (*machshavah*) of every single person — according to their specific place and time. This is not the primordial *tzimtzum* of the Ari but an ongoing, moment-by-moment divine self-contraction that makes personal providence possible: Hashem meets each person within their specific situation, and through this intimate presence hints to them the hints they need to find their way] — and to fulfil: to declare in the morning Your kindness [לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ — Tehillim 92:3: l'hagid baboker chasdecha ve'emunascha baleilos — "to declare in the morning Your kindness and Your faithfulness in the nights." The Psalm of Shabbos — the verse of the twin testimonies that frame the *Ashrei* of a life lived in awareness of Hashem's gifts: morning is for declaring His *chesed*; night is for receiving His *song*] [Tehillim 92:3] and so forth. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 12
קעא
And peace to all our *anshei sh'lomaynu* — with great love. ## Segment 13
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, מוֹצָאֵי שַׁבַּת שִׁירָה אוֹר לְיוֹם א' תקצ"ה לפ"ק טְשֶׁעהרִין.
"Gievald! Vos shveigen mir az mir hobin azons gehert!" [Yiddish: "Gievald! What are we silent for — that we have heard such things!" The cry of astonishment and urgency — having heard the Rebbe's words we can remain silent and inactive? Applied to each word and each Torah: the person who has heard should cry this cry] — over every single word and word — each person must say a thousand times: had I not come into the world — for this alone it would have been worthwhile [אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא — Kiddushin 40b: "had I not come into the world except for this — it would have been sufficient." Each word of the Rebbe's Torah alone would have justified the entire journey of one's life] [Kiddushin 40b] — and these books they are tearing and disdaining — woe to them and woe to their souls. May the Master of Mercy return them to the truth — and may He return us to truly fulfil His holy words — spoken in truth — in general and in particular for every person and at every time and in most particular detail every day and at every time. ## Segment 14
שָׁלוֹם לַאֲהוּבַי אַחַי וְרֵעַי אוֹהֲבִים נֶאֱמָנִים וְנֶחֱמָדִים מוֹרַי וְרַבּוֹתַי חֲבֵרַי וְתַלְמִידַי בָּנַי וּנְכָדַי שֶׁיִּחְיוּ, כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה חַיִּים וְשָׁלוֹם וְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
You have revived me with your words — in what you informed me — that praised be G-d the books were returned in His kindness and wonders — for until now my eyes have been longing for this. And at the beginning of this night I arrived here from the community of Tcherin — tired and exhausted — awaiting and hoping perhaps I would merit to find here a letter from you — and in His kindness Yisborach I received from Rabbi Efraim — may he live — your letter before I even entered the house — for he had received it yesterday. And I immediately read it — and I was astonished at you — my beloved son — that you did not inform me at the very start of the letter of this great salvation and deliverance. And I was compelled to read much of your letter — hearing the greatness of our sorrow and humiliations — may the Omnipresent have mercy — and my eyes were longing for the above-mentioned good news — until I merited to find on the second page good news that fattens the bone [Mishlai 15:30]. How great are the kindnesses of Hashem and His wonders — what shall we return to Hashem for all His gifts to us [Tehillim 116:12]. And behold — the multitude of humiliations you wrote — although my sorrow is great from all of this — even so the whole thing is vanity — for time flies and our days are like a passing shadow [Tehillim 144:4] — and in a few days everything will pass and everything will be forgotten — and the one who remains at his post — sheltering in the shadow of his holiness — and engaging with his holy books — how fortunate is he. And to turn away — G-d forbid — certainly such a person will be ashamed before himself and will greatly regret it — in this world and in the World to Come. And such humiliations have already passed in previous generations — when the Baal Shem Tov — of blessed memory — illuminated his holy light in the world. And if in some respects the humiliations are now greater — on the contrary — from this one can understand the greatness of what is so desirable. And look and see wonders — that even now He opens a path for His anger — and the obstacles and the humiliations come upon one according to measure — weighed out for the one upon whom they are decreed — and all by exact reckoning. And if we do not know the reason in detail — certainly Hashem is righteous in all His ways — for very deep are His thoughts — and the entire world is full of trials every day. ## Segment 15
שִׁמְעוּ אֵלַי וְיִשְׁמַע אֲלֵיכֶם ה'. הִנֵּה זֶה סָמוּךְ קִבַּלְתִּי כָּל הַמִּכְתָּבִים מֵאִתְּכֶם מִידִידִי רַבִּי שְׁמוּאֵל וַויינְבֶּערְג עִם הַבִּילֶעט, וּמִידִידִי רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וּפְרִישַׂת שְׁלוֹם רַבִּי יוֹסֵף חֲתַן רַבִּי זַלְמָן, וְכֻלָּם מְלֵאִים זְעָקוֹת וּצְעָקוֹת גְּדוֹלוֹת וּמָרוֹת עַל עֹצֶם הָרְדִיפוֹת שֶׁרוֹדְפִים אוֹתָנוּ וּבִפְרָט אוֹתִי שׂוֹנְאַי חִנָּם, תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה, אֲבָל בְּתוֹךְ עֹצֶם הַצָּרוֹת הָיָה לָנוּ הַרְחָבוֹת וִישׁוּעוֹת נִפְלָאוֹת וְנוֹרָאוֹת שֶׁזָּכִינוּ בְּרֹב חֲסָדָיו לְהוֹצִיא הַסְּפָרִים תְּהִלָּה לְאֵל חַי, מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלָי. רָאוּי לָנוּ לַעֲשׂוֹת פּוּרִים גָּדוֹל עַל זֶה כִּי לֹא הָיָה נֵס קָטָן, אַשְׁרֶיךָ, יְדִידִי רַבִּי שְׁמוּאֵל שֶׁזָּכִיתָ שֶׁיֻּגְמַר הַנֵּס עַל יָדְךָ, אַשְׁרֵיכֶם אַחַי וְרֵעַי כָּל מִי שֶׁהָיָה לוֹ חֵלֶק בְּהַצָּלַת נְפָשׁוֹת וְתוֹרָה הַקְּדוֹשָׁה וְכוּ'.
And peace to all our *anshei sh'lomaynu* — with great love. ## Segment 16
(כִּי הַמַּעֲשֶׂה הָיָה כָּךְ, שֶׁבְּשַׁבַּת חֲנֻכָּה שֶׁל הַשָּׁנָה הַזֹּאת פָּרָשַׁת מִקֵּץ בִּסְעֻדָּה שְׁלִישִׁית, תֵּכֶף שֶׁהִתְחִיל מוֹרֵנוּ רַבִּי נָתָן זַ"ל לוֹמַר תּוֹרָה, גֵּרוּ עָלָיו הַשּׂוֹנְאִים הַמַּעֲלִילִים הַנַּ"ל אֶת הָאָדוֹן הַגַּארַאדְנִיטְשֶׁע וְסִבֵּב אֶת הַבַּיִת שֶׁלּוֹ עִם אַנְשֵׁי חַיִל. וְהַבַּיִת הָיָה מָלֵא אָז מִפֶּה אֶל פֶּה מִבְּנֵי יִשְׂרָאֵל הַכְּשֵׁרִים, שֶׁבָּאוּ לִשְׁמֹעַ דִּבְרֵי קָדְשׁוֹ. וְלָקַח הָאָדוֹן הַנַּ"ל כַּמָּה נְפָשׁוֹת לִתְפִיסָה, וְגַם סְפָרִים הַרְבֵּה הֵן מֵהַנִּדְפָּסִים הַיְנוּ שַׁ"ס וּפוֹסְקִים וְכוּ', וְהֵן מִכְתָּבָיו. וְהָיָה מוֹרֵנוּ זִכְרוֹנוֹ לִבְרָכָה אָז בְּסַכָּנָה גְּדוֹלָה וַעֲצוּמָה. וּבְיוֹם ב' שֶׁלְּאַחַר שַׁבַּת חֲנֻכָּה הַנַּ"ל רָצָה הָאָדוֹן הַנַּ"ל לִיקַח לִתְפִיסָה אֶת מוֹרֵנוּ זַ"ל בְּעַצְמוֹ, וְהֻכְרַח לִבְרֹחַ בְּהֵחָבֵא לְאוּמַאן, וּמִשָּׁם לִטְשֶׁעְרִין, כַּאֲשֶׁר יְבֹאַר לְהַלָּן קְצָת. וְזֶה תִּמְצָא בִּתְחִלַּת הִלְכוֹת דָּגִים הֲלָכָה ה' בְּלִקּוּטֵי הֲלָכוֹת יוֹרֶה דֵּעָה, שֶׁכָּתַב שָׁם שֶׁנִּתְחַבְּרָה בְּעֵת הָרַעַשׁ וְהַבְּרִיחָה, הַיְנוּ הָרַעַשׁ וְהַבְּרִיחָה הַזֹּאת שֶׁבָּרַח אָז לִטְשֶׁעְרִין כַּנַּ"ל. וְאַחַר כָּךְ רִחֵם הַשֵּׁם יִתְבָּרַךְ שֶׁיָּצְאוּ הַנְּפָשׁוֹת מֵהַתְּפִיסָה עוֹד בְּזֶה הַשָּׁבוּעַ שֶׁלְּאַחַר שַׁבַּת חֲנֻכָּה תֵּכֶף, אַךְ כָּל הַסְּפָרִים הָיָה בְּסַכָּנָה עַד סָמוּךְ לְשַׁבַּת שִׁירָה. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הוֹצִיאוּ אוֹתָם גַּם כֵּן מִיָּדָם, וְלֹא נֶאֱבַד מֵהֶם רַק כֶּרֶךְ אֶחָד מִלִּקּוּטֵי הֲלָכוֹת יוֹרֶה דֵּעָה מֵאֶמְצַע הִלְכוֹת שְׁחִיטָה הֲלָכָה ה' עַד הִלְכוֹת דָּגִים הֲלָכָה ה'. וְזֶה תִּמְצָא שֶׁבַּסֵּפֶר לִקּוּטֵי הֲלָכוֹת יוֹרֶה דֵּעָה הַנִּדְפַּס נֶחֱסָר הֲלָכָה ה' עַד הִלְכוֹת דָּגִים כִּי נֶאֱבָד אָז. וְגַם הַלִּקּוּטֵי עֵצוֹת כְּתַב יַד מוֹרֵנוּ זַ"ל נֶאֱבַד גַּם כֵּן אָז. הָרַחֲמָן יַצִּילֵנִי מֵעַתָּה מִכָּל מִינֵי אֲבֵידוֹת אָמֵן).
dik*] And behold — in the midst of ## Segment 17
הֵן מִי שֶׁטָּרַח בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ אוֹ בִּשְׁנֵיהֶם הַכֹּל נֶחֱשָׁב לְמַעְלָה לְטוֹבָה, כָּל פְּסִיעָה וּפְסִיעָה וְכָל דִּבּוּר וְכָל תְּנוּעָה וְכָל פְּרוּטָה שֶׁטְּרַחְתֶּם וְהוֹצֵאתֶם עַל זֶה אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן לְטוֹבָה, צִדְקָתָם תַּעֲמֹד לָעַד לָהֶם וְלִבְנֵיהֶם לְדוֹרוֹתָם. וְגַם הַבִּילֶעט שֶׁשְּׁלַחְתֶּם לִי הֶחֱיִיתֶם אֶת נַפְשִׁי מְאֹד מְאֹד, כִּי כָּלוּ עֵינַי לָזֶה מִיּוֹם פְּרֵדָתִי מֵאִתְּכֶם, וְהַשֵּׁם יִתְבָּרַךְ מְסַבֵּב סִבּוֹת שֶׁנִּתְעַכַּבְתִּי עַד יוֹם ד' הַנַּ"ל שֶׁקִּבַּלְתִּיו בִּקְרָאקוֹב בְּעֵת שֶׁהָיִיתִי מוּכָן לִנְסֹעַ מִשָּׁם לְכָאן. וְהַכֹּל בְּהַשְׁגָּחָה נִפְלָאָה מֵאִתּוֹ יִתְבָּרַךְ, כַּאֲשֶׁר אֲסַפֵּר לָכֶם אִם יִרְצֶה הַשֵּׁם בְּבוֹאִי לְבֵיתִי לְשָׁלוֹם.
What shall I say to you — my dear sons and all our faithful *anshei sh'lomaynu* — place your hearts well to what is done with a person in this passing world — in this fleeting shadow — which everyone knows is vanity of vanities — all is vanity. And if they do not merit to improve their deeds — and also spoil — yet they even further strengthen themselves against the point of truth — which has merited to emerge from the vanities of this world entirely — which does not wish to leave any vanity in this world. How fortunate are we — how good is our portion — that our soul has escaped from this like a bird — blessed is the Merciful One who has delivered us from this [בְּרִיךְ רַחֲמָנָא דְּפַלְטֵי לָן מֵהָדָא — Aramaic: the Talmudic formula of thanksgiving for having been spared from something spiritually dangerous (*Berachos* 54a and elsewhere). Blessed is the Merciful One who delivered us from the pull of *hevel*] . So may Hashem continue to deliver our soul even from all the vanities of this world — and to engage in Torah and prayer and good deeds — all the days of our lives — forever — Omain. ## Segment 18
וְהִנֵּה תְּהִלָּה לָאֵל בָּאתִי לְפֹה לְשָׁלוֹם עַל שַׁבָּת הַנַּ"ל, וּתְהִלָּה לָאֵל הַכֹּל עַל נָכוֹן פֹּה, וּבְכָל סְבִיבוֹת אֵלּוּ אֵין פּוֹצֶה פֶּה וּמְצַפְצֵף וְאֵין שׁוֹמְעִין כְּלָל רַעַשׁ הַמַּחֲלֹקֶת שֶׁבִּסְבִיבוֹתֵינוּ. וּכְפִי הַנִּשְׁמָע גַּם בִּזְלַאטֶעפָּאלְיֶע וּסְבִיבוֹתֶיהָ אֵין שׁוֹמְעִים כְּלָל מִזֶּה. וְעִקַּר הַמַּחֲלֹקֶת שֶׁבִּסְבִיבוֹתֵינוּ הוּא מֵחֲמַת שֶׁשָּׁם הִתְחִילוּ קְצָת לִכְנֹס דְּבָרָיו הַקְּדוֹשִׁים בְּלֵב כַּמָּה כְּשֵׁרִים וְכוּ' וּמֵחֲמַת זֶה הִתְגָּרוּ כָּל כָּךְ. וְהִנֵּה בִּטְנִי מָלֵא מִלִּין לְדַבֵּר עַל לִבְּכֶם, אַךְ אֵינִי יוֹדֵעַ מֵהֵיכָן לְהַתְחִיל כִּי כְּבָר הִקְדַּמְתִּי לְדַבֵּר עִמָּכֶם הַרְבֵּה הַרְבֵּה, אֵיךְ צְרִיכִין לְשַׁבֵּר מְנִיעוֹת, וְאֵיךְ כָּל הָעוֹלָם עוֹמְדִים נֶגֶד כָּל אֶחָד וְאֶחָד הָרוֹצֶה לְהִתְקָרֵב אֵלֵינוּ וְלִהְיוֹת נִקְרָא עַל שְׁמוֹ הַגָּדוֹל זַ"ל, וּכְבָר סָבְלוּ כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַזְּקֵנִים וְהַנְּעָרִים צַעַר וּמְרִירוּת וְיִסּוּרִים הַרְבֵּה מְאֹד מְאֹד מֵעוֹדָם עַד הַיּוֹם הַזֶּה; וְכַמָּה נִדְּחוּ עַל יְדֵי זֶה רַחֲמָנָא לִצְלַן, אֲבָל אוֹתָן שֶׁנִּשְׁאֲרוּ עַל עָמְדָם אַשְׁרֵיהֶם אַשְׁרֵי חֶלְקָם.
And peace to all our *anshei sh'lomaynu* — with great love. ## Segment 19
וְאַתֶּם אַנְשֵׁי עִיר בְּרֶסְלֶב מַמָּשׁ, לֹא טְעַמְתֶּם עֲדַיִן צַעַר וּמְרִירוּת וּמְנִיעוֹת עַד הֵנָּה, וְעַתָּה מָה אֶעֱשֶׂה לָכֶם אַחַי וְרֵעַי, הַהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל אֶחָד מְנִיעוֹת וְנִסְיוֹנוֹת רַבּוֹת מֵעוֹדוֹ עַד זִקְנָתוֹ אַשְׁרֵי מִי שֶׁיַּעֲמֹד בָּהֶם, כַּאֲשֶׁר אַתֶּם רוֹאִים מַה שֶּׁנַּעֲשֶׂה עִם מֹשֶׁה חִנְקֶיס, אֲשֶׁר כָּל הָעוֹלָם אֲפִלּוּ מִתְנַגְּדִים, תְּמֵהִים וְשׂוֹחֲקִים מִמֶּנּוּ שֶׁנֶּחְלַק וְנָפַל כָּל כָּךְ כְּתוֹא מִכְמָר; הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו, וִיקִימוֹ וִישִׁיבוֹ אֶל הָאֱמֶת מְהֵרָה, אֲבָל לְעֵת עַתָּה צָרָתוֹ הִיא צָרָה אֲמִתִּית גְּדוֹלָה וּכְפוּלָה וּמְכֻפֶּלֶת מִכָּל צָרוֹתֵינוּ. אוֹי לְזִקְנָתוֹ שֶׁאוֹבֵד בְּחִנָּם בְּכָל יוֹם מַה שֶּׁאוֹבֵד. וּכְבָר הָיוּ לְעוֹלָמִים מַעֲשִׂיּוֹת כָּאֵלֶּה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל עַל הַמִּשְׁנָה אַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ שֶׁהֲרֵי וְכוּ'. וְגַם סָמוּךְ לְיָמֵינוּ אֵרַע עִם הָרַב מִבַּאלְפִיר וְכוּ' שֶׁנִּדְחָה בְּסוֹף יָמָיו כַּמְפֻרְסָם; בַּמֶּה נְקַדֵּם ה' כְּעַל כָּל אֲשֶׁר גְּמָלָנוּ שֶׁזָּכִינוּ לְהִנָּצֵל מִזֶּה, וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹקִים אַל יַעַזְבֵנוּ עַד אַגִּיד וְכוּ', עַד שֶׁתֵּצֵא נַפְשׁוֹתֵינוּ בֵּין בְּרֶסְלְבֶר חֲסִידִים הָאֲמִתִּיִּים הַמְקֹרָבִים וּקְשׁוּרִים בִּשְׁמוֹ הַקָּדוֹשׁ זַ"ל.
And I was then very pressed to cross the ferry to arrive here for a night's lodging — and now I have arrived here in Krakow at approximately two or three hours of the night — and I write this letter immediately in the midst of my great preoccupation and confusion of mind — and people come here to greet me — and even so I pushed everything aside to hasten to reply. And behold — you have greatly greatly revived my soul with your letter. Although you have informed me how great the controversy still is — even so I hope to Hashem that everything will turn to good — and especially since we see the great wonders of His kindnesses within the distress — for Hashem is still with us — as you wrote of the many sprouting of the horn of salvation from the people of Uman. ## Segment 20
וּבוֹחֵן לְבָבוֹת הוּא יוֹדֵעַ שֶׁרַבֵּנוּ הַקָּדוֹשׁ זַ"ל מוֹלִיךְ אוֹתָנוּ בַּדֶּרֶךְ הַיָּשָׁר וְהָאֱמֶת בִּתְמִימוּת וּבִפְשִׁיטוּת וּבְשֵׂכֶל נִפְלָא וְעֵצוֹת עֲמֻקּוֹת מְאֹד לְהִתְחַזֵּק עַל עָמְדוֹ תָּמִיד, לְקַיֵּם אֶת כָּל דִּבְרֵי הַתּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים, שֶׁמְּדַבֵּר מִכָּל הַמִּצְווֹת וּמִכָּל הַמִּדּוֹת וּמִכָּל הַדְּרָכִים הַקְּדוֹשִׁים בְּדֶרֶךְ נִפְלָא וֶאֱמֶת וְכוּ'. וְאֵין לְהַאֲרִיךְ בָּזֶה כָּאן.
And in this we see how great are the works of Hashem — very deep are His thoughts [Tehillim 92:6] — and how great is the power of the elder of holiness — the ancient elder — and his power is still with us — and even until old age and grey hair — may He not forsake us ## Segment 21
מַה נֹּאמַר וּמַה נְדַבֵּר, וַהֲלֹא אַתֶּם יְדַעְתֶּם שֶׁכְּבָר דִּבַּרְתִּי הַרְבֵּה מִזֶּה שֶׁכָּל הָעוֹלָם מָלֵא יִסּוּרִים וּמַכְאוֹבוֹת, כִּי אָדָם לְעָמָל יוּלָד, קְצַר יָמִים וּשְׂבַע רֹגֶז, כַּאֲשֶׁר כְּבָר דִּבַּרְתִּי הַרְבֵּה בָּזֶה.
[Tehillim 71:18] — and so forth. And behold — to strengthen you — praised be G-d — you have already written to me that you are strong in the truth as is fitting — and you very greatly revived my soul in what you wrote — that you revive yourself with the conversations you heard long ago. For in my estimation — Hashem Yisborach has already preceded for all of us the cure to the blow through the multitude of holy conversations I have spoken with you these many years. ## Segment 22
וְהִנֵּה בְּכָל סְבִיבוֹת אֵלּוּ שֶׁעָבַרְתִּי אֵין שׁוֹמְעִים כְּלָל הַמַּחֲלֹקֶת שֶׁלָּנוּ, וְאַף עַל פִּי כֵן כֻּלָּם מְלֵאִים צַעַר וְצָרוֹת וְיִסּוּרִים וּטְרָדוֹת גְּדוֹלוֹת וְדַחֲקוּת הַפַּרְנָסָה הֵן הַמִּתְנַגְּדִים הֵן אַנְשֵׁי שְׁלוֹמֵנוּ; וּמָה עוֹשִׂים כָּל הָעֲנִיִּים וְהָאֶבְיוֹנִים שֶׁבְּכָל הָעֲיָרוֹת שֶׁאֵין חוֹלְקִים לָהֶם שׁוּם קֶמַח וְאֵין שָׁם קִצְבָּה כְּלָל וְאַף עַל פִּי כֵן הֵם חַיִּים וּמִתְקַיְּמִים. הֲיַעֲלֶה עַל הַדַּעַת שֶׁאַחֲרֵי כָּל הַשִּׂיחוֹת שֶׁדִּבַּרְתִּי עִמָּכֶם יִהְיֶה נֶחֱשָׁב לְנִסָּיוֹן מַה שֶּׁלָּקְחוּ הַקֶּמַח מֵהָעֲנִיִּים. וּבֶאֱמֶת יָדַעְתִּי שֶׁמִּי שֶׁיֵּשׁ לוֹ שֵׂכֶל קְצָת הוּא בְּוַדַּאי חָזָק עַל עָמְדוֹ וְאֵינוֹ נֶחֱשָׁב אֶצְלוֹ לְנִסָּיוֹן כְּלָל, רַק אֵיזֶה שׁוֹטִים שֶׁהֶעֱבִירוּ אוֹתָם (עַל דַּעְתָּם) הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עֲלֵיהֶם וִישִׁיבֵם אֶל הָאֱמֶת.
And all the holy Torahs and the holy stories and the holy prayers — you have more than enough in all of them to revive your souls even at this time of distress — until you now need to dance every day over the greatness of His salvation and His awesome wonders — that we were saved from being opponents G-d forbid against such a point of truth. What shall we say and what shall we speak — with what shall we precede Hashem — for all He has done for us. ## Segment 23
וְגַם בְּעִנְיַן הַמְלַמְּדִים הֲלֹא כְּבָר יְדַעְתֶּם שֶׁרְצוֹן רַבֵּנוּ זַ"ל שֶׁלֹּא יִהְיֶה שׁוּם אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ מְלַמֵּד. וַהֲלֹא יְדִידֵנוּ רַבִּי יוּדְל מִדָּאשׁוֹב וְרַבִּי שְׁמוּאֵל אַיְיזִיק זִכְרוֹנָם לִבְרָכָה וּשְׁאָר אַנְשֵׁי שְׁלוֹמֵנוּ סָבְלוּ בִּנְעוּרֵיהֶם עֲנִיּוּת וְדַחֲקוּת גָּדוֹל, וְלֹא הִשְׁגִּיחוּ בְּעִירָם עֲלֵיהֶם כְּלָל, וְאַף עַל פִּי כֵן נִתְקַיְּמוּ תְּהִלָּה לָאֵל. וְכֵן אָנֹכִי הֶעָנִי וְהָאֶבְיוֹן הִפְקַרְתִּי פַּרְנָסָתִי כְּשֶׁנִּתְקָרַבְתִּי אֵלָיו זַ"ל, וּבָרוּךְ הַשֵּׁם לֹא הִפְסַדְתִּי עַל יְדֵי זֶה כְּלָל גַּם בָּעוֹלָם הַזֶּה.
The words of your father — who awaits seeing you quickly in life and peace and joy. ## Segment 24
וַאֲשֶׁר אַתֶּם דּוֹאֲגִים וּמִצְטַעֲרִים עַל צַעֲרִי מַה שֶּׁהֵם מִתְפָּאֲרִים וּמַפְחִידִים אוֹתִי, הָאֱמֶת שֶׁאַתֶּם צְרִיכִין לְהִצְטַעֵר בְּצָרָתִי, וּלְהִתְפַּלֵּל וְלִזְעֹק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּצִּילֵנִי מֵאוֹיְבַי וּמֵרוֹדְפַי, וּלְהִשְׁתַּדֵּל בְּכָל הַתַּחְבּוּלוֹת וּבְכָל הַכֹּחוֹת בְּגוּף וָנֶפֶשׁ וּמָמוֹן בְּאֹפֶן שֶׁאוּכַל לֵישֵׁב בִּבְרֶסְלֶב בְּשָׁלוֹם. אֲבָל כְּפִי מִכְתַּבְכֶם אַתֶּם מִתְפַּחֲדִים יוֹתֵר מִדַּאי, וְאֵין אַתֶּם מַשְׁגִּיחִים כְּלָל עַל גֹּדֶל הַיְשׁוּעוֹת וְהַנִּסִּים וְהַנִּפְלָאוֹת שֶׁעָשָׂה עִמִּי וְעִמָּכֶם מִכְּבָר, וּבִפְרָט עֹצֶם הַנִּסִּים הַגְּדוֹלִים וְהַנִּפְלָאוֹת וְהַטּוֹבוֹת שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ בַּיָּמִים הָאֵלּוּ דַּיְקָא בְּתוֹךְ מְעוֹף צָרָה וּמְצוּקָה הַזֹּאת, שֶׁזָּכִינוּ לְהוֹצִיא כָּל הַסְּפָרִים וּלְהַצִּיל הַנְּפָשׁוֹת מִבֵּית הָאֲסוּרִים, מִלְּבַד שְׁאָרֵי הַנִּסִּים וְהַיְשׁוּעוֹת בִּפְרָטִיּוּת שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ בַּיָּמִים הָאֵלּוּ מִדֵּי עָבְרִי בַּדֶּרֶךְ הַזֶּה. כִּי כִּמְעַט בְּכָל יוֹם הָיָה לִי יִסּוּרִים וְסַכָּנוֹת בַּדֶּרֶךְ, וְהַשֵּׁם יִתְבָּרַךְ עָזַר לִי בְּכָל פַּעַם, זֶה עָנִי קָרָא וַה' שָׁמֵעַ. וּבְחַסְדּוֹ הַגָּדוֹל קִוִּיתִי שֶׁבְּוַדַּאי אֵשֵׁב אִם יִרְצֶה הַשֵּׁם בִּבְרֶסְלֶב וְלֹא יוּכְלוּ לַעֲשׂוֹת לִי דָּבָר. וּמִזְּרִיקַת אֲבָנִים אֵין פַּחַד כָּל כָּךְ וְכוּ' כִּי גַּם לָהֶם יֵשׁ חַלּוֹנוֹת, וְאִם הֻתַּר הַדָּבָר לִשְׁבֹּר חַלּוֹנוֹת לֹא יִהְיֶה נִשְׁאָר חַלּוֹן אֶחָד בִּבְרֶסְלֶב. אֲבָל בֶּאֱמֶת מֵחֹק הַקֵּיסָר יָרוּם הוֹדוֹ לִשְׁפֹּט עַל זֶה וּכְבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אָבוֹת ג) אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ. וּבֶאֱמֶת אֵלּוּ הָרְשָׁעִים הַזּוֹרְקִים אֲבָנִים רוֹצִים לְהַחֲרִיב בְּרֶסְלֶב חַס וְשָׁלוֹם שֶׁהוּא הַהִפּוּךְ מֵאֲבָנִים, כְּמוֹ שֶׁכָּתוּב (יְחֶזְקֵאל לו) וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר. אֲבָל יֹאבְדוּ הֵם וְכַיּוֹצֵא בָּהֶם, וּבְרֶסְלֶב לֹא תֵּחָרֵב חַס וְשָׁלוֹם, וּדְבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם, וְיִתְקַיֵּם מִקְרָא הַנַּ"ל וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן וְכוּ'. שִׁמְעוּ זֹאת וְהָבִינוּ כִּי ה' אִתָּנוּ וְעִמָּנוּ. וּבִפְרָט שֶׁרַבֵּנוּ זַ"ל אָמַר אֵלַי בִּפְרָטִיּוּת, "גָּאט אִיז מִיט דִּיר, בַּא דִּיר, שְׁרֶעק זִיךְ נִיט" [ה' אִתְּךָ אֶצְלְךָ אַל תְּפַחֵד].
Nussun of Breslov. ## Segment 25
וְהִנֵּה בְּדַעְתִּי לִנְסֹעַ בְּסָמוּךְ לְבֵיתִי, וְאֶפְשָׁר אֶהְיֶה עַל שַׁבַּת הַסָּמוּךְ בְּאוּמַאן, וְשָׁם אֶתְיַעֵץ קְצָת עִם אַנְשֵׁי־שְׁלוֹמֵנוּ. וּרְצוֹנִי שֶׁאֶמְצָא שָׁם מִכְתָּבִים מֵאִתְּכֶם, וְאִם אֶפְשָׁר שֶׁיָּבוֹא לִבְרֶסְלֶב אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ מַה טּוֹב, כְּדֵי שֶׁאֶשְׁמַע הֵיטֵב בִּפְרוֹטְרוֹט כָּל מַה שֶּׁנַּעֲשָׂה שָׁם מֵאָז וְעַד הֵנָּה; וְלַה' הַיְשׁוּעָה שֶׁיְּבִיאֵנִי מְהֵרָה לְבֵיתִי לְשָׁלוֹם, הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד וְכוּ'. וּבְחַסְדּוֹ יִתְבָּרַךְ בָּטַחְתִּי שֶׁלֹּא אֶהְיֶה שִׁכּוֹר חַס וְשָׁלוֹם מֵהַמַּיִם שֶׁאֲנִי שׁוֹתֶה בְּכָל יוֹם, וְכָל הַפּוֹסֵל בְּמוּמוֹ פּוֹסֵל וְדַי לַמֵּבִין. הָאֱמֶת, שֶׁאֲנַחְנוּ מַרְגִּישִׁים יוֹתֵר צָרוֹת יִשְׂרָאֵל שֶׁנֶּאֱמַר עֲלֵיהֶם (יְשַׁעְיָה נא) "וּשְׁכוּרַת וְלֹא מִיָּיִן", וּכְתִיב "יָחוֹגוּ יָנוּעוּ כַּשִּׁכּוֹר" וְכוּ'. אֲבָל מַה גָּדְלוּ חַסְדֵי ה' שֶׁהִכְנִיס בָּנוּ קְצָת לְקַיֵּם מַה שֶּׁכָּתוּב שָׁם בְּסָמוּךְ "וַיִּצְעֲקוּ אֶל ה' בַּצַּר לָהֶם" וְכוּ'. עַל מִי לָנוּ לְהִשָּׁעֵן, כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. וַאֲשֶׁר אַתֶּם רוֹצִים לִרְאוֹת מוֹפְתִים מִיָּד, הֲלֹא כְּבָר יְדַעְתֶּם שֶׁרַבֵּנוּ זַ"ל לֹא הִתְנַהֵג בָּזֶה. כַּאֲשֶׁר כְּבָר דִּבַּרְתִּי הַרְבֵּה בָּזֶה, כִּי הוּא מְגַלֶּה אֱלֹקוּתוֹ בָּעוֹלָם רַק עַל יְדֵי תּוֹרוֹת נִפְלָאוֹת שֶׁגִּלָּה, וְאִם עַל כָּל זֶה רָאִינוּ כַּמָּה מוֹפְתִים נוֹרָאִים מִמֶּנּוּ זַ"ל בְּחַיָּיו, וְאַחַר הִסְתַּלְּקוּתוֹ בְּיוֹתֵר, אֲבָל אֵין דַּרְכּוֹ לְהַעֲנִישׁ מִיָּד, כִּי "גַּם עֲנוֹשׁ לַצַּדִּיק לֹא טוֹב". רַק בְּעֵת שֶׁהוּא הֶכְרֵחַ גָּדוֹל לְבַעֵר הַקּוֹצִים מִן הַכֶּרֶם שֶׁאִי אֶפְשָׁר בִּלְתִּי זֹאת, אָז הוּא מְבַעֵר אוֹתָם בְּמוֹעֲדָם וּבִזְמַנָּם. וּכְבָר בִּעֵר הַרְבֵּה, וְלַה' הַיְשׁוּעָה שֶׁגַּם עַתָּה יְבַעֵר וִיכַלֶּה אוֹתָם שֶׁהַהֶכְרֵחַ לְבַעֲרָם אִם לֹא יָשׁוּבוּ. וְאֵיךְ שֶׁיִּהְיֶה בָּזֶה אֲנִי בָּטוּחַ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ שֶׁבְּוַדַּאי יַצִּיל אוֹתִי וְאֶת כֻּלָּנוּ מֵהֶם. וְכַאֲשֶׁר עַד הֵנָּה לֹא עָזַב חַסְדּוֹ מֵאִתָּנוּ, וְעָזַר לָנוּ לְהוֹצִיא הַסְּפָרִים, כֵּן יַעְזֹר לָנוּ שֶׁאֵשֵׁב בִּבְרֶסְלֶב בְּהַשְׁקֵט וּבְשַׁלְוָה, וַה' לִי לֹא אִירָא מַה יַּעֲשֶׂה לִי אָדָם. וְאַף עַל פִּי כֵן אַתֶּם צְרִיכִים לַעֲשׂוֹת שֶׁלָּכֶם לְהִשְׁתַּדֵּל בְּכָל הַתַּחְבּוּלוֹת, וּבִפְרָט בְּעִנְיַן הַכְּתַב מַגִּידוּת שֶׁאַתֶּם עוֹסְקִים לְקַבֵּץ חֲתִימוֹת, חִזְקוּ וְאִמְצוּ בָּזֶה, וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לָכֶם לְגָמְרוֹ, ה' יִגְמֹר בַּעֲדִי וְכוּ'.
And at present I have suffering from the fact that I still have no letter from Breslov — and also the document has not reached me — and behold my mind is not clear at all now. Be strong and of good courage — for Hashem is with you — for there is reward for your labor [חִזְקוּ וְאִמְצוּ כִּי ה' עִמָּכֶם — I D ## Segment 26
וְגַם אַתָּה יְדִידִי רַבִּי שְׁמוּאֵל וַויְינְבֶּערְג אוֹהֵב נֶאֱמָנִי, אַל תִּירָא וְאַל תִּפְחַד שֶׁנִּכְנַסְתָּ בָּעֳבִי הַקּוֹרָה. אַשְׁרֶיךָ שֶׁזָּכִיתָ לָזֶה, וּכְבָר כָּתַב לִי בְּנִי רַבִּי יִצְחָק שֶׁיִּחְיֶה מִזֶּה שֶׁקִּדַּשְׁתָּ אֶת הַשֵּׁם בָּרַבִּים. וְנִפְלֵאתִי עָלֶיךָ אָחִי עַל שֶׁעוֹלֶה עָלֶיךָ פַּחַד מִזֶּה, אַדְּרַבָּא! רָאוּי לְךָ לִשְׂמֹחַ בְּכָל עֵת עַל שֶׁזָּכִיתָ לָזֶה, וְאִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב. וּתְהִלָּה לָאֵל כְּבָר הִקְדִּים הַשֵּׁם יִתְבָּרַךְ רְפוּאָה לַמַּכָּה מַה שֶּׁזָּכִינוּ לְדַבֵּר הַרְבֵּה מִגְּדֻלַּת וּקְדֻשַּׁת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וּבְנִפְלָאוֹת תּוֹרָתוֹ הַקְּדוֹשָׁה וְשִׂיחוֹתָיו וּמַעֲשִׂיּוֹתָיו הַקְּדוֹשׁוֹת, מִכָּל אֵלֶּה רָאוּי לָכֶם לְכָל אֶחָד וְאֶחָד לְהִתְחַזֵּק הַרְבֵּה, וְלִבְלִי לְהַשְׁגִּיחַ וּלִבְלִי לְהִתְפַּחֵד מִשּׁוּם דָּבָר, רַק לַעֲשׂוֹת אֵיזֶה תַּחְבּוּלוֹת שֶׁצְּרִיכִין לַעֲשׂוֹת בְּעֵסֶק זֶה וְלִצְעֹק וּלְהִתְפַּלֵּל הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם. וּלְהִתְחַזֵּק הַרְבֵּה בְּבִטָּחוֹן חָזָק שֶׁלֹּא יוּכְלוּ נֶגְדּוֹ זַ"ל. כְּמוֹ שֶׁכָּתוּב (יִרְמִיָּה א) "וְנִלְחֲמוּ אֵלֶיךָ וְלֹא יוּכְלוּ לָךְ". וְכָל הָרַעַשׁ הַזֶּה בִּשְׁבִיל לְעוֹרֵר אוֹתִי וְאֶתְכֶם לַעֲסֹק יוֹתֵר בְּתוֹרָה וּבִתְפִלָּה, וּבִפְרָט בְּשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, שֶׁצְּרִיכִין עַתָּה לְהַרְבּוֹת בָּזֶה בְּיוֹתֵר, שֶׁכָּל אֶחָד יְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, הֵן עַל עַצְמוֹ, הֵן עֲבוּרִי, הֵן עַל הַכְּלָל. וַה שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה יִשְׁמַע וִירַחֵם וְיוֹשִׁיעֵנִי מְהֵרָה לְמַעַן שְׁמוֹ הַגָּדוֹל שֶׁנִּקְרָא עָלֵינוּ, יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
ivrei Hayamim 28:20; and *yesh sachar lifeulatchem* — II Divrei Hayamim 15:7: "for there is reward for your labor." The promise that no act of faithfulness is without its recompense] [I Divrei Hayamim 28:20; II Divrei Hayamim 15:7] — and there is great hope for what comes after us. ## Segment 27
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָעַד וְלָנֶצַח.
And if you set your heart to even one holy Torah from his holy books — you will be able to comfort yourselves over all the distresses that pass over us. And to Hashem belongs the salvation — that He rescue us through his great merit — and I have much to say but no free time permits it at all. And behold — in all the matters of sufferings and confusions that have passed over me and over us — and especially in the matter of the enormity of the distresses and the great fears from after Rosh Hashanah until today — in all of this I revive myself only with what he — of blessed memory — said (Likutay Moharan I:208) on the verse (Tehillim 37): the wicked one watches the righteous and seeks to kill him — Hashem will not abandon him into his hand [צוֹפֶה רָשָׁע לַצַּדִּיק — Tehillim 37:32–33 / LM I:208: the Rebbe's teaching — the *rasha* ## Segment 28
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 29
וְשָׁלוֹם לְזוּגָתִי הַצְּנוּעָה מָרַת דִּישְׁלֶי תִּחְיֶה, וּלְבָנֶיהָ שֶׁיִּחְיוּ, וּלְבִתִּי חַנָּה צִירְל תִּחְיֶה, וְלַחֲתָנִי יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב בָּרוּךְ שֶׁיִּחְיֶה, וּלְבִתּוֹ תִּחְיֶה. וְהִנֵּה גַּם לָהּ זוֹרְקִין אֲבָנִים, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ שֶׁיֵּצְאוּ מִמֶּנָּה דּוֹרוֹת וְדוֹרֵי דּוֹרוֹת שֶׁיִּהְיוּ יִרְאֵי ה' וְאַנְשֵׁי אֱמֶת כִּי זֶה כָּל מְגַמָּתֵנוּ.
piles on coverage until it seems one cannot breathe — but Hashem will not abandon the *tzaddik* into his hand] [Tehillim 37:32–33; LM I:208] — see there what he wrote — but they increase the coverage until it seems as if one cannot breathe — G-d forbid — but Hashem will not abandon him into his hand. And this we see now with our own eyes. And one must believe that the controversy is certainly for great good for each and every one — but what they wish — to uproot them entirely — that will not come into their hands. And certainly whoever truly wishes to be a worthy person — to walk in wholeness and simplicity according to the Torah which Moshe Rabbeinu commanded — certainly no obstacle in the world will be able to prevent him. And if one must pray alone — many of the G-d-fearing in earlier generations prayed alone — and did not wish to pray with the congregation — so as not ## Segment 30
(אָמַר הַמַּעְתִּיק, הַמַּעֲשֶׂה שֶׁל זֹאת הַתִּינֹקֶת הָיָה כָּךְ, כִּי בְּאוֹתוֹ הַשָּׁנָה הָיוּ זוֹרְקִים אֲבָנִים לְבֵית מוֹרֵנוּ רַבִּי נָתָן זַ"ל עַל סַכָּנַת נְפָשׁוֹת, וְהָיוּ מַקְדִּימִים לִסְגֹּר הַלָּאדִין [הַתְּרִיסִים] שֶׁל הַחַלּוֹנוֹת תֵּכֶף בִּכְנִיסַת הַלַּיְלָה, בְּעוֹד שֶׁהָיָה מְעַט יוֹם. פַּעַם אַחַת שָׁכְחוּ לִסְגֹּר לָאדִין אֶחָד שֶׁל בַּיִת קָטָן שֶׁקּוֹרִין אַלְקֶיר שֶׁשָּׁם יָשְׁבָה בִּתּוֹ מָרַת חַנָּה צִירְל הַנַּ"ל, וּבִתָּהּ הַנַּ"ל הָיְתָה עֲדַיִן תִּינוֹקֶת קְטַנָּה שֶׁל חֲצִי שָׁנָה וְהָיְתָה מֻנַּחַת בַּעֲרִיסָה, וְהָעֲרִיסָה הָיְתָה תְּלוּיָה נֶגֶד הַחַלּוֹן, וְאִמָּהּ יָשְׁבָה אֶצְלָהּ. בְּתוֹךְ כָּךְ הִתְחִילָה לִבְכּוֹת כְּדֶרֶךְ הַיְלָדִים הַקְּטַנִּים וְהוֹצִיאָהּ אִמָּהּ מֵהָעֲרִיסָה וְלֹא הִסְפִּיקָה לְהוֹצִיא כֻּלָּהּ מֵהָעֲרִיסָה, וּבְתוֹךְ כָּךְ פָּרַח אֶבֶן גָּדוֹל מְאֹד דֶּרֶךְ הַחַלּוֹן בְּקוֹל וּבְרַעַשׁ גָּדוֹל וְנָפַל לְתוֹךְ הָעֲרִיסָה, אֲשֶׁר אִלּוּ הָיְתָה הַקְּטַנָּה בַּעֲרִיסָה בְּוַדַּאי הָיְתָה נֶהֱרֶגֶת עַל יְדֵי זֶה הָאֶבֶן, כִּי הָיָה אֶבֶן גָּדוֹל מְאֹד, וְהָיְתָה כְּפֶשַׂע בֵּינָהּ וּבֵין הַמָּוֶת, וּבְנֵס גָּדוֹל נִמְלְטָה. וְעַתָּה הַקּוֹרֵא, הָבֵן הַפְּרִישַׂת שָׁלוֹם לְבִתּוֹ מָרַת חַנָּה צִירְל וּלְבִתָּהּ, וְגַם הָבֵן גֹּדֶל הָרְדִיפוֹת וְהַסַּכָּנוֹת שֶׁעָבַר עָלָיו כָּל יְמֵי חַיָּיו הַקְּדוֹשִׁים. מַמָּשׁ כֹּחַ בַּרְזֶל הָיָה כֹּחוֹ שֶׁסָּבַל כָּל הַנַּ"ל. וְאַף עַל פִּי כֵן לֹא שָׁת לִבּוֹ לְכָל הַנַּ"ל לְהִתְעַצֵּל אוֹ לְהִתְעַצֵּב חַס וְשָׁלוֹם בַּעֲבוֹדַת ה' שֶׁעָבַד כָּל יָמָיו, רַק עוֹד קֵרֵב אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ בְּכִפְלֵי כִּפְלַיִם, וְלָמַד וְלִמֵּד וְעָשָׂה וּמְעַשֶּׂה לְרַבִּים, וְהַכֹּל בְּכֹחַ וּבְהִתְלַהֲבוּת גָּדוֹל וְעָצוּם מְאֹד. וְכָל זֶה בַּנִּגְלֶה אֲשֶׁר רָאִינוּ בְּעֵינֵינוּ, חוּץ מַה שֶּׁזָּכָה לִפְנִימִיּוּת וְנִסְתָּרוֹת אֲשֶׁר אִי אֶפְשָׁר לְצַיֵּר בַּפֶּה וְלֹא בִּכְתָב. רַק הֶחָכָם וּמֵבִין מִדַּעְתּוֹ הֵבִין מְעַט מִזְּעֵר כְּמֵצִיץ מִן הַחֲרַכִּים בְּהִסְתַּכְּלוֹ עַל פָּנָיו הַמְּאִירוֹת, אוֹ בְּדַבְּרוֹ עִמּוֹ פָּנִים אֶל פָּנִים אֲשֶׁר פָּנָיו הָיְתָה בּוֹעֶרֶת כְּלַפִּידִים מַמָּשׁ בְּבִטּוּל כָּל הַרְגָשׁוֹת בְּעֵת עָסְקוֹ בְּתוֹרָה וּתְפִלָּה. וְכַמָּה וְכַמָּה פְּעָמִים הָיוּ זוֹלְגִים עֵינָיו דְּמָעוֹת מֵרֹב דְּבֵקוּתוֹ בּוֹ יִתְבָּרַךְ, וְכָל שׁוֹמְעוֹ הָיָה נוֹפֵל עָלָיו פַּחַד וְאֵימָה וְיִרְאָה וּבוּשָׁה אֲשֶׁר לֹא הָיָה יָכוֹל לְהָרִים פָּנָיו מִגֹּדֶל הַבּוּשָׁה וְהַפַּחַד שֶׁנָּפַל עָלָיו. מָה אֹמַר מָה אֲדַבֵּר אוֹי אוֹי לָנוּ עַל שִׁבְרֵנוּ נַחְלָה מַכּוֹתֵינוּ. הַשֵּׁם יִתְבָּרַךְ יְנַחֵם אוֹתָנוּ בִּמְהֵרָה אָמֵן).
to be confused. And I have already written to you to fulfil *chabu kime'at rega ad ya'avor za'am* — and your heart will trust securely — that within some time you will be able to pray in whatever beis midrash you wish. And all the *tzaddikim* and all the worthy ones attached to them — of necessity such things pass over them — for their beginning is sufferings and their end is tranquility [כִּי תְּחִלָּתָם יִסּוּרִים וְסוֹפָן שַׁלְוָה — Berachos 5b and related: the rabbinic principle of the universal pattern of the *tzaddikim* and *k'sheirim*: all the troubles that come upon the world — and upon those who walk in the true path — their beginning is sufferings and their end is tranquility. ## Segment 31
וְשָׁלוֹם לִבְנִי דָּוִד צְבִי שֶׁיִּחְיֶה וְלִבְנִי חוֹרְגִי שְׁמֶעלְקֶא שֶׁיִּחְיֶה.
And behold — praised be G-d — I arrived here for the above-mentioned Shabbas in peace — and praised be G-d everything is in order here — and in all these surroundings there is none who opens his mouth or chirps — and no one hears at all the noise of the controversy in our surroundings. And as heard — also in Zlatopolye and its surroundings nothing is heard of this. And the essential controversy in our surroundings is because there the holy words have begun to enter the hearts of several worthy ones — and because of this they were incited so greatly. And behold my stomach is full of words to speak to your hearts — but I do not know from where to begin — for I have already anticipated speaking with you greatly — how one must break obstacles — and how the entire world stands against each and every one who wishes to draw close to us. And already all our old and young *anshei sh'lomaynu* have endured very great sorrow and bitterness and sufferings from their very beginnings until this day — and how many were pushed away from this — may the Merciful One preserve us. But those who remained at their post — how fortunate are they — how fortunate is their portion. ## Segment 32
זָארְגְט נִיט, גָּאט אִיז מִיט אוּנְז סֶע וֶועט אִם יִרְצֶה הַשֵּׁם אַלְץ רֶעכְט זַיין. סֶע הָאבִּין שׁוֹין פִיעל יוּדִין גִילִיטִין אַזוֹינֶע צָרוֹת אוּן זֶענִין נִיצּוֹל גִיוָוארֶען, סוֹף כָּל סוֹף וֶועלִין דִּי שׂוֹנְאִים אַלֶע אַגְרוֹיסֶע מַפָּלָה הָאבִּין. אוּן אוֹיף אוּנְז וֶועט הַשֵּׁם יִתְבָּרַךְ זִיךְ מְרַחֵם זַיין בִּזְכוּתוֹ הַגָּדוֹל זַ"ל. מִיר וֶועלִין הָאבִּין אֵיין אָרְט וִוי צוּא זִיצִין טַאקֶע אִין בְּרֶסְלֶב [אַל תִּדְאַג! ה' עִמָּנוּ, אִם יִרְצֶה ה' הַכֹּל יָבוֹא עַל מְקוֹמוֹ בְשָׁלוֹם, הַרְבֵּה יְהוּדִים כְּבָר סָבְלוּ צָרוֹת כָּאֵלֶּה וְנִצְּלוּ מֵהֶם, סוֹף כָּל סוֹף יִנְחַלּוּ כָּל הַשּׂוֹנְאִים מַפָּלָה גְדוֹלָה, וְעָלֵינוּ יְרַחֵם ה' יִתְבָּרַךְ בִּזְכוּתוֹ הַגְּדוֹלָה זַ"ל, עוֹד יִהְיֶה לָנוּ מָקוֹם אֵיפֹה לָשֶׁבֶת וְדַוְקָא בִּבְרֶסְלֶב] בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ.
And you — the people of the city of Breslov themselves — you have not yet tasted sorrow and bitterness and obstacles until now — and now what shall I do for you my brothers and companions — it is necessary that over each person should pass obstacles and trials many times from his youth until his old age — how fortunate is the one who stands in them — as you see what has happened with Moshe Hinkes — whom all the world — even opponents — are astonished and laugh at — that he divided and fell so greatly like an antelope in a trap — may Hashem Yisborach have mercy on him and raise him up and return him to the truth quickly — but at present his trouble is a true trouble — great and doubled and redoubled beyond all our troubles. Woe to his old age that he is losing daily what he is losing. And such stories have already occurred in the world — as our sages said on the Mishnah: do not trust in yourself until the day of your death [Avos 2:4]. And with what shall we precede Hashem — for all He has bestowed upon us — that we merited to be saved from this — and even until old age and grey hair — O G-d do not forsake us until we tell [Tehillim 71:18] — until our souls depart among true Breslov Chassidim — connected and bound to his holy name — of blessed memory. ## Segment 33
דִּבְרֵי אֲבִיכֶם הַמַּעְתִּיר בַּעַדְכֶם
And the Examiner of Hearts knows that our holy Rebbe — of blessed memory — leads us in the straight and true path — in wholeness and simplicity — with wonderful wisdom and very deep counsels to strengthen oneself at one's post always — to fulfil all the words of the written and oral Torah as explained in his holy books — which speak of all the commandments and all the character traits and all the holy paths in a wondrous and true way. There is no room to extend on this here. ## Segment 34
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 35
וְשָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר.
The suffering is not the terminus but the beginning; the terminus is always *shalvah* — peace and rest] [Berachos 5b] — and there is no free time to extend further. And also drunk — but not from wine [וּשְׁכוּרַת וְלֹא מִיָּיִן — Yeshayahu 51:21: the verse of Israel's suffering as a kind of drunkenness — overwhelmed and staggering — but not from wine] [Yeshayahu 51:21] — and as it is written there nearby: *va'yitz'aku el Hashem batzar lahem* [וַיִּצְעֲקוּ אֶל ה' בַּצַּר לָהֶם — Tehillim 107:28: "and they cried to Hashem in their distress." The response to being "drunk but not from wine" is the cry to Hashem] — upon whom do we have to lean — but upon our Father in Heaven. And also it is not good to punish the righteous [גַּם עֲנוֹשׁ לַצַּדִּיק לֹא טוֹב — Mishlai 17:26: the *tzaddik's* way is not to punish immediately — his influence operates through Torah and prayer — though when the time truly requires it he remo ## Segment 36
בְּנִי חֲבִיבִי, יֵשׁ בְּלִבִּי עָלֶיךָ עַל שֶׁלֹּא שָׁלַחְתָּ לִי שׁוּם מִכְתָּב עַד הֵנָּה, וְגַם לֹא בָּאתָ עַל הֶחָתוּם אֲפִלּוּ בִּפְרִישַׂת שָׁלוֹם, כְּמוֹ רַבִּי יוֹסֵף חֲתַן רַבִּי זַלְמָן עַל־כָּל־פָּנִים. הִסְכַּלְתָּ עֲשׂוֹ, בְּנִי יְדִידִי, עֲדַיִן אֵינְךָ מֵשִׂים אֶל לֵב לִפְנוֹת לִבְּךָ מִטִּרְדָּתְךָ אֵיזֶה שָׁעָה בְּכָל יוֹם לַחֲשֹׁב עַל אַחֲרִיתְךָ וְתַכְלִיתְךָ. הֲלֹא אַתָּה רוֹאֶה מַה נַּעֲשֶׂה בָּעוֹלָם, וּכְבָר עָבְרוּ מִשְּׁנוֹתֶיךָ הַרְבֵּה, וְיָמֵינוּ כְּצֵל עוֹבֵר, וְאִם לֹא עַכְשָׁו אֵימָתַי. וּמָה אַתָּה מוֹעִיל בְּרֹב דַּאֲגָתְךָ עַל פַּרְנָסָתְךָ, הֲלֹא טוֹב הָיָה לְךָ אִם הָיִיתָ גּוֹזֵל וְחוֹטֵף אֵיזֶה שָׁעָה לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ עַל פַּרְנָסָתְךָ, עַל פַּרְנָסַת הַנֶּפֶשׁ וְהַגּוּף, וְזֶה בְּוַדַּאי מוֹעִיל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא; וְגַם לִגְזֹל עִתִּים לַתּוֹרָה, כְּמוֹ שֶׁכָּתַב אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל עַל מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה קָבַעְתָּ עִתִּים לַתּוֹרָה (לִקּוּטֵי מוֹהֲרַ"ן רפד).
ves the thorns from the vineyard ## Segment 37
בְּנִי יַקִּירִי וַחֲבִיבִי, הָמוּ מֵעַי עָלֶיךָ, כִּי יָדַעְתִּי טוּב לְבָבְךָ בִּפְנִימִיּוּת, אֲבָל רִבּוּי דַּאֲגָתְךָ וְטִרְדָּתְךָ מַטְרִידִין אוֹתְךָ כָּל כָּךְ, וְאַתָּה מַטְעֶה וּמַדְחֶה עַצְמְךָ מִיּוֹם אֶל יוֹם, וּמָתַי תַּעֲשֶׂה גַּם אַתָּה לְבֵיתְךָ הַנִּצְחִי. הַשֵּׁם יִתְבָּרַךְ יַאֲרִיךְ יָמֶיךָ וּשְׁנוֹתֶיךָ, אֲבָל כָּל יָמֵינוּ לֹא יַסְפִּיקוּ מַה שֶּׁצְּרִיכִין לַעֲשׂוֹת וּלְתַקֵּן בְּזֶה הָעוֹלָם, כִּי הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה וְכוּ', וְלֹא עָלֶיךָ לִגְמֹר אֶת הַמְּלָאכָה וְכוּ'. רַק כָּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה, בִּפְרָט עַל פִּי רִבּוּי הַשִּׂיחוֹת הַקְּדוֹשׁוֹת שֶׁדִּבַּרְנוּ, רָאוּי לְךָ גַּם־כֵּן לְהוֹצִיא הִתְעוֹרְרוּת וְהִתְחַזְּקוּת וְעֵצוֹת בְּכָל יוֹם לַחֲטֹף טוֹב אֲמִתִּי וְנִצְחִי בְּכָל יוֹם כָּל מַה שֶּׁתּוּכַל. וְתִרְאֶה עַל כָּל פָּנִים לִכְתֹּב לִי אִגֶּרֶת לְאוּמַאן תֵּכֶף וּמִיָּד, וְתִכְתֹּב לִי בִּפְרָטִיּוּת מִשְּׁלוֹם זוּגָתִי וּבְנִי שֶׁיִּחְיֶה וּבִתִּי תִּחְיֶה, מִכָּל אֶחָד וְאֶחָד וּמִכָּל אֲשֶׁר נַעֲשֶׂה שָׁם. וּבַה' בָּטַחְתִּי שֶׁהַכֹּל לְטוֹבָה, כִּי צְרִיכִין לֵידַע וּלְהַאֲמִין שֶׁכָּל מְאֹרְעוֹתָיו שֶׁל אָדָם כֻּלָּם לְטוֹבָתוֹ.
] [Mishlai 17:26]. And behold — in all these surroundings I have passed through — no one hears the controversy of ours at all — and yet all of them are full of sorrow and distresses and great preoccupations and pressing livelihood. ## Segment 38
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּקָרוֹב
And also you — my dear faithful friend Rabbi Shmuel Weinberg — do not fear and do not be frightened. How fortunate are you that you merited this — and my son Rabbi Yitzchok has already written to me of this — that you sanctified the Name in public. And praised be G-d — Hashem Yisborach has already preceded the cure to the blow — in what we merited to speak greatly of the greatness and holiness of our Master our Teacher and Rebbe — of blessed memory. And from all of these it is fitting for each and every one to be greatly strengthened — and not to look and not to be frightened by any matter. And to greatly strengthen oneself in firm trust that they will not prevail against him — of blessed memory. As it is written (Yirmiyahu 1): and they will fight against you — and they will not prevail against you [Yirmiyahu 1:19]. And all this noise and distress has come only to rouse me and you — to engage more in Torah and prayer — and especially in the private conversation between a person and his Creator — which one now needs to increase greatly — so that each person should pour out his speech before Hashem Yisborach — whether for himself — whether for my sake — whether for the community. And may He who hears the prayer of every mouth — hear and have mercy and save me quickly for the sake of His great Name that is called over us. Beyond this there is no free time to extend. ## Segment 39
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 40
וְשָׁלוֹם לִידִידִי כְּנַפְשִׁי, הַוָּתִיק הַמֻּפְלָא מוֹרֵנוּ הָרַב אַבְרָהָם דֹּב נֵרוֹ יָאִיר. יְדִידִי רַבִּי אַבְרָהָם דֹּב שֶׁיִּחְיֶה.
The words of your lover in truth forever and eternally. ## Segment 41
מִכְתָּבְךָ קִבַּלְתִּי בְּאוּמַאן, וּבִקְרִימֶנְטְשׁוּק, וְהֶחֱיֵיתָ אֶת נַפְשִׁי. אַף עַל פִּי שֶׁהוֹדַעְתַּנִי צָרוֹת רַבּוֹת, אַף עַל פִּי כֵן אֲנִי נוֹתֵן לְךָ תּוֹדָה חַמָּה עַל מִכְתָּבְךָ, וּבִפְרָט עַל רִבּוּי טִרְחוֹתֶיךָ בִּשְׁבִילִי; הַשֵּׁם יִתְבָּרַךְ יְזַכְּךָ עַל יְדֵי זֶה שֶׁתִּזְכֶּה לֵישֵׁב עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים וַאֲרֻכִּים אָמֵן כֵּן יְהִי רָצוֹן. וְעַל אוֹדוֹתֵינוּ כְּבָר כָּתַבְתִּי לְמַעְלָה, וְיָתֵר מִזֶּה תָּבִינוּ בְּעַצְמְכֶם, כִּי תְּהִלָּה לָאֵל צָדְקוּ דְּבָרַי. וַה' יַעְזֹר וְיוֹשִׁיעַ וְיָגֵן עָלֵינוּ וְיַצִּילֵנוּ מֵהֶם וְנִזְכֶּה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ וּלְהִתְקָרֵב אֵלָיו בֶּאֱמֶת כִּי לְכָךָ נוֹצַרְנוּ.
Nussun of Breslov. ## Segment 42
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת, עֶבֶד אֲבִיכֶם הַמּוּכָן לְשָׁרְתוֹ כִּרְצוֹנוֹ זַ"ל עַד כְּלוֹת הַנֶּפֶשׁ. וַה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר בַּעֲדִי לְטוֹבָה לְמַעֲנוֹ וְלֹא לְמַעֲנִי. לֹא לָנוּ ה' לֹא לָנוּ כִּי לְשִׁמְךָ תֵּן כָּבוֹד וְכוּ'.
And should it enter one's mind — that after all the conversations I spoke with you — the taking of the flour from the poor would be considered a trial? And truly I know that whoever has a little sense is certainly firm at his post — and it is not considered a trial for him at all — only some fools who were turned — may Hashem have mercy on them and return them to the truth. ## Segment 43
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 44
אֲהוּבִי יְדִידִי רַבִּי חַיִּים בֶּן רַבִּי יַעֲקֹב מַגִּיהַּ.
And behold: were it not for the fear of the kingdom — a man would swallow his fellow alive [Avos 3:2]. And truly these wicked ones who throw stones wish to destroy Breslov G-d forbid — which is the opposite of stones — as it is written (Yechezkel 36): and I will remove the heart of stone from your flesh — and I will give you a heart of flesh [Yechezkel 36:26]. But they will perish — and those like them — and Breslov will not be destroyed G-d forbid — and the word of our G-d will stand forever [Yeshayahu 40:8] — and the above verse will be fulfilled. ## Segment 45
יָדַעְתִּי כִּי טָרַחְתָּ הַרְבֵּה בְּעֵסֶק זֶה, אֲבָל יֵשׁ בְּלִבִּי עָלֶיךָ עַל שֶׁלֹּא כָּתַבְתָּ לִי שׁוּם אִגֶּרֶת. עַתָּה תִּרְאֶה שֶׁכָּל אַנְשֵׁי שְׁלוֹמֵנוּ יָבוֹאוּ עַל הֶחָתוּם בָּאִגֶּרֶת שֶׁתִּכְתְּבוּ לְאוּמַאן, כִּי נַפְשָׁם קְשׁוּרָה בְּנַפְשִׁי, וַאֲנִי מְצַפֶּה לִשְׁמֹעַ מִכָּל אֶחָד וְאֶחָד. וְתִפְרֹס בְּשָׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ מִגָּדוֹל וְעַד קָטָן, וְתִרְאֶה מִיָּד לַעֲשׂוֹת לָאדִין לְהַחַלּוֹנוֹת שֶׁלִּי מִבַּחוּץ כָּרָאוּי, וְאִם אִי אֶפְשָׁר לְקַבֵּץ מָעוֹת עַל זֶה, תַּלְוֶה עָלַי וַאֲנִי פּוֹרֵע מִיָּד כְּשֶׁאָבוֹא לְשָׁלוֹם אִם יִרְצֶה הַשֵּׁם, וְאַל תַּעֲשֶׂה בְּאֹפֶן אַחֵר, יָתֵר מִזֶּה כְבָר כָּתַבְתִּי לְמַעְלָה.
Listen to this and understand — for Hashem is with us and among us. The words of your father who prays on your behalf. Nussun the above-mentioned. And especially since our Rebbe — of blessed memory — said to me personally: "Gott iz mit dir, ba dir, shreck zich nit." [Yiddish: "G-d is with you — at your side — do not be afraid." The Rebbe's personal word spoken directly to Reb Nussun — the ultimate sou rce of his courage through every persecution] — for almost every day I had sufferings and d ange rs on the road — and H ashem Yisborach helped me each time — this poor one called and Hashem heard [זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7: zeh ani kara v'Hashem shama umikal tzarosav hoshi'o — "this poor one called and Hashem heard — and from all his troubles He saved him." The verse of the individual specific cry that is heard: not a general prayer but the cry of the one poor person — and Hashem hears it. Applied here to Reb Nussun's experience on the arduous road: each day's new danger — and each day's specific divine hearing and rescue] [Tehillim 34:7]. ## Segment 46
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קעב URL: https://ajew.org/reader-plain/alim-litrufa/2/171/ # קעב
קעב
Source: https://ajew.org/reader/alim-litrufa/2/171 ## Segment 1
קעב
Nussun of Breslov. ## Segment 2
יוֹם ג' מִשְׁפָּטִים תקצ"ה לפ"ק אוּמַאן.
And peace to all our *anshei sh'lomaynu* — with great love. ## Segment 3
בְּנִי חֲבִיבִי וְיַקִּירִי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ נֶאֱמָנִים, הַנֶּאֱהָבִים הַסּוֹבְלִים עִנּוּיִים וְצָרוֹת וּמוֹסְרִים נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם, שָׁלוֹם לָכֶם וְשָׁלוֹם לְנַפְשְׁכֶם, חִזְקוּ וְאִמְצוּ אַל תִּירָאוּ כִּי ה' אִתָּנוּ, וּבְוַדַּאי לֹא יַעֲזֹב אוֹתָנוּ לְמַעַן שְׁמוֹ הַגָּדוֹל.
Peace to the honor of my beloved son — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 4
דְּעוּ יְדִידַי כִּי בָּאתִי לְפֹה אוּמַאן בְּיוֹם אֶתְמוֹל בְּשָׁלוֹם, וְעָבַרְתִּי כָּל הַדֶּרֶךְ בְּשָׁלוֹם. וְהָיִיתִי בְּטִירָאוִוצֶע עַל שַׁבַּת הֶעָבַר וְשָׂמַחְנוּ שָׁם וְרָקַדְתִּי קְצָת. וְאַנְשֵׁי שְׁלוֹמֵנוּ שָׂמְחוּ וְרָקְדוּ הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּבִפְרָט בְּמוֹצָאֵי שַׁבָּת הָיוּ מְרַקְּדִים מִתּוֹךְ צְעָקָה גְּדוֹלָה לְהַשֵּׁם יִתְבָּרַךְ בְּנִגּוּן נִפְלָא הַמְשַׁבֵּר הַלֵּב מְאֹד. וְצָעַקְנוּ הַרְבֵּה 'זָךְ וּנְקִי כַּפַּיִם חוֹן פּוֹרְשֵׂי כְּנָפַיִם, פְּדֵה עַמְּךָ מֵעַזִּים, צֹאנְךָ מִיַּד גוֹזְזִים'. בְּזָכְרִי זֹאת הִנֵּה אֲלָפִים דְּמָעוֹת זָלְגוּ עֵינַי, חָנֵּנוּ ה' חָנֵּנוּ כִּי רַב שָׂבַעְנוּ בוּז וְכוּ', וְאֵינִי יוֹדֵעַ מַה לִּכְתֹּב לָכֶם כִּי מָצָאתִי פֹּה מִכְתָּבִים יוֹתֵר מֵעֲשָׂרָה מִבְּרֶסְלֶב וּמִטּוּלְטְשִׁין מֵאִתְּךָ בְּנִי חֲבִיבִי. וּמְרִירוּת הַצְּעָקוֹת שֶׁכָּתוּב בָּהֶם אַתֶּם יוֹדְעִים יוֹתֵר מִמֶּנִּי הַמָּקוֹם יְרַחֵם, וּכְבָר הָיִיתִי אֶתְמוֹל עַל צִיּוּן הַקָּדוֹשׁ וְגַם בַּמִּקְוֶה וּבָרוּךְ הַשֵּׁם לֹא הָרְגוּ אוֹתִי וְגַם לֹא הִגִּיעַ לִי שׁוּם אֶבֶן חַס וְשָׁלוֹם. וְגַם בִּזְלַאטֶעפָּאלְיֶע הָיִיתִי וְהִתְפַּלַּלְתִּי שָׁם שַׁחֲרִית וְהָיִיתִי בַּמִּקְוֶה וְיָצָאתִי מִשָּׁם בְּשָׁלוֹם. מִי יְסַפֵּר נִפְלְאוֹת ה' וַחֲסָדָיו הַגְּדוֹלִים בְּתוֹךְ הַצָּרָה עַצְמָהּ הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו שֶׁתְּהִלָּה לָאֵל יֵשׁ לָנוּ קִיּוּם עַד הֵנָּה, וּבָזֶה בָּטַחְנוּ שֶׁבְּוַדַּאי גַּם לָנֶצַח אַל יִטְּשֵׁנוּ וְאַל יַעַזְבֵנוּ וּמִכָּל צָרוֹתֵינוּ יוֹשִׁיעֵנוּ. וּבְוַדַּאי יִגְמֹר רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זַ"ל הַכֹּל כִּרְצוֹנוֹ, כְּמוֹ שֶׁאָמַר (חַיֵּי מוֹהֲרַ"ן ריח) "אִיךְ הָאבּ אוֹיס גִיפִירְט אוּן וֶועל אוֹיס פִירִין" [גָּמַרְתִּי וָאֶגְמוֹר]. וַאֲנִי מְקַוֶּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁבְּקֵרוּב הַיָּמִים אָבוֹא לִבְרֶסְלֶב, אַךְ אֲנִי מַמְתִּין פֹּה קְצָת כְּדֵי לֵילֵךְ עַל צִיּוּן הַקָּדוֹשׁ לְפָרֵשׁ שִׂיחָתִי לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְגַם כְּדֵי שֶׁיָּבוֹאוּ לִקְרָאתִי אַנְשֵׁי שְׁלוֹמֵנוּ מִבְּרֶסְלֶב כַּאֲשֶׁר כְּבָר כָּתַבְתִּי לָכֶם. וְאִם אֶפְשָׁר שֶׁגַּם אַתָּה תָּבוֹא לְפֹה מִיָּד מַה טּוֹב, יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל כִּי זְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ וַאֲנִי טָרוּד עַתָּה מְאֹד. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וְעַל כֻּלְּכֶם וִישַׂמְּחֵנוּ בִּישׁוּעָתוֹ מְהֵרָה; וְגַם עַתָּה אֲנִי כּוֹתֵב בְּדֶמַע מִתּוֹךְ שִׂמְחָה שֶׁזָּכִינוּ בְּתוֹךְ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה כָּזֹאת לֵידַע מֵאֲמִתַּת נְקֻדַּת הָאֱמֶת אֲשֶׁר הוּא חַיֵּינוּ לָנֶצַח; כִּי הָעוֹלָם הַזֶּה הֲבֵל הֲבָלִים וְיָמֵינוּ כְּצֵל עוֹבֵר. וּכְבָר פָּרְחוּ כַּמָּה יָמִים וָחֳדָשִׁים מֵהַחֹרֶף הַזֶּה אֲשֶׁר עָבַר עָלֵינוּ מַה שֶּׁעָבַר. וּמַה פָּעֲלוּ הַמִּתְנַגְּדִים בְּרִשְׁעוּתָם, הָרוּ עָמָל וְיָלְדוּ שֶׁקֶר, וְהוֹסִיפוּ אֵשׁ הַגֵּיהִנָּם עֲלֵיהֶם וְרוּחַ זַלְעָפוֹת מְנָת כּוֹסָם, וְעָלֵינוּ חָמַל ה' וְהִצִּילָנוּ מִתּוֹעִים כָּאֵלֶּה שֶׁקוֹרְעִים סְפָרִים קְדוֹשִׁים וְנוֹרָאִים כָּאֵלֶּה וּמְבַזִּים אוֹתָם כָּל כָּךְ וּמוֹסְרִים וְשׁוֹפְכִים דַּם כְּשֵׁרִים כָּל־כָּךְ. בְּוַדַּאי אֲפִלּוּ טִפַּת דָּם אַחַת שֶׁשָּׁפְכוּ מֵאִתָּנוּ וְשׁוּם פְּרוּטָה שֶׁל יִשְׂרָאֵל שֶׁעָשְׁקוּ מֵאִתָּנוּ לֹא נֶאֱבַד; וּבְוַדַּאי הֵם בִּכְלַל הַמּוֹרִידִין וְלֹא מַעֲלִין; וְעָלֵינוּ יַזְרִיחַ ה' חַסְדּוֹ, וּבְוַדַּאי הַכֹּל הוּא לָנוּ לְכַפָּרַת עָוֹן וּמְחִילַת חֵטְא וְכוּ', כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ, שֶׁאָנוּ הוֹלְכִים בִּתְמִימוּת בֶּאֱמֶת, כַּאֲשֶׁר הוֹרוּנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וּמַה שֶּׁעָבַר, אָנוּ מְחֻיָּבִים לְקַבֵּל בְּשִׂמְחָה לְכַפָּרַת עָוֹן, וְלִצְעֹק עַל לְהַבָּא שֶׁיַּעֲשֶׂה לְמַעַן שְׁמוֹ הַגָּדוֹל וְיַצִּילֵנוּ מֵהֶם. וַה' יִשְׁמַע תְּפִלָּתֵנוּ וְשַׁוְעָתֵנוּ וְיֹאמַר דַּי לְצָרוֹתֵינוּ, וּבְקֶרֶב הַיָּמִים בִּישׁוּעָתוֹ יְשַׂמְּחֵנוּ.
I have already written to you that I arrived at Kremenchug on the Friday morning of Parshas Vaeira — and found your letters that the holy books — praised be G-d — had already been returned in His kindness and wonders — and you greatly revived my soul. And on that same Friday I sent you my letter — and I lingered in Kremenchug until yesterday — and no letter reached me — neither from Breslov nor from Uman — and I do not know what to think. But at a time of distress like this — may the Omnipresent have mercy — certainly we need this sorrow too. But this is my consolation in my affliction — that in the kindnesses of Hashem and His great wonders they brought out the books from their hands — what shall I return to Hashem and so forth — how fortunate is the portion of Rabbi Shmuel Weinberg who merited that such a great *pidyon shevuyim* was completed through him [פִּדְיוֹן שְׁבוּיִים — the redemption of captives — one of the greatest *mitzvos* in the Torah. The holy books seized by the government are *shevuyim* — captives — and their release is a true *pidyon shevuyim*] — how fortunate are all those who engaged in this — and all who expended money for the redemption of souls and the holy Torah. Woe to them and woe to the souls of the informers who brought false accusations — who rebelled and transgressed against the honor of Hashem Yisborach and the honor of the holy Torah — and the honor of the Baal Shem Tov — of blessed memory — and his holy disciples — and against the honor of our Master our Teacher and Rebbe — of blessed memory — whose holy books they seized through their informing. May Hashem repay the evildoer according to his evil — and in His great kindness may He have mercy on the poor and destitute pursued ones like us — and save us quickly for the sake of His great and holy Name that is called over us — for His great Name is found within the name of the true *tzaddik* — as explained in the Torah *b'reishis l'einei kol Yisrael* which we spoke on the past Shabbas Chanukah — and here we completed it somewhat. [הַתּוֹרָה בְּרֵאשִׁית לְעֵינֵי כָל יִשְׂרָאֵל — Likutay Moharan I:1: the Rebbe's opening Torah on the verse *b'reishis bara Elokim* and the final verse *l'einei kol Yisrael* — the teaching that Hashem's Great Name is found within the name of the true *tzaddik*] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
רַבִּי נַחְמָן מִטּוּלְטְשִׁין פּוֹרֵס שְׁלוֹמְךָ, וְהוּא הֶחֱיָה אוֹתִי מְאֹד מַה שֶׁמְּצָאתִיו פֹּה בְּשָׁלוֹם. וְהַכֹּל יְשׁוּעַת ה' וְנִפְלְאוֹתָיו, וּבְכָל יוֹם וּבְכָל עֵת וָרֶגַע אֲנִי רוֹאֶה דְּבָרָיו הַקְּדוֹשִׁים זַ"ל שֶׁאָמַר בַּצָּר הִרְחַבְתָּ לִי, וְזֶה עִקַּר חִיּוּתִי עַתָּה.
And behold — in the midst of my great preoccupation today — and I was already prepared to travel — Hashem Yisborach arranged in His mercy that I traveled with Rabbi Efraim — may his light shine — to the post office — and Rabbi Efraim entered there — and found two letters from you. One written on Sunday of Parshas Bo — and one written on Thursday of Parshas Bo. And I was very shaken by the greatness of His kindness — and I traveled quickly to the house of Rabbi Efraim — and I read the letters twice carefully — and from yourself you will understand what happened within me — sorrow and relief — weeping and songs — you will understand a portion of it but not all of it. And I was then very pressed to cross the ferry to arrive here for a night's lodging — and now I have arrived here in Krakow at approximately two or three hours of the night — and I write this letter immediately in the midst of my great preoccupation and confusion of mind — and people come here to greet me — and even so I pushed everything aside to hasten to reply. And behold — you have greatly greatly revived my soul with your letter. Although you have informed me how great the controversy still is — even so I hope to Hashem that everything will turn to good — and especially since we see the great wonders of His kindnesses within the distress — for Hashem is still with us — as you wrote of the many sprouting of the horn of salvation from the people of Uman. And in this we see how great are the works of Hashem — very deep are His thoughts [Tehillim 92:6] — and how great is the power of the elder of holiness — the ancient elder — and his power is still with us — and even until old age and grey hair — may He not forsake us [Tehillim 71:18] — and so forth. Nussun of Breslov. And behold — to strengthen you — praised be G-d — you have already written to me that you are strong in the truth as is fitting — and you very greatly revived my soul in what you wrote — that you revive yourself with the conversations you heard long ago. For in my estimation — Hashem Yisborach has already preceded for all of us the cure to the blow through the multitude of holy conversations I have spoken with you these many years. And all the holy Torahs and the holy stories and the holy prayers — you have more than enough in all of them to revive your souls even at this time of distress — until you now need to dance every day over the greatness of His salvation and His awesome wonders — that we were saved from being opponents G-d forbid against such a point of truth . What shall we say and what shall we speak — with what shall we precede Hashem — for all He has done for us. And at present I have suffering from the fact that I still have no letter from Breslov — and also the document has not reached me — and behold my mind is not clear at all now. Be strong and of good courage — for Hashem is with you — for there is reward for your labor [חִזְקוּ וְאִמְצוּ כִּי ה' עִמָּכֶם — I Divrei Hayamim 28:20; and *yesh sachar lifeulatchem* — II Divrei Hayamim 15:7: "for there is reward for your labor." The promise that no act of faithfulness is without its recompense] [I Divrei Hayamim 28:20; II Divrei Hayamim 15:7] — and there is great hope for what comes after us. And if you set your heart to even one holy Torah from his holy books — you will be able to comfort yourselves over all the distresses that pass over us. And to Hashem belongs the salvation — that He rescue us through his great merit — and I have much to say but no free time permits it at all. And behold — in all the matters of sufferings and confusions that have passed over me and over us — and especially in the matter of the enormity of the distresses and the great fears from after Rosh Hashanah until today — in all of this I revive myself only with what he — of blessed memory — said (Likutay Moharan I:208) on the verse (Tehillim 37): the wicked one watches the righteous and seeks to kill him — Hashem will not abandon him into his hand [צוֹפֶה רָשָׁע לַצַּדִּיק — Tehillim 37:32–33 / LM I:208: the Rebbe's teaching — the *rasha* piles on coverage until it seems one cannot breathe — but Hashem will not abandon the *tzaddik* into his hand] [Tehillim 37:32–33; LM I:208] — see there what he wrote — but they increase the coverage until it seems as if one cannot breathe — G-d forbid — but Hashem will not abandon him into his hand. And this we see now with our own eyes. And one must believe that the controversy is certainly for great good for each and every one — but what they wish — to uproot them entirely — that will not come into their hands. And certainly whoever truly wishes to be a worthy person — to walk in wholeness and simplicity according to the Torah which Moshe Rabbeinu commanded — certainly no obstacle in the world will be able to prevent him. And if one must pray alone — many of the G-d-fearing in earlier generations prayed alone — and did not wish to pray with the congregation — so as not to be confused . And I have already written to you to fulfil *chabu kime'at rega ad ya'avor za'am* — and your heart will trust securely — that within some time you will be able to pray in whatever beis midrash you wish. And all the *tzaddikim* and all the worthy ones attached to them — of necessity such things pass over them — for their beginning is sufferings and their end is tranquility [כִּי תְּחִלָּתָם יִסּוּרִים וְסוֹפָן שַׁלְוָה — Berachos 5b and related: the rabbinic principle of the universal pattern of the *tzaddikim* and *k'sheirim*: all the troubles that come upon the world — and upon those who walk in the true path — their beginning is sufferings and their end is tranquility. The suffering is not the terminus but the beginning; the terminus is always *shalvah* — peace and rest] [Berachos 5b] — and there is no free time to extend further. And also drunk — but not from wine [וּשְׁכוּרַת וְלֹא מִיָּיִן — Yeshayahu 51:21: the verse of Israel's suffering as a kind of drunkenness — overwhelmed and staggering — but not from wine] [Yeshayahu 51:21] — and as it is written there nearby: *va'yitz'aku el Hashem batzar lahem* [וַיִּצְעֲקוּ אֶל ה' בַּצַּר לָהֶם — Tehillim 107:28: "and they cried to Hashem in their distress." The response to being "drunk but not from wine" is the cry to Hashem] — upon whom do we have to lean — but upon our Father in Heaven. And also it is not good to punish the righteous [גַּם עֲנוֹשׁ לַצַּדִּיק לֹא טוֹב — Mishlai 17:26: the *tzaddik's* way is not to punish immediately — his influence operates through Torah and prayer — though when the time truly requires it he removes the thorns from the vineyard] [Mishlai 17:26] . And behold — in all these surroundings I have passed through — no one hears the controversy of ours at all — and yet all of them are full of sorrow and distresses and great preoccupations and pressing livelihood. And should it enter one's mind — that after all the conversations I spoke with you — the taking of the flour from the poor would be considered a trial? And truly I know that whoever has a little sense is certainly firm at his post — and it is not considered a trial for him at all — only some fools who were turned — may Hashem have mercy on them and return them to the truth. And behold: were it not for the fear of the kingdom — a man would swallow his fellow alive [Avos 3:2] . And truly these wicked ones who throw stones wish to destroy Breslov G-d forbid — which is the opposite of stones — as it is written (Yechezkel 36): and I will remove the heart of stone from your flesh — and I will give you a heart of flesh [Yechezkel 36:26] . But they will perish — and those like them — and Breslov will not be destroyed G-d forbid — and the word of our G-d will stand forever [Yeshayahu 40:8] — and the above verse will be fulfilled. Listen to this and understand — for Hashem is with us and among us. And especially since our Rebbe — of blessed memory — said to me personally: "Gott iz mit dir, ba dir, shreck zich nit." [Yiddish: "G-d is with you — at your side — do not be afraid." The Rebbe's personal word spoken directly to Reb Nussun — the ultimate source of his courage through every persecution] — for almost every day I had sufferings and dangers on the road — and Hashem Yisborach helped me each time — this poor one called and Hashem heard [זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7: zeh ani kara v'Hashem shama umikal tzarosav hoshi'o — "this poor one called and Hashem heard — and from all his troubles He saved him." The verse of the individual specific cry that is heard: not a general prayer but the cry of the one poor person — and Hashem hears it. Applied here to Reb Nussun's experience on the arduous road: each day's new danger — and each day's specific divine hearing and rescue] [Tehillim 34:7] . And peace to all the people of Breslov who stand by us — may Hashem be with them and repay their work and their wages doubled — and may they merit all good in this world and the next forever Omain. And not to us, Hashem — not to us — but to Your Name give glory [Tehillim 115:1] and so forth. Nussun the above-mentioned. The words of your father — who awaits seeing you quickly in life and peace and joy. # קעג URL: https://ajew.org/reader-plain/alim-litrufa/2/172/ # קעג
קעג
Source: https://ajew.org/reader/alim-litrufa/2/172 ## Segment 1
קעג
Nussun the above-mentioned. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' תְּרוּמָה תקצ"ה לפ"ק אוּמַאן.
Overview: Motzei Shabbas Shira — Tcherin — the great letter to the entire community. *Tachas ahavasi yistnuni va'ani tefilah* (Tehillim 109:4). Full copyist's account of the Chanukah raid. Books recovered by Shabbas Shira — only one LH YD volume and the handwritten *Likutay Etzos* lost. *Ki adam la'amal yulad* (Iyov 5:7): now identified as Iyov 5:7. *Ktzar yamim usva rogez* (Iyov 14:1): now identified as a distinct second Iyov verse — not the same as Iyov 5:7. *Zeh ani kara v'Hashem shama*: now restored — Tehillim 34:7 — appearing here and in Letter 170 for the same experience on the road. The baby granddaughter's miracle. *Hineh El yeshuasi evtach* (Yeshayahu 12:2). *V'nilchamu eilecha v'lo yuchlu lach* (Yirmiyahu 1:19). *Gott iz mit dir* / *Zorgst nit!* *Lo lanu Hashem lo lanu* (Tehillim 115:1). ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
His letter from Friday I received yesterday — and it was a great comfort to me within this distress and oppression — in seeing that — praised be G-d — my words are fixed in your heart and revive you even now — even now. ## Segment 4
מִכְתָּבוֹ מִיּוֹם ו' קִבַּלְתִּי אֶתְמוֹל, וְהָיָה לִי לְנַחַת גָּדוֹל בְּתוֹךְ צָרָה וְצוּקָה הַזֹּאת, בִּרְאוֹתִי כִּי תְּהִלָּה לָאֵל דְּבָרַי קְבוּעִים בְּלִבְּךָ וּמְחַיִּין אוֹתְךָ עַתָּה גַּם עַתָּה. כָּךְ הוּא הַמִּדָּה, וְכָךְ יָפֶה לִזְכֹּר הֵיטֵב כָּל דִּבּוּר וְדִבּוּר בְּאֹפֶן שֶׁתּוּכְלוּ לַעֲמֹד בַּנִּסָּיוֹן וּלְהִתְחַזֵּק תָּמִיד וּלְהַחֲיוֹת נַפְשׁוֹתֵיכֶם בְּכָל עֵת בְּכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם כָּל יְמֵי חַיָּיו, בִּפְרָט מִי שֶׁרוֹצֶה לְהִתְקָרֵב לְחִדּוּשׁ נִפְלָא וְנוֹרָא כָּזֶה וְכוּ' אֲשֶׁר הוּא חַיֵּינוּ לָנֶצַח. וּצְרִיכִין לִקְבֹּעַ תּוֹרָתוֹ וְשִׂיחוֹתָיו הַקְּדוֹשִׁים בַּלֵּב כָּל כָּךְ עַד אֲשֶׁר אֲפִלּוּ אַחַר מֵאָה שָׁנִים כְּשֶׁיַּגִּיעַ הָעֵת לִכְנֹס בַּקֶּבֶר וְלִשְׁכַּב שָׁם, גַּם שָׁם יְחַיֶּה אֶת עַצְמוֹ בְּדִבּוּרָיו הַקְּדוֹשִׁים. וְכֵן לְעֵת הַתְּחִיָּה וְלָנֶצַח, וּלְקַיֵּם "בְּהִתְהַלֶּכְךָ" בָּעוֹלָם הַזֶּה "תַּנְחֶה אוֹתְךָ, בְּשָׁכְבְּךָ בַּקֶּבֶר תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ" וְכוּ'. וַהֲלֹא יְדַעְתֶּם אַחַי וְרֵעַי שֶׁכָּל עִסְקֵנוּ וּמַשָּׂא וּמַתָּן שֶׁלָּנוּ אֵינוֹ בִּשְׁבִיל עִסְקֵי עוֹלָם הַזֶּה לְהַרְוִיחַ בְּאַדֶעס אוֹ בִּבְרָאד, כִּי אִם בִּשְׁבִיל תַּכְלִית הַנִּצְחִי כַּאֲשֶׁר ה' יוֹדֵעַ לְבָבֵנוּ, וּתְהִלָּה לָאֵל אֵיךְ שֶׁהוּא. וְאִם אֵינְכֶם זוֹכִים לִהְיוֹת כָּרָאוּי לְפִי הַשִּׂיחוֹת הַקְּדוֹשׁוֹת וְהַתּוֹרוֹת הַנּוֹרָאוֹת הָאֵלֶּה, עִם כָּל זֶה הִצְלַחְתֶּם הַרְבֵּה וְגַם עֲשִׂיתֶם פְּרִי, אַשְׁרֵיכֶם בָּנַי וְאַחַי וַחֲבֵרַי. בִּפְרָט עַתָּה אַתֶּם יְכוֹלִין לְהָבִין קְצָת מַעֲלַת הַנֶּחֱשָׁק מִגֹּדֶל רִבּוּי הַמְּנִיעוֹת כָּאֵלֶּה, אֲשֶׁר לֹא עָבְרוּ עָלֵינוּ כָּזֹאת מֵעוֹלָם, ה' יִשְׁמֹר מֵעַתָּה.
Peace to my beloved — my brothers and my companions — faithful and beloved friends — my teachers and masters — my companions and my students — my sons and my grandchildren — may they live — may all of them stand in the blessing — life and peace and all good in this world and the next — forever — Omain — so may it be His will. ## Segment 5
זִכְרוּ הֵיטֵב כָּל דִּבּוּר וְדִבּוּר וְכָל תּוֹרָה וְתוֹרָה וְכָל תְּפִלָּה וּתְפִלָּה וְכָל שִׂיחָה וְשִׂיחָה, גֹּדֶל הָעַמְקוּת הַנִּפְלָא וְהִתְנוֹצְצוּת אֱלֹקוּת וּגְדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַתּוֹרָה וְהַמִּצְווֹת וּגְדֻלַּת צַדִּיקֵי אֱמֶת וְהַהִתְחַזְּקוּת וְהַהִתְעוֹרְרוּת וְהָעֵצוֹת הַתְּמִימוֹת וְהַפְּשׁוּטוֹת וְכוּ' שֶׁיֵּשׁ בְּכָל אֶחָד וְאֶחָד; וְאֵיךְ בְּדַרְכֵי נִפְלְאוֹתָיו מַמְשִׁיךְ קִיּוּם הַתּוֹרָה בְּכָל אִישׁ וָאִישׁ מִיִּשְׂרָאֵל מִגָּדוֹל וְעַד קָטָן; מְעוֹרֵר יְשֵׁנִים מֵקִיץ נִרְדָּמִים מְחַיֶּה מֵתִים מַמָּשׁ, מַגְבִּיהַּ לְמַעְלָה נַפְשׁוֹת יִשְׂרָאֵל מִשְּׁאוֹל תַּחְתִּיּוֹת וּמִתַּחְתָּיו, לַנְטוֹתָם לִתְחִיָּה לְזַכּוֹתָם לְחַיִּים נִצְחִיִּים. וְאִם כְּבָר יְדַעְתֶּם כָּל זֶה, צְרִיכִים עַתָּה בְּכָל יוֹם לַחֲזֹר בַּלֵּב וּבַפֶּה בֵּינוֹ לְבֵין עַצְמוֹ וְעִם חֲבֵרוֹ אֶת כָּל זֹאת וְיוֹתֵר מִכָּל זֶה, כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ, כִּי אִי אֶפְשָׁר לְבָאֵר בַּפֶּה וּבַכְּתָב, כְּדֵי שֶׁתּוּכְלוּ לְחַזֵּק עַצְמְכֶם גַּם עַתָּה, כִּי יָמֵינוּ כְּצֵל עוֹבֵר כְּאָבָק פּוֹרֵחַ מַמָּשׁ וְאֵין שׁוּם זְמַן כְּלָל, וְעוֹד מְעַט יִפְרַח כָּל זֶה וּנְסַפֵּר כָּל זֶה בְשִׂמְחָה מִי שֶׁיִּזְכֶּה לַעֲמֹד בַּנִּסָּיוֹן וּבַצֵּרוּף. כִּי בְּוַדַּאי יוֹשִׁיעֵנוּ הַשֵּׁם יִתְבָּרַךְ וְיַצִּילֵנוּ מִיָּדָם כִּי לֹא לָנֶצַח יָרִיב וְכוּ', וְהִנֵּה כִּוַּנְתָּ לְדַעְתִּי מַה שֶּׁכָּתַבְתָּ שֶׁאַתָּה מְחַיֶּה עַצְמְךָ עִם הַתּוֹרָה "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי" וְעִם הַתּוֹרָה "בַּצָּר הִרְחַבְתָּ" וְכוּ'. כִּי גַּם אָנֹכִי עִקַּר חַיּוּתִי בָּזֶה בְּכָל עֵת בִּפְרָט בְּעֵת הַצָּרָה הַגְּדוֹלָה הַזֹּאת. אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ' אִי אֶפְשָׁר לְבָאֵר אֶחָד מֵאֶלֶף נִפְלְאוֹת הַהַרְחָבוֹת שֶׁבְּתוֹךְ הַצָּרָה בְּכָל יוֹם וָיוֹם וּבְכָל עֵת וְשָׁעָה, מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו.
Hear me — and may Hashem hear you. [שִׁמְעוּ אֵלַי וְיִשְׁמַע אֲלֵיכֶם ה' — the Breslov bilateral formula drawing on the tradition of *Shema*: I open my ears to you — I hear your cry — and in that very act of listening, I ask that Hashem hear you. The one who hears the *tzaddik* merits to be heard by Hashem] Behold — just now I have received all the letters from you — through my friend Rabbi Shmuel Weinberg — with the document — and through my friend Rabbi Avraham Ber — may he live — and the greeting of peace from Rabbi Yosef the son-in-law of Rabbi Zalman — and all of them are full of great and bitter cries over the enormity of the persecutions — and especially against me — my enemies without cause — in place of my love they accuse me — and I am prayer [תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה — Tehillim 109:4: "in place of my love they accuse me — but I am prayer." The Psalmist's declaration in the face of baseless enmity: my whole being has become prayer — I have nothing left but to turn toward Hashem] [Tehillim 109:4] — but within the enormity of the distresses there were expansions and wondrous and awesome salvations — that we merited in the abundance of His kindnesses to bring out the books — praised be the living G-d — what shall I return to Hashem for all His gifts to me [Tehillim 116:12] . We should make a great Purim over this — for it was no small miracle. How fortunate are you — my dear friend Rabbi Shmuel — that you merited that the miracle was completed through you — how fortunate are you my brothers and companions — all who had a share in the saving of souls and the holy Torah and so forth. ## Segment 6
וְהִנֵּה עִקַּר הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ הֵם חֲזָקִים בְּהָאֱמֶת עַתָּה יוֹתֵר מִקֹּדֶם. וּבָאתִי לְכָאן בְּיוֹם ב' מִשְׁפָּטִים, וְסִבֵּב הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו שֶׁנִּזְדַּמֵּן לִי תֵּכֶף אֶחָד לְהוֹדִיעַ לְטֶעפְּלִיק וְשָׁלַחְתִּי לָהֶם מִכְתָּבִי, וְהִגִּיעַ לָהֶם בַּלַּיְלָה הַשַּׁיָּךְ לְיוֹם ד' הֶעָבַר. וְתֵכֶף נִתְעוֹרְרוּ כֻּלָּם, וְלֹא הָיוּ יְשֵׁנִים עוֹד כָּל הַלַּיְלָה, רַק עָסְקוּ לְדַבֵּר מֵעִנְיָנֵינוּ. וּבְיוֹם ב' נָסְעוּ לְפֹה שְׁתֵּי עֲגָלוֹת וּבָאוּ לְכָאן בַּלַּיְלָה הַשַּׁיָּכָה לְיוֹם ה'. וּבְיוֹם ה' בָּאוּ עוֹד שְׁנֵי אֲנָשִׁים מִטִּירָאוִויצֶע, וְגַם רַבִּי זַלְמָן שׁוֹחֵט בָּא מֵהַכְּפָר, וַאֲנַחְנוּ כֻּלָּנוּ עִם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַנִּמְצָאִים פֹּה הָיוּ מוּכָנִים לֵילֵךְ הַיּוֹם עַל צִיּוּן הַקָּדוֹשׁ בְּלֵב נִשְׁבָּר וְנִדְכָּא וְנֶאֱנָח מְאֹד. בְּתוֹךְ כָּךְ הִגִּיעַ לָנוּ שְׁנֵי מִכְתָּבִים, אֶחָד מֵאִתְּךָ וְאֶחָד מִבְּרֶסְלֶב מֵרַבִּי אַבְרָהָם דֹּב, וְעוֹד מִכְתָּב מֵרַבִּי שְׁמוּאֵל וַויינְבֶּערְג לְאָבִיו, וְכֻלָּם מְלֵאִים צְעָקוֹת מָרוֹת וּמְרוֹרוֹת מְאֹד כַּאֲשֶׁר יְדַעְתֶּם. וְהָלַכְנוּ עַל צִיּוּן הַקָּדוֹשׁ וְצָעַקְנוּ שָׁם הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ זְעָקוֹת גְּדוֹלוֹת וּמָרוֹת וּבִבְכִיָּה וּבִדְמָעוֹת הַרְבֵּה. וְהָיָה רַעַשׁ גָּדוֹל יוֹתֵר מִיּוֹם כִּפּוּר. וּבְוַדַּאי עָלָה שַׁוְעָתֵנוּ לַשָּׁמַיִם, אַךְ עֲדַיִן צְרִיכִין עוֹד לְהַרְבּוֹת בִּתְפִלָּה וּבְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ כָּל אֶחָד וְאֶחָד כִּי בְּצָרָה גְּדוֹלָה אֲנַחְנוּ, וְאָנוּ צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים. וַהֲלֹא גַּם בְּלֹא זֶה צָרִיךְ כָּל אֶחָד יְשׁוּעוֹת הַרְבֵּה לְנִגְעֵי נַפְשׁוֹ וּמַכְאוֹבָיו, שֶׁזֶּה עִקַּר הַצָּרָה וְהָרַחֲמָנוּת כַּיָּדוּעַ לָכֶם, וְכָל הָרַעַשׁ וְהַצָּרָה הַזֹּאת לֹא בָּאָה כִּי אִם לְעוֹרְרֵנוּ וְלַהֲקִיצֵנוּ מִשְּׁנָתֵנוּ כַּאֲשֶׁר כְּבָר כָּתַבְתִּי לָכֶם, וְכַאֲשֶׁר יְדַעְתֶּם בְּעַצְמְכֶם.
Whether one toiled with his body or with his money or with both — all of it is counted above for good — every step and every word and every movement and every coin you toiled and expended on this — each one separately — their righteousness will stand forever for them and for their children to their generations. And also the document you sent me revived my soul very greatly — for my eyes were exhausted for this from the day of my separation from you. And Hashem Yisborach arranged causes that I was delayed until the above-mentioned Wednesday when I received it in Krakow at the time I was prepared to travel. And all of this is in wondrous providence from Him — as I will tell you when Hashem brings me home in peace. ## Segment 7
וְהִנֵּה אַנְשֵׁי טֶעפְּלִיק הֲלֹא הֵם יְדִידַי רַבִּי מֵאִיר וְרַבִּי נַחְמָן חֲתַן רַבִּי נְתַנְאֵל נִשְׁאֲרוּ פֹּה עַל שַׁבַּת הֶעָבַר, וְנִתְעַכְּבוּ עַד אֶתְמוֹל, וּמִן הַסְּתָם דִּבַּרְנוּ הַרְבֵּה. וְרַבִּי מֵאִיר אָמַר שֶׁנִּתְעוֹרֵר מְאֹד לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי הַמַּחֲלֹקֶת הַזֹּאת, וְכָךְ הוּא הָאֱמֶת, כִּי תְּהִלָּה לָאֵל נִתְחַדֵּשׁ לְטוֹבָה בְּכַמָּה בְּחִינוֹת; וּתְהִלָּה לָאֵל הֶחֱיֵיתִיו בְּדִבּוּרַי, וְגַם הוּא וַחֲבֵרָיו הֶחֱיוּ אוֹתִי מְאֹד. וּבָזֶה אָנוּ רוֹאִים נִפְלְאוֹת ה' כִּי נֵרוֹ לֹא תִכְבֶּה לְעוֹלָם וָעֶד, יֹאבְדוּ הֵם וְאֶלֶף כַּיּוֹצֵא בָּהֶם, וְדָבָר אֶחָד מִדִּבְרֵי קָדְשׁוֹ אָחוֹר לֹא יָשׁוּב רֵיקָם, וְהוּא גָּמַר וְיִגְמֹר וְגַם אָמַר "גָּאט פִירְט תָּמִיד אוֹיס" [ה' גוֹמֵר תָּמִיד]. עַל כֵּן גַּם עַתָּה עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל וְכוּ', שֶׁזָּכִינוּ לִהְיוֹת בְּחֶלְקוֹ, חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים. וּצְרִיכִין לְהִתְחַזֵּק בְּשִׂמְחָה בְּכָל יוֹם וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה. וְכָל מַה שֶּׁהַצָּרוֹת וְהַבִּזְיוֹנוֹת וְהֵחֵרוּפִים מִתְגַּבְּרִים יוֹתֵר רַחֲמָנָא לִצְלַן אַף עַל פִּי שֶׁצַּר וָמַר מְאֹד מְאֹד, אַף עַל פִּי כֵן צְרִיכִים לְהִתְחַזֵּק וּלְהַחֲיוֹת אֶת עַצְמָם וְלַהֲפֹךְ לְשִׂמְחָה מַה שֶּׁאָנוּ זָכִינוּ לְהִמָּלֵט מֵרִשְׁעוּת כָּזֶה, מִלִּקְרֹעַ וּלְבַזּוֹת סְפָרִים קְדוֹשִׁים וְנוֹרָאִים כָּאֵלֶּה, צֵרוּפֵי אוֹתִיּוֹת כָּאֵלֶּה, מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, חֲנֻכָּה, תְּהִלִּים, תְּשׁוּבָה, מַאַמְרֵי רַבָּה בַּר בַּר חַנָּא, וּמִשְׁתָּעֵי, וְסִפְרָא דִּצְנִיעוּתָא, וְסָבֵי דְּבֵי אַתּוּנָא וְכוּ' וְכוּ'. "נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים, הַפַּח נִשְׁבָּר וַאֲנַחְנוּ נִמְלָטְנוּ עֶזְרֵנוּ בְּשֵׁם ה'", וְהִנֵּה נִסְכַּם בְּדַעְתֵּנוּ שֶׁאֶתְעַכֵּב פֹּה עַד אַחַר פּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה מִכַּמָּה טְעָמִים. עַל כֵּן אֲהוּבִי בְּנִי שֶׁיִּחְיֶה, אִם תּוּכַל לָבוֹא לְפֹּה בַּשָּׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה מַה טוֹב, וְאִם תּוּכַל לָבוֹא עַל פּוּרִים אִם יִרְצֶה הַשֵּׁם נָגִיל וְנָשִׂישׂ בְּיוֹתֵר. וּכְפִי הַנִּשְׁמָע גַּם עֵסֶק הַפָּאסְט שֶׁלְּךָ בְּסַכָּנָה, וְגַם חוֹרְקִים שִׁנָּם עָלֶיךָ גַּם כֵּן, עַל כֵּן אֵין לְךָ מָנוֹס לִבְרֹחַ כִּי אִם לְפֹה, וְנִצְעַק אֶל ה' וְנַמְתִּיק סוֹד יַחְדָּיו, וַעֲצַת ה' הִיא תָּקוּם. גַּם רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר רָאוּי שֶׁיָּבוֹא לְפֹה מִכַּמָּה טְעָמִים, בְּוַדַּאי נִמְחֲלוּ לוֹ כָּל עֲוֹנוֹתָיו עַל יְדֵי הַבִּזָּיוֹן הַגָּדוֹל שֶׁעָבַר עָלָיו וְעָמַד בַּנִּסָּיוֹן, וְגַם לְכֻלָּנוּ בְּוַדַּאי הָיָה כַּפָּרַת עֲווֹנוֹת הַרְבֵּה, אֲבָל כָּל מִי שֶׁסָּבַל יוֹתֵר עִנּוּיִים רַחֲמָנָא לִצְלַן כְּפוּם צַעֲרָא אַגְרָא. וְהִנֵּה תְּהִלָּה לָאֵל הַנְּגִידִים הַיְקָרִים דְּפֹה הֵם חֲזָקִים עִמָּנוּ תְּהִלָּה לָאֵל וְלַה' הַיְשׁוּעָה. וּמַה שֶּׁכָּתַבְתָּ שֶׁבְּדַעְתְּךָ לִנְסֹעַ לְלַאדִיזִין הוּא שְׁטוּת, וְנִפְלֵאתִי שֶׁעָלָה זֹאת בְּדַעְתְּךָ, אַךְ הֶעָבָר אֵין לְהָשִׁיב. אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, וּזְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ, וּבְשַׁבַּת קֹדֶשׁ הֶעָבַר דִּבַּרְנוּ מֵהַתּוֹרָה הַזֹּאת שֶׁהוּא הַשָּׂגוֹת אֱלֹקוּת אִי אֶפְשָׁר לְקַבֵּל כִּי אִם וְכוּ', וּצְרִיכִים לָזֶה רַבִּי גָּדוֹל מְאֹד מְאֹד וְכוּ'. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ כָּל זֶה; זֹאת נֶחָמָתֵנוּ בְּעָנְיֵינוּ, מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ, שִׂמְחוּ בַּה', חִזְקוּ וְיַאַמְצוּ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
And behold — praised be G-d — I arrived here for the above-mentioned Shabbas in peace — and praised be G-d everything is in order here — and in all these surroundings there is none who opens his mouth or chirps — and no one hears at all the noise of the controversy in our surroundings. And as heard — also in Zlatopolye and its surroundings nothing is heard of this. And the essential controversy in our surroundings is because there the holy words have begun to enter the hearts of several worthy ones — and because of this they were incited so greatly. And behold my stomach is full of words to speak to your hearts — but I do not know from where to begin — for I have already anticipated speaking with you greatly — how one must break obstacles — and how the entire world stands against each and every one who wishes to draw close to us. And already all our old and young *anshei sh'lomaynu* have endured very great sorrow and bitterness and sufferings from their very beginnings until this day — and how many were pushed away from this — may the Merciful One preserve us. But those who remained at their post — how fortunate are they — how fortunate is their portion. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּקָרוֹב בְּשִׂמְחָה
And you — the people of the city of Breslov themselves — you have not yet tasted sorrow and bitterness and obstacles until now — and now what shall I do for you my brothers and companions — it is necessary that over each person should pass obstacles and trials many times from his youth until his old age — how fortunate is the one who stands in them — as you see what has happened with Moshe Hinkes — whom all the world — even opponents — are astonished and laugh at — that he divided and fell so greatly like an antelope in a trap — may Hashem Yisborach have mercy on him and raise him up and return him to the truth quickly — but at present his trouble is a true trouble — great and doubled and redoubled beyond all our troubles. Woe to his old age that he is losing daily what he is losing. And such stories have already occurred in the world — as our sages said on the Mishnah: do not trust in yourself until the day of your death [Avos 2:4] . And with what shall we precede Hashem — for all He has bestowed upon us — that we merited to be saved from this — and even until old age and grey hair — O G-d do not forsake us until we tell [Tehillim 71:18] — until our souls depart among true Breslov Chassidim — connected and bound to his holy name — of blessed memory. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
יְדִידֵנוּ ר' נַפְתָּלִי נֵרוֹ יָאִיר וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ פּוֹרְסִים שָׁלוֹם בְּאַהֲבָה.
The words of your father who prays on your behalf. ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, וּבִפְרָט לְרַבִּי שִׁמְשׁוֹן נֵרוֹ יָאִיר; מֵאֲלֵיכֶם תָּבִינוּ שֶׁלְּכֻלְּכֶם נֶאֶמְרוּ דְּבָרִים אֵלֶּה, שִׂימוּ לְבַבְכֶם הֵיטֵב לְכָל מַה שֶּׁעוֹבֵר עַל כָּל הָאָדָם בְּזֶה הָעוֹלָם, צָרוֹת וְהַרְפַּתְקָאוֹת בְּלִי שִׁעוּר, בִּכְלָל וּבִפְרָט, לֹא רָעָה זֶה כְּרָעָה זֶה. וּכְמוֹ שֶׁכָּתוּב (קֹהֶלֶת ב) "כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת, כִּי אָדָם לְעָמָל יוּלָּד", וּכְמוֹ שֶׁכָּתוּב בַּשְּׁלָ"ה חָרוּז עַל זֶה, 'אֵין רֶגַע בְּלֹא פֶּגַע אֵין יוֹם וְכוּ', אֵין שָׁבוּעַ, אֵין חֹדֶשׁ, אֵין שָׁנָה' וְכוּ' עַיֵּן שָׁם, וְאִם כֵּן גַּם לִפְנֵי כַּמָּה מֵאוֹת שָׁנָה הָיָה הָעוֹלָם מָלֵא צָרוֹת, כִּי 'מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין לְךָ יוֹם שֶׁאֵין קִלְלָתוֹ מְרֻבָּה מֵחֲבֵרוֹ', וְאֵין לָנוּ חַיּוּת וְקִיּוּם כִּי אִם עַל יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה, וְהָעִקָּר עַל יְדֵי שֶׁמְּחַדְּשִׁין בָּהּ הַצַּדִּיקֵי אֱמֶת, עַמּוּדֵי הַתּוֹרָה וְהָעֲבוֹדָה. אַשְׁרֵינוּ שֶׁזָּכִינוּ לֵידַע מֵהַצַּדִּיק הָאֱמֶת הַסָּמוּךְ לְיָמֵינוּ אֲשֶׁר הוּא יְסוֹד הָעוֹלָם, וְאִלְמָלֵא מִלְחָא שֶׁהוּא אוֹר הַצַּדִּיק הָאֱמֶת, לָא הֲוָה עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא. וְהוּא בְּנִפְלְאוֹתָיו גִּלָּה לָנוּ כָּל זֶה, וְיוֹתֵר מִזֶּה אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר. חִזְקוּ וְאִמְצוּ אַל תִּרְאוּ וְאַל תַּעַרְצוּ מִפְּנֵיהֶם. אַל תִּירְאוּ מִשִּׁפְעַת הַקַּארֶעטִיס [מֶרְכָּבוֹת], וְאַל תַּעַרְצוּ מִקּוֹל צִוְחַת יַיִן הַמְשַׁכֵּר; כִּי ה' אֱלֹהֵיכֶם הַהוֹלֵךְ עִמָּכֶם לְהוֹשִׁיעַ אֶתְכֶם, זֶה מַחֲנֵה הָאָרוֹן שֶׁהוּא הַתּוֹרָה שֶׁגִּלָּה לָנוּ בְּרַחֲמָיו וַחֲסָדָיו הַמְרֻבִּים, דַּיְקָא אֵלּוּ הַסְּפָרִים שֶׁהֵם קוֹרְעִים וּמְבַזִּים אוֹתָם וְרוֹמְסִים אוֹתָם כָּל כָּךְ, הֵם הֵם יוֹשִׁיעוּ אוֹתָנוּ וּמֵעֲפַר דַּלּוּתֵנוּ וּמִשִׁפְלוּתֵנוּ יְקִימֵנוּ וִירוֹמְמֵנוּ, בָּהֶם עוֹלָם וְנִוָּשֵׁעַ, הֵם חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ בָּזֶה וּבַבָּא לָנֶצַח.
Nussun the above-mentioned. And the Examiner of Hearts knows that our holy Rebbe — of blessed memory — leads us in the straight and true path — in wholeness and simplicity — with wonderful wisdom and very deep counsels to strengthen oneself at one's post always — to fulfil all the words of the written and oral Torah as explained in his holy books — which speak of all the commandments and all the character traits and all the holy paths in a wondrous and true way. There is no room to extend on this here. What shall we say and what shall we speak — and surely you know that I have already spoken greatly of this — that the entire world is full of sufferings and pains — for man is born to toil [כִּי אָדָם לְעָמָל יוּלָּד — Iyov 5:7: "for man is born to toil." One of Iyov's comforters speaks the universal truth of the human condition — toil is built into the nature of earthly existence] [Iyov 5:7] — short of days and full of agitation [קְצַר יָמִים וּשְׂבַע רֹגֶז — Iyov 14:1: adam y'lud ishah k'tzar yamim usva rogez — "a person born of woman — short of days and full of agitation." A distinct verse from Iyov 14 — not Iyov 5:7 — though both speak of the human condition. Here the emphasis is on the brevity of days (*k'tzar yamim*) and the turbulence that fills them (*usva rogez* — saturated with agitation and unrest). Two verses from Iyov cited together as complementary portraits: one emphasizes the toil that is the essence of life; the other the brevity and agitation that characterize it] [Iyov 14:1] — as I have already spoken greatly of this. And behold — in all these surroundings I have passed through — no one hears our controversy at all — and yet all of them are full of sorrow and distresses and great preoccupations and pressing livelihood. And the Examiner of Hearts knows that we are truly pursuing the straight path in wholeness — as our sages guided us. And what has passed — we are obligated to receive with joy as atonement for sin — and to cry out about what is to come — that He do it for the sake of His great Name and rescue us from them. And you who are worried and pained over my trouble — the truth is you need to share in my trouble and to pray and cry greatly to Hashem Yisborach that He rescue me from my enemies and pursuers — and to exert all stratagems and all forces in body and soul and money — so that I may be able to dwell in Breslov in peace. But according to your letters you are more frightened than necessary — and you do not take account of the greatness of the salvations and miracles and wonders He has done with me and with you. For almost every day I had sufferings and dangers on the road — and Hashem Yisborach helped me each time — this poor one called and Hashem heard [זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7: zeh ani kara v'Hashem shama umikal tzarosav hoshi'o — "this poor one called and Hashem heard — and from all his troubles He saved him." The verse of the individual specific cry that is heard. Applied here and in Letter 170 to the same experience on the arduous road: each day's new danger — and each day's specific divine hearing and rescue. The *zeh* — "this one" — is particular: not an abstract prayer but the cry of this specific poor person in this specific moment] [Tehillim 34:7] — and I have hope in His kindness that certainly I will dwell — if Hashem wills it — in Breslov — and they will not be able to do anything to me. And as for stone-throwing — there is not so much fear — for they too have windows — and if it was permitted to break windows not one window would remain in Breslov. But truly from the law of the Tsar — may his majesty be exalted — judgment will be rendered on this. And were it not for the fear of the kingdom — a man would swallow his fellow alive [Avos 3:2] . And truly these wicked stone-throwers wish to destroy Breslov G-d forbid — which is the opposite of stones — as it is written (Yechezkel 36): and I will remove the heart of stone from your flesh — and I will give you a heart of flesh [Yechezkel 36:26] . But they will perish — and those like them — and Breslov will not be destroyed G-d forbid — and the word of our G-d will stand forever [Yeshayahu 40:8] — and the above verse will be fulfilled. Listen to this and understand — for Hashem is with us and among us. And especially since our Rebbe — of blessed memory — said to me personally: "Gott iz mit dir, ba dir, shreck zich nit." And behold I intend to travel soon toward home — and perhaps I will be at Uman for the coming Shabbas. And to Hashem belongs the salvation — that He bring me quickly to my home in peace — behold — G-d is my salvation — I will trust and not be afraid [Yeshayahu 12:2] and so forth. The truth is that we feel the distresses of Israel more — about whom it is said (Yeshayahu 51): also drunk — but not from wine [Yeshayahu 51:21] — they reel and stagger like one drunk. But how great are the kindnesses of Hashem that He brought us to fulfil what is written nearby: and they cried to Hashem in their distress [Tehillim 107:28] and so forth. And also it is not good to punish the righteous [Mishlai 17:26] — only when it is a great necessity — then he removes them in their season and in their time. And he has already removed many — and to Hashem belongs the salvation — that even now He remove and destroy those who must be removed if they do not return. And however it will be — I am confident that He will certainly rescue me and all of us from them — Hashem is for me — I shall not fear — what can man do to me [Tehillim 118:6] . And even so — you must do your part — and especially in the matter of the letter of testimony you are engaged to gather signatures — be strong and of good courage in this. And also you — my dear faithful friend Rabbi Shmuel Weinberg — do not fear and do not be frightened. How fortunate are you that you merited this — and my son Rabbi Yitzchok has already written to me of this — that you sanctified the Name in public. And praised be G-d — Hashem Yisborach has already preceded the cure to the blow — in what we merited to speak greatly of the greatness and holiness of our Master our Teacher and Rebbe — of blessed memory. And from all of these it is fitting for each and every one to be greatly strengthened — and not to look and not to be frightened by any matter. And to greatly strengthen oneself in firm trust that they will not prevail against him — of blessed memory. As it is written (Yirmiyahu 1): and they will fight against you — and they will not prevail against you [Yirmiyahu 1:19] . And all this noise and distress has come only to rouse me and you — to engage more in Torah and prayer — and especially in the private conversation between a person and his Creator — which one now needs to increase greatly — so that each person should pour out his speech before Hashem Yisborach — whether for himself — whether for my sake — whether for the community. And may He who hears the prayer of every mouth — hear and have mercy and save me quickly for the sake of His great Name that is called over us. Beyond this there is no free time to extend. The words of your lover in truth forever and eternally. Nussun of Breslov. And peace to my modest wife Marat Dishle — may she live — and to her sons — may they live — and to my daughter Channah Tzirel — may she live — and to my son-in-law my dear one — our Teacher the Rabbi Baruch — may he live — and to his daughter — may she live. And behold stones are also thrown at her — may Hashem Yisborach give us merit that from her should emerge generations and generations of generations who will be G-d-fearing people and people of truth — for this is our entire aspiration. And peace to my son David Tzvi — may he live — and to my stepson Shmelke — may he live. Zorgst nit! Gott iz mit unz — se vet im yirtze Hashem alts recht zayn. Se hobin shoin fiel Yudin geliten azoine tzaros un zenin nitzol gevoren. Sof kol sof veln di son'im ale a groise mapole hobin, un oif unz vet Hashem yisborach zich merachem zayn bizchuso haGadol zal. Mir veln hobin ein ort vi tzu zitsen take in Breslov. [Yiddish: "Do not worry! G-d is with us — if G-d wills it everything will come to its place in peace. Many Jews have already suffered such troubles and were saved from them. In the end all the enemies will suffer a great downfall — and upon us Hashem Yisborach will have mercy through his great merit — of blessed memory. We will have a place to sit — precisely in Breslov.] With the help of Hashem Yisborach — and our enemies will see and be ashamed. And peace to my beloved son — the Rabbinical one — our Teacher the Rabbi Shakhna — may his light shine. My beloved son — I have a grievance against you in my heart that you did not send me any letter until now — and also did not come with a signature. You acted foolishly — my dear son — you still do not set your heart to turn your mind from your preoccupations for some hour each day to think of your end and purpose. Do you not see what is happening in the world — and already many of your years have passed — and our days are like a passing shadow — and if not now when? Would it not have been better for you if you had stolen and seized some hours to cry out to Hashem Yisborach over your livelihood — over the livelihood of the soul and the body — and this certainly helps in this world and the next. And also to seize times for Torah — as our Master our Teacher and Rebbe — of blessed memory — wrote on the saying of our sages: *kava'ata ittim laTorah* (LM I:284). My dear and beloved son — my heart yearns for you — for I know the goodness of your heart in its inwardness — but the multitude of your anxiety and preoccupation distracts you so greatly — and you delay and push yourself from day to day. May Hashem Yisborach lengthen your days and years — but all our days will not be sufficient for what must be done and repaired in this world — for the day is short and the work is great — and it is not upon you to complete the work — only whatever your hand finds to do — do it in your strength. And see at least to write me a letter to Uman immediately — and write me in detail about the peace of my wife and my son and my daughter — from each one — and from all that is happening there. And I trust in Hashem that all is for good. Nussun the above-mentioned. And peace to my dear friend — like my own soul — the distinguished one — our Teacher the Rabbi Avraham Dov — may his light shine. Your letter I received in Uman and in Kremenchug — and you revived my soul. Although you informed me of many troubles — even so I give you warm thanks for your letter — and especially for the multitude of your exertions for me. May Hashem Yisborach give you merit through this — that you merit to dwell over Torah and service — for length of days and good and long years — Omain so may it be His will. And regarding us — I have already written above — and beyond this you will understand yourselves — for praised be G-d my words have proven true. And may Hashem help and save and protect us and rescue us from them — and may we merit to return to Hashem Yisborach and draw close to Him in truth — for to this we were created. The words of your lover in truth — the servant of your father — prepared to serve him as his will — of blessed memory — until the soul's expiration. And may Hashem the Good do and complete for me for good — for his sake and not for my sake — not to us, Hashem — not to us — but to Your Name give glory [Tehillim 115:1] and so forth. Nussun the above-mentioned. My beloved dear one — Rabbi Chayyim son of Rabbi Yaakov — the proofreader. I know that you toiled greatly in this matter — but I have a grievance in my heart against you that you wrote me no letter. Now see that all our *anshei sh'lomaynu* should come with a signature in the letter you write to Uman — for their souls are bound to my soul — and I await hearing from each one. And give peace to all our *anshei sh'lomaynu* — from great to small. And see immediately to make shutters for my windows from outside as is fitting — and if it is impossible to gather money for this — borrow for my account — and I will pay immediately when I come in peace if Hashem wills it. Beyond this I have already written above. Nussun the above-mentioned. They are our life and the length of our days in this and in the next forever. Gott firt tamid ois. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קעד URL: https://ajew.org/reader-plain/alim-litrufa/2/173/ # קעד
קעד
Source: https://ajew.org/reader/alim-litrufa/2/173 ## Segment 1
קעד
Nussun the above-mentioned. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' תְּצַוֶּה תקצ"ה לפ"ק אוּמַאן.
Overview: Tuesday, Parshas Terumah — Uman. Arrived Monday Parshas Mishpatim. Was in Tiranovitz for Shabbas — dancing and crying. *B'hishthalchecha / b'shochbecha / vahakitzosa* (Mishlai 6:22). *Kol chad k'fum*. *Ki lo l'netzach yariv* (Yeshayahu 57:16). *Azamra l'Elokai b'odi* (Tehillim 146:2). *B'tzar hirchavta li* (LM I:195). *Illu finu malei shirah kayam* (*Nishmas*). *Mah gadlu* (Tehillim 92:6). Community of Teplik. *Tziyun* — crying greater than Yom Kippur. *Nafshenu k'tzipor nimleta* (Tehillim 124:7–8). *Chavalin naflu li* (Tehillim 16:6). *Lahafoch hayagon* (Esther 9:22). *Haru amal v'yaldu sheker* (Tehillim 7:15). *Hester b'toch hester*: now identified as Likutay Moharan II:12 — the double concealment: not only is Hashem's face hidden but the very fact of the hiddenness is itself concealed — and from within this deepest darkness Reb Nussun still knows the truth of the *nekudas ha'emes*. *Kol yamav ka'as umachov* (Koheles 2:23). *Ein rega b'lo pega* (Shelah). *Ilmale milcha* (Zohar / LM I:10). *Gott firt tamid ois*. *Simchu baHashem / chizku v'ya'ametz* (Tehillim 31:25). *Mah nashiv laHashem* (Tehillim 116:12). *Atzas Hashem hi takum* (Mishlai 19:21). ## Segment 3
לְכָל אַחַי וְרֵעַי אֲדַבְּרָה נָא שָׁלוֹם וְיֵשַׁע רָב.
Their letter I received today during the morning prayer — and last night after the evening prayer I received the letter from Rabbi Yosef the son-in-law of Rabbi Zalman — and all of them inform of comfort and joy and gladness. ## Segment 4
מִכְתָּבָם קִבַּלְתִּי הַיּוֹם בְּעֵת הַתְּפִלָּה שֶׁל שַׁחֲרִית, וּבַלַּיְלָה הֶעָבְרָה אַחַר תְּפִלַּת עַרְבִית קִבַּלְתִּי הָאִגֶּרֶת מֵרַבִּי יוֹסֵף חֲתַן רַבִּי זַלְמָן, וְכֻלָּם מוֹדִיעִים נַחַת וְשָׂשׂוֹן וְשִׂמְחָה. וּבְוַדַּאי הוּא שָׂשׂוֹן וְשִׂמְחָה אֲשֶׁר זָכִינוּ בְּתוֹךְ הַעְלָמָה כָּזֹאת לֵידַע מֵאֱמֶת כָּזֶה, וְכָל מַה שֶּׁהָרַעַשׁ וְהַהַעְלָמָה גְּדוֹלָה יוֹתֵר יֵשׁ לָנוּ לִשְׂמֹחַ יוֹתֵר, כִּי אִם לֹא הָיִינוּ מִתְקָרְבִים מִקֹּדֶם וְלֵידַע אֲמִתַּת הָאֱמֶת כְּמוֹ שֶׁהוּא, לֹא הָיָה אֶפְשָׁר לָנוּ עַתָּה לְהִתְקָרֵב בְּשׁוּם אֹפֶן, אַף גַּם חַס וְשָׁלוֹם הָיִינוּ גַּם כֵּן עוֹשִׂים חַס וְשָׁלוֹם מַה שֶּׁהֵם עוֹשִׂים לְהַסְּפָרִים הַקְּדוֹשִׁים וְהַנּוֹרָאִים. מִי יָשִׂים לָנוּ פֶּה לְהוֹדוֹת וּלְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ עַל כָּל הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁעָשָׂה עִמָּנוּ לְהַצִּילֵנוּ מֵרִשְׁעַת כָּזֶה, מִשְּׁאוֹל וַאֲבַדּוֹן כָּזֶה. מִי שֶׁיֵּשׁ לוֹ שֵׂכֶל אֲמִתִּי מְעַט בְּקָדְקֳדוֹ יֵדַע וְיָבִין שֶׁאֵין צָרָה בָּעוֹלָם כְּצָרַת הַקּוֹרֵעַ וּמְבַזֶּה סְפָרִים קְדוֹשִׁים כָּל כָּךְ, וְשׁוֹפֵךְ דַּם נַפְשׁוֹת יִשְׂרָאֵל בְּחִנָּם כָּל כָּךְ, וּמוֹנְעִים הַרְבֵּה מִקְּדֻשַּׁת יִשְׂרָאֵל וְרוֹצִים לַהֲפֹךְ הַקְּעָרָה עַל פִּיהָ, חַס וְשָׁלוֹם לֹא תְּהֵא כָּזֹאת בְּיִשְׂרָאֵל. גַּם פֹּה נִמְצָא מִתְנַגֵּד אֶחָד שֶׁבְּנוֹ הִתְחִיל קְצָת לְהִתְקָרֵב לְאַנְשֵׁי שְׁלוֹמֵנוּ וְלָמַד הַרְבֵּה גְּמָרָא וּפוֹסְקִים, וְעַתָּה מַכְרִיחִים אוֹתוֹ אַנְשֵׁי בְּלִיַּעַל הַמְכַנִּים עַצְמָם בְּשֵׁם חֲסִידִים, וּמוֹנְעִים אוֹתוֹ בְּעַל כָּרְחוֹ מִלִּלְמֹד גְּמָרָא וּפוֹסְקִים, וְאוֹמְרִים שֶׁטּוֹב יוֹתֵר לְדַבֵּר עִמָּהֶם. וְאָבִיו צָעַק עַל בְּנוֹ הַנַּ"ל, אֲנִי נוֹתֵן לְךָ לֶאֱכֹל עַל מְנָת שֶׁלֹּא תִּלְמַד רַק דַּף גְּמָרָא אֶחָד בְּכָל יוֹם לֹא יוֹתֵר, כִּי מִי שֶׁלּוֹמֵד כָּל הַיּוֹם הוּא בְּרֶסְלְבֶר וְכוּ'.
Abundant peace to the honor of my beloved son — the Rabbinical one — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
הַכְּלָל, שֶׁאֵין הַמִּתְנַגְּדִים עוֹמְדִים לִמְנֹעַ מִלִּלְמֹד סִפְרֵי רַבֵּנוּ זַ"ל, רַק פְּנִימִיּוּת כַּוָּנַת הָרַע שֶׁבְּלִבָּם הוּא לְבַטֵּל מִיִּשְׂרָאֵל כָּל הַתּוֹרָה כֻּלָּהּ. כִּי יָדוּעַ לָכֶם מַעֲשֵׂי בְּנֵי הַנְּעוּרִים, בִּפְרָט בַּדּוֹר הַזֶּה, וְאֵין שׁוּם הַצָּלָה כִּי אִם עַל יְדֵי הַתּוֹרָה. וְאֵין מִי שֶׁיַּכְנִיס לִמּוּד הַתּוֹרָה וְקִיּוּם הַתּוֹרָה בָּעוֹלָם כְּמוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל עַל יְדֵי אֲמִתַּת דְּרָכָיו הַקְּדוֹשִׁים שֶׁגִּלָּה עַל יָדֵינוּ וּבִסְפָרָיו הַקְּדוֹשִׁים; וְעַל זֶה הִתְגָּרוּ בָּנוּ כָּל כָּךְ, אָמְרוּ לְכוּ וְנַכְחִידֵם חַס וְשָׁלוֹם.
His letter from Friday I received yesterday — and it was a great comfort to me within this distress and oppression — in seeing that — praised be G-d — my words are fixed in your heart and revive you even now — even now. This is the measure — and this is how it is beautiful — to remember well each and every word — in such a way that you will be able to stand in the trial and to strengthen yourself always — and to revive your souls at all times in all that passes over a person all the days of his life — especially one who wishes to draw close to such a wondrous and awesome novelty — which is our life forever. And one must fix his Torah and holy conversations in the heart so well — until even after a hundred years — when the time comes to enter the grave and to lie there — even there he will revive himself with his holy words. And so for the time of resurrection and forever — and to fulfil: in your walking it will guide you — in your lying down it will guard you — and when you awake [בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתְךָ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ — Mishlai 6:22: the verse of the Torah's accompaniment through all three states: waking life, death and burial, and resurrection. The *tzaddik's* Torah is with the person in all three] [Mishlai 6:22] and so forth. And surely you know — my brothers and companions — that all our business and dealings are not for worldly affairs — to profit in Odessa or in Brod — but only for the eternal purpose — as Hashem knows our hearts. And if you do not merit to be as is fitting according to these holy conversations and awesome Torahs — even so you have greatly succeeded and also produced fruit — how fortunate are you my sons and brothers and companions. Especially now — you are able to understand somewhat the quality of the desirable one — from the enormity of the multitude of such obstacles — which have never passed over us like this — may Hashem protect from now on. ## Segment 6
וּבֶאֱמֶת עַל פִּי דֶּרֶךְ הַטֶּבַע, אֵין אָנוּ יוֹדְעִים שׁוּם דֶּרֶךְ אֵיךְ לַעֲמֹד כְּנֶגְדָּם, וְגַם לְהִתְפַּלֵּל וְלִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ, אַף עַל פִּי שֶׁבָּזֶה אָנוּ עוֹסְקִים קְצָת, אֲבָל אֵין אֶחָד בֵּינֵינוּ שֶׁיּוּכַל לַעֲמֹד בִּתְפִלָּתוֹ כְּנֶגֶד הִתְגָּרוּת כָּזֶה אֲשֶׁר הַסּ"ם בְּעַצְמוֹ חָגַר מָתְנָיו וְחָרַק שִׁנָּיו עָלֵינוּ. אַךְ אַף עַל פִּי כֵן אָנוּ מְחֻיָּבִים לַעֲשׂוֹת שֶׁלָּנוּ לִצְעֹק וְלִזְעֹק לְהִתְחַנֵּן לְפִי כֹּחֵנוּ, וַה' שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה, אַךְ עִקַּר בִּטְחוֹנֵנוּ הוּא רַק עַל כֹּחַ תְּפִלַּת הַזָּקֵן שֶׁבַּזְּקֵנִים הָעוֹסֵק בְּזֶה הָעֵסֶק שֶׁלָּנוּ לְקָרֵב נְפָשׁוֹת לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת, אֲשֶׁר עַל שְׁמוֹ הַקָּדוֹשׁ נִקְרָאִים 'בְּרֶסְלְבֶר חֲסִידִים', הוּא הִתְחִיל הוּא יִגְמֹר כְּמוֹ שֶׁאָמַר "אִיךְ הָאבּ אוֹיס גִיפִירְט אוּן אִיךְ וֶועל אוֹיס פִירִין" [גָמַרְתִּי וָאֶגְמוֹר], וְעוֹד אָמַר דִּבּוּרִים קְדוֹשִׁים כָּאֵלֶּה.
Remember well each and every word and each and every Torah and each and every prayer and each and every conversation — the greatness of the wondrous depth and the flashing of G-dliness and the greatness of the Creator — Yisborach — and the greatness of the Torah and the commandments and the greatness of the true *tzaddikim* — and the strengthening and the arousal and the wholesome and simple counsels — that exist in each and every one. And how in His wondrous ways He draws the sustaining of the Torah in each and every person of Israel from great to small — rousing the sleeping — awakening the slumbering — reviving the truly dead — raising up the souls of Israel from the lowest depths — to incline them toward resurrection — to give them merit for eternal life. And if you already know all of this — you now need every day to return it in heart and in mouth — between himself and his fellow — all of this and more than all of this — each one according to what he estimates in his heart [כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ — the Zoharic phrase of graduated reception — each person receives in proportion to the capacity of his heart] — for it is impossible to explain in mouth or in writing — so that you may be able to strengthen yourselves even now — for our days are like a passing shadow — like truly flying dust — and there is no time at all. And in a little while all of this will fly away — and those who merit to stand in the trial and the refining will tell all of this in joy. For certainly Hashem Yisborach will save us and rescue us — for not forever will He contend [כִּי לֹא לָנֶצַח יָרִיב — Yeshayahu 57:16: "for not forever will I contend — and not eternally will I be angry." The divine promise that the anger and the trial are time-limited: they have an end. The *tzar* is not permanent; the *shalom* is eternal] [Yeshayahu 57:16] — and behold you correctly aimed at my thinking in what you wrote — that you revive yourself with the Torah *azamra l'Elokai b'odi* [Tehillim 146:2; LH Hashkamat Haboker] and with the Torah *b'tzar hirchavta li* [Tehillim 4:2; LM I:195] and so forth. For also I — the essential of my life is in this at every time — especially in the time of this great distress. If our mouths were full of song like the sea [אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם — the opening of *Nishmas kol chai* from the Shabbas morning prayer — the formula of speech overwhelmed by the scale of divine kindness — here applied to the wonders of expansion experienced within the distress] — it is impossible to explain one in a thousand of the wonders of the expansions within the distress — every day and every time and every hour. How great are the works of Hashem — very deep are His thoughts [Tehillim 92:6] . ## Segment 7
וַאֲנִי מַאֲמִין גַּם עַתָּה בֶּאֱמוּנָה שְׁלֵמָה שֶׁבְּוַדַּאי יִגְמֹר הַכֹּל כִּרְצוֹנוֹ, וְסוֹף כָּל סוֹף יִהְיֶה אַחֲרִיתָם שֶׁל הָרוֹדְפִים "לְהַכְרִית מֵאֶרֶץ זִכְרָם". אוֹי לָהֶם אוֹי לְנַפְשָׁם לָנֶצַח. אַךְ לְעֵת עַתָּה צָרִיךְ כָּל אֶחָד, שֶׁיַּעַבְרוּ עָלָיו נִסְיוֹנוֹת כָּאֵלֶּה. וַאֲנִי מַאֲמִין, שֶׁגַּם עַתָּה בְּוַדַּאי אֵין לְשׁוּם אֶחָד נִסְיוֹנוֹת שֶׁלֹּא יוּכַל לַעֲמֹד בָּהֶם, וְעִקַּר הוּא מְנִיעַת הַמֹּחַ. אֲבָל מֵאַחַר שֶׁבָּרוּךְ הַשֵּׁם אַתֶּם כֻּלְּכֶם חֲזָקִים וְקַיָּמִים בְּהָאֱמֶת וְהָאֱמוּנָה, מֻבְטְחַנִי בָכֶם שֶׁבְּחַסְדֵי הַשֵּׁם יִתְבָּרַךְ לֹא אֵבוֹשׁ בָּכֶם, וְאַתֶּם לֹא תֵּבוֹשׁוּ בִּי, לֹא בְּעָלְמָא דֵּין וְלֹא בְּעָלְמָא דְּאָתֵי.
And behold the essential holy gathering of ours are strong in the truth now more than before. And I arrived here on Monday of Parshas Mishpatim — and Hashem Yisborach arranged in His mercy that immediately someone was available to notify Teplik — and I sent them my letter — and it reached them on the night belonging to the past Thursday. And immediately they were all roused — and they did not sleep the entire night — only engaged in speaking of our matters. And on Monday two wagons traveled here — and arrived on the night belonging to Thursday. And on Thursday two more people arrived from Tiranovitz — and also Rabbi Zalman the *shochet* came from the village. And all of us — together with all our *anshei sh'lomaynu* found here — were ready today to go to the holy *tziyun* with a broken and crushed and very sighing heart. In the meanwhile two letters arrived — one from you and one from Breslov from Rabbi Avraham Dov — and another letter from Rabbi Shmuel Weinberg to his father — and all of them are full of very bitter and very bitter cries — as you know. And we went to the holy *tziyun* — and we cried greatly there to Hashem Yisborach — great and bitter cries — and with much weeping and many tears. And there was a great commotion greater than Yom Kippur [וְהָיָה רַעַשׁ גָּדוֹל יוֹתֵר מִיּוֹם כִּפּוּר — an extraordinary comparison: the weeping and crying at the Rebbe's *tziyun* in Uman surpassed even the intensity of the Yom Kippur prayers. The *tziyun* becomes the site of the deepest communal cry of the year] — and certainly our cry ascended to the heavens. But we still need to increase even more in prayer and in the private conversation between each one and his Creator — for we are in great distress — and we need salvation and great mercy. And even without this — each person needs many salvations for the wounds of his soul and his pains — for this is the essential distress and the essential compassion — as is known to you. And all this noise and distress has come only to rouse us and to awaken us from our sleep — as I have already written to you — and as you know yourselves. ## Segment 8
וְכָל אֶחָד צָרִיךְ לוֹמַר עַל עַצְמוֹ 'אֶחָד הָיָה אַבְרָהָם' כְּמוֹ שֶׁמְּבֹאָר בִּתְחִלַּת הַסֵּפֶר (לִקּוּטֵי מוֹהֲרַ"ן תִּנְיָנָא). וַאֲנִי מְחַיֶּה עַצְמִי עַתָּה בָּזֶה הַרְבֵּה, כִּי מֶה הָיִיתִי עוֹשֶׂה אִם גַּם אַתֶּם חַס וְשָׁלוֹם הֱיִיתֶם זוֹרְקִים בִּי אֲבָנִים חַס וְשָׁלוֹם כְּמוֹ שֶׁעָבַר עַל אַבְרָהָם אָבִינוּ שֶׁהָיָה אֶחָד בָּעוֹלָם. בָּרוּךְ הַשֵּׁם שֶׁאַתֶּם נִצַּלְתֶּם מִזֶּה. וְגַם אַתֶּם כָּל אֶחָד וְאֶחָד צָרִיךְ לַחֲשֹׁב בְּעַצְמוֹ שֶׁאֲפִלּוּ אִם הָיָה רַק אֶחָד בָּעוֹלָם יוֹדֵעַ מֵאֱמֶת כָּזֶה הָיָה צָרִיךְ לְהִתְחַזֵּק נֶגֶד כָּל הָעוֹלָם. אַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ שׁוֹלֵחַ עַל הָאָדָם מַה שֶּׁאֵין יָכוֹל לַעֲמֹד בּוֹ, וּבָרוּךְ הַשֵּׁם שֶׁיֵּשׁ לָנוּ עַל כָּל פָּנִים מְעַט הַקִּבּוּץ הַקָּדוֹשׁ הַזֶּה הַתְּמִימִים וְהַכְּשֵׁרִים אֲשֶׁר אֵינָם בּוֹחֲרִים בְּשׁוּם חָכְמוֹת שֶׁל שֶׁקֶר, וְלֹא בְּשׁוּם לֵיצָנוּת וּבִלְבּוּלִים הַנּוֹהֲגִים עַתָּה, רַק הוֹלְכִים בְּתֹם וּבֶאֱמֶת וּבְישֶׁר בַּדֶּרֶךְ הַקְּדוֹשָׁה אֲשֶׁר דָּרְכוּ בּוֹ אֲבוֹתֵינוּ מֵעוֹלָם, אֲשֶׁר לֹא הָיִינוּ זוֹכִים לָזֶה כִּי אִם עַל יְדֵי דְּבָרָיו הַקְּדוֹשִׁים וְהַנּוֹרָאִים הָאֲמִתִּיִּים הָעֲמֻקִּים בְּכָל מִינֵי עַמְקוּת, הַתְּמִימִים בְּכָל מִינֵי תְּמִימוּת אֲמִתִּי. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ לִשְׁמֹעַ כָּל זֶה. אַשְׁרֵינוּ עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל שִׂיחָה וְשִׂיחָה וְכוּ' שֶׁשָּׁמַעְנוּ מִמֶּנּוּ זַ"ל.
And behold — the friends from Teplik — namely my dear ones Rabbi Meir and Rabbi Nachman the son-in-law of Rabbi Nesanel — remained here for the past Shabbas — and lingered until yesterday — and from itself we spoke greatly. And Rabbi Meir said that he was greatly aroused toward Hashem Yisborach through this *machloket* — and so is the truth — for praised be G-d it has been renewed for good in several aspects. And praised be G-d I revived him with my words — and also he and his companions greatly revived me. And in this we see the wonders of Hashem — for his light will never be extinguished forever and ever — may they perish — they and a thousand like them — and not one word of his holy words will return empty [נֵרוֹ לֹא תִכְבֶּה לְעוֹלָם וָעֶד — Mishlai 31:18 applied to the Rebbe's eternal light; and the guarantee that not one word will return empty — Yeshayahu 55:11 — the divine guarantee that the Rebbe's Torah as the word of Hashem will accomplish its purpose] — and he completed and will complete — and also said: "Gott firt tamid ois." [Yiddish: "G-d always carries through." The Rebbe's declaration of confidence in the divine completion of all things] Therefore even now we must praise the Master of all — that we merited to be in his portion — lots have fallen to me in pleasant places [חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים — Tehillim 16:6: "lots have fallen to me in pleasant places — indeed a beautiful inheritance is mine." The verse of the soul that has received its portion in the *tzaddik's* Torah and finds it to be the most beautiful inheritance] [Tehillim 16:6] — and we must strengthen ourselves in joy every day and turn the grief and the sighing into joy [לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה — Esther 9:22: the Purim reversal — the inner spiritual work of turning grief to joy] [Esther 9:22] . And all the more so as the distresses and humiliations and insults increase — may the Merciful One preserve us — although it is very very bitter and painful — even so we must strengthen ourselves and revive ourselves and turn to joy — for what we merited — to escape from such wickedness — from tearing and disdaining such holy and awesome books — such combinations of letters — the story of Rabbi Eliezer and Rabbi Yehoshua — Chanukah — Tehillim — Teshuvah — the sayings of Rabbah bar bar Chanah — and *mishtaei* — and the *Sifra Detzeni'usa* — and the elders of Athens and so forth. Our soul has escaped like a bird from the trap of the fowlers — the trap is broken and we have escaped — our help is in the Name of Hashem [נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה — Tehillim 124:7–8: "our soul has escaped like a bird from the trap of the fowlers — the trap is broken and we have escaped — our help is in the Name of Hashem Who made heaven and earth." The great verse of miraculous escape — applied to the entire Chanukah crisis] [Tehillim 124:7–8] . And behold it has been settled in our minds that I will linger here until after the coming Purim — for several reasons. Therefore my beloved son — may he live — if you are able to come here in the coming week — what good — and if you are able to come for Purim — if Hashem wills it — we will rejoice and be glad even more. And as heard — also your postal matter is in danger — and they also gnash their teeth against you — therefore you have no escape but to flee here — and we will cry out to Hashem and sweeten the secret together — and the counsel of Hashem — she will stand [וַעֲצַת ה' הִיא תָּקוּם — Mishlai 19:21: "many thoughts are in a person's heart — but the counsel of Hashem — she will stand." However many plans the opponents devise — the counsel of Hashem will prevail] [Mishlai 19:21] . Also Rabbi Mordechai — may his light shine — it is fitting that he come here — certainly all his sins have been forgiven through the great humiliation that passed over him and he stood in the trial — and also for all of us certainly there was atonement of many sins — but whoever endured more suffering — may the Merciful One preserve us — according to the pain is the reward [Avos 5:23] . ## Segment 9
עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ שֶׁזָּכִינוּ לִשְׁמֹעַ תּוֹרוֹת וּמַעֲשִׂיּוֹת כָּאֵלֶּה בְּתוֹךְ רַעַשׁ אֵשׁ הַמַּחֲלֹקֶת עַד לֵב הַשָּׁמַיִם שֶׁהָיָה בְּיָמָיו זַ"ל, אֲשֶׁר עָמְדוּ לְבָלְעוֹ חַיִּים חַס וְשָׁלוֹם, וְהַשֵּׁם יִתְבָּרַךְ חָמַל עַל עַמּוֹ וְזָכִינוּ שֶׁיָּשַׁב בִּבְרֶסְלֶב וְשָׁם נִתְחַבְּרוּ כָּל סְפָרָיו הַקְּדוֹשִׁים. מִי יְמַלֵּל גְּבוּרוֹת ה' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ.
And behold — praised be G-d — the dear benefactors here are strong with us — praised be G-d — and to Hashem belongs the salvation. And what you wrote — that you intend to travel to Ladyzhin — it is foolishness — and I am astonished that this entered your mind — but what has passed cannot be brought back. We have no one to lean on but our Father in Heaven. And the time of the morning prayer has arrived. And on the past Shabbas Kodesh we spoke from the Torah — that divine apprehension cannot be received except by such — and for this one needs a very very great Rebbe. How fortunate are we that we merited to hear all this. And I am now writing with tears from within joy — that we merited within the concealment that is within the concealment [בְּתוֹךְ הַסְתָּרָה שֶׁבְּתוֹךְ הַהַסְתָּרָה — Likutay Moharan II:12: the key Breslov teaching on *hester b'toch hester* — the double concealment. The first *hester* is when Hashem's face is hidden from a person — the experience of divine absence. The second and deeper *hester* is when the very fact that there is a concealment is itself concealed — so that the person does not even know that Hashem is hiding His face — they have lost even the awareness that something is missing. This is the most extreme spiritual darkness possible. To still know the truth of the *nekudas ha'emes* — the point of truth — from within such a double concealment — is the greatest possible spiritual achievement. Reb Nussun writes with tears of *joy* from within this double concealment: the persecution has created a *hester b'toch hester* — and yet he and the community still know what they know. This is cause for the deepest possible gratitude] [Likutay Moharan II:12] to know of the truth of the point of truth — which is our life forever. For this world is vanity of vanities and our days are like a passing shadow. And already many days and months have flown by of this winter of what has passed over us. And what have the opponents accomplished with their wickedness — they conceived toil and gave birth to falsehood [הָרוּ עָמָל וְיָלְדוּ שֶׁקֶר — Tehillim 7:15: plans that destroy their own planners — the opposition conceived evil but what they bring forth is only falsehood — it has no power to stand] [Tehillim 7:15] — and they added the fire of Gehinnom upon themselves and a spirit of scorching is the portion of their cup — and upon us Hashem had mercy and saved us from such strayers — who tear such holy and awesome books and disdain them so greatly — and inform against and shed the blood of worthy ones so greatly. And certainly not even one drop of blood they shed from us — and not one coin of Israel they robbed from us — will be lost. And certainly they are among those who are brought down and not raised up. And upon us may Hashem shine His kindness — and certainly all of this is for us as atonement for sin and forgiveness of transgression — for Hashem Yisborach knows that we walk in wholeness in truth — as our sages of blessed memory guided us. And what has passed — we are obligated to receive with joy as atonement for sin — and to cry out about what is to come that He do it for the sake of His great Name and rescue us from them. And may Hashem hear our prayer and our cry and say: enough to our distresses — and within days gladden us with His salvation. This is our consolation in our affliction — what shall we return to Hashem for all His gifts to us [Tehillim 116:12] — rejoice in Hashem — be strong and let your hearts be courageous — all who hope in Hashem [שִׂמְחוּ בַּה' — חִזְקוּ וְיַאַמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה' — Tehillim 31:25: the great closing verse of Tehillim 31 — a Psalm of anguish and rescue — the courage of those who have seen Hashem's rescue and trust in it again. The Psalmist who has passed through the depths concludes with this declaration: from the midst of the crisis — rejoice — be strong — and hope] [Tehillim 31:25] . ## Segment 10
וּגְדוֹלִים צַדִּיקִים בְּמִיתָתָם יוֹתֵר מִבְּחַיֵּיהֶם, שֶׁאַחַר הִסְתַּלְּקוּתוֹ הַקְּדוֹשָׁה רָאִינוּ חִדּוּשִׁים נִפְלָאִים וְנִסִּים עֲצוּמִים יוֹתֵר מִבְּחַיָּיו, שֶׁנָּתַן כֹּחַ לְעָיֵף כָּמוֹנִי לְמֻרְדָּף בְּלִי חֶשֶׂךְ כָּמוֹנִי לִכְתֹּב וּלְהַדְפִּיס סְפָרִים כָּאֵלֶּה, וּלְחַבֵּר וּלְהַדְפִּיס תְּפִלּוֹת נוֹרָאוֹת כָּאֵלֶּה, וּלְקַבֵּץ קִבּוּץ קָדוֹשׁ כָּזֶה עַל רֹאשׁ הַשָּׁנָה לְאוּמַאן וְכוּ' וְכוּ'; רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹקַי וְכוּ' אֵין עֲרוֹךְ אֵלֶיךָ אַגִּידָה וַאֲדַבֵּרָה עָצְמוּ מִסַּפֵּר. וְגַם זָכִינוּ לִבְנוֹת הַבֵּית הַמִּדְרָשׁ פֹּה וּלְהִתְפַּלֵּל בּוֹ כַּמָּה פְּעָמִים בְּרֹאשׁ הַשָּׁנָה. הָאֵל הַמְאַזְּרֵנִי חַיִל וַעֲזָרַנִי עַד עַתָּה לֹא בִּזְכוּתִי וְלֹא בְּכֹחִי כִּי אִם בִּזְכוּתוֹ וְכֹחוֹ הַגָּדוֹל, הוּא יַעַזְרֵנִי גַּם עַתָּה לִגְמֹר הַבֵּית הַמִּדְרָשׁ פֹּה בַּקַּיִץ הַבָּא עָלֵינוּ לְטוֹבָה אִם יִרְצֶה הַשֵּׁם, וְגַם שֶׁאָשׁוּב מְהֵרָה לִבְרֶסְלֶב לְבֵיתִי לְשָׁלוֹם.
And behold — our *anshei sh'lomaynu* are now stronger in the truth than before. In all these surroundings where I have traveled — no one hears our controversy at all. And the essential controversy in our surroundings is because there the holy words have begun to enter the hearts of several worthy ones — and because of this they were incited so greatly. And his light will not be extinguished — and the word of our G-d stands forever. And they who try to destroy it will not succeed — were it not for the salt — which is the light of the true *tzaddik* — the world would not have been able to endure bitterness [אִלְמָלֵא מִלְחָא שֶׁהוּא אוֹר הַצַּדִּיק הָאֱמֶת לָא הֲוָה עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — Zoharic Aramaic / LM I:10: the salt that preserves the world from corruption is the light of the true *tzaddik* — without it the world's essential bitterness (*meirirus*) would be unbearable] [Zohar; cf. LM I:10] — and He revealed all this to us in His wonders — and more than this — which it is impossible to explain. Be strong and of good courage — do not fear and do not be terrified before them. Do not fear the multitude of carriages — and do not be terrified by the voice of the cry of wine-the-drunkard [אַל תִּירְאוּ מִשִּׁפְעַת הַקַּארֶעטִיס וְאַל תַּעַרְצוּ מִקּוֹל צִוְחַת יַיִן הַמְשַׁכֵּר — an allusion to Devarim 20:3–4 before battle — "do not be afraid — for Hashem your G-d is the One Who walks with you." The carriages (*karetis*) and the cry of drunken wine: the worldly power and noise of the opponents. Do not be overwhelmed by their display of force or their noise] — for Hashem your G-d is the One Who walks with you to save you — this is the camp of the Ark — which is the Torah that He revealed to us in His mercy and great kindnesses — precisely these books that they tear and disdain and trample on so — they are the ones who will save us and raise us from the dust of our poverty and our lowliness — and lift us and exalt us. In them — world — and we will be saved. They are our life and the length of our days in this and in the next forever. Gott firt tamid ois. ## Segment 11
כִּי אִם אָמְנָם אֲנִי פַּחְדָּן גָּדוֹל, וּכְנֶגֶד זֶה זִכַּנִי הַשֵּׁם יִתְבָּרַךְ לִהְיוֹת חָזָק מְאֹד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּעַזּוּת דִּקְדֻשָּׁה, וְהַשֵּׁם יִתְבָּרַךְ נָתַן מִצְחִי חָזָק נֶגֶד מִצְחָם. וּבָרוּךְ הַשֵּׁם אֲנִי חָזָק בְּדַעְתִּי כְּעַמּוּד בַּרְזֶל וּכְחוֹמוֹת נְחֹשֶׁת, וַאֲנִי מֵכִין עַצְמִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְדוֹרוֹן וְלִתְפִלָּה וּלְמִלְחָמָה, וַה' אֱלֹהִים יַעְזֹר לִי בְּכֹחוֹ הַגָּדוֹל. וּכְבָר דִּבַּרְתִּי הַרְבֵּה עִם יְדִידֵנוּ מוֹסֵר כְּתָב זֶה רַבִּי שְׁמוּאֵל וַויְנְבֶּערְג, וַאֲנִי מְצַפֶּה עַל מִכְתָּבָיו שֶׁיָּשִׁיב לִי מְהֵרָה לְטוֹב. וַאֲקַוֶּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁאֶתְנַהֲלָה לְאִטִּי לִבְרֶסְלֶב לְשָׁלוֹם. וְאִי אֶפְשָׁר לַעֲמֹד עַל סוֹף דַּעְתָּם שֶׁל הַמִּתְנַגְּדִים מַה חוֹשְׁבִים בָּזֶה שֶׁרוֹצִים לְגָרְשֵׁנִי מִבְּרֶסְלֶב, הֲלֹא אִם אֶסַּע לְמָקוֹם שֶׁאֶסַּע אוֹדִיעַ גַּם שָׁם אֲמִתַּת תּוֹרָתוֹ הַקְּדוֹשָׁה, וְיִהְיוּ נַעֲשִׂים שָׁם גַּם־כֵּן בְּרֶסְלְבֶר חֲסִידִים שֶׁהֵם כְּשֵׁרִים אֲמִתִּיִּים שֶׁבְּיִשְׁרָאֵל. וּבֶאֱמֶת עוֹלֶה עַל דַּעְתִּי אוּלַי כַּוָּנַת הַשֵּׁם יִתְבָּרַךְ בִּשְׁבִיל זֶה. אַךְ יֵשׁ לִי רַחֲמָנוּת גָּדוֹל עֲלֵיכֶם לִהְיוֹת נִפְרָד מִכֶּם חַס וְשָׁלוֹם פִּתְאוֹם, מֻבְטְחַנִי בְּחַסְדֵי ה' בְּכֹחוֹ הַגָּדוֹל שֶׁבְּוַדַּאי לֹא יַעֲשֶׂה זֹאת לְמַעֲנוֹ זַ"ל, וְיַעַזְרֵנִי בְּנִפְלְאוֹתָיו לָשׁוּב לְבֵיתִי לִבְרֶסְלֶב לְשָׁלוֹם מְהֵרָה.
Our friend Rabbi Naftali — may his light shine — and all our *anshei sh'lomaynu* spread peace with love. And peace to all our *anshei sh'lomaynu* — and especially to Rabbi Shimshon — may his light shine. From yourselves you will understand that to all of you these words were said — place your hearts well to all that passes over every person in this world — distresses and adventures without measure — in general and in particular — not one evil like another evil. And as it is written (Koheles 2): all his days are pain and vexation — for man is born to toil [Koheles 2:23; Iyov 5:7] — and as is written in the Shelah a rhyme on this: there is no moment without a setback — no day — no week — no month — no year [אֵין רֶגַע בְּלֹא פֶּגַע — the Shelah's (*Shney Luchos HaBris* of Rabbi Yeshayahu Horowitz) verse-rhyme: every unit of time contains its own trials. *Rega* and *pega* rhyme in Hebrew — the near-identity of the two words expresses the near-identity of the two realities: every moment carries its own setback. There is no moment without a *pega* — a collision with difficulty. Applied here: even without the *machloket* — every person in every era endures trials] — see there. And if so — even several hundred years ago the world was full of distresses — for since the day the Temple was destroyed there is no day whose curse is not greater than the previous. And we have no life and sustaining except through the holy Torah — and essentially through what the true *tzaddikim* — the pillars of Torah and service — renew in it. How fortunate are we that we merited to know of the true *tzaddik* close to our times — who is the foundation of the world — and were it not for the salt — which is the light of the true *tzaddik* — the world would not have been able to endure bitterness — and He revealed all this to us in His wonders — and more than this — which it is impossible to explain. Be strong and of good courage — do not fear and do not be terrified before them — for Hashem your G-d is the One Who walks with you to save you — this is the camp of the Ark — which is the Torah that He revealed to us in His mercy and great kindnesses — precisely these books that they tear and disdain and trample on so — they are the ones who will save us and raise us and exalt us — in them — world — and we will be saved — they are our life and the length of our days in this and the next forever. ## Segment 12
וִימֵי הַפּוּרִים מְמַשְּׁמְשִׁים וּבָאִים, וְהַשֵּׁם יִתְבָּרַךְ יִשְׁמַע זַעֲקָתֵנוּ לְמָחָר בְּיוֹם תַּעֲנִית אֶסְתֵּר, וְנִזְכֶּה לִשְׁפֹּךְ לִבֵּנוּ כַּמַּיִם לְפָנָיו יִתְבָּרַךְ, וְכַעֲשׂוֹתוֹ נוֹרָאוֹת בְּאוֹתָם הַיָּמִים, כֵּן יַפְלִיא חַסְדּוֹ עִמָּנוּ תְּשׁוּעַת עוֹלָמִים, וְנִזְכֶּה לִשְׂמֹחַ בִּישׁוּעָתוֹ מְהֵרָה בִּימֵי הַפּוּרִים הַקְּדוֹשִׁים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם. וְיִתְרוֹמֵם קֶרֶן הָאֱמֶת לְמַעְלָה לְמַעְלָה נָגִיל וְנָשִׂישׂ בִּישׁוּעָתוֹ תָּמִיד. וְאַתֶּם אַחַי וְרֵעַי שִׂישׂוּ וְשִׂמְחוּ, בָּרוּךְ הַשֵּׁם אֲשֶׁר זְכִיתֶם לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ לָנֶצַח. וְתִהְיוּ מוֹדִים עַל הֶעָבַר שֶׁעָזַר לָכֶם לְהִשָּׁאֵר קַיָּם בְּהָאֱמֶת בְּתוֹךְ צָרוֹת וְיִסּוּרִים כָּאֵלֶּה, וְתִצְעֲקוּ עַל לְהַבָּא. הִשְׁתַּדְּלוּ וְהַרְבּוּ תְּחִנָּה וּבַקָּשָׁה לִפְנֵי ה' מֵעִמְקֵי עִמְקֵי לְבַבְכֶם וְתִצְעֲקוּ וְתִתְחַנְּנוּ לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם שֶׁיִּזְכֶּה כָּל אֶחָד לְהִשָׁאֵר עַל עָמְדוֹ בִּנְקֻדַּת יַהֲדוּתוֹ, וְשֶׁנִּזְכֶּה לְהִנָּצֵל מִשּׂוֹנְאֵינוּ וְרוֹדְפֵינוּ. הֵמָּה יִכְרְעוּ וְיִפֹּלוּ וַאֲנַחְנוּ נָקוּם וְנִתְעוֹדָד. וְנִזְכֶּה לְהִתְרָאוֹת עִמָּכֶם בְּקָרוֹב פָּנִים אֶל פָּנִים, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun the above-mentioned. ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 14
וְשָׁלוֹם לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה.
ummer — if Hashem wills it — and also that I return quickly to my home in Breslov in peace. For although I am indeed a great coward — against this Hashem Yisborach gave me merit to be very strong — with the help of Hashem Yisborach — in *azus dikedushah* — and Hashem Yisborach has made my forehead strong against their foreheads [וְנָתַן מִצְחִי חָזָק נֶגֶד מִצְחָם — Yechezkel 3:8–9]. And blessed be Hashem — I am strong in my mind like a pillar of iron and like walls of copper — and I prepare myself — with the help of Hashem Yisborach — for gift and for prayer and for war [לְדוֹרוֹן וְלִתְפִלָּה וּלְמִלְחָמָה — Bereishis 32:9: Ya'akov's three-pronged strategy before meeting Esav] — and may Hashem G-d help me with His great power. And I have already spoken greatly with our dear friend the bearer of this letter — Rabbi Shmuel Weinberg — and I await his reply that he send me quickly for good. ## Segment 15
בְּטַח בַּה' בְּנִי חֲבִיבִי, כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתְךָ, וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה וְכוּ' וְשָׁלוֹם וְשִׂמְחָה וְחַיִּים, וּדְבָרָיו זַ"ל חַיִּים וְקַיָּמִים שֶׁאָמַר "גָּאט אִיז גְּרוֹיס מֶע וֵויסְט גָּאר נִיט, גָּאט פִירְט תָּמִיד אוֹיס" [ה' גָּדוֹל וְאֵין יוֹדְעִים כְּלָל, ה' גּוֹמֵר תָּמִיד]. וַאֲנִי הֶעָנִי וְהָאֶבְיוֹן וְהַנִּרְדָּף כָּל כָּךְ, בְּתֻמִּי אֵלֵךְ לְהַאֲמִין בִּדְבָרָיו הַקְּדוֹשִׁים בִּתְמִימוּת וּבִפְשִׁיטוּת, וּלְסַפֵּר לְכָל הֶחָפֵץ לִשְׁמֹעַ אֶת כָּל מַעֲשֵׂי ה' הַגָּדוֹל אֲשֶׁר עָשָׂה עִמָּנוּ לַהֲשִׁיבֵנוּ וּלְקָרְבֵנוּ אֵלָיו יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה. וַה' יִגְמֹר בַּעֲדִי וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹקִים אַל תַּעַזְבֵנִי, עַד אַגִּיד זְרוֹעֲךָ לְדוֹר לְכֹל יָבֹא גְּבוּרָתֶךָ וְצִדְקָתְךָ וְכוּ'.
Nussun of Breslov. ## Segment 16
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 17
וְשָׁלוֹם רַב לִידִידִי כְּנַפְשִׁי וּלְבָבִי הָרַב הַמָּאוֹר הַגָּדוֹל הַוָּתִיק מוֹרֵנוּ הָרַב אַהֲרֹן נֵרוֹ יָאִיר עִם שְׁלוֹם בָּנָיו שֶׁיִּחְיוּ וּלְכָל בְּנֵי בֵּיתוֹ שֶׁיִּחְיוּ וַיַּאֲרִיכוּ יָמִים רַבִּים.
Nussun the above-mentioned. ## Segment 18
כְּבָר פֵּרַשְׂתִּי שִׂיחָתִי קְצָת לְמַעְלָה וּמָה אוֹסִיף לְדַבֵּר עוֹד, מַעֲלַת כְּבוֹד תּוֹרָתוֹ יוֹדֵעַ הַכֹּל, לְבָבוֹ כִּלְבָבִי וְנַפְשׁוֹ כְּנַפְשִׁי כִּי כֻּלָּנוּ אֶחָד, וּבְהַשֵּׁם יִתְבָּרַךְ חָסִינוּ כִּי לֹא יַעֲזֹב אוֹתָנוּ לְעֵת זִקְנָתֵנוּ, וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ, וּבְעֵת פְּקוּדָתֵנוּ לְאֹרֶךְ יָמִים וְשָׁנִים יֶאֱסֹף נַפְשׁוֹתֵינוּ בֵּין אַנְשֵׁי רַבֵּנוּ זַ"ל וְלֹא נֵבוֹשׁ וְלֹא נִכָּלֵם לָנֶצַח.
And I hope to Hashem Yisborach that I will proceed gently toward Breslov in peace. And it is impossible to fathom the minds of the opponents — what they think in wishing to expel me from Breslov — for wherever I travel — I will declare the truth of his holy Torah there as well — and there too will be made Breslover Chassidim who are the truly worthy ones of Israel [אוֹדִיעַ גַּם שָׁם אֲמִתַּת תּוֹרָתוֹ הַקְּדוֹשָׁה — a remarkable moment: Reb Nussun articulates the silver lining of even forced exile — wherever the persecution drives him, the Rebbe's truth will be planted there too. New Breslover Chassidim — *k'sheirim amitiyim sheb'Yisrael* — will emerge wherever he goes. And he adds: perhaps this is Hashem's intention behind the expulsion altogether]. And in truth it even enters my mind — perhaps this is Hashem Yisborach's intention in all of this. But I have great compassion for you — that we should suddenly be separated — G-d forbid. I am confident — in Hashem's kindness and in his great power — that He will certainly not do this — for the Rebbe's sake — of blessed memory — and will help me in His wonders to return to my home in Breslov in peace quickly. The words of your father — who awaits seeing you soon — in joy. And behold — to tell of our distresses — an army of parchment scrolls would not suffice. But the kindnesses of Hashem have not ended — that He gives us strength still to endure distresses and sufferings and humiliations like these [Eichah 3:22] — and beyond this His kindness prevailed over us — that we also rejoice somewhat — that we merited to be in his holy portion — which is the portion of Hashem His people. And may the mouths of the opponents — who make renowned false accusations — be filled with gravel — those who say G-d forbid that we do not believe in the Oral Torah — may their spirit and soul expire — for are we not studying legal codes and the four-part Shulchan Aruch every day — and this is a holy practice from our Rebbe — of blessed memory — who warned very much about this as is renowned and as is printed in his holy books. And who has revealed the secret of the Oral Torah so greatly as our Rebbe — of blessed memory — who said that the essential distinction is... and through this one can recognize a person of Israel [לִקּוּטֵי מוֹהֲרַ\"ן תִּנְיָנָא כ\"ח — LM II:28] [LM II:28]. What shall we say and what shall we speak — the L-rd has found our iniquity — but in this matter that they accuse us of — we are not guilty at all. May Hashem repay the evildoers according to their evil — and humble and fell all the enemies and pursuers beneath us quickly — and have compassion on us in His compassion for the sake of His great Name. ## Segment 19
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קעה URL: https://ajew.org/reader-plain/alim-litrufa/2/174/ # קעה
קעה
Source: https://ajew.org/reader/alim-litrufa/2/174 ## Segment 1
קעה
And peace to all our anshei sh'lomaynu with great love — and especially to my longstanding precious friend our Teacher the Rabbi Nachman — grandson of our Master, our Teacher and Rebbe — of blessed memory. See to urge him to send me his letter immediately — and see to speak with him each time and to rouse him and strengthen him — for it is a great good for him and for you — as you know from the many warnings with which our great Rebbe — of blessed and holy memory — warned us: that one should speak with one's friend words of truth and faith — and they should receive from each other [שֶׁיְּדַבֵּר אֶחָד עִם חֲבֵרוֹ דִּבְרֵי אֱמֶת וֶאֱמוּנָה, וִיקַבְּלוּ דֵּין מִן דֵּין — the Rebbe's repeated instruction that each person should speak with his fellow words of truth and faith — and draw, receive, learn from each other. The Aramaic yekablu dein min dein — receive from each other — captures the mutuality: the conversation is not one-directional teaching but mutual receiving] and so forth. ## Segment 2
בְּעֶזְרַת ה' יִתְבָּרַךְ, יוֹם ה' תַּעֲנִית אֶסְתֵּר תקצ"ה לפ"ק אוּמַאן.
Nussun the above-mentioned. ## Segment 3
בְּנִי חֲבִיבִי בְּנִי יַקִּירִי מַחְמַד עֵינִי.
To all my brothers and companions — let me speak peace and abundant salvation. ## Segment 4
מִכְתָּבְךָ מִיּוֹם ב' תְּצַוֶּה וְיוֹם ו' תְּרוּמָה קִבַּלְתִּים בְּזֹאת הַשָּׁעָה בְּעֵת בּוֹאִי מִצִּיּוּן הַקָּדוֹשׁ עִם כַּמָּה מֵאַנְשֵׁי שְׁלוֹמֵנוּ וְצָעַקְנוּ קְצָת בִּבְכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל צָרוֹת נַפְשׁוֹתֵינוּ מִכְּבָר, וּבִפְרָט עַל עֹצֶם צָרוֹתֵינוּ עַתָּה מֵאוֹיְבֵינוּ וְרוֹדְפֵינוּ, חִנָּם יִשְׂטְנוּנוּ תַּחַת רָדְפֵינוּ טוֹב. וּבְבֵיתִי הָיָה אָז הַוָּתִיק רַבִּי מַתִּתְיָה לֵיבּ נֵרוֹ יָאִיר מִבַּאהפָאלְיֶע שֶׁגַּם הוּא בּוֹרֵחַ מִבֵּיתוֹ מֵחֲמַת הַמַּחֲלֹקֶת, וְיוֹשֵׁב פֹּה זֶה כְּמוֹ שְׁנֵי שָׁבוּעוֹת, וְאֵינוֹ יוֹדֵעַ מָתַי יָשׁוּב לְבֵיתוֹ. וְגַם רַבִּי הֶעשִׁיל מִטֶּעפְּלִיק הוּא עַתָּה פֹּה. וְגַם בְּטֶעפְּלִיק נִתְעוֹרֵר מַחֲלֹקֶת גָּדוֹל, אַךְ שָׁם הוּא קְצָת בְּחֶסֶד כִּי בָּרוּךְ הַשֵּׁם הַצַּד שֶׁלָּנוּ בְּתֹקֶף נֶגְדָּם.
Their letter I received today during the morning prayer — and last night after the evening prayer I received the letter from Rabbi Yosef the son-in-law of Rabbi Zalman — and all of them inform of comfort and joy and gladness. And certainly it is joy and gladness — that we merited within such a concealment to know of such truth. And all the more the noise and the concealment are greater — the more we have to rejoice — for had we not drawn close before and known the truth of the truth as it is — it would not have been possible for us to draw close in any way now — and G-d forbid we would also have been doing — G-d forbid — what they do to the holy and awesome books. Who will give us a mouth to give thanks and to praise Hashem Yisborach for all the miracles and wonders He did with us — to save us from such wickedness — from such Sheol and Destruction . Whoever has even a little true sense in his head will know and understand that there is no trouble in the world like the trouble of one who tears and disdains such holy books — and sheds the blood of souls of Israel without cause so greatly — and prevents many from the holiness of Israel — and wishes to overturn the bowl on its face. And also here in Uman there is found one opponent whose son has begun somewhat to draw close to our *anshei sh'lomaynu* and to study much Talmud and legal codes — and now people of worthlessness who call themselves by the name of Chassidim are forcing him against his will to stop learning Talmud and legal codes — and saying it is better to talk with them. And his father cried out to his son: I will give you to eat on condition that you not study more than one page of Talmud each day — no more — for whoever studies all day is a Breslover and so forth. ## Segment 5
גַּם אֶתְמוֹל קִבַּלְתִּי מִכְתָּב מִבְּרֶסְלֶב בִּבְשׂוֹרוֹת טוֹבוֹת אֵיךְ שֶׁחִפְּשׂוּ אוֹתִי בְּבֵיתִי אִם כְּבָר בָּאתִי לִבְרֶסְלֶב. וּבְוַדַּאי כְּבָר נִשְׁמַע לְךָ מִזֶּה, הֵן עַל כָּל אֵלֶּה אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.
The rule is — that the opponents do not stand to prevent the studying of our Rebbe's books — only the inner evil intent in their heart is to abolish from Israel all Torah entirely. For you know the actions of the youth — especially in this generation — and there is no salvation except through the Torah. And there is no one who brings the study of Torah and the fulfilment of Torah into the world like our Master our Teacher and Rebbe — of blessed memory — through the truth of his holy ways that he revealed through us and in his holy books. And about this they incited against us so greatly — they said: come and let us destroy them — G-d forbid. ## Segment 6
וְדַע בְּנִי חֲבִיבִי שֶׁרַבִּי שְׁמוּאֵל וַויינְבֶּערְג הָיָה פֹּה מִיּוֹם ו' מִשְׁפָּטִים עַד אֶתְמוֹל, וְאֶתְמוֹל נָסַע לְבֵיתוֹ וְדִבַּרְתִּי עִמּוֹ קְצָת אֵיךְ לְהִתְנַהֵג, וּלְעֵת עַתָּה אַחַר כָּל הָרַעַשׁ שֶׁמַּרְעִישִׁים וּמַפְחִידִים אוֹתוֹ עֲדַיִן אֲנִי חָזָק לָשׁוּב לְבֵיתִי לְשָׁלוֹם אִם יִרְצֶה הַשֵּׁם בְּסָמוּךְ, אַךְ לְעֵת עַתָּה אֲנִי מַמְתִּין עַל תְּשׁוּבָה מֵרַבִּי שְׁמוּאֵל וַויְנְבֶּערג הַנַּ"ל וְלַה' הַיְשׁוּעָה.
And truly according to the ways of nature — we know no way at all how to stand against them — and also to pray and cry out to Hashem Yisborach — although in this we engage somewhat — but there is not one among us who can stand in his prayer against such incitement — for the *Samech-Mem* himself has girded his loins and gnashed his teeth against us. But even so — we are obligated to do our part — to cry out and wail and plead according to our strength — and Hashem hears the prayer of every mouth. But the essential of our trust is only on the power of the prayer of the elder of elders — who engages in this business of ours — to bring souls close to Hashem Yisborach in truth — upon whose holy name we are called *Breslover Chassidim* — he began — he will complete — as he said: "Ich hob ois gefirt un ich vel ois firen" [Chayei Moharan 218] — and he also said other holy words like these. ## Segment 7
וְהִנֵּה לְסַפֵּר מִצָּרוֹתֵינוּ לֹא יַסְפִּיק הֲמוֹן יְרִיעוֹת אַךְ חַסְדֵי ה' לֹא תָמְנוּ שֶׁנּוֹתֵן בָּנוּ כֹּחַ עֲדַיִן לִסְבֹּל צָרוֹת וְיִסּוּרִים וּבִזְיוֹנוֹת כָּאֵלֶּה, וְעוֹד גָּבַר עָלֵינוּ חַסְדּוֹ שֶׁגַּם אֲנַחְנוּ שְׂמֵחִים קְצָת מַה שֶּׁזָּכִינוּ לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ שֶׁהוּא חֵלֶק ה' עַמּוֹ וְכוּ'. וְיִמָּלֵא פִּיהֶם חָצָץ שֶׁל הַמִּתְנַגְּדִים שֶׁמַּעֲלִילִים שֶׁקֶר מְפֻרְסָם וְאוֹמְרִים שֶׁחַס וְשָׁלוֹם אֵין אָנוּ מַאֲמִינִים בַּתּוֹרָה שֶׁבְּעַל פֶּה, תִּפַּח רוּחָם וְנִשְׁמָתָם, הֲלֹא אָנוּ לוֹמְדִים פּוֹסְקִים וְאַרְבָּעָה שֻׁלְחָן עָרוּךְ בְּכָל יוֹם, וְהוּא הַנְהָגָה קְדוֹשָׁה מֵרַבֵּנוּ זַ"ל שֶׁהִזְהִיר מְאֹד עַל זֶה כַּמְפֻרְסָם וְכַנִדְפָּס בִּסְפָרָיו הַקְּדוֹשִׁים.
And I believe even now with complete faith that certainly he will complete everything as his will — and in the end the end of the pursuers will be to be cut off from the earth so that their memory is erased [Tehillim 34:17] . Woe to them — woe to their souls — forever. But at the present time — each one needs to pass through trials like these. And I believe — that even now certainly no one has trials that he cannot stand in — and the essential is the confusion of the mind. But since — blessed be Hashem — you are all strong and established in the truth and the faith — I am confident in you that in the kindnesses of Hashem Yisborach I will not be put to shame by you — and you will not be put to shame by me — neither in this world nor in the World to Come. ## Segment 8
וּמִי הוּא שֶׁגִּלָּה כָּל כָּךְ סוֹד תּוֹרָה שֶׁבְּעַל פֶּה כְּמוֹ רַבֵּנוּ זַ"ל שֶׁאָמַר שֶׁעִקַּר הַהֶבְדֵּל וְכוּ' וְשֶׁעַל יְדֵי זֶה יְכוֹלִים לְהַכִּיר אִישׁ יִשְׂרָאֵל (כַּמּוּבָא בְּלִקּוּטֵי מוֹהֲרַ"ן תִּנְיָנָא סִימָן כ"ח). מַה נֹּאמַר וּמַה נְּדַבֵּר הָאֱלֹֹקִים מָצָא אֶת עֲווֹנֵינוּ, אַךְ בְּעִנְיָן זֶה שֶׁהֵם מַעֲלִילִים עָלֵינוּ אֵין אָנוּ חַיָּבִים כְּלָל. יְשַׁלֵּם ה' לְעוֹשֵׂי רַע כְּרָעָתוֹ, וְיַכְנִיעַ וְיַפִּיל כָּל הַשּׂוֹנְאִים וְהָרוֹדְפִים תַחְתֵּינוּ מְהֵרָה וְיַחֲמֹל עָלֵינוּ בְּחֶמְלָתוֹ לְמַעַן שְׁמוֹ הַגָּדוֹל.
And each person must say of himself: *Echad hayah Avraham* — Abraham was one [אֶחָד הָיָה אַבְרָהָם — Yechezkel 33:24 / Likutay Moharan II:1: Avraham stood alone against the entire world — and each person must take this stance in the face of the opposition] [LM II:1] — as explained at the beginning of the second book of Likutay Moharan. And I revive myself greatly with this now — for what would I have done if also you — G-d forbid — had been throwing stones at me — as happened to Avraham our father who was alone in the world. Blessed be Hashem that you were saved from this. And also every one of you must think of himself — that even if he were the only one in the world who knew of such truth — he would need to be strong against the entire world. But Hashem does not send upon a person what he cannot stand — and blessed be Hashem that we have at least this small holy gathering — the wholesome and worthy ones — who do not choose any false wisdoms — and not any mockery and confusions that prevail now — but walk in wholeness and truth and uprightness in the holy path in which our fathers have walked from time immemorial — which we would not have merited except through his holy and awesome and true and profoundly deep words — wholesome in every kind of true wholesomeness. How fortunate are we — how good is our portion — that we merited to hear all this. How fortunate are we for every word and word and for every conversation and conversation that we heard from him — of blessed memory. ## Segment 9
וְהִנֵּה מִגֹּדֶל הַצַּעַר אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ, וּבְעִנְיַן הַנְּסִיעָה שֶׁלְּךָ לְפֹה כִּוַּנְתָּ בְּרֹב דְּבָרֶיךָ אֶל הָאֱמֶת כַּאֲשֶׁר בִּלְבָבִי קְצָת מִזֶּה, כִּי בְּוַדַּאי אֵינְךָ יָכוֹל לְהַפְקִיר עַתָּה הַכֹּל, וְאֵין רְצוֹנוֹ זַ"ל בָּזֶה. אַךְ נִפְלֵאתִי עָלֶיךָ עַל שֶׁהָיָה עוֹלֶה עַל דַּעְתְּךָ לִנְסֹעַ לְלַאדִיזִין כַּאֲשֶׁר כָּתַבְתָּ בְּמִכְתָּבְךָ הַקּוֹדֵם, וַה' יָחוּס וִירַחֵם וְיוֹשִׁיעַ וְיָגֵן עָלֵינוּ וִיסַבֵּב סִבּוֹת לְטוֹבָה (חָסֵר) וּבַה' בָּטַחְנוּ שֶׁבְּחַסְדּוֹ הַגָּדוֹל יִתֵּן לָנוּ מָקוֹם וְעֵצָה לְמַלֵּט נַפְשֵׁנוּ לְעֵת עַתָּה כַּאֲשֶׁר עֲזָרָנוּ עַד הֵנָּה בְּרֹב נִפְלְאוֹתָיו.
Until here His mercies — Yisborach — have helped us — that we merited to hear such Torahs and stories within the noise of the fire of the controversy up to the heart of the heavens that was in his days — which came close to swallowing him alive — G-d forbid — and Hashem Yisborach had mercy on His people — and we merited that he dwelt in Breslov — and there all his holy books were composed. Who can express the mighty acts of Hashem — who can declare all His praise [Tehillim 106:2] . And the great ones are greater in their death than in their life [גְּדוֹלִים צַדִּיקִים בְּמִיתָתָם יוֹתֵר מִבְּחַיֵּיהֶם — Chullin 7b] [Chullin 7b] — for after his holy passing we have seen wondrous novelties and immense miracles even greater than in his lifetime — that he gave strength to the exhausted one like me — pursued endlessly like me — to write and print such books — and to compose and print such awesome prayers — and to gather the holy gathering for Rosh Hashanah in Uman — and so forth. Many things You have done — You, Hashem my G-d — there is none comparable to You — I will tell and speak of them — they are too many to count [Tehillim 40:6] . And we also merited to build the beis midrash here — and to pray in it several times on Rosh Hashanah. The G-d Who girds me with strength [Tehillim 18:33] — Who has helped me until now — not through my merit and not through my strength — but through his merit and his great strength — may He help me even now to complete the beis midrash here in the coming summer — if Hashem wills it — and also that I return quickly to my home in Breslov in peace. ## Segment 10
וְאָנוּ צְרִיכִין עַתָּה בְּיוֹתֵר לֵילֵךְ עִם הַתּוֹרָה שֶׁל "הַיּוֹם אִם בְּקֹלוֹ תִּשְׁמָעוּ", שֶׁאֵין לְהָאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם, וְעַל יְדֵי זֶה יְכוֹלִין לִסְבֹּל עָמָל וְיִסּוּרִים שֶׁצְּרִיכִין לִסְבֹּל בִּשְׁבִיל הַתּוֹרָה וּבִשְׁבִיל הָאֱמֶת. וְגַם לֵילֵךְ עִם מַה שֶּׁאָמַר רַבֵּנוּ זַ"ל 'אֶחָד הָיָה אַבְרָהָם' וְכוּ', וְעַל יְדֵי זֶה יְכוֹלִים לִסְבֹּל הַבִּזְיוֹנוֹת וְכוּ'. וְאָנוּ מְחֻיָּבִים לְקַבֵּל בְּמַחְשְׁבוֹתֵינוּ לִשָּׁאֵר קַיָּם בְּהָאֱמֶת יִהְיֶה אֵיךְ שֶׁיִּהְיֶה חַס וְשָׁלוֹם "עַד אֶגְוַע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי", וְלִבְלִי לְהִסְתַּכֵּל עַל אוֹתוֹת וּמוֹפְתִים שֶׁיַּעֲשֶׂה הַשֵּׁם יִתְבָּרַךְ מִיָּד בְּעִנְיָן זֶה, כִּי דַּרְכֵי ה' נִפְלָאִים מְאֹד, וְהַבְּחִירָה יֵשׁ לָהּ כֹּחַ גָּדוֹל מְאֹד, אַךְ אַף עַל פִּי כֵן בַּה' בָּטַחְנוּ שֶׁלֹּא יוּכְלוּ אוֹיְבֵינוּ נֶגְדֵּנוּ כְּלָל, כִּי בְּוַדַּאי יִהְיֶה אֵיךְ שֶׁיִּהְיֶה יַעַזְרֵנוּ הַשֵּׁם יִתְבָּרַךְ וְיַצִּילֵנוּ מִיָּדָם, וְסוֹף כָּל סוֹף יֹאבְדוּ וְיֵעָקְרוּ וְסוֹפָם לְהַכְרִית מֵאֶרֶץ זִכְרָם, וְעָלֵינוּ יִזְרַח ה' אוֹרוֹ וְחַסְדּוֹ. וּבְוַדַּאי יִהְיֶה לָנוּ לְטוֹבָה גְּדוֹלָה וְנִפְלָאָה כָּל הַבִּזְיוֹנוֹת וְהַיִּסּוּרִים וּשְׁפִיכוּת דָּמִים שֶׁסָּבַלְנוּ מֵהֶם. וּצְרִיכִין לִזְכֹּר הֵיטֵב שֶׁאִיתָא בַּסְּפָרִים וְרַבֵּנוּ זַ"ל דִּבֵּר מִזֶּה יוֹתֵר; שֶׁכְּוִיָּה אַחַת בְּגֵיהִנָּם קָשָׁה יוֹתֵר מִכָּל הַיִּסּוּרִים שֶׁבְּזֶה הָעוֹלָם, וְגַם דִּבֵּר מֵעִנְיַן צַעַר הַשְּׁכִיבָה בַּקֶּבֶר אֵיךְ שֶׁשּׁוֹכְבִים וְשׁוֹמְעִים הָרְחִישָׁה שֶׁל כָּל תּוֹלָע וְתוֹלָע, זֶה בְּוַדַּאי קָשֶׁה יוֹתֵר מֵהָרְחִישָׁה שֶׁל קוֹל הַמִּתְנַגְּדִים הַמְחָרְפִים. הָאֱמֶת, שֶׁבְּדִבְרֵיהֶם הֵם בּוֹטִים כְּמַדְקְרוֹת חָרֶב, אַךְ אַף עַל פִּי כֵן צַעַר הַתּוֹלָעִים וְהַגֵּיהִנָּם וְכוּ' קָשֶׁה הַרְבֵּה מִזֶּה. וְאִם אַתֶּם מְסֻפָּקִים אִם נִפְטַרְתֶּם עַל יְדֵי זֶה מִצַּעַר הַגֵּיהִנָּם וְכוּ' לְגַמְרֵי, אַךְ נָכוֹן לִבְּכֶם בָּטוּחַ יִהְיֶה שֶׁרֹב עוֹנְשֵׁי גֵּיהִנָּם פְּטַרְתֶּם עַל יְדֵי זֶה. וְקִוִּיתִי לַה' שֶׁכָּל שֶׁיַּעַמְדוּ עַתָּה בַּנִּסָּיוֹן בֶּאֱמֶת בְּוַדַּאי לֹא יִרְאוּ פְּנֵי גֵּיהִנָּם, וּבִפְרָט שֶׁעַל כָּל פָּנִים נִצַּלְנוּ מִתּוֹסֶפֶת עֹנֶשׁ הַגֵּיהִנָּם הַקָּשֶׁה שֶׁל הַחוֹלְקִים וְהַמִּתְנַגְּדִים שֶׁקּוֹרְעִים וְרוֹמְסִים סְפָרִים קְדוֹשִׁים כָּאֵלֶּה בְּרֶפֶשׁ וָטִיט וְכוּ' וְשׁוֹפְכִים דַּם יִשְׂרָאֵל כָּל כָּךְ, שֶׁהֵם יֵרְדוּ בְּוַדַּאי לַדְּיוֹטָא הַתַּחְתּוֹנָה שֶׁל שְׁאוֹל, אוֹי לָהֶם אוֹי לְנַפְשָׁם.
For although I am indeed a great coward — against this Hashem Yisborach gave me merit to be very strong — with the help of Hashem Yisborach — in *azus dikedushah* — and Hashem Yisborach has made my forehead strong against their foreheads [וְנָתַן מִצְחִי חָזָק נֶגֶד מִצְחָם — Yechezkel 3:8–9] . And blessed be Hashem — I am strong in my mind like a pillar of iron and like walls of copper — and I prepare myself — with the help of Hashem Yisborach — for gift and for prayer and for war [לְדוֹרוֹן וְלִתְפִלָּה וּלְמִלְחָמָה — Bereishis 32:9: Ya'akov's three-pronged strategy before meeting Esav] — and may Hashem G-d help me with His great power. And I have already spoken greatly with our dear friend the bearer of this letter — Rabbi Shmuel Weinberg — and I await his reply that he send me quickly for good. And I hope to Hashem Yisborach that I will proceed gently toward Breslov in peace. And it is impossible to fathom the minds of the opponents — what they think in wishing to expel me from Breslov — for wherever I travel — I will declare the truth of his holy Torah there as well — and there too will be made Breslover Chassidim who are the truly worthy ones of Israel [אוֹדִיעַ גַּם שָׁם אֲמִתַּת תּוֹרָתוֹ הַקְּדוֹשָׁה — a remarkable moment: Reb Nussun articulates the silver lining of even forced exile — wherever the persecution drives him, the Rebbe's truth will be planted there too. New Breslover Chassidim — *k'sheirim amitiyim sheb'Yisrael* — will emerge wherever he goes. And he adds: perhaps this is Hashem's intention behind the expulsion altogether] . And in truth it even enters my mind — perhaps this is Hashem Yisborach's intention in all of this. But I have great compassion for you — that we should suddenly be separated — G-d forbid. I am confident — in Hashem's kindness and in his great power — that He will certainly not do this — for the Rebbe's sake — of blessed memory — and will help me in His wonders to return to my home in Breslov in peace quickly. ## Segment 11
וַאֲנִי מְקַוֶּה לְהַשֵּׁם יִתְבָּרַךְ שֶׁנִּזְכֶּה לִשְׂמֹחַ בָּזֶה הַרְבֵּה בִּימֵי הַפּוּרִים הַסְּמוּכִים הַבָּא עָלֵינוּ לְטוֹבָה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁזָּכִינוּ לִשְׁמֹעַ נִפְלָאוֹת וְנוֹרָאוֹת כָּאֵלֶּה עַל פּוּרִים וְעַל חֲנֻכָּה וְעַל שַׁבָּת וְיוֹם טוֹב וְכוּ' וְכוּ', אַשְׁרֵינוּ מַה טוֹב חֶלְקֵנוּ וְכוּ'. וְאֵין נִמְצָא בָּעוֹלָם שֶׁיֹּאמַר אַשְׁרֵינוּ עַל חֶלְקוֹ כָּמוֹנוּ. תְּהִלָּה לָאֵל כְּבָר זָכִינוּ לִשְׂמֹחַ כַּמָּה פְּעָמִים בְּתוֹרָתוֹ הַקְּדוֹשָׁה, וְעַכְשָׁיו בְּיוֹתֵר מֵחֲמַת שֶׁהַהַסְתָּרָה וְהַעֲלָמָה הִתְפַּשְּׁטָה כָּל כָּךְ וַאֲנַחְנוּ נִמְלַטְנוּ מִפַּח יוֹקְשִׁים, וְאָנוּ יוֹדְעִים מֵאֱמֶת פָּשׁוּט כָּזֶה שֶׁמַּנְהִיג יִשְׂרָאֵל בִּתְמִימוּת וּבִפְשִׁיטוּת כָּל כָּךְ בְּשֵׂכֶל גָּדוֹל וְכוּ'; פּוּק חֲזֵי גְּבוּרְתָּא דְּמָרָךְ שֶׁבִּשְׁבִיל כֹּחַ הַבְּחִירָה הִסְתִּיר אֱמֶת כָּזֶה כָּל כָּךְ וְאֶת נַפְשֵׁנוּ הִצִּיל.
And the days of Purim are approaching — and may Hashem Yisborach hear our cry tomorrow on Taanis Esther — and may we merit to pour out our hearts like water before Him — Yisborach. And as He did awesome things in those days — so may He wondrously show His kindness with us with eternal salvation — and may we merit to rejoice in His salvation quickly in the holy Purim days that come toward us for peace. And may the horn of truth be raised higher and higher [וְיִתְרוֹמֵם קֶרֶן הָאֱמֶת לְמַעְלָה לְמַעְלָה — the Rebbe's own language for the goal of his entire mission: the raising of the *keren ha'emes* — the horn of truth — to the highest heights. The Rebbe spoke of this as the purpose of everything he did and taught. For Reb Nussun to invoke it here — on the eve of Taanis Esther — as the ultimate prayer and hope: may the truth be raised and revealed — is to anchor the entire *machloket* within the Rebbe's own declared purpose] — and we will rejoice and be glad in His salvation always. And you my brothers and companions — rejoice and be glad — blessed is Hashem that you merited to be in his holy portion forever. And give thanks for what has passed — that He helped you to remain established in the truth through such distresses and sufferings — and cry out for the future. Strive and multiply supplication and request before Hashem from the very depths of your hearts — and cry out and plead before Hashem Yisborach every day — that each person merit to remain standing at his post in the point of his Jewishness [בִּנְקֻדַּת יַהֲדוּתוֹ — the *nekudas yahadu'so*: the innermost point of one's Jewishness — the place where the soul is most essentially connected to Hashem and Torah — the point that cannot be captured or extinguished however great the external pressure. The battle of the *machloket* is ultimately a battle over whether this point will hold] — and that we merit to be saved from our enemies and pursuers. They will kneel and fall — but we will rise and stand upright [הֵמָּה יִכְרְעוּ וְיִפֹּלוּ וַאֲנַחְנוּ נָקוּם וְנִתְעוֹדָד — Tehillim 20:9: "they have kneeled and fallen — but we have risen and stood upright." The Psalm of battle confidence: those who trust in chariots and horses fall — those who invoke Hashem's Name stand upright. A fitting close to the eve of Taanis Esther: the opponents are the ones who will fall; the community that clings to the *nekudas ha'emes* will rise] [Tehillim 20:9] . And may we merit to see each other soon face to face — and rejoice and be glad in His salvation. ## Segment 12
וְדַע בְּנִי שֶׁגַּם פֹּה אֵינִי יוֹשֵׁב בְּהַשְׁקֵט כִּי אִם בְּבֵית רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, אֲבָל כְּשֶׁאֲנִי הוֹלֵךְ לַמִּקְוֶה אוֹרְבִים עָלַי. וּתְהִלָּה לָאֵל נִצַלְתִּי עַד הֵנָּה מֵהֶם, וְגַם בְּשַׁבַּת הַסָּמוּךְ וּבְפוּרִים אִם יִרְצֶה הַשֵּׁם לֹא אֶסְעַד בְּבֵית רַבִּי שְׁמוּאֵל נֵרוֹ יָאִיר, כִּי עָשָׂה נִשּׂוּאִין לְבִתּוֹ תִּחְיֶה, וַחֲתָנוֹ מִזְלַאטֶעפָּאלְיֶע וְהַמְלַמֵּד שֶׁלּוֹ אוֹכְלִים אֶצְלוֹ, עַל כֵּן הָיְתָה בַּת אֲחוֹתִי הַנְּגִידָה מָרַת לַאנֶע עַתָּה בְּבֵיתִי כָּאן אֵצֶל רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, וּבִקְּשָׁה מְאֹד שֶׁלֹּא אֶתְרַעֵם עָלֶיהָ, וְנָתְנָה מָעוֹת לְרַבִּי נַפְתָּלִי נֵרוֹ יָאִיר שֶׁאוֹכַל אֶצְלוֹ. וּבְכָל תְּנוּעָה וּבְכָל יוֹם הַצָּרוֹת וְהַבִּזְיוֹנוֹת גְּדוֹלִים מְאֹד, אַךְ הַהַרְחָבוֹת שֶׁבְּתוֹךְ הַצָּרוֹת נִפְלָאִים מְאֹד, כִּי הַשֵּׁם יִתְבָּרַךְ חָמַל עָלַי וְסִבֵּב לְטוֹבָה שֶׁיֵּשׁ לִי כָּאן חֶדֶר מְיֻחָד יָפֶה וְנָאֶה עִם כָּל הַהִצְטָרְכוּת תְּהִלָּה לָאֵל, טֵייא וְקַאוֶוי וְכָל מַה שֶּׁמֻּכְרָח לְחַיֵּי הָאָדָם, וַאֲנָשִׁים מְשַׁמְּשִׁים בְּאַהֲבָה רַבָּה הוּא רַבִּי נַחְמָן מִטּוּלְטְשִׁין וּשְׁאָר אַנְשֵׁי שְׁלוֹמֵנוּ. וְגַם תְּהִלָּה לָאֵל יֵשׁ לִי עִם מִי לְדַבֵּר מֵעֲסָקֵינוּ הַקְּדוֹשִׁים. וּתְהִלָּה לָאֵל אָנוּ הוֹלְכִים כִּמְעַט בְּכָל יוֹם עַל צִיּוּן הַקָּדוֹשׁ, מַה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו. וְעַל־כֵּן יֵשׁ לָנוּ לִבְטֹחַ בַּה' שֶׁבְּוַדַּאי יַצִּילֵנוּ מִיָּדָם וִיקֻיַּם וְנִלְחֲמוּ עָלֶיךָ וְלֹא יוּכְלוּ לְךָ, רַק חֲזַק וֶאֱמַץ וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ וְאוֹתָנוּ וְנִזְכֶּה עוֹד לְהִתְוַעֵד יַחַד וּלְדַבֵּר פָּנִים אֶל פָּנִים בְּקָרוֹב וְנָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, בִּפְרָט בְּפוּרִים הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה.
And peace to my dear friend the distinguished one — our Teacher the Rabbi Avraham Ber — may he live. Trust in Hashem — my beloved son — for certainly He will not abandon you — and everything will turn to good. And his words — of blessed memory — are alive and enduring — that he said: "Gott iz grois, meh veist gar nit. Gott firt tamid ois." [Yiddish: "G-d is great — one knows nothing at all. G-d always carries through."] And I — the poor and destitute and greatly pursued one — in my integrity I will go — to believe in his holy words in wholeness and simplicity — and to tell to all who wish to hear all the acts of the great Hashem that He did with us. And may Hashem complete for me — and also until old age and grey hair — O G-d do not forsake me — until I tell Your arm to a generation — to all who come — Your greatness and Your righteousness and so forth. [Tehillim 71:18] ## Segment 13
דִּבְרֵי אֲבִיכֶם וְרַבְּכֶם שֶׁל כָּל הָרוֹצֶה לִשְׁמֹעַ דְּבָרַי וְעוֹדֶנּוּ בְּתֻמָּתוֹ, שָׁלוֹם לָכֶם אַל תִּירָאוּ כִּי ה' עִמָּכֶם, יֹאבְדוּ הֵם וְאֶלֶף כַּיּוֹצֵא בָּהֶם, וְדָבָר אֶחָד מִדִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה אַל יִתְבַּטֵּל.
Nussun the above-mentioned. ## Segment 14
כָּל זֶה כָּתַבְתִּי אֶתְמוֹל בְּעֵת שֶׁהִגִּיעַ מִכְתָּבְךָ. וְהִנֵּה עַתָּה הַיּוֹם יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ, וּכְבָר הָיִיתִי קֹדֶם אוֹר הַיּוֹם עַל צִיּוּן הַקָּדוֹשׁ וְנִתְעוֹרַרְתִּי לָזֶה עַל יְדֵי מִכְתָּבְךָ שֶׁהִכְרִיחוּנִי לֵילֵךְ הַיּוֹם לְפָרֵשׁ שִׂיחָתִי שָׁם, וְהוֹצֵאתִי בְּכַוָּנָה מִכְתָּבְךָ וְנִזְכַּרְתִּי מַה שֶּׁכָּתוּב בָּהֶם וְנָפַל עָלַי בְּכִיָּה, וְאָז עָזַר ה' לִי שֶׁפֵּרַשְׁתִּי שִׂיחָתִי קְצָת לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְגַם קָרִיתִי שְׁנֵי מִכְתָּבִים לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְלִפְנֵי רַבֵּנוּ זַ"ל וּבְוַדַּאי לֹא הָיָה אֶפְשָׁר לְהִתְאַפֵּק מִלְּהוֹרִיד דְּמָעוֹת. וְגַם עַתָּה בְּכָתְבִי זֹאת אַף עַל פִּי שֶׁאֲנִי שָׂמֵחַ עַתָּה קְצָת, אַף עַל פִּי כֵן יוֹרְדִים דְּמָעוֹת מֵעֵינַי בְּזָכְרִי צַעַרְךָ כִּי אֲנִי מִצְטַעֵר עַל צַעַרְךָ וְעַל צַעַר כָּל אַנְשֵׁי שְׁלוֹמֵנוּ יוֹתֵר מֵעַל צַעֲרִי. וְגַם אֶתְמוֹל קָרָא אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ מִכְתָּבְךָ וְזָלְגוּ עֵינָיו דְּמָעוֹת. בַּעַל הָרַחֲמִים יִרְאֶה בְּדִמְעוֹת עֵינֵינוּ וּבִפְרָט הַדְּמָעוֹת שֶׁל הַצַּדֶּקֶת מָרַת אָדִיל תִּחְיֶה בַּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וִירַחֵם עָלֵינוּ וְיוֹשִׁיעֵנוּ מְהֵרָה. וַאֲנִי בָּטוּחַ בְּבִטָּחוֹן חָזָק שֶׁבְּוַדַּאי יוֹשִׁיעֵנוּ הַשֵּׁם יִתְבָּרַךְ וְיַצִּילֵנוּ מִיָּדָם, וְכֵן יַצִּיל וְיוֹשִׁיעַ אֶת כָּל מִי שֶׁהוּא חָזָק וְעוֹמֵד בַּנִּסָּיוֹן.
And abundant peace to my dear friend — like my own soul and heart — the great luminary — the distinguished one — our Teacher the Rabbi Aharon — may his light shine — with the peace of his sons and all his household. I have already poured out my speech somewhat above — and what shall I add? His honor of Torah knows everything — his heart is as my heart and his soul is as my soul — for we are all one. And in Hashem Yisborach we have taken refuge — for He will not forsake us in the time of our old age — and our enemies will see and be ashamed — and at the time of our visitation — for length of days and years — He will gather our souls among the people of our Rebbe — of blessed memory — and we will not be ashamed or disgraced forever. ## Segment 15
אַךְ עַל הַמַּכְנִיעִים עַצְמָן לְפָנָיו וּמַבְטִיחִים לִהְיוֹת נִפְרָדִים מִשָּׁרְשָׁם מֵחַיֵּיהֶם וְתִקְוָתָם הַנִּצְחִיּוֹת, אַף עַל פִּי שֶׁבְּלִבָּם הָאֱמֶת לִהְיוֹת עִמָּנוּ, עֲלֵיהֶם הָרַחֲמָנוּת גָּדוֹל מְאֹד כִּי נִשְׁאָרִים קֵרֵחַ מִכָּאן וְקֵרֵחַ מִכָּאן. כִּי הֲלֹא בֶּאֱמֶת אֵין מוֹעִיל לָהֶם הַכְנָעָתָם כִּי אִם שֶׁיֹּאמְרוּ שְׁקָרִים עָלֵינוּ, וְעַל זֶה אֵינָם מְרֻצִּים לַעֲקֹר עַצְמָם מִן הָאֱמֶת כָּל כָּךְ כִּי הֵם מִתְיָרְאִים מִיּוֹם הַדִּין, וְעַל כֵּן טוֹב הָיָה לָהֶם לִמְסֹר נַפְשָׁם מִתְּחִלָּה, וּבְוַדַּאי הָיָה טוֹב לָהֶם יוֹתֵר בָּזֶה וּבַבָּא. אַךְ בְּוַדַּאי אֲנִי דָּן אוֹתָם לְכַף זְכוּת, וְעָלַי לִבִּי דַּוָּי עַל צָרוֹתֵיהֶם.
Nussun the above-mentioned. ## Segment 16
אַךְ אַף עַל פִּי כֵן אֲנִי מַאֲמִין בַּמֶּה שֶׁאָמַר רַבֵּנוּ זַ"ל שֶׁאֵין שׁוּם אָדָם שֶׁיִּהְיֶה לוֹ נִסָּיוֹן וּמְנִיעוֹת שֶׁלֹּא יוּכַל לַעֲמֹד בָּהֶם, וְהָעִקָּר הוּא מְנִיעַת הַמֹּחַ. וְגַם עַתָּה הָעִקָּר הוּא מְנִיעַת הַמֹּחַ וּמִי שֶׁחוֹזֵר בְּלִבּוֹ אֶפֶס קְצָת מִמַּה שֶּׁנִּדְבַּר בֵּינֵינוּ וּמַה שֶּׁרָאִינוּ נִפְלָאוֹת בִּסְפָרָיו הַקְּדוֹשִׁים וְכָל הַהִתְנוֹצְצוּת אֱלֹקוּת וְהִתְנוֹצְצוּת גְּדֻלָתוֹ זַ"ל שֶׁהִכְנַסְתִּי בָכֶם בְּעֶזְרַת ה' יִתְבָּרַךְ, בְּוַדַּאי יַעֲמֹד בַּנִּסָּיוֹן, אוֹ יִשְׁתַּדֵּל לִבְרֹחַ מִקֹּדֶם שֶׁלֹּא יִצְטָרֵךְ לָבוֹא לִידֵי נִסָּיוֹן וְלִידֵי בִּזָּיוֹן חַס וְשָׁלוֹם כַּאֲשֶׁר עָשָׂה רַבִּי נַחְמָן מִטּוּלְטְשִׁין שֶׁבָּרַח מִבֵּיתוֹ וְיוֹשֵׁב פֹּה, וְכֵן רַבִּי אֵלִיק מִבְּרֶסְלֶב. וְקִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁבְּוַדַּאי יָשׁוּבוּ לְבֵיתָם לְשָׁלוֹם אִם יִרְצֶה הַשֵּׁם. אַךְ אַף עַל פִּי כֵן אַתָּה אַל תִּבְרַח מִיָּד רַק אִם תִּרְאֶה חַס וְשָׁלוֹם שֶׁהַשָּׁעָה צְרִיכָה לְכָךְ. אַךְ קִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא תִּצְטָרֵךְ לָבוֹא לָזֶה, רַק שֶׁבְּלֹא זֶה אַתָּה צָרִיךְ לְהִתְגַּעְגֵּעַ וְלִכְסֹף וּלְהִשְׁתַּדֵּל בְּכָל כֹּחֲךָ לָבוֹא לְפֹה וְלַה' הַיְשׁוּעָה. וְאַף עַל פִּי שֶׁכָּתַבְתִּי לְמַעְלָה שֶׁאֵין לָכֶם לְצַפּוֹת עַל מוֹפְתִים דַּיְקָא, אַף עַל פִּי כֵן בֶּאֱמֶת אֲנִי רוֹאֶה מוֹפְתִים נִפְלָאִים כִּמְעַט בְּכָל יוֹם כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁבְּחַסְדֵי ה' נִצַּלְנוּ מֵהֶם עַד הֵנָּה, בִּפְרָט אָנֹכִי, אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ', כֵּן בָּטַחְתִּי בַּה' שֶׁיַּצִּלֵנוּ תָּמִיד מֵהֶם וְלֹא יוּכְלוּ אוֹיְבֵינוּ לָנוּ; וּבְוַדַּאי יַעֲשֶׂה הַשֵּׁם יִתְבָּרַךְ אוֹתוֹת וּמוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ כְּדֵי לְהַכְנִיעַ שׂוֹנְאֵינוּ וּלְהַצִּילֵנוּ מִיָּדָם, לֹא לְמַעֲנֵנוּ כִּי אִם לְמַעַן הָעוֹסֵק בָּזֶה לִטַּע כֶּרֶם בֵּית יִשְׂרָאֵל לְהַכְנִיס קִיּוּם הַתּוֹרָה בָּעוֹלָם. אַךְ מַה שֶּׁכָּתַבְתִּי לְמַעְלָה כַּוָּנָתִי שֶׁלֹּא לִדְחֹק אֶת הַשָּׁעָה, וְהַמַּאֲמִין לֹא יָחוּשׁ, אַךְ אֵיךְ שֶׁיִּהְיֶה בְּוַדַּאי יַצִּיל אוֹתִי וְאֶת כָּל מִי שֶׁיִּהְיֶה נִשְׁאָר אֶצְלֵנוּ לְהִקָּרֵא עַל שְׁמוֹ זַ"ל, בְּוַדַּאי יַצִּיל אֶת כֻּלָּנוּ וְלֹא יִשְׂמְחוּ אוֹיְבֵינוּ לָנוּ, רַק יִלְבְּשׁוּ בֹשֶׁת וּכְלִימָה הַמִּתְגַּדְּלִים עָלֵינוּ וְיָרוֹנוּ וְיִשְׂמְחוּ חֲפֵצֵי צִדְקֵנוּ וְכוּ'. וְדַי בָּזֶה לְהַחֲפֵצִים בֶּאֱמֶת.
Therefore it would have been better for them to give their souls from the beginning — and certainly it would have been better for them in this world and the next. But certainly I judge them favorably — and my heart is pained over their troubles. But even so — I believe in what our Rebbe — of blessed memory — said: no person has a trial and obstacles that he cannot stand in — and the essential is the confusion of the mind [הָעִקָּר הוּא מְנִיעַת הַמֹּחַ — meni'as hamoyach: the confusion and disturbance of the mind — the *bitul hamoyach* — is the only real obstacle. The physical dangers, the financial pressures, the social humiliations — none of these are the true obstacle. Only the confusion of the mind — the inability to think clearly and hold to what one knows — is what actually causes a person to fall]. And even now — the essential is the confusion of the mind. ## Segment 17
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח
And whoever returns to his heart even a tiny fraction of what was spoken between us — and of the wonders we saw in his holy books — and all the flashing of G-dliness and the flashing of the greatness of the Rebbe — of blessed memory — that I planted in you with the help of Hashem Yisborach — will certainly stand in the trial. Or he will strive to flee beforehand so that he will not need to come to the trial and to humiliation — G-d forbid — as Rabbi Nachman of Tulchin did — who fled from his home and sits here — and so Rabbi Elik of Breslov. And I hope to Hashem that they will certainly return to their homes in peace — if Hashem wills it. But even so — you should not flee immediately — only if you see — G-d forbid — that the hour demands it. But I hope to Hashem that you will not need to come to this — only that even without this you need to yearn and long and strive with all your strength to come here — and to Hashem belongs the salvation. And although I wrote above not to expect miracles specifically — even so in truth I see wondrous miracles almost every day — for it is not an empty thing that in Hashem's kindness we have been saved from them until here. Thus I trust in Hashem that He will always rescue us from them — and our enemies will not prevail against us. And certainly Hashem Yisborach will make signs and wonders in heaven and on earth — in order to humble our enemies and rescue us from their hands — not for our sake — but for the sake of the one who engages in this to plant the vineyard of the house of Israel — to bring the sustaining of Torah into the world [לְמַעַן הָעוֹסֵק בָּזֶה לִטַּע כֶּרֶם בֵּית יִשְׂרָאֵל — the vineyard of the house of Israel: the Rebbe's own image for his mission — to plant a vineyard of true Torah in Israel. The miracles are not performed for the individuals' sake but for the sake of this cosmic mission: the planting and nurturing of the true Torah and its adherents in the world]. But what I wrote above — my intention was not to press the moment — and the believer need not worry. But however it will be — certainly He will rescue me and all who remain with us — called by his name — of blessed memory — certainly He will rescue all of us and our enemies will not rejoice over us — only those who magnify themselves against us will be clothed in shame and disgrace — and those who desire our righteousness will rejoice and be glad and so forth. And it is enough for those who truly desire. And from the greatness of your longing for my words I could not restrain myself from writing a little more — to rouse you and all who truly desire the truth — reg ## Segment 18
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 19
וְהִנֵּה מִגֹּדֶל תְּשׁוּקָתְךָ לִדְבָרַי לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלִּכְתֹּב עוֹד קְצָת לְעוֹרֵר אוֹתְךָ וְאֶת כָּל הַחֲפֵצִים בְּהָאֱמֶת בְּעִנְיַן עַזּוּת דִּקְדֻשָּׁה שֶׁצְּרִיכִים עַתָּה לָזֶה מְאֹד מְאֹד לְקַיֵּם 'הֱוֵי עַז כַּנָּמֵר' וְכוּ' וְ'לֹא נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל אֶלָּא מִפְּנֵי שֶׁהֵם עַזִּים', וּכְמוֹ שֶׁדִּבֵּר הוּא זַ"ל בָּזֶה הַרְבֵּה כְּמוֹ שֶׁכָּתוּב בִּסְפָרָיו הַקְּדוֹשִׁים. וְאִם אָמְנָם עַתָּה בְּוַדַּאי אִי אֶפְשָׁר לְהָעֵז פָּנִים כְּנֶגְדָּם לְדַבֵּר מַה שֶּׁרוֹצִים לְדַבֵּר כִּי הַשָּׁעָה מְשַׂחֶקֶת לָהֶם וְהִתְגַּבְּרוּ בְּיוֹתֵר בַּעֲווֹנוֹתֵינוּ הָרַבִּים, אַף עַל פִּי [כֵן] גַּם בִּשְׁתִיקָה צְרִיכִים שֶׁיִּהְיֶה לָכֶם עַזּוּת גָּדוֹל מְאֹד. וְהָעִקָּר הוּא שֶׁעַל כָּל פָּנִים יִהְיֶה לָכֶם עַזּוּת בִּלְבַבְכֶם שֶׁלֹּא תִּתְבַּיְּשׁוּ חַס וְשָׁלוֹם בְּעַצְמְכֶם; וּכְמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל (חַיֵּי מוֹהֲרַ"ן רטו) "וָואס הָאבִּין מִיר זִיךְ צוּ שֶׁעמִין" [מַה יֵשׁ לָנוּ לְהִתְבַּיֵּשׁ]. כִּי אַף עַל פִּי שֶׁכָּל אֶחָד יֵשׁ לוֹ לְהִתְבַּיֵּשׁ מֵעֲווֹנוֹתָיו, אֲבָל בְּעִנְיַן הַקִּבּוּץ שֶׁלָּנוּ מַה שֶּׁאָנוּ נִקְרָאִים עַל שְׁמוֹ זַ"ל וְכוּ' בָּזֶה אֵין לְהִתְבַּיֵּשׁ כְּלָל. זֶה חֶלְקֵנוּ מִכָּל עֲמָלֵנוּ זֶה תִּקְוָתֵנוּ זֶה נֶחָמוֹתֵינוּ זֶה יְשׁוּעָתֵינוּ בָּזֶה וּבַבָּא לָנֶצַח. וּמִי שֶׁחָזָק בְּלִבּוֹ וְאֵינוֹ מִתְבַּיֵּשׁ בִּלְבָבוֹ יַעַזְרֵהוּ הַשֵּׁם יִתְבָּרַךְ שֶׁיֵּדַע אֵיךְ לְהִתְנַהֵג בְּעִנְיַן הָעַזּוּת נֶגְדָּם שֶׁיָּשִׁיב לָהֶם בְּדֶרֶךְ שָׁלוֹם, וְאַף עַל פִּי כֵן יִדְקֹר אוֹתָם בְּלִבָּם שֶׁיִּפְּלוּ נֶגְדּוֹ בִּלְבָבָם. וּצְרִיכִין לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ לֵידַע אֵיךְ לַהֲשִׁיבָם, לְקַיֵּם וְדַע מַה שֶּׁתָּשִׁיב וְכוּ'.
arding *azus dikedushah* — holy boldness — Nussun of Breslov. eed very very greatly — to fulfil: be bold as a leopard [Avos 5:20] — and *lo nitnah Torah l'Yisrael ela mipnei sheheim azim* — the Torah was given to Israel specifically because they are bold [Beitzah 25b] — as he — of blessed memory — spoke of this greatly. And although certainly now it is impossible to be bold to their faces — for the hour favors them — even so — even in silence you need to have very great boldness. And the essential is that at any rate you should have boldness in your hearts — that you should not be ashamed — G-d forbid — in your own selves. And as our Rebbe — of blessed memory — said (Chayei Moharan 215): "Vos hobin mir zich tzu shemen?" [Yiddish: "What do we have to be ashamed of?" — the Rebbe's declaration of inner holy boldness] [Chayei Moharan 215] — for although each person must be ashamed before Hashem of his sins — in the matter of our community — that we are called by his name — in this there is nothing to be ashamed of at all. This is our portion from all our toil — this is our hope — this is our comfort — this is our salvation forever. And whoever is strong in his heart and is not ashamed in his own heart — Hashem Yisborach will help him to know how to conduct himself in *azus* against them — to respond to them in a peaceful way — and even so to pierce their hearts — that they will fall before him in their hearts. And one must ask from Hashem to know how to respond — to fulfil: know what you will answer [Avos 2:14] and so forth. # קעו URL: https://ajew.org/reader-plain/alim-litrufa/2/175/ # קעו
קעו
Source: https://ajew.org/reader/alim-litrufa/2/175 ## Segment 1
קעו
And peace to all our anshei sh'lomaynu with great love — and especially to my longstanding precious friend our Teacher the Rabbi Nachman — grandson of our Master, our Teacher and Rebbe — of blessed memory. See to urge him to send me his letter immediately — and see to speak with him each time and to rouse him and strengthen him — for it is a great good for him and for you — as you know from the many warnings with which our great Rebbe — of blessed and holy memory — warned us: that one should speak with one's friend words of truth and faith — and they should receive from each other [שֶׁיְּדַבֵּר אֶחָד עִם חֲבֵרוֹ דִּבְרֵי אֱמֶת וֶאֱמוּנָה, וִיקַבְּלוּ דֵּין מִן דֵּין — the Rebbe's repeated instruction that each person should speak with his fellow words of truth and faith — and draw, receive, learn from each other. The Aramaic yekablu dein min dein — receive from each other — captures the mutuality: the conversation is not one-directional teaching but mutual receiving] and so forth. ## Segment 2
בְּעֶזְרַת ה' יִתְבָּרַךְ, אוֹר לְיוֹם ג' תִשָּׂא תקצ"ה לפ"ק אוּמַאן.
Nussun the above-mentioned. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִידִי כְּנַפְשִׁי הֲלוֹא הוּא הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב שְׁמוּאֵל וַויְינְבֶּערְג נֵרוֹ יָאִיר.
My beloved son — my dear son — the delight of my eyes. [ Yitzchok ] ## Segment 4
מִכְתָּבָם קִבַּלְנוּ בְּיוֹם א', אַחַר קְרִיאַת הַמְּגִלָּה, וְהָיָה לָנוּ לְנַחַת גָּדוֹל וּלְשִׂמְחַת נֶפֶשׁ. וְעַל יְדֵי זֶה הוֹסִיף לָנוּ הַשֵּׁם יִתְבָּרַךְ כֹּחַ לְהִתְחַזֵּק לִשְׂמֹחַ בְּפוּרִים, בְּתוֹךְ צָרוֹת כָּאֵלֶּה רַחֲמָנָא לִצְלַן מֵעַתָּה, בִּפְרָט מַה שֶּׁעָבַר עָלֵינוּ בְּאוֹתָהּ הַלַּיְלָה שֶׁהוּא מוֹצָאֵי שַׁבַּת קֹדֶשׁ הֶעָבַר הַשַּׁיָּךְ לְיוֹם א' דְּפוּרִים, שֶׁנִּתְקַבְּצוּ אַנְשֵׁי בְּלִיַּעַל וְנָסַבּוּ עַל הַבֵּית הַמִּדְרָשׁ שֶׁלָּנוּ, וְהָרְסוּ הַדֶּלֶת וְעָקְרוּ אַרְבָּעָה חַלּוֹנוֹת וְשָׁבְרוּ וְהִשְׁלִיכוּ הַלָּאדִין [הַתְּרִיסִים] לַחוּץ, וּקְצָת נִמְצְאוּ אֵצֶל הָרֵישׁ בִּרְיוֹנֵי הוּא שְׁנֵיאוֹר דָוִד ימ"ש וְגַם הוֹצִיאוּ הַהֵיינְג לַאכְטֶיר [הַנִּבְרָשׁוֹת הַתְּלוּיוֹת], וּשְׁאָר הַלַּאכְטֶיר וְהַהֶעסִיס [סוּגֵי מְנוֹרוֹת] שֶׁהָיוּ סְגוּרִים שָׁם בְּתוֹךְ הָעַמּוּד וְהָרְסוּ הָעַמּוּד וְהוֹצִיאוּ כָּל הַנַּ"ל בַּלַּיְלָה הַנַּ"ל. וְתֵכֶף נוֹדַע לְאַנְשֵׁי שְׁלוֹמֵנוּ וְגַם הוֹדִיעוּ לִי בַּלַּיְלָה אֲבָל מַה יָכוֹלְנוּ לַעֲשׂוֹת בַּלַּיְלָה, וְאֶתְמוֹל הוֹדַעְנוּ כָּל זֶה לְהַנְּגִידִים דְּפֹה, וְכֻלָּם חָרוּ אַפָּם עֲלֵיהֶם מְאֹד, וְכֻלָּם אוֹמְרִים שֶׁהַהֶכְרֵחַ לִתֵּן פְרַאשֶׁענְיֶע לְהַגַּארַדַנְטְשִׁיק [תְּבִיעָה לַמּוֹשְׁלִים], אֲבָל אֶתְמוֹל לֹא הָיָה בְּאֶפְשָׁר, וְגַם הַיּוֹם שָׁלַח אָבִיו נֵרוֹ יָאִיר אַחַר סוֹפְרִים וּפָנָה הַיּוֹם וְלֹא בָּאוּ, כַּיָּדוּעַ לָנוּ שֶׁכָּל מַה שֶּׁאָנוּ צְרִיכִין יֵשׁ עַל זֶה מְנִיעוֹת גְּדוֹלוֹת. וְאַף עַל פִּי כֵן נִשְׁתַּדֵּל לְמָחָר בְּעֶזְרַת ה' יִתְבָּרַךְ לִכְתֹּב הַפְרַאשֶׁענֶיע [הַתְּבִיעָה]. וְקִוִּינוּ לַה' שֶׁיִּתְהַפֵּךְ לְטוֹבָה, שֶׁדַּיְקָא עַל יְדֵי זֶה יִהְיֶה לָהֶם מַפָּלָה גְּדוֹלָה וְלֹא יוּכְלוּ לְהַפְחִידֵנוּ עוֹד.
His letter from Monday of Parshas Tetzavveh and Friday of Parshas Terumah I received just now at the hour of my arriving from the holy *tziyun* — with several of our *anshei sh'lomaynu* — and we cried somewhat with weeping before Hashem Yisborach over the distresses of our souls from long ago — and especially over the enormity of our distresses now from our enemies and pursuers — they pursue us without cause in place of our pursuing good for them. And in my home at that time was the distinguished Rabbi Mattisyahu Leib — may his light shine — from Balpole — who is also fleeing from his home because of the *machloket* — and has been sitting here for approximately two weeks — and does not know when he will return. And also Rabbi Heshil from Teplik is here now. And also in Teplik a great *machloket* erupted — but there it is somewhat in kindness — for blessed be Hashem — our side is forceful against them. ## Segment 5
אֲבָל לְעֵת עַתָּה אָנוּ צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים, כִּי צָרוֹת רַבּוֹת סְבָבוּנוּ מִכָּל צַד וּבִכְלָל וּבִפְרָט. וּמֵאֲלֵיכֶם תָּבִינוּ גֹּדֶל הַנַּחַת שֶׁהָיָה לָנוּ בְּיוֹם פּוּרִים בַּבֹּקֶר עַד שֶׁבָּכִיתִי בִּדְמָעוֹת מִגֹּדֶל הַצַּעַר שֶׁנָּגַע עַד הַנֶּפֶשׁ, אַךְ חַסְדֵי ה' לֹא תָמְנוּ שֶׁנָּתַן לִי כֹּחַ לְהִתְחַזֵּק עַל פִּי דַּרְכֵי עֲצוֹתָיו הַקְּדוֹשׁוֹת, עַד שֶׁהָפַכְתִּי קְצָת הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה, וְהָלַכְתִּי בְּתֻמִּי וְאָמַרְתִּי: 'בָּרוּךְ הַשֵּׁם שֶׁאֲנִי לֹא שָׁבַרְתִּי הַחַלּוֹנוֹת בְּבֵית הַמִּדְרָשׁ קָדוֹשׁ כָּזֶה הַנִּקְרָא עַל שֵׁם אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא מְאֹד זְצוּקַ"ל', וְהַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרִי שֶׁהִתְפַּלַּלְתִּי קְצָת בְּשִׂמְחָה וְקָרִינוּ הַמְגִלָּה כָּרָאוּי וְאַחַר כָּךְ הִתְחַלְנוּ לִשְׂמֹחַ קְצָת וְהָלַכְתִּי לְאָבִיו נֵרוֹ יָאִיר לְהוֹדִיעַ לוֹ כָּל זֶה. בְּתוֹךְ כָּךְ קִבַּלְתִּי מִשָּׁם הַמִּכְתָּבִים הַנַּ"ל, וְהָיָה לִי פַּחַד קְצָת לִקְרוֹתָם כִּי מִי יוֹדֵעַ מַה כָּתוּב בָּהֶם שֶׁלֹּא יְעַרְבְּבוּ לָנוּ חַס וְשָׁלוֹם שִׂמְחַת פּוּרִים, וְהַשֵּׁם יִתְבָּרַךְ חָמַל עָלֵינוּ שֶׁהָיָה כָּתוּב בָּהֶם קְצָת יְשׁוּעוֹת, וְעַל יְדֵי זֶה נִתּוֹסֵף לָנוּ כֹּחַ בְּחַסְדּוֹ הַגָּדוֹל, וּתְהִלָּה לָאֵל הָיִינוּ שְׂמֵחִים מְאֹד כַּמָּה שָׁעוֹת בְּיוֹם הַפּוּרִים הַקָּדוֹשׁ, וְרָקַדְנוּ הַרְבֵּה. וְגַם אָנֹכִי רָקַדְתִּי הַרְבֵּה בְּעֶזְרַת ה' יִתְבָּרַךְ, וְהַשִּׂמְחָה שֶׁלָּנוּ עַתָּה בְּפוּרִים הוּא חִדּוּשׁ וִישׁוּעַת ה' שֶׁנִּזְכֶּה לִשְׂמֹחַ בָּעֵת כָּזֹאת ה' יִגְמֹר בַּעַדֵנוּ שֶׁיִּהְיֶה סִימָן יְשׁוּעָה לָנוּ. וּלְעֵת עֶרֶב הָלַכְנוּ לְבֵית הַנְּגִידִים אֲנִי וְרַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, וְנִתְעַכַּבְנוּ אֶצְלָם וְלֹא אָכַלְנוּ סְעוּדַת הַלַּיְלָה כְּלָל כִּי זֶה הָיָה מֻכְרָח לָנוּ יוֹתֵר לְדַבֵּר עִמָּם כַּאֲשֶׁר תָּבִינוּ מֵעַצְמְכֶם. כָּתַבְתִּי זֹאת לְמַעַן יִהְיֶה לָכֶם לְזִכָּרוֹן וּלְסַפֵּר לְדוֹר אַחֲרוֹן אֶת כָּל אֲשֶׁר עָבַר עָלֵינוּ בַּחֹרֶף הַזֶּה, וּבִפְרָט בִּימֵי הַפּוּרִים הָאֵלֶּה, וּבְוַדַּאי הַכֹּל לְטוֹבָה.
And also yesterday I received a letter from Breslov with good tidings — of how they searched for me in my home whether I had already come to Breslov. And certainly you have already heard of this — for all of these there is no one to lean on except our Father in Heaven. ## Segment 6
וְהִנֵּה כְּבָר הָיִיתִי מוּכָן לִנְסֹעַ לְבֵיתִי הַיּוֹם אוֹ מָחָר, אַךְ מֵחֲמַת עִנְיַן הַפִּרְצָה שֶׁעָשׂוּ בְּבֵית הַמִּדְרָשׁ שֶׁלָּנוּ אֲנִי מֻכְרָח לְהִתְעַכֵּב עוֹד פֹּה אֵיזֶה יָמִים, וּכְפִי הַנִּרְאֶה אֶתְעַכֵּב פֹּה עַד אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה. עַל כֵּן תִּרְאֶה לִכְתֹּב לִי מִיָּד עַל יְדֵי הַפָּאסְט [הַדֹּאַר] אֶת כָּל אֲשֶׁר נִתְחַדֵּשׁ שָׁם אַחַר כְּתִיבַת מִכְתָּבָם הַנַּ"ל, גַּם יִכְתֹּב לִי בְּפֵרוּשׁ מִימֵי הַפּוּרִים הֶעָבַר אִם לֹא הָיָה חַס וְשָׁלוֹם אֵיזֶה הֶזֵּק בְּבֵיתִי אוֹ אֵצֶל אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ הַכֹּל יוֹדִיעַ לִי בַּאֵר הֵיטֵב; גַם יוֹדִיעַ לִי תְּשׁוּבָה עַל מַה שֶּׁלִּבּוֹ נוֹקְפוֹ מֵחֲמַת שֶׁסִּפְּרוּ לָנוּ בְּנֵי הַנְּעוּרִים שֶׁבָּאוּ לְפֹה בְּעֶרֶב שַׁבָּת הֶעָבַר הֲלֹא הֵם רַבִּי יוֹסֵף בר"י וְהַבָּחוּר לֵייזֶיר שֶׁיִּחְיֶה שֶׁהַזַּאסַאדַאטִיל טַאמַאשֶׁעוֶוסְקֶע עִם הַדִּיסַאטְנִיקֶיס [שֶׁהַקָּצִּין וְחַיָלָיו] חִפְּשׂוּ אוֹתִי בְּבֵית הָרַב יִשְׂרָאֵל בֶּן אִיצֶיא פִיטְשֶׁערִיר, עַל כֵּן יִרְאֶה בְּחָכְמָתוֹ לִשְׁאֹל אֶת הָאָדוֹן הַגַּרַדַנְטְשִׁיק אִם הָיָה עַל פִּי יְדִיעָתוֹ. וְאִם לֹא הָיָה עַל פִּי יְדִיעָתוֹ, יִרְאֶה לְהַזְהִיר אֶת טַאמַאשֶׁעוֶוסְקֶע הַנַּ"ל, וְכָל הַמּוֹשְׁלִים הַקְּטַנִּים שֶׁתַּחְתָּיו שֶׁיִּהְיוּ נִזְהָרִים שֶׁלֹּא לֵילֵךְ חַס וְשָׁלוֹם אֵלַי בְּלִי רְשׁוּתוֹ שֶׁלֹּא לְהַפְחִידֵנִי חַס וְשָׁלוֹם. וּמֵאֵלָיו יָבִין אֵיךְ לְהִשְׁתַּדֵּל בָּזֶה לְטוֹבָתִי, וְלִכְתֹּב לִי תֵּכֶף תְּשׁוּבָה בְּרוּרָה בְּאֵיזֶה כֹּחַ הָלְכוּ הַנַּ"ל לְחַפֵּשׂ אוֹתִי.
And know — my beloved son — that Rabbi Shmuel Weinberg was here from Friday of Parshas Mishpatim until yesterday — and yesterday he traveled home — and I spoke with him somewhat how to conduct myself. And at present — after all the noise that they are making and frightening him — I am still strong to return to my home in peace — if Hashem wills it — soon. But at present I am waiting on a reply from the above-mentioned Rabbi Shmuel Weinberg — and to Hashem belongs the salvation. ## Segment 7
וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וְעַל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּסְבִיבוֹתֵינוּ וְיוֹצִיאֵנוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ וְיַפִּיל שׂוֹנְאֵינוּ תַחְתֵּינוּ מְהֵרָה, וְאֶזְכֶּה לָשׁוּב לְבֵיתִי לְשָׁלוֹם מְהֵרָה עַל כָּל פָּנִים אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה, וְנִזְכֶּה שֶׁיִּתְקַיֵּם עַל תִּילָהּ הַבֵּית הַמִּדְרָשׁ שֶׁלָּנוּ וְלִגְמֹר הַבִּנְיָן בִּשְׁלֵמוּת בַּשָּׁנָה הַזֹּאת; וַאֲנַחְנוּ צְרִיכִין לְהִשְׁתַּדֵּל בְּכָל מַה שֶּׁאָנוּ יְכוֹלִים לְקַבֵּל תֹּקֶף עַל יְדֵי מִשְׁפָּט הַקֵּיסָר יָרוּם הוֹדוּ, כִּי מִשְׁפַּט הַמֶּלֶךְ בְּוַדַּאי אֵינוֹ מַסְכִּים עַל הַגְּזֵלוֹת וְהָרְצִיחוֹת שֶׁעוֹשִׂין לָנוּ. אֲבָל עִקַּר תִּקְווֹתֵינוּ הוּא רַק עַל הַשֵּׁם יִתְבָּרַךְ לְבַד, כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. אַתּוּן מֵהָתָם וַאֲנַן מֵהָכָא, קִרְאוּ אֶל ה' וְהִתְחַנְּנוּ אֵלָיו, בִּבְכִי וּבְתַחֲנוּנִים נָבוֹא לְפָנָיו יִתְבָּרַךְ כְּבֵן לִפְנֵי אָבִיו וּכְעֵין עֶבֶד אֶל אֲדוֹנָיו, אִם כְּבָנִים אִם כַּעֲבָדִים הִשְׁתַּדְּלוּ וְהַרְבּוּ תְּחִנָּה וּבַקָּשָׁה לְפָנָיו יִתְבָּרַךְ עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם.
And behold — to tell of our distresses — an army of parchment scrolls would not suffice. But the kindnesses of Hashem have not ended — that He gives us strength still to endure distresses and sufferings and humiliations like these [Eichah 3:22] — and beyond this His kindness prevailed over us — that we also rejoice somewhat — that we merited to be in his holy portion — which is the portion of Hashem His people. And may the mouths of the opponents — who make renowned false accusations — be filled with gravel — those who say G-d forbid that we do not believe in the Oral Torah — may their spirit and soul expire — for are we not studying legal codes and the four-part Shulchan Aruch every day — and this is a holy practice from our Rebbe — of blessed memory — who warned very much about this as is renowned and as is printed in his holy books. And who has revealed the secret of the Oral Torah so greatly as our Rebbe — of blessed memory — who said that the essential distinction is... and through this one can recognize a person of Israel [לִקּוּטֵי מוֹהֲרַ\"ן תִּנְיָנָא כ\"ח — LM II:28] [LM II:28] . What shall we say and what shall we speak — the L-rd has found our iniquity — but in this matter that they accuse us of — we are not guilty at all. May Hashem repay the evildoers according to their evil — and humble and fell all the enemies and pursuers beneath us quickly — and have compassion on us in His compassion for the sake of His great Name. ## Segment 8
וְגַם צְרִיכִין לְהִתְחַזֵּק וּלְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל יוֹם, כִּי הַמִּלְחָמָה הַזֹּאת לֹא לְיוֹם אֶחָד. וַאֲפִלּוּ כְּשֶׁיַּעֲזֹר לָנוּ הַשֵּׁם יִתְבָּרַךְ לְהִנָּצֵל מֵהֶם כַּאֲשֶׁר בִּטְחוֹנֵנוּ חָזָק בְּגֹדֶל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה שֶׁבְּוַדַּאי לֹא יוּכְלוּ לָנוּ בְּעֶזְרַת ה' יִתְבָּרַךְ, אַף עַל פִּי כֵן אִי אֶפְשָׁר לְכָל אֶחָד לְהִנָּצֵל מִמְּנִיעוֹת וְיִסּוּרִים וּמִלְחָמוֹת. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּהְיֶה הַכֹּל בְּחֶסֶד גָּדוֹל, עַל כֵּן בְּהֶכְרֵחַ שֶׁיֵּלֵךְ כָּל אֶחָד עִם מַה שֶּׁלִּמֵד אוֹתָנוּ הוּא זַ"ל לְיַחֵד שָׁעָה אַחַת אוֹ שְׁתַּיִם, וִיפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וּשְׁאָר הַיּוֹם יִהְיֶה בְּשִׂמְחָה כִּי חֶדְוַת ה' הִוא מָעֻזְּכֶם, וּבָעִתִּים הַלָּלוּ צְרִיכִין לֵילֵךְ בָּזֶה יוֹתֵר וְיוֹתֵר.
And behold — from the greatness of the sorrow I do not know what to write to you. And regarding your journey here — you aimed with most of your words at the truth — as it is in my heart somewhat — for certainly you cannot abandon everything now — and it is not his will — of blessed memory — in this. But I was astonished at you that it entered your mind to travel to Ladyzhin as you wrote in your previous letter — and may Hashem have compassion and mercy and save and protect us and arrange causes for good — and in Hashem we trust that in His great kindness He will give us a place and counsel to save our souls at this time — as He helped us until here in the abundance of His wonders. ## Segment 9
וְכָל הָרַעַשׁ הַזֶּה הַכֹּל כְּדֵי לִדְחוֹת וּלְגָרֵשׁ אֶת מִי שֶׁאֵינוֹ עוֹמֵד בַּנִּסָּיוֹן וּלְקָרֵב בְּהִתְקָרְבוּת יוֹתֵר אֶת אוֹתָם אֲשֶׁר נָגַע נְקֻדַּת הָאֱמֶת בְּלִבָּם לְהִתְחַזֵּק לַעֲמֹד בַּנִּסָּיוֹן בְּכָל אֲשֶׁר עָבַר וְיַעֲבֹר עֲלֵיהֶם, שֶׁהֵם יִתְעוֹרְרוּ יוֹתֵר לֵילֵךְ עִם כָּל דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה לְקַבֵּל עֵצוֹת וְהִתְחַזְּקוּת עַל יְדֵי כָּל דְּבָרָיו הַקְּדוֹשִׁים הַמְבֹאָרִים בִּסְפָרָיו הַקְּדוֹשִׁים, וּבִפְרָט כְּפִי מַה שֶּׁבֵּאַרְתִּי וּפֵרַשְׁתִּי לָכֶם הַדְּבָרִים בְּכָל הַשִּׂיחוֹת וְהַדִּבּוּרִים שֶׁנִּדְבְּרוּ בֵּינֵינוּ בְּחַסְדּוֹ הַגָּדוֹל וְנִפְלְאוֹתָיו הָעֲצוּמִים, כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם מַה שֶּׁנִּדְבַּר בֵּינֵינוּ.
And we now need even more to go with the Torah of *haYom im b'kolo tishme'u* — today if you hear His voice [הַיּוֹם אִם בְּקֹלוֹ תִּשְׁמָעוּ — Tehillim 95:7 / LM II:1: a person has in his world only that day — and through this one can bear the toil and sufferings that must be borne for the Torah and the truth] [Tehillim 95:7; LM II:1] — that a person has in his world only that day. And also to go with what our Rebbe — of blessed memory — said: *Echad hayah Avraham* — and through this one can bear the humiliations. And we are obligated to accept in our thoughts to remain established in the truth — whatever will be: until I die I will not remove my integrity from me [עַד אֶגְוַע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי — Iyov 27:5: Iyov's declaration of unbreakable faithfulness to his own truth] [Iyov 27:5] — and not to look for signs and wonders immediately — for the ways of Hashem are very wondrous — and *bechira* has very great power. But even so — in Hashem we trust that our enemies will not prevail against us at all — and certainly however it will be — Hashem Yisborach will rescue us — and in the end they will be cut off from the earth so that their memory is erased — and upon us Hashem will shine His light and kindness. And certainly all the humiliations and sufferings we have endured from them will be for great and wondrous good. And one must remember well what the Rebbe — of blessed memory — spoke of even more: one burn in Gehinnom is harder than all the sufferings in this world — and he also spoke of the pain of lying in the grave — how one lies and hears the rustling of each and every worm — this is certainly harder than the rustling of the voice of the opponents who insult. The truth is — their words pierce like sword-thrusts — but even so — the pain of the worms and Gehinnom is much harder than this. And if you are uncertain whether you have been exempted through this from Gehinnom entirely — your hearts will trust securely — that you have been exempted from most of the punishments of Gehinnom. And I hope to Hashem that all who stand in the trial in truth will certainly not see the face of Gehinnom. And especially since we were saved from the harsh Gehinnom punishment of the partisans who tear and trample holy books in mud and mire and shed the blood of Israel so greatly — they will certainly descend to the lowest level of Sheol — woe to them — woe to their souls. ## Segment 10
שִׂימוּ אֶל לְבַבְכֶם וְזִכְרוּ הֵיטֵב כָּל מַה שֶּׁנִּדְבַּר בֵּינֵינוּ, אֵיךְ רַבֵּנוּ זַ"ל רָמַז לָנוּ מִכְּבָר כָּל זֶה שֶׁעוֹבֵר עָלֵינוּ עַתָּה, וְאֵיךְ הִקְדַּמְתִּי לָכֶם בְּדִבּוּרֵנוּ שֶׁהַהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל אֶחָד מְנִיעוֹת עֲצוּמוֹת. לְכוּ חֲזוּ מִפְעֲלוֹת ה', מִי יַאֲמִין שֶׁיַּעֲבֹר עַל רַבִּי שִׁמְשׁוֹן בֶּן מָרְדְּכַי כָּל מַה שֶּׁעוֹבֵר עָלָיו עַתָּה, שֶׁהָיָה חָבִיב לִפְנֵי אָבִיו כְּבָבַת עַיִן, וְכֵן אֵצֶל חוֹתְנוֹ, וְלֹא הָיָה עָלָיו מְנִיעָה מִשּׁוּם צַד, וְכֵן שְׁאָר בְּנֵי הַנְּעוּרִים שֶׁבִּבְרֶסְלֶב, וְכַמָּה וְכַמָּה פְּעָמִים דִּבַּרְתִּי עִמָּהֶם מִזֶּה עַד שֶׁקְּצָתָם נִתְרַצּוּ שֶׁיַּעַבְרוּ עֲלֵיהֶם מְנִיעוֹת, וְהִנֵּה נִתְקַיֵּם לָהֶם חֶפְצָם בְּיוֹתֵר מִמַּה שֶּׁהָיוּ רוֹצִים. הַשֵּׁם יִתְבָּרַךְ יֹאמַר לְצָרוֹתָם וּלְצָרוֹתֵינוּ דַּי וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְלַה' הַיְשׁוּעָה שֶׁאָשׁוּב בְּשָׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה לְבֵיתִי לְשָׁלוֹם, אַךְ לְמַעַן הַשֵּׁם לִכְתֹּב לִי מִיָּד תְּשׁוּבָה בְּרוּרָה עַל כָּל הַנַּ"ל.
And I hope to Hashem Yisborach that we will merit to rejoice greatly in the holy days of Purim that are coming upon us for good. And how much more so — that we merited to hear such awesome and wondrous things about Purim and Chanukah and Shabbas and Yom Tov — how fortunate are we — how good is our portion . And no one is found in the world who says *ashreinu* over his portion like us. Praised be G-d — we have already merited to rejoice many times in his holy Torah — and now more than before — because the concealment and hiddenness has spread so greatly — and we have escaped from the fowler's trap — and we know of such simple truth that guides Israel in wholeness and simplicity with such great wisdom. Go see the power of your Master [פּוּק חֲזֵי גְּבוּרְתָּא דְּמָרָךְ — Berachos 58a] [Berachos 58a] — that for the sake of the power of *bechira* He concealed such truth so greatly — and saved our souls. ## Segment 11
גַּם אַל תִּשְׁכַּח לִכְתֹּב הָאִגֶּרֶת לִטְשֶׁהערִין כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ וּלְהִזְדָּרֵז בָּזֶה מְאֹד אִם נִתְעַכַּבְתָּ עַד הֵנָּה, וְאַל תּוֹסֵף לְעַכֵּב עוֹד. וְתוֹדִיעַ לִי מִשְּׁלוֹם כָּל אַנְשֵׁי בֵּיתִי, וּמִכָּל אַנְשֵׁי שְׁלוֹמֵנוּ, וּבִפְרָט מִשְּׁלוֹם הַצַּדֶּקֶת מָרַת אָדִיל תִּחְיֶה, וּמִשְּׁלוֹם בְּנָהּ וּבִתָּה שֶׁיִּחְיוּ. וְיִרְאוּ לְקַיֵּם מִיָּד לִשְׁלֹחַ אִגֶּרֶת לִקְרֶימִינְטְשׁוּק, וְשָׁלוֹם וְחַיִּים וִישׁוּעוֹת גְּדוֹלוֹת לָכֶם וְלָנוּ כְּנַפְשָׁם וּכְנֶפֶשׁ אוֹהֲבָם בֶּאֱמֶת לָנֶצַח.
And know — my son — that also here I do not sit in quiet — except in the house of Rabbi Naftali — may his light shine — but when I go to the *mikveh* they lie in wait for me. And praised be G-d I have been saved from them until now. And on the coming Shabbas and on Purim — if Hashem wills it — I will not take a meal at the house of Rabbi Shmuel — may his light shine — for he has made a wedding for his daughter — may she live — and his son-in-law from Zlatopolye and his *melamed* eat by him. Therefore the daughter of my sister — the distinguished woman Marat Lane — was now in my lodgings here at Rabbi Naftali — and she asked very much that I not be offended at her — and she gave money to Rabbi Naftali — may his light shine — so that I should eat by him [מָרַת לַאנֶע — Reb Nussun's niece — a woman of *chesed* who quietly ensured his basic needs were met during these dangerous weeks of hiding in Uman. The intimacy of this detail: the daughter of his sister — a family member — stepping in with her own funds so that Reb Nussun would not go hungry during the persecution. The small human kindness within the great drama] . And in every movement and every day — the distresses and humiliations are very great — but the expansions within the distresses are very wondrous [הַהַרְחָבוֹת שֶׁבְּתוֹךְ הַצָּרוֹת — the *harchavos sheb'toch hatzaros*: the expansions and reliefs experienced within the distress itself — the theme running throughout this entire Chanukah crisis arc, rooted in *b'tzar hirchavta li* (LM I:195). Here applied with touching specificity to the actual details of Reb Nussun's daily life in hiding] — for Hashem Yisborach had mercy on me and arranged for good that I have a special and beautiful and fine room here with all the necessities — praised be G-d — tea and coffee and all that is necessary for human life — and people serve with great love — Rabbi Nachman of Tulchin and the rest of our *anshei sh'lomaynu*. And also — praised be G-d — I have someone with whom to speak of our holy matters. And praised be G-d — we go almost every day to the holy *tziyun* — how great are the kindnesses of Hashem and His wonders . And therefore we have to trust in Hashem — that certainly He will rescue us from them — and there will be fulfilled: and they will fight against you and they will not prevail against you [Yirmiyahu 1:19] — only be strong and of good courage and trust in Hashem — for He will not abandon you and us — and we will merit to meet together soon face to face — and we will rejoice and be glad in His salvation — especially in the holy Purim that comes upon us for good. ## Segment 12
הַכּוֹתֵב בְּדֶמַע וּבְשִׂמְחָה קְצָת, וּמְצַפֶּה לִישׁוּעַת ה' בְּכָל עֵת, וְגַם אֲנִי רוֹאֶה יְשׁוּעוֹת נִפְלָאוֹת בְּכָל יוֹם, אַךְ אֲנִי מְצַפֶּה לִישׁוּעָה גְּמוּרָה בִּשְׁלֵמוּת חִישׁ קַל מְהֵרָה.
All the above I wrote yesterday when your letter arrived. And now today is Friday Erev Shabbas Kodesh — ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 14
וְשָׁלוֹם לְזוּגָתִי תִּחְיֶה וּלְכָל בְּנֵי בֵיתִי וְלִבְנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר, מִכְתָּבָם קִבַּלְתִּי, וְהָיָה לִי לְנַחַת, וְכֵן מִכָּל אֶחָד וְאֶחָד שֶׁכָּתַב אֶצְלִי בִּכְתַב יָדוֹ לְכֻלָּם אֲנִי נוֹתֵן תְּשׁוּאוֹת חֵן עַל הֶעָבַר, וּמְבַקֵּשׁ עַל לְהַבָּא שֶׁיִּכְתְּבוּ לִי כָּל אֶחָד וְאֶחָד בִּכְתִיבַת יָדוֹ כְּפִי הָאֱמֶת וְהַטּוֹב שֶׁבִּלְבָבוֹ, עַד אֲשֶׁר אֶזְכֶּה לָשׁוּב לְשָׁלוֹם לְבֵיתִי.
And I already went before dawn today to the holy *tziyun* — and I was roused to this by your letter — which compelled me to go today to pour out my speech there. And I deliberately took out your letter — and remembered what is written in it — and weeping fell upon me. And then Hashem helped me that I poured out my speech somewhat before Hashem Yisborach — and I also read the two letters before Hashem Yisborach and before our Rebbe — of blessed memory — and certainly it was impossible to restrain oneself from shedding tears. And also now in writing this — although I am somewhat glad — even so tears fall from my eyes as I remember your sorrow — for I suffer over your sorrow and over the sorrow of all our anshei sh'lomaynu more than over my own sorrow . And also yesterday — one of our *anshei sh'lomaynu* read your letter — and tears flowed from his eyes. May the Master of Mercy see with the tears of our eyes — and especially the tears of the righteous woman Marat Adil — may she live — the daughter of our Master our Teacher and Rebbe — of blessed memory — and may He have mercy on us and save us quickly. And I am confident with strong trust that certainly Hashem Yisborach will save us and rescue us from their hands — and so will He rescue and save all who are strong and stand in the trial. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 16
וְשָׁלוֹם לְבֵית הַצַּדֶּקֶת מָרַת אָדִיל תִּחְיֶה. וּלְבֵית הָרַב שֶׁיִּחְיֶה, וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, וְלִידִידַי הַנְּגִידִים יוֹאֵל בר"י וְרַבִּי שְׁמוּאֵל צְבִי נֵרָם יָאִיר, אַף עַל פִּי שֶׁשָּׁמַעְתִּי שֶׁאֶחָד מֵהֶם בָּא עַל הֶחָתוּם לַצַּד שֶׁכְּנֶגְדִּי וּבְוַדַּאי הִסְכִּיל עֲשׂוֹ, אַף עַל פִּי כֵן יָדַעְתִּי כִּי אַהֲבָתָם שְׁלֵמָה עִמִּי, וְכֵן אָנֹכִי אֵינִי זָז מֵחַבְּבָם. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁאָבוֹא לְבֵיתִי לְשָׁלוֹם נְדַבֵּר מִזֶּה. וְשָׁלוֹם לְהַנָּגִיד מוֹרֵנוּ הָרַב מָאטְיֶע סוּמָא נֵרוֹ יָאִיר וּלְרַבִּי לִיטְמַאן וְאָחִיו רַבִּי יַאקִיל, גַּם הֵם רָאוּי לָהֶם לְהִתְחָרֵט עַל אֲשֶׁר עָשׂוּ נֶגְדִּי, אַךְ קִוִּיתִי לַה' שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן, וּבְרִית אַהֲבָתֵנוּ וּשְׁלוֹמֵנוּ לֹא תּוּפַר לְעוֹלָם.
Nussun the above-mentioned. ## Segment 17
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 18
וְיִרְאֶה לִשְׁלֹחַ הָאִגֶּרֶת הַזֶּה עַל יְדֵי אִישׁ נֶאֱמָן לְטוּלְטְשִׁין לְיַד בְּנִי שֶׁיִּחְיֶה, כִּי אֵין בְּדַעְתִּי לִכְתֹּב לוֹ בְּפָּאסְט הַזֹּאת, וְאַתֶּם יְדַעְתֶּם כִּי נַפְשׁוֹ כָּלְתָה לִדְבָרַי, עַל כֵּן יִרְאֶה לְמַלּאוֹת רְצוֹן בְּנִי רַבִּי יִצְחָק בָּזֶה.
But upon those who submit before them and promise to be separated from their root — from their life and their eternal hope — although in their heart the truth is to be with us — upon them the compassion is very great — for they remain bald on this side and bald on that side [קֵרֵחַ מִכָּאן וְקֵרֵחַ מִכָּאן — the Talmudic expression of one who gains nothing from either side: having abandoned the community he knew — and having gained nothing real from the opponents. Applied to those who capitulate under pressure: they lose the truth and gain nothing in return] . For truly their submission gains them nothing except that they must say falsehoods about us — and they are not willing to uproot themselves from the truth so completely — for they fear the Day of Judgment. Therefore it would have been better for them to give their souls from the beginning — and certainly it would have been better for them in this world and the next. But certainly I judge them favorably — and my heart is pained over their troubles. And from the greatness of your longing for my words I could not restrain myself from writing a little more — to rouse you and all who truly desire the truth — regarding *azus dikedushah* — holy boldness — which we now need very very greatly — to fulfil: be bold as a leopard [Avos 5:20] — and *lo nitnah Torah l'Yisrael ela mipnei sheheim azim* — the Torah was given to Israel specifically because they are bold [Beitzah 25b] — as he — of blessed memory — spoke of this greatly. And although certainly now it is impossible to be bold to their faces — for the hour favors them — even so — even in silence you need to have very great boldness. And the essential is that at any rate you should have boldness in your hearts — that you should not be ashamed — G-d forbid — in your own selves. And as our Rebbe — of blessed memory — said (Chayei Moharan 215): "Vos hobin mir zich tzu shemen?" [Yiddish: "What do we have to be ashamed of?" — the Rebbe's declaration of inner holy boldness] [Chayei Moharan 215] — for although each person must be ashamed before Hashem of his sins — in the matter of our community — that we are called by his name — in this there is nothing to be ashamed of at all. This is our portion from all our toil — this is our hope — this is our comfort — this is our salvation forever. And whoever is strong in his heart and is not ashamed in his own heart — Hashem Yisborach will help him to know how to conduct himself in *azus* against them — to respond to them in a peaceful way — and even so to pierce their hearts — that they will fall before him in their hearts. And one must ask from Hashem to know how to respond — to fulfil: know what you will answer [Avos 2:14] and so forth. But even so — I believe in what our Rebbe — of blessed memory — said: no person has a trial and obstacles that he cannot stand in — and the essential is the confusion of the mind [הָעִקָּר הוּא מְנִיעַת הַמֹּחַ — meni'as hamoyach: the confusion and disturbance of the mind — the *bitul hamoyach* — is the only real obstacle. The physical dangers, the financial pressures, the social humiliations — none of these are the true obstacle. Only the confusion of the mind — the inability to think clearly and hold to what one knows — is what actually causes a person to fall] . And even now — the essential is the confusion of the mind. And whoever returns to his heart even a tiny fraction of what was spoken between us — and of the wonders we saw in his holy books — and all the flashing of G-dliness and the flashing of the greatness of the Rebbe — of blessed memory — that I planted in you with the help of Hashem Yisborach — will certainly stand in the trial. Or he will strive to flee beforehand so that he will not need to come to the trial and to humiliation — G-d forbid — as Rabbi Nachman of Tulchin did — who fled from his home and sits here — and so Rabbi Elik of Breslov. And I hope to Hashem that they will certainly return to their homes in peace — if Hashem wills it. But even so — you should not flee immediately — only if you see — G-d forbid — that the hour demands it. But I hope to Hashem that you will not need to come to this — only that even without this you need to yearn and long and strive with all your strength to come here — and to Hashem belongs the salvation. And although I wrote above not to expect miracles specifically — even so in truth I see wondrous miracles almost every day — for it is not an empty thing that in Hashem's kindness we have been saved from them until here . Thus I trust in Hashem that He will always rescue us from them — and our enemies will not prevail against us. And certainly Hashem Yisborach will make signs and wonders in heaven and on earth — in order to humble our enemies and rescue us from their hands — not for our sake — but for the sake of the one who engages in this to plant the vineyard of the house of Israel — to bring the sustaining of Torah into the world [לְמַעַן הָעוֹסֵק בָּזֶה לִטַּע כֶּרֶם בֵּית יִשְׂרָאֵל — the vineyard of the house of Israel: the Rebbe's own image for his mission — to plant a vineyard of true Torah in Israel. The miracles are not performed for the individuals' sake but for the sake of this cosmic mission: the planting and nurturing of the true Torah and its adherents in the world] . But what I wrote above — my intention was not to press the moment — and the believer need not worry. But however it will be — certainly He will rescue me and all who remain with us — called by his name — of blessed memory — certainly He will rescue all of us and our enemies will not rejoice over us — only those who magnify themselves against us will be clothed in shame and disgrace — and those who desire our righteousness will rejoice and be glad and so forth. And it is enough for those who truly desire. The words of your lover in truth forever. And from the greatness of your longing for my words I could not restrain myself from writing a little more — to rouse you and all who truly desire the truth — regarding *azus dikedushah* — holy boldness — which we now need very very greatly — to fulfil: be bold as a leopard [Avos 5:20] — and *lo nitnah Torah l'Yisrael ela mipnei sheheim azim* — the Torah was given to Israel specifically because they are bold [Beitzah 25b] — as he — of blessed memory — spoke of this greatly. And although certainly now it is impossible to be bold to their faces — for the hour favors them — even so — even in silence you need to have very great boldness. And the essential is that at any rate you should have boldness in your hearts — that you should not be ashamed — G-d forbid — in your own selves. And as our Rebbe — of blessed memory — said (Chayei Moharan 215): "Vos hobin mir zich tzu shemen?" [Yiddish: "What do we have to be ashamed of?" — the Rebbe's declaration of inner holy boldness] [Chayei Moharan 215] — for although each person must be ashamed before Hashem of his sins — in the matter of our community — that we are called by his name — in this there is nothing to be ashamed of at all. This is our portion from all our toil — this is our hope — this is our comfort — this is our salvation forever. And whoever is strong in his heart and is not ashamed in his own heart — Hashem Yisborach will help him to know how to conduct himself in *azus* against them — to respond to them in a peaceful way — and even so to pierce their hearts — that they will fall before him in their hearts. And one must ask from Hashem to know how to respond — to fulfil: know what you will answer [Avos 2:14] and so forth. The words of your father and your teacher — of all who wish to hear my words — and who still walks in his integrity [דִּבְרֵי אֲבִיכֶם וְרַבְּכֶם שֶׁל כָּל הָרוֹצֶה לִשְׁמֹעַ דְּבָרַי וְעוֹדֶנּוּ בְּתֻמָּתוֹ — a remarkable closing formula: Reb Nussun addresses himself as father and teacher not only to Yitzchok his son but to all who wish to hear his words and who still walk in integrity. The phrase *v'odenu b'tumasoh* — "and still walks in his integrity" — echoes *b'tumi* from the Purim morning passage above, and recalls the Iyov verse *ad egva lo asir tumasi* of Letter 174 itself] . Peace to you — do not fear — for Hashem is with you. They will perish — they and a thousand like them — and not one word of his holy Torah shall be annulled. The words of your lover in truth forever. Overview: Thursday Taanis Esther — and Friday morning — Uman. Three passages now fully restored: (1) The *harchavos sheb'toch hatzaros* — the expansions within the distresses — the intimate daily details: Marat Lane's quiet *chesed* in providing funds, the beautiful room, tea and coffee, Rabbi Nachman of Tulchin serving, daily visits to the *tziyun*. (2) Friday morning before Shabbas: Reb Nussun went before dawn to the *tziyun*, read the letters aloud before Hashem and the Rebbe, wept, and writes now with tears. (3) The full passage on those who submit (*kereich mikan u'kereich mikan*), *meni'as hamoyach*, Rabbi Nachman of Tulchin and Rabbi Elik who fled, daily wondrous miracles, and the great declaration that Hashem will make signs and wonders — not for us personally but for the sake of the one who plants the vineyard of the house of Israel. ## Segment 19
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קעז URL: https://ajew.org/reader-plain/alim-litrufa/2/176/ # קעז
קעז
Source: https://ajew.org/reader/alim-litrufa/2/176 ## Segment 1
קעז
Nussun the above-mentioned. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וַיִּקְרָא תקצ"ה לפ"ק בְּרֶסְלֶב.
Overview: Tuesday, Parshas Ki Tisa — Uman — after Purim. To Rabbi Shmuel Weinberg. The vandalism of the beis midrash on Purim night: four windows smashed, the chandelier stolen, the bimah destroyed. *Chasday Hashem lo samnu* (Eichah 3:22). *Lahafoch hayagon va'anachah* (Esther 9:22) — performed literally on Purim itself. Reb Nussun's personal *b'tumi* moment: Blessed is Hashem that I did not break the windows. The Megillah read; great dancing on Purim. *Attun mehatam va'anan mehacha* (Taanis 23b) — united prayer from Breslov and Uman. *Im kabanim im ka'avadim* (Rosh Hashanah 17b). *Chedvas Hashem hi ma'uzechem* (Nechemiah 8:10). The battle is not for one day. The closings: to Reb Nussun's wife; to Rabbi Shakhna; to Marat Adil; to Rabbi Shmuel Tzvi; letter to be forwarded to Yitzchok in Tulchin. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק וְחָסִיד הַמְפֻרְסָם וְכוּ' מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר.
On the day of my arriving in peace to my home — I wrote immediately my letter to his honor through the wagon driver — and certainly it reached his hand. ## Segment 4
בְּיוֹם בִּיאָתִי בְּשָׁלוֹם לְבֵיתִי כָּתַבְתִּי מִיָּד מִכְתָּבִי לְמַעֲלָתוֹ עַל יְדֵי הַבַּעַל עֲגָלָה, וּבְוַדַּאי הִגִּיעַ לְיָדוֹ. גַּם בְּיוֹם ו' פְּקוּדֵי שָׁלַח לוֹ רַבִּי שִׁמְעוֹן וַויְנְבֶּערְג אִגֶּרֶת, וְלֹא הָיָה לִי פְּנַאי לִכְתֹּב בְּעַצְמִי, וּמִמַּעֲלָתוֹ לֹא הִגִּיעַנִי עֲדַיִן שׁוּם תְּמוּנַת אוֹת. הֲיִתָּכֵן, נָא אָחִי חֲבִיבִי יִזְכֹּר אַהֲבָתֵנוּ וְיִכְתֹּב לִי מִיָּד אִגֶּרֶת וְיוֹדִיעֵנִי הַכֹּל בַּאֵר הֵיטֵב אֶת כָּל אֲשֶׁר נַעֲשֶׂה שָׁם. וּבִפְרָט בְּעִנְיַן הַקְּלוֹיְז שֶׁלָּנוּ, אִם כְּבָר נַעֲשָׂה אֵיזֶה מִשְׁפָּט בְּאֵיזֶה אִישׁ מֵהֶם, אוֹ אִם עַל־כָּל־פָּנִים הִפְחִידוּ אוֹתָם, וְאִם עַל־כָּל־פָּנִים לֹא הוֹסִיפוּ לִפְרֹץ עוֹד אֵיזֶה פִּרְצָה בְּהַקְּלוֹיְז הַקָּדוֹשׁ שֶׁלָּנוּ. יִפְרְצֵם הַשֵּׁם יִתְבָּרַךְ אֶת כָּל הַפּוֹרְצִים בַּבִּנְיָן הַקָּדוֹשׁ פֶּרֶץ עַל פְּנֵי פֶּרֶץ, זְרוֹעָם תִּיבַשׁ, יִפְּלוּ וְלֹא יָקוּמוּ. וְעָלֵינוּ הָעֲנִיִּים הַנִּרְדָּפִים כָּל כָּךְ יְעוֹרֵר הַשֵּׁם יִתְבָּרַךְ רַחֲמָיו הָעֲצוּמִים וְיַצִּילֵנוּ מֵחֶרֶב מִפִּיהֶם וּמִיַּד חָזָק וְאֶבְיוֹן.
Abundant peace to the honor of my beloved dear one — like my own soul — our Teacher the Rabbi Shmuel Weinberg — may his light shine. ## Segment 5
וְהִנֵּה לְהוֹדִיעַ מַה שֶּׁנַּעֲשֶׂה פֹּה אִי אֶפְשָׁר לְבָאֵר בִּפְרָטִיּוּת וּמֵאֲלֵיהֶם יָבִינוּ אֵיךְ הֵם חוֹרְקִים שִׁנָּם עָלֵינוּ וְחוֹשְׁבִים רָעוֹת בְּכָל עֵת לַעֲקֹר אֶת עַצְמָם מִן הָעוֹלָם, וּבְיוֹתֵר עָלַי הֶעָנִי וְהָאֶבְיוֹן מֻרְדָּף בְּלִי חָשָׂךְ הַמָּקוֹם יְרַחֵם. אַךְ עַד הֵנָּה עֲזָרוּנִי רַחֲמָיו וְנִפְלְאוֹתָיו הָעֲצוּמִים לְהַצִּיל נֶפֶשׁ אֶבְיוֹן כָּמוֹנִי מִיַּד מְרֵעִים, וּתְהִלָּה לְאֵל חַי זֶה לִי כְּמוֹ תִּשְׁעָה יָמִים אֲשֶׁר אֲנִי יוֹשֵׁב בְּבֵיתִי, וְלֹא פָּגַע בִּי אָדָם חַס וְשָׁלוֹם לְהָעֵז בְּפָנַי, אוּלָם שֶׁלֹּא בְּפָנַי מְבַזִּים מְאֹד, וְהַנְּגִידִים הָרְשָׁעִים וְהָעִקָּר מֹשֶׁה וּפ' חוֹשְׁבִים וְיוֹעֲצִים רָעוֹת בְּכָל יוֹם לְמָסְרֵנִי חַס וְשָׁלוֹם בְּאֵיזֶה עֲלִילוֹת שְׁקָרִים, ה' יָפֵר עֲצָתָם וִיקַלְקֵל מַחֲשַׁבְתָּם. וְהִנֵּה תֵּכֶף בְּבוֹאִי הֶעֱמִידוּ שְׁוָואלְנְיֶע שֶׁל רַצְעָנִים [סַנְדְּלָרִים] בְּבֵיתִי, וּמֹשֶׁה בְּעַצְמוֹ פָּעַל זֹאת אֵצֶל הָאָדוֹן הַגַּרַדַנְטְשִׁיק וְנָתַן לוֹ מָמוֹן עֲבוּר זֶה, וְעָמְדוּ בְּבֵיתִי מִיּוֹם ה' עַד יוֹם ג' רֹאשׁ חֹדֶשׁ נִיסָן הֶעָבַר, וּבְחֶמְלַת ה' הוֹצִיאוּם מִבֵּיתִי אַחַר יוֹם ג' הַנַּ"ל, בָּרוּךְ שֶׁפְּטָרַנִי גַּם מִזֶּה; וַאֲנִי וְכָל הַנִּלְוִים אֵלֵינוּ עֵינֵינוּ תְּלוּיוֹת אֶל ה' בְּכָל עֵת וּבְכָל שָׁעָה שֶׁיַּחֲמֹל עָלֵינוּ וְיַשְׁקִיט הָרִיב וְיַעֲשֶׂה עִמָּנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבֹשׁוּ. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, אַךְ בָּאתִי לִכְפֹּל וּלְשַׁלֵּשׁ בַּקָּשָׁתִי לִכְתֹּב לִי מִכְתָּב מִיָּד, וּלְבָאֵר הַכֹּל בַּאֵר הֵיטֵב, וְהָעִקָּר בְּעִנְיַן הַקְּלוֹיְז. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁנִּזְכֶּה לְגָמְרוֹ בַּקַּיִץ הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה, וּמַעֲלָתוֹ יֵשֵׁב בָּהּ בְּשַׁלְוָה וְהַשְׁקֵט עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְיִזְכֶּה לִשְׁמֹעַ קַדִּישׁ וּקְדֻשָּׁה וּבָרְכוּ וּקְרִיאַת הַתּוֹרָה בְּכָל יוֹם וּבְכָל עֵת כָּרָאוּי בְּלִי יִסּוּרִים וּבִלְבּוּלִים אֲשֶׁר סוֹבֵל עַתָּה. וְלַה' הַיְשׁוּעָה כַּאֲשֶׁר עָזַר לָנוּ עַד הֵנָּה לְהַעֲמִידָהּ עַד כֹּה, כֵּן יוֹסִיף חַסְדּוֹ וְנִפְלְאוֹתָיו הָעֲצוּמִים לְגָמְרָהּ מְהֵרָה בִּשְׁלֵמוּת, וַה' יִגְמֹר בַּעֲדֵנוּ; וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה, כִּי עָלֶיךָ עֵינֵינוּ, וְאַף עַל פִּי כֵן תְּהִלָּה לָאֵל שָׂמַחְנוּ קְצָת בְּשַׁבַּת הֶעָבַר. אַף עַל פִּי שֶׁהָיָה לָנוּ בִּלְבּוּל קְצָת מֵהָרַצְעָנִים שֶׁעָשׂוּ מְלַאכְתָּם בְּבֵיתִי בְּיוֹם שַׁבַּת קֹדֶשׁ, אַף עַל פִּי כֵן קְדֻשַּׁת שַׁבָּת בִּמְקוֹמָהּ עוֹמֶדֶת, הָרַחֲמָן יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת, אָז יִתְגַּלֶּה הָאֱמֶת לְעֵין כֹּל. וְזֶה כָּל תִּקְוָתֵנוּ וְחַיּוּתֵנוּ וְשִׂמְחָתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח.
Their letter we received on Sunday — after the reading of the Megillah — and it was for us a great comfort and joy of the soul. And through this Hashem Yisborach added us strength to strengthen ourselves to rejoice on Purim — within such distresses — may the Merciful One preserve us from now on — especially what passed over us on that night — which was Motzei Shabbas Kodesh of the past — belonging to Sunday of Purim — when the people of worthlessness gathered and surrounded our beis midrash — and they demolished the door — and uprooted four windows — and broke and threw the shutters outside — and some were found with the chief ruffian — a certain Shneior David — may his name be blotted — and they also took out the hanging chandeliers — and the other lamps and chandeliers that were stored inside the bimah — and they demolished the bimah — and took out all the above-mentioned on that above-mentioned night. And immediately it became known to our *anshei sh'lomaynu* — and they also informed me at night — but what could we do at night. And yesterday we informed all of this to the distinguished ones here — and all of them were very angry at them — and all of them say that it is necessary to file a complaint with the governor. But yesterday it was not possible — and also today his father — may his light shine — sent after scribes — and the day passed and they did not come — as is known to us that for everything we need — there are great obstacles. And even so we will strive tomorrow — with the help of Hashem Yisborach — to write the complaint. And we hoped to Hashem that it would turn to good — that precisely through this they would have a great downfall — and would no longer be able to frighten us. ## Segment 6
דִּבְרֵי אוֹהֵב דָּבֵק מֵאָח דּוֹרֵשׁ שְׁלוֹמוֹ תָּמִיד בְּאַהֲבָה וּמְצַפֶּה לִתְשׁוּבָתוֹ
But at present we need salvation and great mercy — for many distresses have surrounded us from every side — in general and in particular. And from yourselves you will understand the greatness of the comfort that was ours on Purim morning — until I wept with tears from the greatness of the sorrow that reached to the soul. But the kindnesses of Hashem have not ended — that He gave me strength to strengthen myself according to the paths of his holy counsels [Eichah 3:22] — until I turned somewhat the grief and sighing to joy and gladness — [לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה — Esther 9:22 — the Purim reversal — identified in this collection. Applied here literally: it is Purim itself — and Reb Nussun performs the inner Purim-reversal from the grief of the vandalism to the joy of the day] — and I went in my integrity and said: Blessed is Hashem that I did not break the windows of such a holy beis midrash — called by the name of our Master our Teacher and Rebbe — the very awesome one — of blessed memory [בָּרוּךְ הַשֵּׁם שֶׁאֲנִי לֹא שָׁבַרְתִּי הַחַלּוֹנוֹת בְּבֵית הַמִּדְרָשׁ — Reb Nussun's personal Purim *kaparah* moment: turning the grief of the vandalism into gratitude. In simplicity (*b'tumi*) he says: Blessed is Hashem that I am not the one who did this. The gratitude for not being on the side of the wickedness is itself the Purim-reversal — from grief over what was done to gratitude for what was not done] — and Hashem Yisborach was in my help — that I prayed somewhat with joy — and we read the Megillah as is fitting — and afterwards we began to rejoice somewhat — and I went to his father — may his light shine — to inform him of all this. In the meanwhile I received from there the above-mentioned letters — and I was somewhat afraid to read them — for who knows what is written in them that might confuse — G-d forbid — our Purim joy. And Hashem Yisborach had mercy on us — for some salvations were written in them — and through this there was added to us strength in His great kindness — and praised be G-d — we were very glad for several hours on the holy Purim day — and we danced greatly. And also I danced greatly — with the help of Hashem Yisborach. And the joy that we have now on Purim is a novelty and salvation of Hashem — that we merit to rejoice at such a time — may Hashem complete for us that it should be a sign of salvation for us. And in the late afternoon we went to the home of the distinguished ones — I and Rabbi Naftali — may his light shine — and we lingered with them — and we did not eat the evening meal at all — for this was more necessary for us — to speak with them — as you will understand yourselves. I have written this so that it should be for you a remembrance — and to tell to the next generation all that passed over us in this winter — and especially in these Purim days — and certainly all is for good. ## Segment 7
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ זַ"ל מִבְּרֶסְלֶב
And behold — I was already prepared to travel to my home today or tomorrow — but because of the matter of the breach that was made in our beis midrash — I am compelled to linger here a few more days — and as it appears I will linger here until after the coming Shabbas. Therefore see to write me immediately by the post about all that has been renewed there after the writing of their above-mentioned letter — and also write me explicitly about the Purim days that have passed — if G-d forbid there was any damage in my home or to one of our *anshei sh'lomaynu* — inform me of all clearly. And also inform me in reply regarding what his heart stings him about — because some youths who came here told us on last Friday evening — namely Rabbi Yosef and the young man Leizer — that the officer with his men searched for me in the house of the Rav Yisrael son of Itziya. Therefore see in your wisdom to ask the governor whether this was by his knowledge. And if it was not by his knowledge — see to warn the above-mentioned officer and all the minor officials under him — that they be careful not to come to me — G-d forbid — without his permission — so as not to frighten me G-d forbid. And from himself he will understand how to strive in this for my good — and to write me immediately a clear reply — in what authority the above-mentioned came to search for me. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה חִזְקוּ וְאִמְצוּ כִּי ה' אִתָּנוּ אַל תִּירָאוּם.
And may Hashem Yisborach have mercy on me and on all our *anshei sh'lomaynu* in our surroundings — and take us out quickly from all our distresses — and fell our enemies beneath us quickly — and may I merit to return to my home in Breslov in peace quickly — at any rate after the coming Shabbas — and may we merit that our beis midrash remain standing and to complete the building in completeness in this year. And we must strive with all that we can — to receive force through the judgment of the Tsar — may his majesty be exalted — for certainly the judgment of the king does not agree with the robbery and murder that they do to us. But our essential hope is only on Hashem Yisborach alone — for we have no one to lean on but our Father in Heaven. You from there and we from here [אַתּוּן מֵהָתָם וַאֲנַן מֵהָכָא — Aramaic from Taanis 23b (Choni HaMe'agel's circle) and related: the division of labor in divine service — those in one place serve from there, those in another from here. Applied here as a call to united effort across distances: you in Breslov — cry out from there; we in Uman — cry out from here. Together the prayers rise from both sides] — call to Hashem and plead before Him — with weeping and supplications we will come before Him — Yisborach — as a son before his father and like a servant before his master — whether as children — whether as servants [אִם כְּבָנִים אִם כַּעֲבָדִים — Rosh Hashanah 17b: the great Talmudic passage on the Thirteen Attributes of Mercy: *im kabanim rachamenu k'rachem av al banim, im ka'avadim einenu l'cha techinos apenu* — "if as children — have mercy on us as a father has mercy on children; if as servants — our eyes are toward You until You will be gracious to us." The two modes of approach: child and servant. Whichever mode befits us in the moment — we come. Applied here as the call to united supplication from Breslov and Uman together] [Rosh Hashanah 17b] — strive and multiply supplication and request before Him — Yisborach — until Hashem looks down and sees from Heaven. ## Segment 9
וְשָׁלוֹם לִכְבוֹד דּוֹדִי יְדִידִי הָרַבָּנִי הַנָּגִיד נֵרוֹ יָאִיר וּלְכָל הַנְּגִידִים מִשָּׁם הַתּוֹמְכִים אוֹתָנוּ, יְשַׁלֵּם ה' פָּעֳלָם וּתְהִי מַשְׂכֻּרְתָּם שְׁלֵמָה מֵאֵת ה', כִּי הִצִּילוּ הַרְבֵּה נְפָשׁוֹת מִיִּשְׂרָאֵל, כֵּן יוֹסִיף ה' חַסְדּוֹ לְסַבֵּב עַל יָדָם לְהַצִּילֵנוּ מֵהֶם וּלְהִתְגַּבֵּר עֲלֵיהֶם וִיקֻיַּם בְּשׂוֹנְאֵינוּ כּוֹרֶה שַׁחַת בָּהּ יִפֹּל וְכוּ'. רַק מִתְפָּאֲרִים שֶׁיַּעֲלִילוּ עָלַי חַס וְשָׁלוֹם, אֲבָל שִׁיקְרָא לָא קָאֵי, וְהָאֱמֶת עֵד לְעַצְמוֹ וַעֲצַת ה' לְעוֹלָם תַּעֲמֹד וְלֹא יַעֲזֹב אֶת חֲסִידָיו.
And we also need to strengthen ourselves and gladden our souls every day — for this battle is not for one day. And even when Hashem Yisborach will help us to be saved from them — as our trust is firm in the greatness of the power of the elder of holiness — that they will certainly not prevail against us — with the help of Hashem Yisborach — even so — it is impossible for each person to be saved from obstacles and sufferings and battles. May Hashem Yisborach have mercy that all will be in great kindness. Therefore of necessity each person must go with what he taught us — of blessed memory — to designate one or two hours — and pour out his speech before Hashem Yisborach — and the rest of the day to be in joy — for the joy of Hashem — she is your stronghold [כִּי חֶדְוַת ה' הִוא מָעֻזְּכֶם — Nechemiah 8:10: ki chedvas Hashem hi ma'uzchem — "for the joy of Hashem — she is your stronghold." The great declaration of Letters 165 — repeated here: joy is not an optional addition to the spiritual life but the fortification of the soul — the *ma'oz* — the stronghold that makes everything else possible] [Nechemiah 8:10] — and in these times one needs to go with this more and more. And all this noise is in order to push away and expel those who do not stand in the trial — and to draw even closer those in whose hearts the point of truth has touched — to strengthen themselves to stand in the trial in all that has passed and will pass over them — so that they will be aroused even more — to go with all the words of his holy Torah — to receive counsels and strengthening through all his holy words explained in his holy books — and especially according to how I explained and poured out the things to you in all the conversations and words that were spoken between us — in His great kindness and His great wonders. For it is not an empty thing from you — what was spoken between us. Place in your hearts and remember well all that was spoken between us — how our Rebbe — of blessed memory — already hinted to us long ago all of this that is now passing over us — and how I preceded in our speech — that of necessity great obstacles would pass over each person. Go see the works of Hashem — who would believe that all that is now passing over Rabbi Shimshon son of Mordechai would pass over him — who was as beloved to his father as the apple of his eye — and so with his father-in-law — and there was no obstacle over him from any side. And so with the other youths of Breslov — and how many many times I spoke with them about this until some of them agreed that obstacles would pass over them — and behold what they wished has been fulfilled for them — even more than they wanted. May Hashem Yisborach say to their distresses and to our distresses: enough — and may everything turn to good. And to Hashem belongs the salvation — that I return in the coming week that comes upon us for good to my home in peace. But for Hashem's sake — write me immediately a clear reply on all the above. And also do not forget to write the letter to Tcherin as I spoke with you — and to hasten greatly in this if you have delayed until now — and do not add further delay. And inform me of the peace of all my household — and of all our *anshei sh'lomaynu* — and especially of the peace of the righteous woman Marat Adil — may she live — and of the peace of her son and daughter — may they live. And they will see to send immediately a letter to Kremenchug. And peace and life and great salvations to you and to us — as their souls and as the soul of their true lover forever. The one who writes with tears and with some joy — and who awaits the salvation of Hashem at every time — and I also see wondrous salvations every day — but I await complete and full salvation — swift and speedy. And peace to my wife — may she live — and to all my household — and to my son Rabbi Shakhna — may his light shine — I received their letter and it was a comfort to me. And so from each and every one who wrote to me in his own handwriting — to all of them I give warm thanks for what has passed — and I request for what is to come — that each one write to me in his own handwriting according to the truth and the good in his heart — until I merit to return home in peace. Nussun the above-mentioned. And peace to the house of the righteous woman Marat Adil — may she live — and to the house of the Rav — may he live — and to all our *anshei sh'lomaynu* — and to my dear ones the distinguished ones Yoel and Rabbi Shmuel Tzvi — may their lights shine. Although I have heard that one of them came with a signature on the side against me — and he certainly acted foolishly — even so I know that their love is complete with me — and so I do not budge from loving them. And if Hashem wills it — when I come home in peace we will speak of this. And peace to the distinguished one our Teacher the Rabbi Matye Sima — may his light shine — and to Rabbi Litman and his brother Rabbi Yakil — they too deserve to regret what they did against me — but I hope to Hashem that all will be in order — and the covenant of our love and peace will never be broken forever. Nussun the above-mentioned. And see to send this letter through a trustworthy person to Tulchin — to my son — may he live — for I do not intend to write to him by this post — and you know that his soul longs for my words — therefore see to fulfil the desire of my son Rabbi Yitzchok in this. Nussun the above-mentioned. Nussun of Breslov. # קעח URL: https://ajew.org/reader-plain/alim-litrufa/2/177/ # קעח
קעח
Source: https://ajew.org/reader/alim-litrufa/2/177 ## Segment 1
קעח
And peace to the honor of my dear uncle — my dear one — the distinguished benefactor — may his light shine — and to all the distinguished ones from there who support us. May Hashem repay their work — and may their reward be complete — for they have saved many souls of Israel. So may Hashem add His kindness — to arrange through them to save us from them and to prevail over them — and may there be fulfilled regarding our enemies: one who digs a pit — shall fall into it [כּוֹרֶה שַׁחַת בָּהּ יִפֹּל — Mishlai 26:27: measure-for-measure divine justice] [Mishlai 26:27] and so forth. Only they boast that they will accuse me — G-d forbid — but falsehood has no standing [שִׁיקְרָא לָא קָאֵי — the Aramaic idiom: falsehood has no permanent ground under its feet. Truth is self-attesting — *ha'emes ed l'atzmo*] — and the truth is its own witness — and the counsel of Hashem will stand forever — and He will not forsake His pious ones. ## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת אוֹר לְיוֹם א' צַו תקצ"ה בְּרֶסְלֶב.
Overview: Friday, Erev Shabbas Parshas Vayikra — Breslov. Written the day of his safe return home. To Rabbi Naftali of Uman. Nine days home — no one has confronted him to his face. The cobblers installed by opponents — from Thursday through Tuesday of Rosh Chodesh Nissan — then removed. *Baruch she'petarani*. The *kloyz* in Uman. *V'anachnu lo neda mah na'aseh ki alecha eineinu* (II Divrei Hayamim 20:12). *Yom shekulo Shabbas* — when the truth will be revealed to all. *Shikra la ka'ei* — falsehood has no standing. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Until now no traveler has come my way to send you my letter — and your letter of the past week I received through the bearer of this letter — Rabbi Leibli the son-in-law of Rabbi Reuven. ## Segment 4
עַד הֵנָּה לָא נִזְדַּמֵּן לִי עוֹבֵר וָשָׁב לִשְׁלֹחַ מִכְתָּבִי אֵלֶיךָ, וּמִכְתָּבְךָ בְּשָׁבוּעַ הֶעָבַר קִבַּלְתִּי עַל יְדֵי מוֹסֵר כְּתָב זֶה רַבִּי לֵיבְּלִי חֲתַן רַבִּי רְאוּבֵן. וְהֶעָבָר אַיִן, כָּעֵת אֵין כָּל חָדָשׁ לְהוֹדִיעֲךָ, אַךְ זֹאת אֲנִי מוֹדִיעֲךָ וּבְכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים, שֶׁתְּהִלָּה לָאֵל בְּחַסְדּוֹ הַגָּדוֹל וּבִישׁוּעָתוֹ הַנִּפְלָאָה בָּאתִי לְבֵיתִי לְשָׁלוֹם, וְתוֹדָה לָאֵל כְּבָר שָׁבַתְתִּי פֹּה בְּרֶסְלֶב. מִי יְמַלֵּל גְּבוּרוֹת ה', מִי יַאֲמִין לִשְׁמוּעָתֵנוּ. זִכְרוּ הֵיטֵב אֶת כָּל הַפְּחָדִים הָעֲצוּמִים אֲשֶׁר הִפְחִידוּנִי הַחוֹלְקִים, עַד אֲשֶׁר רַבִּים מֵאוֹהֲבֵינוּ אַנְשֵׁי שְׁלוֹמֵנוּ אָמְרוּ נוֹאָשׁ, כְּאִלּוּ אִי אֶפְשָׁר בְּשׁוּם אֹפֶן שֶׁאָשׁוּב לְבֵיתִי, וְעַתָּה לְכוּ חֲזוּ מִפְעֲלוֹת ה' נִפְלְאוֹת תְּמִים דֵּעִים, כִּי בֶּאֱמֶת לֹא דָּבָר רֵיק הוּא, כִּי זֶה אֶחָד מִגְּבוּרוֹת נוֹרָאוֹתָיו שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנִּשְׂגָּב מְאֹד זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. "מִי פָּעַל וְעָשָׂה קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ" וְכוּ', וְאִם אָמְנָם עֲדַיִן הֵם חוֹרְקִים שִׁנָּם עָלֵינוּ וְעָלַי בְּיוֹתֵר, וְרוֹצִים לִמְצֹא חַס וְשָׁלוֹם אֵיזֶה עֲלִילָה עָלַי חַס וְשָׁלוֹם, אֲבָל בַּה' בָּטַחְתִּי לֹא אִירָא מַה יַּעֲשֶׂה בָּשָׂר לִי, הוּא הַמְאַזְּרֵנִי חָיִל וְחִזְּקַנִי בְּעַזּוּת דִּקְדֻשָּׁה הַנִּמְשָׁךְ מִתּוֹרַת ה' וּתְפִלַּת ה' לְבַל אֶסְתַּכֵּל עַל שׁוּם פַּחַד וְלָשׁוּב לְבֵיתִי לְשָׁלוֹם, תְּהִלָּה לֶאֱלֹקַי, הוּא יִהְיֶה בְּעֶזְרִי וְיִגְמֹר בַּעֲדִי לְטוֹבָה וְיַצִּילֵנוּ מֵחֶרֶב מִפִּיהֶם וְכוּ'. וְקִוִּינוּ בְּהַשֵּׁם יִתְבָּרַךְ שֶׁנִּרְאֶה בָּהֶם מַה שֶּׁרָצוּ לִרְאוֹת בָּנוּ, וִיקֻיַּם "כּוֹרֶה שַׁחַת בָּהּ יִפֹּל" וְכוּ', כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל; כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ הָאֱמֶת וְהָאֱמֶת הוּא אֶחָד.
Abundant peace to the honor of my beloved dear one — like my own soul — the distinguished and renowned Chassid — our Teacher the Rabbi Naftali — may his light shine. ## Segment 5
וְתוֹדָה לָאֵל מִיּוֹם בִּיאָתִי עַד הֵנָּה עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁדִּבַּרְנוּ הַרְבֵּה מִתּוֹרוֹתָיו וְשִׂיחוֹתָיו הַקְּדוֹשׁוֹת שֶׁל רַבֵּנוּ, וּבִפְרָט בְּעִנְיַן הַתּוֹרָה הַזֹּאת הַמְדַבֶּרֶת מֵאֱמֶת שֶׁהָאֱמֶת הוּא אֶחָד וְכוּ' שֶׁהוּא הַתּוֹרָה 'אָמַר רַבִּי עֲקִיבָא כְּשֶׁתַּגִּיעוּ לְאַבְנֵי שַׁיִשׁ טָהוֹר' וְכוּ' (בְּסִימָן נ"א לִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א), וּתְהִלָּה לָאֵל דִּבַּרְנוּ בְּשָׁבוּעַ הֶעָבַר הַרְבֵּה מִזֶּה, אַשְׁרֵי אֹזֶן שֶׁשָּׁמְעָה.
On the day of my arriving in peace to my home — I wrote immediately my letter to his honor through the wagon driver — and certainly it reached his hand. Also on Friday of Parshas Pekudei — Rabbi Shimon Weinberg sent him a letter. And from his honor — not even the shadow of a letter has yet reached me. Is it possible — please — my dear beloved brother — remember our love and write me immediately a letter — and inform me of everything clearly — all that has happened there. And especially in the matter of our *kloyz* [הַקְּלוֹיְז — the community's beis midrash in Uman — the site of the Rosh Hashanah gathering and the Purim night vandalism of Letter 175] — whether a legal judgment has already been rendered against any of them — or whether at any rate they have been frightened — and whether at any rate they have not added to make another breach in our holy *kloyz*. May Hashem Yisborach cause every breach-maker in the holy building to be breached with breach upon breach — may their arm wither — may they fall and not rise. And upon us — the poor ones — pursued so greatly — may Hashem Yisborach arouse His great mercies and rescue us from the sword of their mouth and from the hand of the powerful and destitute one. ## Segment 6
אַשְׁרֵינוּ שֶׁזָּכִינוּ לְמַה שֶּׁזָּכִינוּ לֵידַע מֵרַבִּי קָדוֹשׁ אֲמִתִּי כָּזֶה, רַבִּי בְּעָלְמָא דֵּין אֲשֶׁר הוּא מְלַמְּדֵנוּ תּוֹרוֹת כָּאֵלֶּה הַשָּׂגוֹת וִידִיעַת אֱלֹקוּת כָּזֶה נִפְלָאוֹת כָּאֵלֶּה, וְרַבִּי בְּעָלְמָא דְּאָתֵי כִּי הָעִקָּר נֵדַע שָׁם בְּחַסְדּוֹ יִתְבָּרַךְ כָּל אֶחָד כְּפִי מַה שֶּׁסָּבַל יִסּוּרִים וּמָסַר נַפְשׁוֹ בִּשְׁבִיל לְהִתְקָרֵב לִשְׁמוֹ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה, הַמּוֹלִיךְ אוֹתָנוּ בְּדֶרֶךְ הָאֱמֶת הַמַּכְנִיס בְּלִבֵּנוּ לְקַיֵּם בֶּאֱמֶת תּוֹרַת מֹשֶׁה אֱמֶת תּוֹרָה שֶׁבִּכְתָב וּבְעַל פֶּה לֵילֵךְ בְּדַרְכֵי אֲבוֹתֵינוּ הַצַּדִּיקִים הָאֲמִתִּיִּים. חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים וְכוּ'.
And behold — to inform of what is happening here — it is impossible to explain in detail. From themselves they will understand how they gnash their teeth against us — and think evil at every time — to uproot us entirely from the world — and especially against me — the poor and destitute one — pursued endlessly — may the Omnipresent have mercy. But until now His mercies and His great wonders have helped me — to save the soul of a destitute one like me from the hand of evildoers. And praised be the living G-d — it is now approximately nine days that I have been sitting in my home — and no person has had the boldness — G-d forbid — to confront me to my face. Though behind my back they disdain greatly — and the wicked distinguished ones — and especially Moshe and [name suppressed] [מֹשֶׁה וּפ' — the ringleader's first name is Moshe; a second name is abbreviated to its first letter only — *pei*-apostrophe — the editor suppressing the full surname. A common practice in these letters when recording the names of opponents] — are thinking and scheming evil every day to inform against me — G-d forbid — through some false accusation. May Hashem frustrate their counsel and ruin their plan. And behold — immediately upon my arrival — they installed a workshop of cobblers in my house — and Moshe himself acted on this before the governor and gave him money for this — and they stood in my house from Thursday until Tuesday — Rosh Chodesh Nissan that has passed. And in the mercy of Hashem they were removed from my house after the above-mentioned Tuesday — blessed is He who exempted me from this as well [בָּרוּךְ שֶׁפְּטָרַנִי — the formula of liberation: blessed is the One Who has freed me from this particular trouble] — and I and all those who join us — our eyes are fixed on Hashem at every time and every hour — that He have mercy on us and quiet the dispute — and do a sign of good for us — and our enemies will see and be ashamed. Beyond this there is no free time to extend — but I have come to double and triple my request — to write me a letter immediately — and to explain everything clearly — and above all in the matter of the *kloyz*. May Hashem Yisborach have mercy that we merit to complete it in this coming summer — and may his honor dwell in it in quiet and tranquility — over Torah and service — and merit to hear *kaddish* and *kedushah* and *baruchu* and the reading of the Torah every day and every time as is fitting — without the sufferings and confusions he now endures. ## Segment 7
וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ אַל תַּעֲרֹץ וְאַל תֵּחָת, כִּי ה' אֱלֹקֵינוּ הַהוֹלֵךְ עִמָּנוּ לְהוֹשִׁיעַ אוֹתָנוּ אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ. וְהָעִקָּר לְבַל תִּתְבַּיֵּשׁ בְּעַצְמְךָ מִפְּנֵיהֶם, וְיִהְיֶה מִצְחֲךָ חָזָק לְעֻמַּת מִצְחָם וְאַל תְּדַבֵּר עִמָּהֶם מִזֶּה כְּלָל, רַק תַּשִּׂיאֵם לְדָבָר אַחֵר; רַק מֵאֲלֵיהֶם יָבִינוּ שֶׁאָנוּ שׂוֹחֲקִים מֵהֶם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. יֵבוֹשׁוּ הֵם וְלֹא נֵבוֹשׁ אֲנַחְנוּ, כִּי בְּעִנְיַן הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ אֵין לָנוּ מַה לְּהִתְבַּיֵּשׁ מִפְּנֵיהֶם כְּלָל, וּכְמוֹ שֶׁצָּוַוח אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בְּעַצְמוֹ, וְאָמַר בְּזֶה הַלָּשׁוֹן "וָואס הָאבִּין מִיר זִיךְ צוּ שֶׁעמִין [מַה יֵּשׁ לָנוּ לְהִתְבַּיֵּשׁ], בִּשְׁבִילֵנוּ נִבְרָא הָעוֹלָם". וְאֵלּוּ הַדִּבּוּרִים הַקְּדוֹשִׁים וְהַטְּהוֹרִים צְרִיכִים עַתָּה לִזְכֹּר מְאֹד בְּכָל יוֹם. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
And to Hashem belongs the salvation — as He helped us until here to establish it thus far — so may He add His kindness and wonders — to complete it quickly in completeness. And may Hashem complete for us. And we do not know what to do — for our eyes are upon You [וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ — II Divrei Hayamim 20:12: Yehoshafat's prayer before battle — "we have no strength... we do not know what to do — but our eyes are upon You." Complete helplessness accompanied by absolute trust] [II Divrei Hayamim 20:12] — and even so — praised be G-d — we rejoiced somewhat on the past Shabbas. Although there was some confusion from the cobblers who did their work in my house on the holy Shabbas day — even so the holiness of Shabbas stands in its place. May the Merciful One give us as an inheritance the day that is entirely Shabbas [יוֹם שֶׁכֻּלּוֹ שַׁבָּת — the closing blessing of Tractate Tamid: "the day that is entirely Shabbas and rest for eternal life" — the World to Come — when the truth will be openly revealed to all] — then the truth will be revealed to the eyes of all. And this is our entire hope and our life and our joy — in this world and the next forever. ## Segment 8
וְתִכְתֹּב לִי הֵיטֵב מֵעִנְיַן רַבִּי שִׁמְשׁוֹן מָה רָאָה עַל כָּכָה לַעֲמֹד תְּחִלָּה בְּעַזּוּת דִּקְדֻשָּׁה נֶגְדָּם, וְאַחַר כָּךְ לִמְסֹר לָהֶם כָּל הַסְּפָרִים, וְגַם הַסֵּפֶר הַנִּכְתָּב מַה שֶּׁלֹּא בִּקְּשׁוּ מִיָּדוֹ. וּמַדּוּעַ לֹא חָס עַל עַצְמוֹ שֶׁזֶּה הַסֵּפֶר מֻכְרָח לוֹ מְאֹד לְתַכְלִיתוֹ הַנִּצְחִי, אִם אָמְנָם בְּדִיעֲבַד בְּוַדַּאי יִתְהַפֵּךְ הַכֹּל לְטוֹבָה, אֲבָל אַף עַל פִּי כֵן הוּא הִסְכִּיל עֲשׂוֹ, וְנַפְשִׁי יוֹדַעַת מְאֹד כִּי עֲדַיִן נַפְשׁוֹ קְשׁוּרָה בְּנַפְשֵׁנוּ, אַךְ מִזֶּה יְכוֹלִים לִרְאוֹת אֶת כְּלַל הַמַּעֲשֶׂה הָרַע הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, וְאֵיךְ אוֹרְבִים עַל כָּל אֶחָד כָּל יָמָיו. וַאֲפִלּוּ כְּשֶׁמַּשְׁפִּיל וּמַרְחִיק אֶת אֶחָד, הוּא מִתְגַּבֵּר וְאוֹרֵב עָלָיו לְהַפִּילוֹ וּלְהַרְחִיקוֹ בְּכָל פַּעַם יוֹתֵר. מַה נֹּאמַר, בָּרוּךְ ה' אֲשֶׁר הָיָה בְּעֶזְרֵנוּ וְהִצִּילָנוּ מִטָּעוּתִים וּשְׁטוּתִים כָּאֵלֶּה. מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ, אֲשֶׁר זָכִינוּ לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ, אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹקִים אַל תַּעַזְבֵנוּ עַד וְכוּ'.
And peace to all our *anshei sh'lomaynu* with great love — be strong and of good courage — for Hashem is with us — do not fear them. ## Segment 9
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
And peace to the honor of my dear uncle — my dear one — the distinguished benefactor — may his light shine — and to all the distinguished ones from there who support us. May Hashem repay their work — and may their reward be complete — for they have saved many souls of Israel. So may Hashem add His kindness — to arrange through them to save us from them and to prevail over them — and may there be fulfilled regarding our enemies: one who digs a pit — shall fall into it [כּוֹרֶה שַׁחַת בָּהּ יִפֹּל — Mishlai 26:27: measure-for-measure divine justice] [Mishlai 26:27] and so forth. Only they boast that they will accuse me — G-d forbid — but falsehood has no standing [שִׁיקְרָא לָא קָאֵי — the Aramaic idiom: falsehood has no permanent ground under its feet. Truth is self-attesting — *ha'emes ed l'atzmo*] — and the truth is its own witness — and the counsel of Hashem will stand forever — and He will not forsake His pious ones. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא כְּמֵאָז וּמִקֶּדֶם, כִּי בְּרִית אַהֲבָתֵנוּ לֹא תּוּפַר לְעוֹלָם. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וְכוּ', אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בְאַהֲבָה בּוֹז יָבוּזוּ לוֹ. וְנָא לִכְתֹּב לִי מִכָּל אֶחָד וְאֶחָד וּמֵרַבִּי מָרְדְּכַי נֵרוֹ יָאִיר מֶה עָלְתָה בּוֹ, וּמֵרַבִּי יַעֲקֹב חֲתַן רַבִּי מֹשֶׁה חַיִּים דַּיְינָא, וְאָחִיו רַבִּי הֶענִיךְ וּמֵרַבִּי אִיצֶי בֶּן רַבִּי אַבְרָהָם דֹּב, וְגַם מֵרַבִּי לֵוִי יַעֲקֹב, וּמִבֶּן אֲחוֹתִי רַבִּי אַיְיזִיק נֵרָם יָאִיר. וְיָדַעְתִּי שֶׁאֲפִלּוּ הַמְלַמֵּד מִפִּינְשֶׁערְיֶע לֹא נִתַּק מֵאַהֲבָתֵנוּ, וְגַם רַבִּי נַחוּם עֲדַיִן אָחוּז בְּחֶבְלֵי עֲבוֹתוֹת אַהֲבָתֵנוּ, מִי יִתֵּן שֶׁנִּזְכֶּה לַחֲזֹר וּלְהִתְוַעֵד יַחַד, לֹא לְמַעַן כָּבוֹד חַס וְשָׁלוֹם, כִּי אַתֶּם רוֹאִים הַכָּבוֹד שֶׁיֵּשׁ לִי מִכֶּם, וְאֵיךְ מְבַזִּים וּמְקַלְּלִים אֶת עַצְמָן בִּשְׁבִיל זֶה, רַק לְמַעַן כְּבוֹד הַשֵּׁם יִתְבָּרַךְ וְתוֹרָתוֹ הַקְּדוֹשָׁה, שֶׁנִּזְכֶּה לְדַבֵּר מֵאֲמִתַּת הַתַּכְלִית הַנִּצְחִי וְכוּ'. וְעַל הַשֵּׁם יִתְבָּרַךְ וְעַל כֹּחַ תְּפִלַּת זָקֵן דִּקְדֻשָּׁה נִשְׁעַנְתִּי, שֶׁכָּל הַקְּלָלוֹת יִתְהַפְּכוּ לִבְרָכוֹת, וִיקֻיַּם קִלְלַת חִנָּם לֹא תָבֹא וְכוּ', יְקַלְלוּ הֵמָּה וְאַתָּה תְבָרֵךְ, קָמוּ וַיֵּבוֹשׁוּ וְעַבְדְּךָ יִשְׂמָח.
The words of one who loves — clinging closer than a brother — who always seeks his peace with love — and awaits his reply. ## Segment 12
בָּרוּךְ הַשֵּׁם יִתְבָּרַךְ שֶׁיֵּשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ, יֵשׁ וָיֵשׁ, כִּי עַל כָּל דִּבּוּר וְדִבּוּר שֶׁל תּוֹרָתוֹ הַקְּדוֹשָׁה רָאוּי לְכָל מִי שֶׁיֵּשׁ לוֹ מֹחַ אֲמִתִּי בְּקָדְקֳדוֹ לוֹמַר אִלְמָלֵא לָא אֲתֵינָא אֶלָּא לְמִשְׁמָע דָּא דַּי. מִכָּל שֶׁכֵּן כְּשֶׁמִּתְחַבְּרִים שְׁנֵי דִּבּוּרִים יַחַד, מִכָּל שֶׁכֵּן כְּשֶׁמִּתְרַחֵב הַדְּרוּשׁ לְהַלָּן יוֹתֵר וְהוֹלֵךְ וּמִתְגַּבֵּר כְּמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פּוֹסֵק. מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה. בִּפְרָט נִפְלְאוֹת נוֹרְאוֹת הַצֵּרוּפֵי אוֹתִיּוֹת אֲשֶׁר לֹא נִשְׁמָע כָּזֹאת. מִי יְפָאֵר מִי יְהַדֵּר. וּקְצָת אַתֶּם בְּעַצְמְכֶם מַרְגִּישִׁים אֵיזֶה נְעִימוּת, וְהַמּוֹתָר תַּאֲמִינוּ לִי אֲשֶׁר ה' הֵאִיר עֵינַי לְהַרְגִּישׁ אֵיזֶה חֵלֶק מִנְּעִימוּת הָעַמְקוּת שֶׁבְּתוֹרָתוֹ הַקְּדוֹשָׁה הָעוֹלֶה עַד אֵין סוֹף וְיוֹרֵד עַד אֵין תַּכְלִית. וְגַם אָנֹכִי רוֹאֶה בְּעֵינֵי שִׂכְלִי וַאֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁעֲדַיִן לֹא הִתְחַלְתִּי לֵידַע בְּתוֹרָתוֹ הַקְּדוֹשָׁה כְּטִפָּה מִן הַיָּם הַגָּדוֹל וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה כְּלָל, כִּי הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּיהּ. אַךְ מֵרִבּוּי הַמְּנִיעוֹת וְהָרְדִיפוֹת שֶׁמִּתְגַּבְּרִים לְהַעֲלִים חַס וְשָׁלוֹם הָאֱמֶת לְגַמְרֵי לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהַזְכִּיר לַאֲהוּבִי וְרֵעַי מְעַט דְּבָרַי אֵלֶּה, וְדַי בָּזֶה לְהַחֲפֵצִים בְּהָאֱמֶת הַחוֹשְׁבִים עַל תַּכְלִיתָם הַנִּצְחִי בֶּאֱמֶת, אֲלֵיהֶם תִּטּוֹף מִלָּתִי כְּמַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה. חִזְקוּ וְאִמְצוּ חִזְקוּ וְאִמְצוּ, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
Nussun son of our Teacher the Rabbi Naftali Hirtz — of blessed memory — of Breslov. And as our Master our Teacher and Rebbe — of blessed memory — himself declared — and said in these words: "Vos hobin mir zich tzu shemen? Bishvilenu nivra ha'olam." [Chayei Moharan 215: "What do we have to be ashamed of? For us the world was created." The Rebbe's declaration of inner holy boldness — *azus dikedushah*] [Chayei Moharan 215] — and these holy and pure words one needs to remember greatly every day. Beyond this there is no free time to extend further. And write me well about the matter of Rabbi Shimshon — what did he see to first stand with *azus dikedushah* against them — and then to hand over to them all the books — and even the book that was written which they did not request from him. And why did he not spare himself — for this book is very necessary for him for his eternal purpose. Although after the fact — certainly everything will turn to good — even so he acted foolishly. And my soul knows very well that his soul is still bound to our soul — but from this one can see the nature of the general evil work done under the sun — and how they lie in wait for each person all his days. And even when one humbles himself before them — the evil force grows stronger and lies in wait to cause him to fall further each time. What shall we say — blessed is Hashem Who was our helper and rescued us from such errors and follies — what shall we return to Hashem for all His gifts to us — that we merited to be in his holy portion. I have held him and will not let him go [אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ — Shir Hashirim 3:4: the Shulamite's declaration. Applied to Reb Nussun's bond with the Rebbe's Torah: I have taken hold — and will not release] [Shir Hashirim 3:4] — and also until old age and grey hair — O G-d do not forsake us until we tell and so forth. [Tehillim 71:18] His letter I received today — and certainly I had great sorrow from the multitude of the adventures that pass over him. But praised be G-d — I have already anticipated speaking with you greatly about the matter of man is born to toil — short of days and full of agitation [אָדָם לְעָמָל יוּלָּד קְצַר יָמִים וּשְׂבַע רֹגֶז — Iyov 5:7 and 14:1: two Iyov verses cited together as in Letter 171 — "for man is born to toil" (Iyov 5:7) and "short of days and full of agitation" (Iyov 14:1). The two verses together define the essential human condition: existence is toil, and the days are brief and filled with turbulence] [Iyov 5:7; Iyov 14:1] — and how the entire world is full of sufferings and adventures of every kind — and no person has anything with which to console himself except the little good that he merits to snatch in these few bad days — for it was only for this that he was created — to endure toil for the sake of Torah and service. And if he does not merit this — he endures toil for Gehinnom — G-d forbid — about which the *Tanna* warned: I beg of you — do not inherit two Geihinnom [בְּמָטוּתָא מִינַיְיכוּ לָא תִּירְתוּ תַּרְתֵּי גֵּיהִנָּם — Yoma 72b: the Talmudic warning against the person who studies Torah but does not fulfil it — who inherits both the sufferings of this world (the toil of Torah without its reward) and the Gehinnom of the next. The *Tanna's* plea: do not collect the double inheritance of toil without Torah and Gehinnom without Torah] [Yoma 72b]. ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קעט URL: https://ajew.org/reader-plain/alim-litrufa/2/178/ # קעט
קעט
Source: https://ajew.org/reader/alim-litrufa/2/178 ## Segment 1
קעט
And peace to all our *anshei sh'lomaynu* with great love — be strong and of good courage — for Hashem is with us — do not fear them. ## Segment 2
אוֹר לְיוֹם ג' צַו תקצ"ה.
And peace to the honor of my dear uncle — my dear one — the distinguished benefactor — may his light shine — and to all the distinguished ones from there who support us. May Hashem repay their work — and may their reward be complete — for they have saved many souls of Israel. So may Hashem add His kindness — to arrange through them to save us from them and to prevail over them — and may there be fulfilled regarding our enemies: one who digs a pit — shall fall into it [כּוֹרֶה שַׁחַת בָּהּ יִפֹּל — Mishlai 26:27: measure-for-measure divine justice] [Mishlai 26:27] and so forth. Only they boast that they will accuse me — G-d forbid — but falsehood has no standing [שִׁיקְרָא לָא קָאֵי — the Aramaic idiom: falsehood has no permanent ground under its feet. Truth is self-attesting — *ha'emes ed l'atzmo*] — and the truth is its own witness — and the counsel of Hashem will stand forever — and He will not forsake His pious ones. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Peace to my beloved son — the dear one — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי הַיּוֹם, וּבְוַדַּאי הָיָה לִי צַעַר גָּדוֹל מֵרִבּוּי הַהַרְפַּתְקָאוֹת אֲשֶׁר עוֹבְרִים עָלָיו, אַךְ תְּהִלָּה לָאֵל כְּבָר הִקְדַּמְתִּי לְדַבֵּר עִמָּכֶם הַרְבֵּה מֵעִנְיַן "אָדָם לְעָמָל יוּלָּד קְצַר יָמִים וּשְׂבַע רֹגֶז", וְאֵיךְ כָּל הָעוֹלָם מָלֵא יִסּוּרִים וְהַרְפַּתְקָאוֹת מֵהַרְפַּתְקָאוֹת שׁוֹנוֹת, וְאֵין לְשׁוּם אָדָם בַּמֶּה לְנַחֵם אֶת עַצְמוֹ כִּי אִם בִּמְעַט הַטּוֹב שֶׁזּוֹכֶה לַחֲטֹף בִּמְעַט הַיָּמִים הָרָעִים הָאֵלֶּה, כִּי רַק לָזֶה נִבְרָא לִסְבֹּל עָמָל בִּשְׁבִיל הַתּוֹרָה וְהָעֲבוֹדָה. וְאִם אֵינוֹ זוֹכֶה סוֹבֵל עָמָל בִּשְׁבִיל גֵּיהִנָּם חַס וְשָׁלוֹם שֶׁעַל זֶה הִזְהִיר הַתַּנָּא 'בְּמָטוּתָא מִינַיְיכוּ לָא תִּירְתוּ תַּרְתֵּי גֵּיהִנָּם' (יוֹמָא עב:).
Until now no traveler has come my way to send you my letter — and your letter of the past week I received through the bearer of this letter — Rabbi Leibli the son-in-law of Rabbi Reuven. What has passed is gone — at present there is nothing new to inform you of. But this I inform you — and let it be fresh in your eyes every day: that praised be G-d — in His great kindness and His wondrous salvation — I arrived at my home in peace — and thanks be to G-d — I have already settled here in Breslov. Who can express the mighty acts of Hashem [Tehillim 106:2] — who would have believed our report [מִי יַאֲמִין לִשְׁמוּעָתֵנוּ — Yeshayahu 53:1: the inconceivable divine act. Many of the community had given up hope of Reb Nussun's return to Breslov — and here he is] [Yeshayahu 53:1] . Remember well all the immense fears with which the partisans terrified me — until many of our beloved *anshei sh'lomaynu* despaired — as if it were impossible in any way that I could return to my home. And now — go see the wondrous works of Hashem — the wonders of the Perfect One of knowledge — for truly it is not an empty thing — for this is one of the awesome mighty acts of our Master our Teacher and Rebbe — the very exalted one — may the memory of the righteous and holy one be for a blessing. Who has worked and done it — Who calls the generations from the beginning [Yeshayahu 41:4] and so forth. And although they still gnash their teeth against us — and wish to find some false accusation against me — but in Hashem I trust — I shall not fear what flesh can do to me [Tehillim 56:12] — He is the One Who girds me with strength and fortified me in *azus dikedushah* drawn from the Torah of Hashem and the prayer of Hashem — to return to my home in peace. Praised be my G-d — He will be my help and will complete for me for good — and rescue us from the sword of their mouth. And we hope in Hashem that we will see in them what they wished to see in us — and there will be fulfilled: one who digs a pit shall fall into it [Mishlai 26:27] — for Hashem will not forsake His people for the sake of His great Name — for Hashem Yisborach knows the truth — and the truth is one. ## Segment 5
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי מַחְמַד נַפְשִׁי, כְּבָר הִרְבֵּיתִי לְדַבֵּר בָּזֶה הַרְבֵּה, וְגַם בְּשָׁעָה זֹאת דִּבַּרְתִּי מִזֶּה עִם רַבִּי לֶיבְּלִי חֲתַן רַבִּי רְאוּבֵן, אַךְ עֲדַיִן צְרִיכִין לְדַבֵּר מִזֶּה וְלִזְכֹּר זֹאת בְּכָל יוֹם, כִּי אִם אָמְנָם כָּל מִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ יוֹדֵעַ מִזֶּה, וּבִפְרָט הַחֲכָמִים אֲפִלּוּ חַכְמֵי אֻמּוֹת הָעוֹלָם מְדַבְּרִים מִזֶּה הַרְבֵּה מְאֹד שֶׁהָעוֹלָם מָלֵא יְגוֹנוֹת וּמַכְאוֹבוֹת וְכָל יָמָיו כַּעַס וּמַכְאוֹבוֹת, אַךְ מֵחֲמַת שֶׁאֵין לָהֶם נֶחָמָה אֲמִתִּית בַּמֶּה לְנַחֵם עַצְמָן, עַל כֵּן אַחֲרֵי שֶׁדּוֹבְרִים מִזֶּה שָׁבִים לְאִוַּלְתָּם וְרוֹדְפִים רַק אַחַר הַמָּמוֹן וְהֶבְלֵי עוֹלָם הַזֶּה. אֲבָל בָּרוּךְ אֱלֹקֵינוּ שֶׁבָּרָאָנוּ לִכְבוֹדוֹ וְכוּ', וְנָתַן לָנוּ תּוֹרַת אֱמֶת וְכוּ', בָּזֶה יֵשׁ לְנַחֵם וּלְשַׂמֵּחַ עַצְמֵנוּ.
And thanks be to G-d — from the day of my arrival until here — Hashem Yisborach has helped us — that we have spoken greatly of the Torahs and holy conversations of our Rebbe — and especially regarding this Torah that speaks of how the truth is one — which is the Torah: Rabbi Akiva said — when you arrive at the stones of pure marble [אָמַר רַבִּי עֲקִיבָא כְּשֶׁתַּגִּיעוּ לְאַבְנֵי שַׁיִּשׁ טָהוֹר — Likutay Moharan I:51: the Torah of the oneness of truth — *ha'emes hu echad* — and from this oneness flows the entire guidance of the true *tzaddik*] [LM I:51] and so forth — as in chapter 51 of Likutay Moharan part one. And praised be G-d — we spoke greatly of this the past week. Happy is the ear that heard this. ## Segment 6
וְאִם אֵין אָנוּ זוֹכִים לְקַיֵּם אֶת הַתּוֹרָה כָּרָאוּי, כְּבָר הִקְדִּים הַשֵּׁם יִתְבָּרַךְ רְפוּאָה לְמַכּוֹתֵינוּ שֶׁזָּכִינוּ לֵידַע מֵאֲמִתַּת קְדֻשַּׁת מַעֲלַת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה אֲשֶׁר הוּא מְחַיֶּה וּמְשַׂמֵּחַ עַצְמֵנוּ בְּכָל הַמַּדְרֵגוֹת וּבְכָל הָעִנְיָנִים שֶׁבָּעוֹלָם, כַּיָּדוּעַ לְךָ בְּנִי. וְעָלָיו נֶאֱמַר 'אִלְמָלֵא מִלְחָא' וְכוּ', "זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂינוּ" וְכוּ'. וּמִגֹּדֶל נְחִיצַת מוֹסֵר כְּתָב זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ כִּרְצוֹנִי, וְדַי בָּזֶה.
How fortunate are we that we merited what we merited — to know from such a true and holy Rebbe — a Rebbe in this world — who teaches us such Torahs — such divine apprehensions and knowledge of G-dliness — such wonders — and a Rebbe in the World to Come [רַבִּי בְּעָלְמָא דֵּין... רַבִּי בְּעָלְמָא דְּאָתֵי — the *tzaddik* is Rebbe in both worlds. In this world — teaching Torah; in the World to Come — each will know according to how much he gave of himself for the Rebbe's name and holy Torah] — for the essential knowing there — each one according to how much he endured sufferings and gave his soul for the sake of drawing close to his name and his holy Torah — which guides us in the true path — which instills in our hearts to truly fulfil the Torah of Moshe — to walk in the paths of our true righteous ancestors. Lots have fallen to me in pleasant places [Tehillim 16:6] and so forth. ## Segment 7
וּמֵאֵלֶיךָ תִּזְכֹּר כָּל הַשַּׁיָּךְ לָזֶה, וְיִהְיֶה בְּעֵינֶיךָ כַּחֲדָשִׁים, וְתִתֵּן הוֹדָאָה עַל הֶעָבַר שֶׁהִצִּיל נַפְשְׁךָ וָנֶפֶשׁ בֵּיתְךָ. וּבְוַדַּאי הַכֹּל לְטוֹבָה גְּדוֹלָה, וּמֵעַתָּה יִשְׁמָרְכֶם ה' מִכָּל רַע יִשְׁמֹר אֶת נַפְשְׁכֶם.
And now — my son — be strong and of good courage — do not be broken and do not be shattered — for Hashem our G-d walks with us to save us. And the essential thing is — do not be ashamed in your own self before them — and let your forehead be strong against their foreheads — and do not speak with them of this at all — only divert them to another matter. Only from themselves they will understand that we laugh at them — with the help of Hashem Yisborach. They will be ashamed — and we will not be ashamed — for in the matter of our holy gathering — we have nothing to be ashamed of before them at all. And as our Master our Teacher and Rebbe — of blessed memory — himself declared — and said in these words: "Vos hobin mir zich tzu shemen? Bishvilenu nivra ha'olam." [Chayei Moharan 215: "What do we have to be ashamed of? For us the world was created." The Rebbe's declaration of inner holy boldness — *azus dikedushah*] [Chayei Moharan 215] — and these holy and pure words one needs to remember greatly every day. Beyond this there is no free time to extend further. And write me well about the matter of Rabbi Shimshon — what did he see to first stand with *azus dikedushah* against them — and then to hand over to them all the books — and even the book that was written which they did not request from him. And why did he not spare himself — for this book is very necessary for him for his eternal purpose. Although after the fact — certainly everything will turn to good — even so he acted foolishly. And my soul knows very well that his soul is still bound to our soul — but from this one can see the nature of the general evil work done under the sun — and how they lie in wait for each person all his days. And even when one humbles himself before them — the evil force grows stronger and lies in wait to cause him to fall further each time. What shall we say — blessed is Hashem Who was our helper and rescued us from such errors and follies — what shall we return to Hashem for all His gifts to us — that we merited to be in his holy portion . I have held him and will not let him go [אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ — Shir Hashirim 3:4: the Shulamite's declaration. Applied to Reb Nussun's bond with the Rebbe's Torah: I have taken hold — and will not release] [Shir Hashirim 3:4] — and also until old age and grey hair — O G-d do not forsake us until we tell and so forth. [Tehillim 71:18] And abundant peace to all our *anshei sh'lomaynu* — with great love — and the love between us is very strong as always — for the covenant of our love will never be broken forever. Many waters cannot quench love — and rivers cannot drown it [מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה — Shir Hashirim 8:7: "many waters cannot quench the love — and rivers cannot drown it." The rivers of persecution cannot quench the bond between the *anshei sh'lomaynu*] [Shir Hashirim 8:7] and so forth. And please write to me from each one — and from Rabbi Mordechai — may his light shine — what has become of him — and from Rabbi Yaakov the son-in-law of Rabbi Moshe Chayyim the *dayan* — and his brother Rabbi Henich — and from Rabbi Itzik son of Rabbi Avraham Dov — and also from Rabbi Levi Yaakov — and from the son of my sister Rabbi Ayzik — may their lights shine. And I know that even the *melamed* from Pinshovye has not broken from our love — and Rabbi Nachum is still held in the ropes of our strong love. Who will give that we merit to gather together again — not for honor G-d forbid — you see the honor I have from you — and how they disdain and curse themselves for this — but only for the honor of Hashem Yisborach and His holy Torah — that we merit to speak of the truth of the eternal purpose. And on Hashem Yisborach and on the power of the prayer of the elder of holiness I lean — that all the curses will turn to blessings [שֶׁכָּל הַקְּלָלוֹת יִתְהַפְּכוּ לִבְרָכוֹת — the turning of curses to blessings: a core Breslov teaching and also the deep structure of Purim itself — *v'nahafoch hu*. And the Psalms verse that follows this is the warrant] — and there will be fulfilled: a groundless curse will not come [קִלְלַת חִנָּם לֹא תָבֹא — Mishlai 26:2: "like a fluttering sparrow — like a flying swallow — so a groundless curse will not come." The groundless curses of the opponents will not land] [Mishlai 26:2] — they will curse — and You will bless — they have risen up and been ashamed — but Your servant will rejoice [יְקַלְלוּ הֵמָּה וְאַתָּה תְבָרֵךְ קָמוּ וַיֵּבוֹשׁוּ וְעַבְדְּךָ יִשְׂמָח — Tehillim 109:28: the Psalm of the one surrounded by those who curse him. "They will curse — and You will bless — they have risen up and been shamed — and Your servant will rejoice." The divine reversal: their curses become Hashem's blessings; their rising against me becomes their own shame; my joy is guaranteed by Hashem Himself] [Tehillim 109:28] . Blessed be Hashem Yisborach that we have something to rejoice over — truly there is and there is — for over every single word of his holy Torah — whoever has a true mind in his head should say: were it not that I had come into the world only to hear this one thing — it would have been enough [אִלְמָלֵא לָא אֲתֵינָא אֶלָּא לְמִשְׁמָע דָּא דַּי — the formula of the single transcendent justification: each individual teaching of the Rebbe is so complete that had one come into the world only to hear that one Torah — it would have been sufficient] . How much more so when two teachings come together — how much more so when the discourse expands further and further — growing and strengthening like a spring that grows stronger and like a river that never stops . Who has heard such a thing — who has seen the like [Yeshayahu 66:8] . And especially the awesome wonders of the *tzerufei osiyos* — the combinations of letters — the like of which has never been heard. And somewhat you yourselves feel some sweetness — and the rest — trust me — that Hashem has illuminated my eyes to feel some portion of the sweetness of the depth in his holy Torah — which ascends to the infinite and descends to beyond all limit. And also I myself see with the eyes of my mind — and I believe with complete faith — that I have not yet begun to know of his holy Torah even as a drop from the great sea — and it is impossible to speak of this at all — for it is for each one according to what he estimates in his heart . But from the multitude of obstacles and persecutions that strengthen to conceal the truth — G-d forbid — I could not restrain myself from mentioning to my beloved and companions a little of these words — and it is enough for those who truly desire the truth — to them my word will drip as cool water upon a weary soul [Mishlai 25:25] . Be strong and of good courage — be strong and of good courage — be strong and let your hearts be courageous — all who hope in Hashem [Tehillim 31:25] . Nussun of Breslov. The words of your father who awaits salvation. Nussun of Breslov. ## Segment 8
דִּבְרֵי אָבִיךָ
The words of your father ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov # קפ URL: https://ajew.org/reader-plain/alim-litrufa/2/179/ # קפ
קפ
Source: https://ajew.org/reader/alim-litrufa/2/179 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' שְׁמִינִי תקצ"ה בְּרֶסְלֶב.
His letter I received just now together with vessels of wine — and two gold coins from my dear friend Rabbi Yaakov — may his light shine. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Peace to my beloved son — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 3
מִכְתָּבוֹ קִבַּלְתִּי עַתָּה עִם כְּלֵי יַיִן גֶּפֶן, וּשְׁנֵי זְהוּבִים מִידִידִי הָרַב יַעֲקֹב, נֵרוֹ יָאִיר, הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִתּוֹ, וְכֵן יִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִתְּךָ תִּחְיֶה, טוֹב ה' לַכֹּל, לְכָל הַמַּכּוֹת וּלְכָל הַמַּכְאוֹבִים וְהַמֵּחוּשִׁים, כַּיָּדוּעַ לָכֶם, (לִקּוּטֵי מוֹהֲרַ"ן סִימָן י"ד) כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן בְּשׁוּם דָּבָר כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, בִּפְרָט בְּעִנְיַן רְפוּאוֹת כְּבָר מֻנָּח כְּלָל בְּיָדֵינוּ שֶׁלֹּא לַעֲשׂוֹת שׁוּם דָּבָר, כִּי כָּל מַה שֶּׁעוֹשִׂין קָרוֹב לְהַזִּיק וּלְקַלְקֵל יוֹתֵר, עַל כֵּן צְרִיכִין לִסְמֹךְ רַק עַל הַשֵּׁם יִתְבָּרַךְ רוֹפֵא חִנָּם רוֹפֵא אֱמֶת וְנֶאֱמָן וְרַחֲמָן. וּכְבָר עָזַר אוֹתָנוּ הַרְבֵּה הַרְבֵּה בְּעִנְיָן זֶה, שֶׁשָּׁלַח לָנוּ וּלְבָנֵינוּ שֶׁיִּחְיוּ כַּמָּה מִינֵי רְפוּאוֹת לְכַמָּה מִינֵי מֵחוּשִׁים בְּלִי שׁוּם עֲשִׂיָּה וְעֵסֶק כְּלָל, כַּיָּדוּעַ לָכֶם. וְאִם לֹא זָכִינוּ לְקַבֵּל מֵרַבֵּנוּ הַקָּדוֹשׁ זַ"ל כִּי אִם זֹאת לְבַד דַּיֵּנוּ, כִּי הוּא חַיֵּי נְפָשׁוֹת, וְאֵין לְהַאֲרִיךְ בָּזֶה עַתָּה.
His letter I received today — and certainly I had great sorrow from the multitude of the adventures that pass over him. But praised be G-d — I have already anticipated speaking with you greatly about the matter of man is born to toil — short of days and full of agitation [אָדָם לְעָמָל יוּלָּד קְצַר יָמִים וּשְׂבַע רֹגֶז — Iyov 5:7 and 14:1: two Iyov verses cited together as in Letter 171 — "for man is born to toil" (Iyov 5:7) and "short of days and full of agitation" (Iyov 14:1). The two verses together define the essential human condition: existence is toil, and the days are brief and filled with turbulence] [Iyov 5:7; Iyov 14:1] — and how the entire world is full of sufferings and adventures of every kind — and no person has anything with which to console himself except the little good that he merits to snatch in these few bad days — for it was only for this that he was created — to endure toil for the sake of Torah and service. And if he does not merit this — he endures toil for Gehinnom — G-d forbid — about which the *Tanna* warned: I beg of you — do not inherit two Geihinnom [בְּמָטוּתָא מִינַיְיכוּ לָא תִּירְתוּ תַּרְתֵּי גֵּיהִנָּם — Yoma 72b: the Talmudic warning against the person who studies Torah but does not fulfil it — who inherits both the sufferings of this world (the toil of Torah without its reward) and the Gehinnom of the next. The *Tanna's* plea: do not collect the double inheritance of toil without Torah and Gehinnom without Torah] [Yoma 72b] . ## Segment 4
וְהִנֵּה אֲהוּבִי בְּנִי חֲבִיבִי, גַּם בְּכָל הַמִּכְתָּבִים שֶׁכָּתַבְתָּ לִי בְּזֶה הַחֹרֶף לְאוּמַאן וְלִקְרִימֶענְטְשׁוּק מֵרִבּוּי הַצָּרוֹת הַמָּרוֹת שֶׁעָבְרוּ עָלֵינוּ בְּזֶה הַחֹרֶף, בְּכֻלָּם מָצָאתִי תָּמִיד הַרְחָבוֹת גְּדוֹלוֹת אֲשֶׁר הֶחֱיֵיתִי אֶת נַפְשִׁי בָּהֶם. וְרָאוּי לְךָ לִשְׂמֹחַ בָּזֶה בִּימֵי הֶחָג הַקְּדוֹשִׁים הַבָּאִים עָלֵינוּ לְטוֹבָה, כִּי הֶחֱיֵיתָ אֶת נַפְשִׁי בְּמִכְתָּבֶיךָ הַנְּעִימִים וְקִיַּמְתָּ בָּהֶם מְאֹד מִצְוַת כִּבּוּד אָב. הַשֵּׁם יִתְבָּרַךְ יֵיטִיב לְךָ לָעַד וְיַאֲרִיךְ יָמֶיךָ וּשְׁנוֹתֶיךָ וְיִתֵּן חַיִּים אֲרֻכִּים לְכָל יוֹצְאֵי חֲלָצֶיךָ חַיִּים שֶׁל יִרְאַת שָׁמַיִם שֶׁיִּזְכּוּ לֵילֵךְ בְּדַרְכֵי ה' בֶּאֱמֶת לָנֶצַח, וּמִכָּל שֶׁכֵּן עַתָּה הֶחֱיִיתַנִי בִּדְבָרֶיךָ.
What shall I say to you — my beloved son — the delight of my soul? I have already multiplied speaking of this greatly — and also at this very hour I spoke of this with Rabbi Leibli the son-in-law of Rabbi Reuven. But we still need to speak of this and to remember it every day — for although certainly everyone with a mind in his head knows of this — and especially the sages — even the sages of the nations — speak of this greatly — that the world is full of griefs and pains — and all his days are pain and vexation — but since they have no true consolation with which to console themselves — therefore after they speak of this they return to their folly and pursue only money and the vanities of this world. But blessed is our G-d Who created us for His glory and gave us the Torah of truth [בָּרוּךְ אֱלֹקֵינוּ שֶׁבָּרָאָנוּ לִכְבוֹדוֹ וְנָתַן לָנוּ תּוֹרַת אֱמֶת — from the blessing recited after completing a Torah reading: "Blessed is our G-d Who created us for His glory and separated us from those who go astray — and gave us the Torah of truth — and planted eternal life in our midst." The blessing of the one who possesses the truth against all the world's futile searching. The nations' sages speak of the world's suffering but have no answer; we have the Torah of truth as our answer and consolation] — in this there is to console and gladden ourselves. ## Segment 5
וְאִם אָמְנָם עַתָּה עֲדַיִן צָרוֹתֵינוּ וּבִזְיוֹנֵנוּ גָּדוֹל וְקָשֶׁה מְאֹד מְאֹד, אַךְ בְּכָל עֵת אָנוּ רוֹאִים יְשׁוּעָתוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ שֶׁלֹּא עָזַב אוֹתָנוּ לְגַמְרֵי. וַאֲנִי יָדַעְתִּי כָּל זֶה מִכְּבָר וְעַתָּה אֲנִי רוֹאֶה זֹאת בְּכָל יוֹם, וּכְבָר הִבְטַחְתִּיךָ שֶׁבְּקָרוֹב תּוּכַל לְהִתְפַּלֵּל בְּכָל מָקוֹם שֶׁתִּרְצֶה, וְעַתָּה תְּהִלָּה לָאֵל הִתְחִיל צְמִיחַת קֶרֶן יְשׁוּעָה שֶׁהִסְכִּימוּ בְּפֵרוּשׁ לְהַנִּיחֲךָ לִכְנֹס בְּבֵית הַמִּדְרָשׁ. אִם אָמְנָם קָשֶׁה וְמַר לִשְׁמֹעַ כָּל זֶה שֶׁנִּצְטָרֵךְ עַל זֶה הַסְכָּמָה מֵהֶם, אַחֲרֵי שֶׁכָּל הָרְשָׁעִים וְהָעֲבַרְיָנִים אֵינָם מוֹנְעִים לְהִתְפַּלֵּל עִמָּהֶם וְכוּ', אַף עַל פִּי כֵן אַדְּרַבָּה 'הֵן הֵן גְּבוּרוֹתָיו וְנוֹרְאוֹתָיו יִתְבָּרַךְ' אַחֲרֵי אֲשֶׁר שֶׁכְּבָר הַהִתְגָּרוּת וְהַקִּטְרוּג עַל נְקֻדַּת הָאֱמֶת כָּל כָּךְ עַד אֲשֶׁר רוֹצִים בְּכָל יוֹם לְגָרְשֵׁנוּ חַס וְשָׁלוֹם, וְכֵן לְגָרֵשׁ כָּל אֶחָד וְאֶחָד חַס וְשָׁלוֹם, עַתָּה מַה גָּדְלוּ מַּעֲשֶׂיךָ ה', מִי יְמַלֵּל גְּבוּרוֹתָיו וְנִפְלְאוֹתָיו וִישׁוּעָתוֹ. אֲשֶׁר תְּהִלָּה לָאֵל כְּבָר שָׁבַתְתִּי שְׁלשָׁה שַׁבָּתִים פֹּה וְהָלַכְתִּי בְּכָל יוֹם לַמִּקְוֶה תְּהִלָּה לָאֵל וְלֹא פָּגַע בִּי אָדָם, וְגַם אַתָּה מַנִּיחִין אוֹתְךָ לְהִתְפַּלֵּל בְּבֵית הַמִּדְרָשׁ. וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה, וְיִהְיוּ הֵם טְפֵלִים וּבְטֵלִים אֵלֶיךָ וְאֵלַי, יֵבוֹשׁוּ הֵמָּה וְלֹא נֵבוֹשׁ אֲנַחְנוּ כִּי אֱמֶת ה' לְעוֹלָם.
And if we do not merit to fulfil the Torah as is fitting — Hashem Yisborach has already preceded the cure to our blows — that we merited to know of the true sanctity and greatness of our Master our Teacher and Rebbe — may the memory of the righteous one be for a blessing — who revives and gladdens us in all levels and in all matters that are in the world — as is known to you my son. And about him it is said: were it not for the salt — the world would not be able to endure the bitterness [אִלְמָלֵא מִלְחָא — Zohar / Likutay Moharan I:10: the salt that preserves the world from being overwhelmed by its essential bitterness is the light of the true *tzaddik*. Without him — the world's *meirirus* — its bitterness — would be unbearable. The *tzaddik* is the cosmic sweetener of existence. First cited in Letter 172 — returned here in the context of the world's universal suffering: the nations' sages see the suffering but have no answer. The *tzaddik* is the answer — he sweetens the bitterness that the sages of the nations can only name but cannot cure] [Zohar; LM I:10] and so forth. This one will comfort us from our work and from the toil of our hands [זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂינוּ — Bereishis 5:29: the verse spoken by Lemech at the birth of Noach — zeh yenachamenu mimma'aseinu umei'itzavon yadeinu min ha'adamah asher eiratah Hashem — "this one will comfort us from our work and from the toil of our hands — from the ground which Hashem has cursed." The first use of the word *nechamah* — comfort/consolation — in the Torah. Said about Noach — but applied by Reb Nussun to the Rebbe: *zeh* — this one — the *tzaddik* — is the one who brings true *nechamah* — the consolation from the toil and pain of existence. Where the nations' sages offer no real comfort — the *tzaddik* gives us *zeh yenachamenu*] [Bereishis 5:29] and so forth. And from the great urgency of the bearer of this letter — it is impossible to extend as I wish — and it is enough. ## Segment 6
וּמִגֹּדֶל הַנְּחִיצָה וְהַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ כִּי הַיּוֹם פָּנָה וּצְרִיכִין לַחֲשֹׁב עַל תְּפִלַּת מִנְחָה וּמַעֲרִיב, וּבִפְרָט עַל מִצְוַת בִּעוּר חָמֵץ, כֵּן יְבַעֵר הַשֵּׁם יִתְבָּרַךְ הַיֵּצֶר הָרָע וְהַשְּׂאוֹר שֶׁבָּעִסָּה מִקִּרְבֵּנוּ, וְכֵן יְבַעֵר וִיכַלֶּה וְיִשְׂרֹף וְיַעֲקֹר כָּל שׂוֹנְאֵינוּ וְרוֹדְפֵינוּ חִנָּם, אוֹ שֶׁנִּזְכֶּה לְבַעֵר הֶחָמֵץ מִקִּרְבָּם וְיָשׁוּבוּ כֻּלָּם אֶל הָאֱמֶת. וּבָזֶה חָפַצְתִּי יוֹתֵר, כַּאֲשֶׁר הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ אֶת לְבָבִי.
And from yourself — remember all that pertains to this — and let it be fresh in your eyes — and give thanks for what has passed — that He saved your soul and the soul of your household. And certainly all is for great good — and from now on may Hashem guard you from all evil — may He guard your soul. ## Segment 7
וְהִנֵּה פֹּה אֵין חֲדָשׁוֹת רַק בְּכָל יוֹם חוֹשְׁבִים מַחֲשָׁבוֹת רָעוֹת עַל עַצְמָם. וְעַל שַׁבַּת הֶעָבַר בָּא חַיִּים פַאיַיאךְ יִמַּח שְׁמוֹ וְצָעַק הַיּוֹם בְּקוֹל גָּדוֹל עַל עַצְמוֹ לַעֲקֹר וּלְגָרֵשׁ אֶת עַצְמוֹ מִן הָעוֹלָם, וַה' יָפִיר עֲצָתוֹ וִיקַלְקֵל מַחֲשַׁבְתּוֹ וְיַהֲפֹךְ הַכֹּל לְטוֹבָה מְהֵרָה. וְזֹאת תֵּדַע שֶׁבְּנִפְלְאוֹתָיו יִתְבָּרַךְ הָעֲצוּמִים זָכִיתִי אֶתְמוֹל בִּסְעֻדַּת שַׁחֲרִית בְּשַׁבָּת הַנַּ"ל לְרַקֵּד בְּשִׂמְחָה, וְזֶה נֶחֱשָׁב לִי לִצְמִיחַת קֶרֶן יְשׁוּעָה גְּדוֹלָה, כֵּן יְזַכֵּנוּ הַשֵּׁם יִתְבָּרַךְ בְּכָאן וְאֶצְלְכֶן וּבְכָל מְקוֹמוֹת שֶׁל אַנְשֵׁי־שְׁלוֹמֵנוּ שֶׁנִּזְכֶּה כֻּלָּנוּ לִשְׂמֹחַ בְּשִׂמְחָה גְדוֹלָה בְּחַג הַפֶּסַח הַקָּדוֹשׁ הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה וְנוֹדֶה עַל הֶעָבַר בְּשִׂמְחָה הַרְבֵּה אֲשֶׁר בְּרַחֲמָיו עַד הֵנָּה עֲזָרָנוּ לְהִתְקַיֵּם בֵּין חַיּוֹת רָעוֹת כָּאֵלֶּה. כֵּן יוֹסֵף חַסְדּוֹ וְנִפְלְאוֹתָיו שֶׁנִּזְכֶּה לְהִתְקַיֵּם לָנֶצַח, וְלֵילֵךְ בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת כַּאֲשֶׁר הוֹרָה אוֹתָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וְגַם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזְבֵנוּ עַד נַגִּיד זְרוֹעֲךָ לְדוֹר וְכוּ'.
And I have already promised you that soon you would be able to pray in any place you wished — and now — praised be G-d — the sprouting of the horn of salvation has begun [צְמִיחַת קֶרֶן יְשׁוּעָה — the metaphor of the horn sprouting from the ground: the first tender growth of a long-awaited redemption. Applied specifically: they have explicitly agreed to let Yitzchok enter the beis midrash to pray] — for they have explicitly agreed to let you enter the beis midrash. Although it is harsh and bitter to hear all this — that we needed their agreement — after all the wicked and transgressors are not prevented from praying with them and so forth — even so on the contrary: these are His great powers and awesome deeds — Yisborach [הֵן הֵן גְּבוּרוֹתָיו — the Talmudic formulation (Yoma 69b): it is precisely in the place of apparent humiliation and weakness that divine greatness is revealed. ## Segment 8
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
The words of your father. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
מַה שֶּׁנִּשְׁתַּכַּח מִמֶּנִּי לִכְתֹּב בְּתוֹךְ הָאִגֶּרֶת.
Nussun of Breslov. ## Segment 11
בְּאוּמַאן הַקְּלוֹיְז עוֹמֶדֶת עַל תִּילָהּ וְלֹא הוֹסִיפוּ בָּהּ שׁוּם פִּרְצָה חַס וְשָׁלוֹם, כִּי נָפַל פַּחַד עֲלֵיהֶם, אַךְ אַף עַל פִּי כֵן עֲדַיִן לֹא נַעֲשָׂה בָּהֶם מִשְׁפָּט, וְרַבִּי אַבְרָהָם וְרַבִּי נַפְתָּלִי נֵרָם יָאִיר כְּפִי הַנִּשְׁמָע מִמִּכְתָּבָם כְּבָר שָׁלְחוּ הָעֵסֶק לְקִיּוּב. רַבִּי אַבְרָהָם וַוינְבֶּערְג הַנַּ"ל שָׁלַח לִי בְּעֶרֶב שַׁבָּת שְׁלשָׁה רוּבַּל כֶּסֶף וְהוּא אוֹהֵב גָּדוֹל לָנוּ. גַּם הַנָּגִיד רַבִּי מֹשֶׁה פִישֶׁל שָׁלַח לְבֵית הַמִּדְרָשׁ דְּשָׁם לְבַל יוֹסִיפוּ לְעַוֵּת מִכָּל שֶׁכֵּן שֶׁלֹּא יַזִּיקוּ לְהַקְּלוֹיְז חַס וְשָׁלוֹם כִּי לֹא יִהְיֶה אַחֲרִיתָם טוֹב מִזֶּה. וְגַם קָרְאוּ הַדִּיפִּיטַאט הַיְנוּ זֶה הַמְּמֻנֶּה לְהַעֲמִיד הַחַיִל אֵצֶל בַּעֲלֵי בָּתִּים לְהַאֲכִילָם וְכַיּוֹצֵא וְגָעַר עָלָיו לְהוֹצִיא הַסָּאלְדַאט [הַחַיִל] שֶׁהֶעֱמִיד אֵצֶל רַבִּי אַבְרָהָם יִצְחָק מֵאַנְשֵׁי שְׁלוֹמֵנוּ לְהַכְעִיס, וְרָצוּ לְהוֹסִיף עוֹד יוֹתֵר וְהָיָה לָנוּ צַעַר גָּדוֹל מִזֶּה כִּי הוּא אֶבְיוֹן גָּדוֹל, וְגָעַר בָּהֶם הַנָּגִיד הַנַּ"ל עַד שֶׁהֻכְרְחוּ בְּעַל כָּרְחָם לְסַלֵּק הַסָּאלְדַאט מִבֵּיתוֹ. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה.
In the town of Tirahovitz — the *machloket* is burning very very fiercely now — and the Rav Rabbi Itzik the son-in-law of the Maggid — may the memory of the righteous be for a blessing — fled from his home. And one of our *anshei sh'lomaynu* was beaten a near-fatal blow — and a doctor has been sent there to conduct a legal investigation. And in the kindness of Hashem — they will have a great downfall through this. But at present we need great mercy — and to Hashem belongs the salvation. All of this I am writing after *bedikas chametz*. May Hashem Yisborach burn out the evil from within us — and burn all the enemies and opponents of the point of the truth. ## Segment 12
בָּעִיר טִירָהאוִויצֶע בּוֹעֵר עַתָּה הַמַּחֲלֹקֶת מְאֹד מְאֹד, וְהָרַב רַבִּי אִיצִיק חֲתַן הַמַּגִּיד זֵכֶר צַדִּיק לִבְרָכָה בָּרַח מִבֵּיתוֹ, וּלְאֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ הִכּוּ מַכַּת מָוֶת וְנָסַע לְשָׁם דָּאקְטֶער [רוֹפֵא] לַעֲשׂוֹת סְלֶעדֶסְטְוֶוא [חֲקִירָה] וּבְחַסְדֵי ה' יִהְיֶה לָהֶם מַפָּלָה גְּדוֹלָה עַל יְדֵי זֶה. אַךְ לְעֵת עַתָּה אָנוּ צְרִיכִים רַחֲמִים רַבִּים וְלַה' הַיְשׁוּעָה. כָּל זֶה אֲנִי כּוֹתֵב אַחַר בְּדִיקַת חָמֵץ. הַשֵּׁם יִתְבָּרַךְ יְבַעֵר הָרַע מִקִּרְבֵּנוּ וִיבַעֵר כָּל הַשּׂוֹנְאִים וְהַמִּתְנַגְּדִים אֶל נְקֻדַּת הָאֱמֶת.
The very fact that a person needs permission to pray reveals both the depth of the persecution and the greatness of the rescue] — after the incitement and the accusation against the point of truth have been so great — until they wish every day to expel us — G-d forbid — and to expel each and every one — G-d forbid. Now — how great are Your works, Hashem — who can express His powers and wonders and salvation [Tehillim 92:6; 106:2]. And praised be G-d — I have already sat three Shabbases here — and gone to the *mikveh* every day — praised be G-d — and no person has confronted me. And also they allow you to pray in the beis midrash. And to Hashem belongs the salvation and the hope — that everything will turn to good — and they will become secondary and nullified before you and before me — they will be ashamed and we will not be ashamed — fo ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּבִפְרָט לִידִידִי הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר, קִבַּלְתִּי הַשְּׁנֵי זְהוּבִים וּכְבָר בֵּרַכְתִּי אֶתְכֶם שֶׁתִּזְכּוּ לִרְפוּאָה שְׁלֵמָה. וְנִפְלֵאתִי עָלֶיךָ יְדִידִי עַל שֶׁנִּתְעַצַּלְתָּ לְהַרְאוֹת תְּמוּנַת יָדְךָ אֵלַי בְּמִכְתָּב, הָאֱמֶת שֶׁאֵינְךָ יוֹדֵעַ מֵהֵיכָן לְהַתְחִיל אַף עַל פִּי כֵן לִפְטֹר בְּלֹא כְּלוּם אִי אֶפְשָׁר. בַּה' בָּטַחְתִּי כִּי בְּרִית אַהֲבָתֵנוּ לֹא תּוּפַר לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת וְכוּ', חֲזַק בְּנִי וַחֲזַק וּתְיַשֵּׁב עַצְמְךָ הֵיטֵב הֵיטֵב וְתַחֲשֹׁב דְּרָכֶיךָ וְהִסְתַּכֵּל וְשִׂים לִבְּךָ הֵיטֵב מַה נַּעֲשֶׂה בָּעוֹלָם אֶת כָּל הַמַּעֲשֶׂה הָרַע הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, בִּפְרָט בַּדּוֹרוֹת הַלָּלוּ בְּעִקְבוֹת מְשִׁיחָא אֲשֶׁר חֵרְפוּ אוֹיְבֶיךָ ה' וְכוּ'. וְאִם אֵין בְּיָדְךָ לְתַקֵּן אֶת הָעוֹלָם, אַךְ אֶת עַצְמְךָ בְּוַדַּאי תּוּכַל לְהַצִּיל. כִּי הַבְּחִירָה חָפְשִׁית, וְאֵין שׁוּם מְנִיעָה בָּעוֹלָם שֶׁלֹּא נוּכַל לְשַׁבְּרָהּ. אַל תִּתֵּן שֵׁינָה לְעֵינֶיךָ וְכוּ' הִנָּצֵל כַּצְּבִי מִיָּד, וְתַחֲשֹׁב עַל דְּרָכֶיךָ הֵיטֵב אֵיךְ אַתָּה יָכוֹל לְהַצִּיל נַפְשְׁךָ מִשְּׁטִיפַת הַמַּיִם הַזֵּדוֹנִים שֶׁל זֶה הָעוֹלָם, אִם עַל יְדֵי קְרִיעַת הַתְּפִלּוֹת וְהַסְּפָרִים הַקְּדוֹשִׁים שֶׁלָּנוּ חַס וְשָׁלוֹם, אִם עַל יְדֵי קְרִיאָתָם. זְכֹר וְיַשֵּׁב עַצְמְךָ הֵיטֵב הַחִלּוּק וְהַהֶפְרֵשׁ שֶׁבֵּין שְׁנֵי דְּרָכִים אֵלּוּ, אֲפִלּוּ אִם הָיוּ אֵלּוּ שְׁנֵי הָאֲנָשִׁים שָׁוִים הַקּוֹרֵעַ וְהַקּוֹרֵא. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁאָנוּ יוֹדְעִים מְעַט הַחִלּוּק שֶׁבֵּינֵיהֶם וְיוֹתֵר מִזֶּה רָאוּי לָנוּ לְהַאֲמִין, כִּי אֵין מִי שֶׁיִּקְרַע דַּף אֶחָד מֵהֶם כִּי אִם כְּשֶׁיַּעֲבֹר עֲבֵרָה גְּדוֹלָה תְּחִלָּה רַחֲמָנָא לִצְלַן. וְאֵין מִי שֶׁיִּקְרָא וְיֹאמַר אֵיזֶה תְּפִלָּה אוֹ לְעַיֵּן בַּסֵּפֶר שֶׁלֹּא יִהְיֶה לוֹ אֵיזֶה הִרְהוּר תְּשׁוּבָה נִפְלָא מְאֹד, כַּיָּדוּעַ לָכֶם קְצָת מִזֶּה, וְהַיּוֹתֵר תֵּדְעוּ אַחַר כָּךְ אִם תִּזְכֶּה עוֹד לְהִתְוַעֵד עִמָּנוּ וְלֶאֱחֹז בְּחֶבְלֵי עֲבוֹתוֹת אַהֲבָתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח.
r the truth of Hashem endures forever [Tehillim 117:2]. And from the greatness of the urgency and busyness it is impossible to extend — for the day has declined — and one must think about the *minchah* and *maariv* prayers — and especially about the commandment of *biur chametz* — the burning of the leaven [מִצְוַת בִּעוּר חָמֵץ — written on the eve of Pesach — the moment of *bedikas chametz* and *biur chametz*. Reb Nussun turns the physical *mitzvah* into a spiritual prayer]. So may Hashem Yisborach burn out the evil inclination and the leaven in the dough from within us — and so may He burn and destroy and incinerate and uproot all our enemies and pursuers without cause — or may we merit to burn out the *chametz* from within them — and may they all return to the truth. And in this I desire more — as Hashem Yisborach knows my heart. And behold — here there are no news — only every day they think evil plans against themselves. And on the past Shabbas — a certain Chaim Fayak — may his name be blotted — came and cried out in a loud voice against himself — to uproot and expel himself from the world — and may Hashem frustrate his counsel and ruin his plan and turn everything to good quickly. And know this — that through His immense wonders — Yisborach — I merited yesterday at the morning Shabbas meal on the above-mentioned Shabbas to dance with joy [לְרַקֵּד בְּשִׂמְחָה — after the entire winter of exile, hiding, and persecution: dancing at the Shabbas table. Reb Nussun's own barometer of spiritual health and divine grace] — and this I count for myself as the sprouting of a great horn of salvation. So may Hashem Yisborach grant us merit — here and among you and in all the places of our *anshei sh'lomaynu* — that we all merit to rejoice with great joy in this holy Pesach that comes upon us for good — and give thanks for what has passed — with great joy — that in His mercies until here He helped us to be sustained among such wild beasts as these. So may He add His kindness and wonders — that we merit to be sustained forever — and to walk in the ways of Hashem Yisborach in truth as our Master our Teacher and Rebbe — of blessed memory — taught us — and also until old age and grey hair may He not forsake us — until we tell Your arm to a generation and so forth. [Tehillim 71:18] ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # יח URL: https://ajew.org/reader-plain/alim-litrufa/2/18/ # יח
יח
Source: https://ajew.org/reader/alim-litrufa/2/18 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' קְדוֹשִׁים [כ"ה ניסן] תקפ"ו בְּרֶסְלֶב.
Blessed be Hashem My dear friend and beloved as my soul and heart — he who is the outstanding scholar — our Teacher the Rabbi Shimshon ## Segment 2
חַיִּים וּבְרָכָה וּרְפוּאָה וְשָׁלוֹם וְכָל טוּב לִידִידִי נַפְשִׁי הָרַבָּנִי הַמֻּפְלָג מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר, יוֹסִיף ה' עָלֶיךָ שְׁנוֹת חַיִּים וְשָׁלוֹם, וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה וְיָרוּם קַרְנוֹ לְמַעְלָה מַעֲלָה בְּתוֹרָה וּגְדֻלָּה עַד כִּי יָבוֹא שִׁילֹה אָמֵן כֵּן יִהְיֶה רָצוֹן.
— may his light shine and radiate. Peace and abundant salvation. Your pleasant letter I received on the eve of the fourteenth of Nissan — along with the grape wine for the four cups of redemption. May he lift the cup of salvations from Hashem — with abundant blessings and all good, in this world and in the next, for eternity. You have given me life with your pleasant words that reveal the longing of your heart for truth. And to respond to you with words of truth as you desire — a multitude of sheets would fall short — ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְחַשְׁתִּי וְלֹא הִתְמַהְמַהְתִּי לַהֲשִׁיבְךָ כִּי נִפְלֵאת אַהֲבָתְךָ לִי כַּיָּדוּעַ לְךָ. וּמַה מְּאֹד הוֹמֶה עָלַי לִבִּי צַר לִי עָלֶיךָ אָחִי חֲבִיבִי, אֲהָהּ אָחִי הַכְרֵעַ הִכְרַעְתַּנִי כִּי עִרְבַּבְתָּ שִׂמְחָתִי אֲשֶׁר שָׂמַחְתִּי כְּעַל כָּל הוֹן בְּשָׁמְעִי מִפִּי הַשְּׁמוּעָה שֶׁכְּבָר הִתְחִיל לָשׁוּב לְאֵיתָנוֹ. וְעַתָּה הוֹדַעְתַּנִי מַכְאוֹבֶיךָ שֶׁחָזְרוּ וְנִתְעוֹרְרוּ מֵחוּשִׁים וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יִרְפָּאֲךָ מְהֵרָה. וְעַתָּה מַה קִּוִּיתִי ה' תּוֹחַלְתִּי אֵלָיו הוּא שֶׁיָּשׁוּב אֵלָיו וִירַחֲמֵהוּ וּכְאָב אֶת בֵּן יִרְפָּאֵהוּ וִירַצֵּהוּ, וְיִשְׁלַח עֶזְרוֹ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֵהוּ. חִישׁ קַל מְהֵרָה יְשִׁיבֵהוּ לְאֵיתָנוֹ בִּשְׁלֵמוּת וְיַחֲלִימֵהוּ וִיחַיֵּהוּ וְיַצְלִיחוֹ בְּכָל אֲשֶׁר יִפְנֶה בְּעֹשֶׁר וְכָבוֹד וְחַיִּים וְכָל טוּב בְּאֹפֶן שֶׁיִּזְכֶּה לְהַצְלָחָה אֲמִתִּית וְהַנִּצְחִית לָעַד וְלָנֶצַח, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל, וְאֵין יִתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ כִּי אִם כְּשֶׁנִּצְמַח מִזֶּה טוֹבָה לְהַצְלָחָה הַנִּצְחִית.
for it would be necessary to copy all the books of our Master, of blessed memory. And already explained in them is what is needed for each and every person according to his level, according to his place and his time — in his sitting at home and in his going on the road. There is nothing hidden from you that you will not find in the holy and awesome books — if you examine them with all your heart in truth. Turn them over and turn them over — and from them do not stir — for you have no better quality than them. Be strong and courageous, my brother, my beloved, my dear friend — and remember your Creator at every time, even in the hour of business dealings — and all the more so in times of leisure. For the sake of Hashem — snatch some hour to pour out your speech before Him, may He be blessed — as our Master, of blessed memory, warned us times without number. Be strong and strong in this — with renewed strengthening each day. And let not your thoughts terrify you on account of anything in the world — and however it passes over you — whether in matters of the body, or in matters of the soul, or in matters of money and business — however it may be, however it may be — do not abandon your place. For there are words of truth to speak before the Blessed Place each day, always — however it passes over a person — whether in ascent or in descent, whether in good or in difficulty, G-d forbid. And there is no excuse in the world at all. For the truth of Hashem is forever — that is: the truth of Hashem is forever, always — and there is nothing in the world that passes over a person, however it may be, that can conceal and hide the truth of Hashem, G-d forbid. For truth is the light of Hashem Himself — and ## Segment 4
נָא אָחִי חֲבִיבִי וִידִידִי, זְכֹר אַל תִּשְׁכַּח אֶת כָּל אֲשֶׁר זָכִינוּ לִשְׁמֹעַ וְלִרְאוֹת מִפִּי סָבָא דְּסָבִין. כִּי יֵשׁ בָּהֶם דַּי לְהַחֲיוֹת עַצְמְךָ בְּכָל עֵת בֵּין בְּטִיבוּ בֵּין בְּעָקוּ חַס וְשָׁלוֹם, בֵּין בַּעֲלִיָּה בֵּין בִּירִידָה בְּכָל עֵת וּבְכָל דַּרְגָּא יִהְיֶה מִי שֶׁיִּהְיֶה, מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן עַד הָאֵזוֹב הַיּוֹצֵא בַּקִּיר שֶׁהֵם הַקְּטַנִּים בְּמַעֲלָה מְאֹד מְאֹד, כֻּלָּם כְּאֶחָד יְכוֹלִים לְהַחֲיוֹת אֶת עַצְמָם עַל יְדֵי דְּבָרִים הַקְּדוֹשִׁים אִם יָשִׂימוּ לִבָּם וְעֵינֵיהֶם הֵיטֵב הֵיטֵב בְּעֵין הָאֱמֶת. וְאִם אָמְנָם עַתָּה כֹּחֲךָ חָלוּשׁ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה, עִם כָּל זֶה נִמְצָאִים עֵצוֹת בִּדְבָרָיו הַקְּדוֹשִׁים אֵיךְ לְהַחֲיוֹת אֶת עַצְמוֹ גַּם בָּעֵת הַזֹּאת. דְּהַיְנוּ עַל יְדֵי רָצוֹן וְכִסּוּפִין וְגַעְגּוּעִים לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים, וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּבֵן לִפְנֵי אָבִיו. וּבִפְרָט מִי שֶׁאֵינוֹ בְּקַו הַבְּרִיאָה שֶׁלִּבּוֹ נִשְׁבָּר בְּקִרְבּוֹ וְדַרְכּוֹ לְפָרֵשׁ שִׂיחָתוֹ אֲפִלּוּ לִפְנֵי בְּנֵי אָדָם בְּלֵב נִשְׁבָּר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר הוּא מָחַץ וְהוּא יִרְפָּא. וְתַרְגִּיל עַצְמְךָ וּתְחַזֵּק עַצְמְךָ בְּכָל עֹז לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר. כִּי כָּל הַחֳלָאִים בָּאִין עַל יְדֵי עַצְבוּת. וְשִׂמְחָה הִיא רְפוּאָה גְּדוֹלָה לְכָל מִינֵי חוֹלַאַת כַּמְבֹאָר בְּלִקּוּטֵי תִּנְיָנָא סִימָן כ"ד עַיֵּן שָׁם וּבִשְׁאָר מְקוֹמוֹת מֵעֹצֶם מַעֲלַת הַשִּׂמְחָה. וְאֵיךְ כָּל אָדָם יָכוֹל לְשַׂמֵּחַ נַפְשׁוֹ בַּמֶּה שֶׁזָּכָה שֶׁלֹּא עָשַׂנִי גּוֹי וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ'. קַוֵּה אֶל ה' וְיוֹשִׁיעַ לְךָ, כִּי בְּוַדַּאי אֵינוֹ נֶאֱבָד חַס וְשָׁלוֹם כָּל פְּסִיעָה וּפְסִיעָה וְכָל תְּנוּעָה וּתְנוּעָה וְכָל פְּרוּטָה וּפְרוּטָה שֶׁטָּרַחְתָּ בְּגוּפְךָ וּמְאֹדְךָ בִּשְׁבִיל לְהִתְקָרֵב לְהַצַּדִּיק הָאֱמֶת הַנּוֹרָא וְהַנִּשְׂגָּב כָּזֶה זִכְרוֹנוֹ לִבְרָכָה. וְהַכֹּל נִזְכָּר לְךָ לְטוֹבָה. וּזְכוּתוֹ יָגֵן עָלֶיךָ לְהַצִּילְךָ מִכָּל רַע וְלַהֲשִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת וּלְהֵישִׁיר לִבְּךָ אֵלָיו בֶּאֱמֶת וּלְהַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה לְהֵיטִיבְךָ בְּאַחֲרִיתְךָ. יִשְׂגֶּא אַחֲרִיתְךָ מֵרֵאשִׁיתְךָ.
the true speech illuminates in every manner of darkness and shadow in the world — and always one can find openings to return to Hashem Yisborach through true speech, however it may be. As all this is explained on the verse Make a window for the ark [Bereishis 6:16] — in two places (Likutay Moharan I, 112) — see there carefully. Accustom yourself to walk with this Torah — to draw yourself only to truth — and always look upon the truth in its truthfulness — and see to emit speech from your mouth in truth always. And then the light of Hashem Yisborach will shine for you in every place where you are at every time — and you will see the openings to go out from darkness to great light — and you will be able to remember Hashem Yisborach always. For He, may He be blessed, is found at every time and in every place and in every person — at whatever level he may be. And for the sake of Hashem — let these words not become stale for you, G-d forbid, on account of your thinking that you already know them from before. For in truth you have not yet begun to know — to what depths, to what depths these matters reach. And the essential thing is to fulfil them simply, in truth — and they should be in your eyes each day as new. And in particular these matters renew themselves each morning fresh — in the aspect of new every morning — great is Your faithfulness [Eichah 3:23]. And to explain this to you is impossible in writing, in an open field — and even mouth to ear it is impossible except like a drop from the great sea. And here too I am preoccupied — but your great and true longing compelled me to write these few words of mine, which contain much strengthening. And enough in this for now. And be vigilant and vigilant to always be in joy — and do not allow sadness into your home in any manner. And you already know many paths and counsels for strengthening yourself in joy always. And the essential — through who has not made me a gentile and so forth and so forth [the morning blessings]. And also through mili d'shtuta u'vdichuta — words of foolishness and jesting. And there is no need to elaborate on this — I have come only to remind you of the main points — and you will understand from yourself, as we have spoken about this many times, and as explained in his holy books many times. The words of one who loves him in truth for eternity — who awaits seeing him in joy speedily. Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — of Breslov. Postscript — To Rabbi Tzvi Hirsh; The Uman Imperative All these words were said to him as well — and to all our anshay shlomaynu — and there is no need to repeat the words. And may you be well and delight in abundant peace — as your soul and the soul of those who love you truly for eternity desires. Who awaits seeing you on the coming Rosh Hashana — which comes upon us for good — in Uman — come he shall surely come, with joy — then it will be good for him in this world and the next, for eternity. Nussun, as above. Postscript — Greetings to Family To all the members of my household — peace and abundant salvation. Postscript — Urgent Recovery of Rebbe Nachman's Manuscripts My beloved and dear friend — I have heard from the mouth of our veteran friend our Teacher the Rabbi Gershon that there are in the possession of my dear friend the distinguished scholar our Teacher the Rabbi Beer of Lipivitz — writings in the handwriting of our Master, of blessed memory. Therefore see to it to receive them from him and send them to me immediately. For he himself knows that all these writings ## Segment 5
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
are mine — which I received personally from the hand of our Master, of blessed memory — for there is no one who received ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 7
גַּם אֲנִי פּוֹרֵס בִּשְׁלוֹם כֻּלְּכֶם בְּאַהֲבָה רַבָּה.
his holy handwriting from him except me, as is known ## Segment 8
לְמַעַן הַשֵּׁם שֶׁתִּתְחַזְּקוּ לִשְׂמֹחַ בֶּחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה לְקַיֵּם בִּשְׁלֵמוּת "וְשָׂמַחְתָּ בְחַגֶּךָ". וּכְבָר יָדוּעַ לָכֶם שֶׁתּוֹדָה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ. וְכָךְ הִיא הָאֱמֶת בֶּאֱמֶת. וְהִזָּהֲרוּ לְהִתְקַבֵּץ יַחַד בְּאַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵעוּת בְּלִי שׁוּם קְפֵידָא בֵּין אֶחָד לַחֲבֵרוֹ, כִּי מְאֹד הִזְהִירָנוּ רַבֵּנוּ זַ"ל בְּכַמָּה הַזְהָרוֹת עַל אַהֲבַת הַחֲבֵרִים, וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָעַד וּלְנֵצַח.
to all. And I need them greatly for the matter of the books of our Master, of blessed memory — and great benefit will come from this in many matters, and merit for the many. And he has no need of them at all — only I need them. Therefore it is his obligation to return them to me immediately. And I am confident in him that he will fulfil my words — and in this he will cause merit for the many for generations, and his reward will be great. More than if they remain concealed in his possession — which would be under the prohibition of theft, G-d forbid, as above. And there is no need to elaborate further for an upright man and a faithful lover such as he. And in exchange I will give him other matters that he needs — namely: printed Teffilos and Teffilos that have not yet been printed — which exist only in manuscript — and other such matters. The words of one who loves them in truth. Nussun, as above. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # קפא URL: https://ajew.org/reader-plain/alim-litrufa/2/180/ # קפא
קפא
Source: https://ajew.org/reader/alim-litrufa/2/180 ## Segment 1
קפא
Nussun the above-mentioned. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תַּזְרִיעַ תקצ"ה.
Overview: Sunday, Parshas Shemini — Breslov — the day of *bedikas chametz* before Pesach 5595. Healing belongs to Hashem alone (LM I:14). The *harchavos gedolos* in Yitzchok's winter letters that revived Reb Nussun's soul — *kibud av* fulfilled through pleasant letters. Three Shabbases home; daily *mikveh* without incident. The first sprouting of the horn of salvation: Yitzchok permitted to pray in the beis midrash. Reb Nussun danced on Shabbas morning — *tzemichas keren yeshuah gedolah*. *Biur chametz* as spiritual prayer: may Hashem burn out the evil inclination — or burn the *chametz* from within the opponents and bring them to truth. News from Uman: the *kloyz* stands; Rabbi Moshe Fishel removed the soldier; legal case sent to Kiev. Violence in Tirahovitz — written after *bedikas chametz*. The closing to Rabbi Yaakov: *bechira chafshis* — and the profound difference between tearing and reading the holy books. ## Segment 3
אֲהוּבִי בְּנִי.
My beloved son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה. וְתוֹדָה לָאֵל כְּבָר יָצְאוּ מִבֵּית הָאֲסוּרִים רַבִּי חַיִּים וַחֲבֵרָיו זֶה כְּמוֹ אַרְבַּע שָׁעוֹת. וְאֶת הַנַּעַר הַבְּלִיַּעַל הַיָּדוּעַ שָׁלְחוּ אַחֲרָיו בַּבֹּקֶר לְתָפְסוֹ, וּבִקְּשָׁה אִמּוֹ מְאֹד עֲבוּרוֹ, וּבְתוֹךְ כָּךְ הִבְרִיחָה אוֹתוֹ. וְתָפְסוּ אוֹתָהּ בְּעַצְמָהּ לְבֵית הָאֲסוּרִים, וַעֲדַיִן הִיא יוֹשֶׁבֶת שָׁם. וְהַפְרָאשֶׁענְיֶע [הַתְּבִיעָה] כְּבָר נִתְּנָה, אַךְ עֲדַיִן אֵין תְּשׁוּבָה בְּרוּרָה, כִּי אָמְרוּ שֶׁיַּחְקְרוּ אַחַר כָּךְ. יוֹתֵר מִזֶּה אֵין כָּל חָדָשׁ לְהוֹדִיעַ, טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר אֲשֶׁר עַד הֵנָּה עֲזָרָנוּ הַרְבֵּה בְּרַחֲמָיו הָעֲצוּמִים, וּלְבַקֵּשׁ הַרְבֵּה לְהַבָּא שֶׁיַּפִּיל שׂוֹנְאֵינוּ תַּחְתֵּינוּ כִּי עֲדַיִן הֵם חוֹרְקִים שִׁנָּם כַּיָּדוּעַ לָכֶם. "ה' הֲרֹס שִׁנֵּמוֹ בְּפִימוֹ" וְכוּ' וְיַכְנִיעֵם וְיִשְׁבְּרֵם יִפְּלוּ וְלֹא יָקוּמוּ, וְנַפְשֵׁינוּ תָּגִיל בַּה' תָּשִׂישׂ בִּישׁוּעָתוֹ. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִהְיוֹת מִצַּד הָאֱמֶת מִסִּטְרָא דִּימִינָא, אוּן טַאקֶע פָארְט אַשְׁרֵינוּ. וְאֵין פְּנַאי לְהַאֲרִיךְ כִּי זְמַן הַמִּנְחָה הִגִּיעַ.
His letter I received at this hour. And thanks be to G-d — Rabbi Chaim and his companions have already left the prison — approximately four hours ago. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
Abundant peace to my beloved son — our Teacher the Rabbi Yitzchok — may he live. His letter I received just now together with vessels of wine — and two gold coins from my dear friend Rabbi Yaakov — may his light shine. May Hashem Yisborach send a complete healing to his daughter — and so may He send a complete healing to your daughter — may she live. Hashem is good to all [Tehillim 145:9] — for all blows and all pains and ailments — as is known to you [כַּיָּדוּעַ לָכֶם — reference to Likutay Moharan I:14: the Rebbe's teaching that all healing comes only from Hashem — the *tzaddik* is the true healer — physical remedies more often harm than help] [LM I:14] — for we have no one to lean on in any matter except our Father in Heaven. Especially in the matter of healings — it is already an established rule in our hands — not to do anything at all — for almost everything that one does comes close to causing harm and damage rather than good. Therefore one must rely only on Hashem Yisborach — the Healer freely — the true and faithful and merciful Healer. And He has already helped us greatly greatly in this matter — that He sent to us and to our children — may they live — many kinds of healings for many kinds of ailments — without any action or involvement whatsoever — as is known to you. And if we merited from our Rebbe — the holy one — of blessed memory — nothing but this alone — it would have been enough for us — for it is the life of souls. And there is no need to extend on this now. And behold — my beloved son — in all the letters that you wrote to me this winter to Uman and to Kremenchug — from the multitude of the bitter distresses that passed over us this winter — in all of them I always found great expansions — with which I revived my soul [הַרְחָבוֹת גְּדוֹלוֹת אֲשֶׁר הֶחֱיֵיתִי אֶת נַפְשִׁי — the *harchavos* within the *tzaros*: the great theme of the winter arc. But now the miracle: within Yitzchok's own descriptions of suffering and persecution — Reb Nussun found *harchavos* that revived his own soul in exile] . And it is fitting for you to rejoice in this during the holy festival days that come upon us for good — for you revived my soul with your pleasant letters — and fulfilled through them very greatly the commandment of honouring one's father . May Hashem Yisborach do good to you forever — and lengthen your days and years — and give long life to all who come forth from you — a life of fear of Heaven — that they merit to walk in the ways of Hashem in truth forever — and all the more so now you have revived me with your words. And although indeed now our distresses and humiliations are still very very great and severe — yet at every time we see His salvation and His wonders — Yisborach — that He has not abandoned us entirely. And I knew all this from before — and now I see it every day. And I have already promised you that soon you would be able to pray in any place you wished — and now — praised be G-d — the sprouting of the horn of salvation has begun [צְמִיחַת קֶרֶן יְשׁוּעָה — the metaphor of the horn sprouting from the ground: the first tender growth of a long-awaited redemption. Applied specifically: they have explicitly agreed to let Yitzchok enter the beis midrash to pray] — for they have explicitly agreed to let you enter the beis midrash. Although it is harsh and bitter to hear all this — that we needed their agreement — after all the wicked and transgressors are not prevented from praying with them and so forth — even so on the contrary: these are His great powers and awesome deeds — Yisborach [הֵן הֵן גְּבוּרוֹתָיו — the Talmudic formulation (Yoma 69b): it is precisely in the place of apparent humiliation and weakness that divine greatness is revealed. The very fact that a person needs permission to pray reveals both the depth of the persecution and the greatness of the rescue] — after the incitement and the accusation against the point of truth have been so great — until they wish every day to expel us — G-d forbid — and to expel each and every one — G-d forbid. Now — how great are Your works, Hashem — who can express His powers and wonders and salvation [Tehillim 92:6; 106:2] . And praised be G-d — I have already sat three Shabbases here — and gone to the *mikveh* every day — praised be G-d — and no person has confronted me. And also they allow you to pray in the beis midrash. And to Hashem belongs the salvation and the hope — that everything will turn to good — and they will become secondary and nullified before you and before me — they will be ashamed and we will not be ashamed — for the truth of Hashem endures forever [Tehillim 117:2] . And from the greatness of the urgency and busyness it is impossible to extend — for the day has declined — and one must think about the *minchah* and *maariv* prayers — and especially about the commandment of *biur chametz* — the burning of the leaven [מִצְוַת בִּעוּר חָמֵץ — written on the eve of Pesach — the moment of *bedikas chametz* and *biur chametz*. Reb Nussun turns the physical *mitzvah* into a spiritual prayer] . So may Hashem Yisborach burn out the evil inclination and the leaven in the dough from within us — and so may He burn and destroy and incinerate and uproot all our enemies and pursuers without cause — or may we merit to burn out the *chametz* from within them — and may they all return to the truth. And in this I desire more — as Hashem Yisborach knows my heart. And behold — here there are no news — only every day they think evil plans against themselves. And on the past Shabbas — a certain Chaim Fayak — may his name be blotted — came and cried out in a loud voice against himself — to uproot and expel himself from the world — and may Hashem frustrate his counsel and ruin his plan and turn everything to good quickly. And know this — that through His immense wonders — Yisborach — I merited yesterday at the morning Shabbas meal on the above-mentioned Shabbas to dance with joy [לְרַקֵּד בְּשִׂמְחָה — after the entire winter of exile, hiding, and persecution: dancing at the Shabbas table. Reb Nussun's own barometer of spiritual health and divine grace] — and this I count for myself as the sprouting of a great horn of salvation . So may Hashem Yisborach grant us merit — here and among you and in all the places of our *anshei sh'lomaynu* — that we all merit to rejoice with great joy in this holy Pesach that comes upon us for good — and give thanks for what has passed — with great joy — that in His mercies until here He helped us to be sustained among such wild beasts as these. So may He add His kindness and wonders — that we merit to be sustained forever — and to walk in the ways of Hashem Yisborach in truth as our Master our Teacher and Rebbe — of blessed memory — taught us — and also until old age and grey hair may He not forsake us — until we tell Your arm to a generation and so forth. [Tehillim 71:18] What I forgot to write within the letter: In Uman — the *kloyz* stands firm on its place — and they have not added any further breach to it — G-d forbid — for a fear has fallen upon them. But even so — as yet no legal judgment has been rendered against any of them. And Rabbi Avraham and Rabbi Naftali — may their lights shine — according to what is heard from their letter — have already sent the matter to Kiev. The above-mentioned Rabbi Avraham Weinberg sent me on Erev Shabbas three rubles of silver — and he is a great lover of ours. And also the *nagid* Rabbi Moshe Fishel sent word to the beis midrash there — that they should not continue to cause any more damage — and certainly not harm the *kloyz* — G-d forbid — for their end will not be good from this. And they also called the officer — the one appointed to station soldiers in householders' homes — and he scolded him to remove the soldier that he had stationed in the home of Rabbi Avraham Yitzchok of our *anshei sh'lomaynu* to provoke — and they wanted to add even more and it caused us great sorrow because he is very poor — and the above-mentioned *nagid* scolded them until they were compelled against their will to remove the soldier from his home. Blessed be Hashem Who helped us until here. In the town of Tirahovitz — the *machloket* is burning very very fiercely now — and the Rav Rabbi Itzik the son-in-law of the Maggid — may the memory of the righteous be for a blessing — fled from his home. And one of our *anshei sh'lomaynu* was beaten a near-fatal blow — and a doctor has been sent there to conduct a legal investigation. And in the kindness of Hashem — they will have a great downfall through this. But at present we need great mercy — and to Hashem belongs the salvation. All of this I am writing after *bedikas chametz*. May Hashem Yisborach burn out the evil from within us — and burn all the enemies and opponents of the point of the truth. And peace to all our *anshei sh'lomaynu* with great love — and especially to my dear distinguished friend — our Teacher the Rabbi Yaakov — may his light shine. I have received the two gold coins — and I have already blessed you that you merit a complete healing. And I was astonished at you — my dear friend — that you were so slow to show me the mark of your hand in a letter. The truth is — you do not know where to begin — but even so — to depart with nothing at all is impossible. In Hashem I trust — for the covenant of our love will never be broken for all eternity and forever and ever. Many waters cannot quench and so forth. [Shir Hashirim 8:7] Be strong — my son — and steady yourself well — and consider your paths — and look and place your heart well — on what is happening in the world — on all the evil work done under the sun — especially in these generations in the *ikvesa d'meshicha* [עִקְבוֹת מְשִׁיחָא — "the footsteps of Mashiach": the pre-messianic generation characterized by spiritual upheaval — *hutzpah yisgeh* — brazenness will multiply (Sotah 49b). Reb Nussun situates the entire *machloket* within this eschatological framework: these are the characteristic sorrows of the generation before the ultimate redemption] — where the enemies of Hashem have shown contempt and so forth. And if it is not in your hand to repair the world — but yourself you can certainly rescue. For free choice is free [הַבְּחִירָה חָפְשִׁית — one of the Rebbe's fundamental teachings: *bechira chafshis* — free choice is truly free. No external pressure, persecution, or circumstance removes the inner freedom to choose truth. Applied here: however bad the surrounding world — the individual can always save himself] — and there is no obstacle in the world that we cannot break. Do not give sleep to your eyes [Mishlai 6:4] and so forth — save yourself like a deer from the hand — and consider your paths carefully — how you can save your soul from the flooding of the insolent waters of this world. Whether through the tearing of our holy prayers and holy books — G-d forbid — or through the reading of them. Remember and settle yourself well — the distinction and the difference between these two paths — even if these were two equal persons — the one who tears and the one who reads. How much more so and so much more so — that we know already a little of the distinction between them — and beyond this it is fitting to believe even more — for no one tears even one page of them except after first committing a great transgression — G-d have mercy. And no one reads and recites any prayer or peruses the book without having some wondrous stirring of repentance — as you know somewhat of this — and the more you will know afterwards — if you merit to gather with us again and hold on to the cords of our strong love — in this world and the next forever . Nussun the above-mentioned. The words of your father who intercedes for you. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קפב URL: https://ajew.org/reader-plain/alim-litrufa/2/181/ # קפב
קפב
Source: https://ajew.org/reader/alim-litrufa/2/181 ## Segment 1
קפב
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת מְצֹרָע תקצ"ה בְּרֶסְלֶב.
Overview: Sunday, Parshas Tazria — Breslov. A brief urgent letter — written as *minchah* time arrives. Rabbi Chaim and his companions have been released from prison four hours ago. The wicked youth fled; his mother arrested in his stead and still sitting in prison. The legal complaint has been filed; investigation pending. *Tov l'hodos laHashem al he'avar* (Tehillim 92:2). *Hashem haros shinemom b'fimo* (Tehillim 3:8). *Ashreinu min ha'emes misitara dimina* — how fortunate that we are on the side of truth — on the right side. And then the extraordinary Breslov Yiddish phrase: *un takke fort ashreinu* — and truly — how fortunate are we. ## Segment 3
שָׁלוֹם רַב לְאוֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל, לִכְבוֹד אֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַנָּגִיד הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב דֹּב בֶּער נֵרוֹ יָאִיר עִם כְּבוֹד בָּנָיו הַיְקָרִים וּלְכָל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ וְלִכְבוֹד יְדִידִי כְּנַפְשִׁי, הֲלוֹא הוּא הָרַבָּנִי הַנָּגִיד הַוָּתִיק מוֹרֵנוּ הָרַב צְבִי הִירְשׁ נֵרוֹ יָאִיר וְלִכְבוֹד בָּנָיו הַיְקָרִים וְכָל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה חַיִּים וְשָׁלוֹם וְכָל טוּב לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
We have already sent you two letters about the greatness of our distresses — and I was astonished — very very greatly — that you are as if hiding your face from us and you do not reply a word. ## Segment 4
כְּבָר שָׁלַחְנוּ לָכֶם שְׁנֵי מִכְתָּבִים מִגֹּדֶל צָרוֹתֵינוּ, וְנִפְלֵאתִי מְאֹד מְאֹד עַל אֲשֶׁר אַתֶּם כְּמַסְתִּיר פָּנִים מִמֶּנּוּ וְאֵין אַתֶּם מְשִׁיבִים דָּבָר. וּדְעוּ אַחַי וְרֵעַי כִּי עֲדַיִן לֹא נִשְׁקַט הַמַּחֲלֹקֶת כְּלָל וְהֵם חוֹרְקִים שִׁנֵּיהֶם בְּכָל יוֹם וּבְכָל עֵת וְחוֹשְׁבִים מַחֲשָׁבוֹת וְיוֹעֲצִים עֵצוֹת רָעוֹת עַל כָּל אֶחָד וְאֶחָד וּבִפְרָט עָלַי לְגָרְשֵׁנִי חַס וְשָׁלוֹם מִפֹּה וּמִכָּל הָעֲיָרוֹת חַס וְשָׁלוֹם, יְגָרְשֵׁם ה' וְיַעַקְרֵם. לוּלֵא ה' עֶזְרָתָה לָנוּ שֶׁעוֹשֶׂה עִמָּנוּ נִסִּים וְנִפְלָאוֹת בְכָל יוֹם וּבְכָל עֵת, וְעִקַּר הַסִּבָּה הוּא עַל יְדֵי שׁוֹפְטֵי הַמְּדִינָה שֶׁאַף עַל פִּי שֶׁהֵם מַרְבִּים בִּשְׁחָדִים וּבְיָדֵינוּ אֵין כֶּסֶף, עִם כָּל זֶה הַשֵּׁם יִתְבָּרַךְ מְרַחֵם וְעוֹזֵר לָנוּ לִפְעֹל בִּמְעַט, יוֹתֵר מִמַּה שֶׁהֵם פּוֹעֲלִים בְּהַרְבֵּה, בִּפְרָט שֶׁכֻּלָּם יוֹדְעִים שֶׁהָאֱמֶת וְהַצֶּדֶק אִתָּנוּ. אֲבָל עַל כָּל פָּנִים גַּם עַל זֶה הַמְעַט אָנוּ צְרִיכִים לְהוֹצִיא הוֹצָאוֹת הַרְבֵּה כַּאֲשֶׁר יָבִינוּ בְּעַצְמָם; כִּי עַל פְרָאשֶׁענֶעס [הַתְּבִיעָה] לְבַד כְּבָר כָּלָה אֶצְלֵנוּ סַךְ רַב, וְלִפְעָמִים צְרִיכִין לְהוֹצִיא עוֹד אֵיזֶה הוֹצָאוֹת כִּי לִפְטֹר בְּלֹא כְלוּם אִי אֶפְשָׁר. וְהִנֵּה בָּאתִי לְבֵיתִי זֶה ה' שָׁבוּעוֹת וְאִי אֶפְשָׁר לִי לֵילֵךְ אֶל הַחוּץ, כִּי יוֹצְאִים נְעָרִים וּמְקַלְּלִים וּמְבַזִּים אוֹתִי בְּכָל מִינֵי בִּזְיוֹנוֹת, וְגַם פַּעַם אַחַת שָׁבְרוּ חַלּוֹן אֶחָד בְּבֵיתִי בְּחֹל הַמּוֹעֵד פֶּסַח וְהֻכְרַחְתִּי לִשְׁלֹחַ אֶל הָאָדוֹן הַגַּרַדַנְטְשִׁיק [הַמּוֹשֵׁל] וְתָפַס אֶת הַנַּעַר לְבֵית הַסֹּהַר, וְאַחַר כָּךְ הִשְׁתַּדְּלוּ בֵּית מֹשֶׁה הַמְהֻפָּךְ לְשַׁמָּה וּמְשׁוֹאָה עִם שְׁאָר הַמִּתְנַגְּדִים, וְהוֹצִיאוּ הַנַּעַר וְחָזַר וּבִזָּה הַרְבֵּה. וּבְשַׁבַּת פָּרָשַׁת שְׁמִינִי הֶעָבַר הָיָה רַעַשׁ גָּדוֹל פֹּה, כִּי נִכְנְסוּ נְעָרִים בְּנֵי בְּלִיַּעַל בְּבֵית הַמִּדְרָשׁ שֶׁלָּנוּ וְקִלְקְלוּ הַדֶּלֶת וּבִזּוּ אַנְשֵׁי שְׁלוֹמֵנוּ, וּכְבָר עָשׂוּ כֵן כַּמָּה וְכַמָּה פְּעָמִים שֶׁנִּכְנָסִים לְבֵית הַמִּדְרָשׁ שֶׁלָּנוּ וְקוֹרְעִים וּמְבַזִּים הַסְּפָרִים הַקְּדוֹשִׁים שֶׁלָּנוּ בִּפְנֵי אַנְשֵׁי שְׁלוֹמֵנוּ, וּבְשַׁבָּת הַנַּ"ל עָמְדוּ כְּנֶגְדָּם מֵאַנְשֵׁי שְׁלוֹמֵנוּ עַד שֶׁנַּעֲשׂוּ הַכָּאוֹת בֵּינֵיהֶם. וְרָץ נַעַר אֶחָד לְאָבִיו וּבָא אָבִיו עִם עוֹד אֶחָד וְהִכּוּ אֶת אַנְשֵׁי שְׁלוֹמֵנוּ הַכֵּה וּפָצוֹעַ, וְגַם הָלְכוּ לְהַגַּארַדַאנְטְשִׁיק וְתָפְסוּ אֶת אַנְשֵׁי שְׁלוֹמֵנוּ אַרְבָּעָה אֲנָשִׁים כְּשֵׁרִים וִיקָרִים, וְיָשְׁבוּ כָּל הַשַּׁבָּת וּבְיוֹם א'. וְהָיָה רַעַשׁ גָּדוֹל, וְגַם חִפְּשׂוּ בְּבֵיתִי אֶת רַבִּי מָרְדְּכַי מִטֶּעפְּלִיק אוּלַי אֵין לוֹ בִּילֶעט [רִשָׁיוֹן]; וְאַחַר כָּךְ לֹא נִתְקָרְרוּ בָּזֶה וּמָסְרוּ אוֹתִי בִּפְנֵי הָאָדוֹן הַנַּ"ל, עַד שֶׁשָּׁלַח הַקְּוַוארְטַאלִינְיֶע עִם דֶעסַאטְנִיקֶיס [אַנְשֵׁי חַיִל] אַחֲרַי וְרָצוּ לִתְפֹּס אוֹתִי בְּמִשְׁמָר חַס וְשָׁלוֹם. בְּתוֹךְ כָּךְ סִבְּבוּ אֶת בֵּיתִי אֲנָשִׁים וְנָשִׁים וָטַף עַד שֶׁנִּתְמַלֵּא כָּל הָרְחוֹב שֶׁסְּבִיב בֵּיתִי, וְהָיָה לִי בִּזָּיוֹן גָּדוֹל אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר.
My beloved son. ## Segment 5
וְהַשֵּׁם יִתְבָּרַךְ עָשָׂה נִסִּים וְנִפְלָאוֹת! כִּי לֹא נִמְצָא מִי שֶׁיֵּלֵךְ בִּשְׁבִילִי לְהָאָדוֹן, כִּי כָּל הַנְּגִידִים וּבַעֲלֵי בָּתִּים מִצִּדָּם, וְיֵשׁ שֶׁאוֹחֲזִים בִּלְבָבָם עִמִּי, אֲבָל אֵימַת הַצּוֹרֵר וְהַנְּגִידִים דְּפֹה עֲלֵיהֶם וּמִתְיָרְאִים לְהִשְׁתַּדֵּל בְּהַצָּלָתִי; לוּלֵא אֵיזֶה אֶבְיוֹנִים וְאֵשֶׁת רַבִּי שְׁמוּאֵל וַויְנְבֶּערְג הָלְכוּ אֵלָיו וְסָגַר הַדֶּלֶת וְלֹא רָצָה לְהַנִּיחָם לִכְנֹס. אַךְ בְּחֶמְלַת ה' דָּחֲקוּ עַצְמָן וְנִכְנְסוּ וְטָעֲנוּ עִמּוֹ הַרְבֵּה עַד שֶׁנִּתְקָרֵר כַּעֲסוֹ קְצָת. וְאַף עַל פִּי כֵן הָיִיתִי מֻכְרָח לֵילֵךְ, וְלֹא הָיָה לִי דֶּרֶךְ לֵילֵךְ מֵרִבּוּי הֶהָמוֹן שֶׁסִּבְּבוּ אוֹתִי, וְהֻכְרְחוּ הַדֶעסַאטְנִיקֶיס לְגָרֵשׁ בְּמַקְלוֹת אֶת הֶהָמוֹן וּלְהַכּוֹת אוֹתָם כְּדֵי שֶׁיִּהְיֶה לִי דֶּרֶךְ. וּבְתוֹךְ דֶּרֶךְ הֲלִיכָתִי בְּבִזָּיוֹן גָּדוֹל כָּזֶה יָצָאתָה הַבַּת בְּלִיַּעַל מִרְיָם רַייצֶא בַּת עֶלְקֶא יִמַּח שְׁמָהּ שֶׁהִיא אֵשֶׁת יְדִידֵנוּ רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה שֶׁנִּתְהַפְּכָה לְמִתְנַגֶּדֶת גְּדוֹלָה מְאֹד מְאֹד יוֹתֵר מִכֻּלָּם, וּבִזְּתָה אוֹתִי בָּרַבִּים בְּחֵרוּפִים גְּדוֹלִים. וְאַחַר כָּךְ נִכְנַסְתִּי לְהָאָדוֹן הַגַּרַדַנְטְשִׁיק וּמֵחֲמַת שֶׁכְּבָר הֵפִיסוּ אוֹתוֹ קְצָת דִּבֵּר עִמִּי מְעַט וּפָטַר אוֹתִי לְשָׁלוֹם. וְהַמַּרְשַׁעַת הַנַּ"ל נִכְנְסָה גַּם כֵּן לְהַגַּארַדַאנְטְשִׁיק הַנַּ"ל וּבִזְּתָה אוֹתִי גַּם בְּפָנָיו, וְזֶה הָיָה לִי לְטוֹבָה קְצָת, כִּי הָאָדוֹן הַנַּ"ל וְאִשְׁתּוֹ בִּזּוּ אוֹתָהּ וְחֵרְפוּ אוֹתָהּ עַל שֶׁהִיא חֲצוּפָה כָּל כָּךְ לְבַזּוֹת זָקֵן כָּזֶה וְיָצָאתָה מֵהֶם בְּבִזָּיוֹן.
His letter I received at this hour. And thanks be to G-d — Rabbi Chaim and his companions have already left the prison — approximately four hours ago. And the wicked worthless youth who was known — they sent after him in the morning to seize him — and his mother pleaded greatly for him — and in the meanwhile she smuggled him out. And they seized her herself and put her in the prison — and she is still sitting there. And the legal complaint has already been submitted — but there is still no clear reply — for they said they will investigate afterwards. Beyond this there is nothing new to inform. It is good to give thanks to Hashem for what has passed — that until here He helped us greatly in His great mercies [טוֹב לְהוֹדוֹת לַה' — Tehillim 92:2: *tov l'hodos laHashem* — the opening of the Shabbas Psalm. Applied here as a call to gratitude for the salvations of the past even while the battle continues] — and to ask greatly for the future — that He fell our enemies beneath us — for they still gnash their teeth — as is known to you. Hashem — break their teeth in their mouth [ה' הָרֹס שִׁנֵּמוֹ בְּפִימוֹ — Tehillim 3:8: kuma Hashem hoshi'eni Elokai ki hikita et kol oyevai lechi shiney resha'im shibarta — "Arise Hashem save me my G-d — for You have struck all my enemies on the cheek — You have broken the teeth of the wicked." The Psalm of Dovid fleeing from Avshalom — applied to the community's enemies who gnash their teeth against them] [Tehillim 3:8] and so forth — and humble them and break them — may they fall and not rise — and our souls will exult in Hashem — rejoice in His salvation. How fortunate are we that we merited to be on the side of truth — on the right side [מִסִּטְרָא דִּימִינָא — from the right side: the side of *chesed* and truth — the side of the holy — as opposed to the *sitra achra* — the left side of impurity and falsehood. Reb Nussun affirms that to be on the side of the Rebbe's truth — even in persecution — is to be on the right side of all of existence] — and indeed — how truly fortunate are we [אוּן טַאקֶע פָארְט אַשְׁרֵינוּ — Yiddish-Hebrew: "and truly — nevertheless — how fortunate are we." The word *takke* in Yiddish means "really" or "actually" — here conveying the meaning: despite everything that has happened — and precisely *because* of it — how truly and really fortunate are we. A phrase of defiant, joyful gratitude in the midst of suffering] . And there is no free time to extend — for the time for *minchah* has arrived. ## Segment 6
וְעַתָּה מֵאֲלֵיכֶם תָּבִינוּ גֹּדֶל הַצָּרָה וְהָרַעַשׁ וְהַבִּזָּיוֹן שֶׁהָיָה לָנוּ לְכֻלָּנוּ וּבִפְרָט לְהַצַּדֶּקֶת מָרַת אָדִיל תִּחְיֶה, וְגַם עַל זֶה הֻכְרַחְנוּ לְהוֹצִיא הוֹצָאוֹת לְעַכֵּב הַקְּוַוארְטַאלִינְיֶע קְצָת כְּדֵי שֶׁיּוּכְלוּ בְּתוֹךְ כַּךְ לְפַיֵּס הָאָדוֹן הַנַּ"ל שֶׁלֹּא יִתְפֹּס אוֹתִי בְּמִשְׁמָר כַּאֲשֶׁר אָמַר תְּחִלָּה. וְאַחַר כָּךְ בְּמוֹצָאֵי שַׁבָּת הֻכְרַחְנוּ לִכְתֹּב פְרַאשֶׁענְיֶע, וּבְיוֹם א' הוֹצִיאוּ אֶת כָּל הָאֲסוּרִים שֶׁלָּנוּ וְהָיוּ בָּהֶם פְּצָעִים וְצִוָּה לַעֲשׂוֹת וַויזְיֶיע [תַּחְבּוֹשֶׁת] אֵצֶל הַדָּאקְטוֹר וְגַם עַל זֶה הֻכְרַחְנוּ לְהוֹצִיא הוֹצָאוֹת כַּאֲשֶׁר יָבִינוּ בְּעַצְמָם. וְאַחַר כָּךְ הִכּוּ הַמִּתְנַגְּדִים עוֹד אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ עָנִי וְאֶבְיוֹן וְהֻכְרַחְנוּ לִתֵּן עוֹד פְרַאשֶׁענְיֶע, וַעֲדַיִן לֹא הָיָה סְלֶעדֶסְטְוֶוע [חַקִירָה] וְלֹא מִשְׁפָּט עַל שׁוּם פְרַאשֶׁענְיֶע, אַךְ אַף עַל פִּי כֵן מוֹעִילִים הַפְרַאשֶׁענְיֶעס שֶׁעַל יְדֵי זֶה נוֹפֵל פַּחַד עֲלֵיהֶם, וְלוּלֵא זֹאת הָיוּ הוֹרְגִים אוֹתָנוּ בְּפַרְהֶסְיָא חַס וְשָׁלוֹם כִּי כְּבָר הֻתַּר דָּמֵנוּ כַּמְפֻרְסָם.
And even so I was compelled to go — and I had no path to walk — from the multitude of the mob that surrounded me — and the soldiers were compelled to drive away the mob with sticks and beat them so that there would be a path for me. And in the midst of my walking in such great humiliation — the worthless woman Miriam Raitze the daughter of Elka — may her name be blotted — who is the wife of our dear friend Rabbi Avraham Ber — may he live — and who has turned into a very very great opponent — more than all of them — came out and humiliated me publicly with great insults. And afterwards I entered the governor — and since they had already somewhat appeased him — he spoke with me a little and dismissed me in peace. And the above-mentioned wicked woman entered also to the above-mentioned governor and humiliated me even before him — and this was for me somewhat for good — for the above-mentioned governor and his wife shamed her and rebuked her for being so impudent as to humiliate an elder like this — and she left from them in disgrace. And now — from yourselves you will understand the greatness of the distress and the uproar and the humiliation that we all had — and especially the righteous woman Marat Adil — may she live. And also for this we were compelled to spend expenses — to delay the officer somewhat — so that meanwhile they could appease the above-mentioned governor so that he would not seize me in custody as he said at first. And afterwards on Motzei Shabbas — we were compelled to write a legal complaint — and on Sunday they released all our imprisoned ones — and there were wounds among them — and he ordered them to receive medical attention from the doctor — and for this too we were compelled to spend expenses as they will understand from themselves. And afterwards the opponents beat yet another of our *anshei sh'lomaynu* — a poor and destitute man — and we were compelled to submit yet another complaint. ## Segment 7
וְאַחַר כָּךְ נִתְקַבְּצוּ הַמִּתְנַגְּדִים בְּיוֹם א' וְקִבְּצוּ נְדָבָה רָעָה גְּדוֹלָה מִכָּל הַמֻּכְסָנִים וְנִתְיַעֲצוּ מַה לַּעֲשׂוֹת לִי, וְנִסְכְּמָה עֲצָתָם הָרָעָה וְשִׁחֲדוּ אֶת הָאֲדוֹנִים שֶׁהַקְּוַוארְטַאלְנֶע יִתֵּן פְרַאשֶׁענְיֶע עָלַי שֶׁנּוֹדַע לוֹ שֶׁאֲנִי נָבִיא שֶׁקּוֹרִין אֶצְלָם סַאנִיגָאג, וְגַם שֶׁיֵּשׁ אֶצְלִי סִימְבְרָאנְיֶעס [הִתְקַבְּצֻיּוֹת], וְעוֹד מְסִירוֹת, וּכְבָר נָתַן הַקְּוַוארְטַאלְנֶע [הַחוֹקֵר] כְּתָב כָּזֶה לְהַפָּלִיצְיֶיע [לַמִּשְׁטָרָה] וְרָצוּ שֶׁגַּם הַגַּרַדַנְטְשִׁיק וְהַסְטְרַאפְטְשִׁיק [הַקְּצִינִים] יַחְתְּמוּ עַל זֶה, וּמֵאֲלֵיכֶם תָּבִינוּ גֹּדֶל הָרַעַשׁ וְהַפַּחַד וְהַצָּרָה שֶׁהָיָה לָנוּ, עַד אֲשֶׁר לֹא קָמָה רוּחַ בְּאִישׁ מֵאַנְשֵׁי שְׁלוֹמֵנוּ. וּבְחֶמְלַת ה' שָׁלַח ה' דִּבּוּרִים בְּפִי יְדִידֵנוּ רַבִּי שְׁמוּאֵל וַויְנְבֶּערְג וְאִשְׁתּוֹ וְדִבְּרוּ הַרְבֵּה עִם הַגַּרַדַנְטְשִׁיק עַד שֶׁעִכֵּב אֶת יָדוֹ מִלַּחְתֹּם עַצְמוֹ מִיָּד, וְגַם עִם הַסְטְרַאפְטְשִׁיק דִּבְּרוּ קְצָת וְעִכֵּב גַּם כֵּן. וּכְפִי הַנִּשְׁמָע לֹא שָׁלְחוּ הַדָּבָר לְקַאמֶינִיץ, אַךְ עֲדַיִן אֵין אָנוּ יוֹדְעִים בֵּרוּר הַדָּבָר לַאֲמִתּוֹ, וְלִבֵּנוּ וּבִפְרָט "לִבִּי יָחִיל בְּקִרְבִּי" וְכוּ'.
And as yet there has been no investigation and no judgment on any complaint. But even so — the complaints are effective — for through this a fear falls upon them — and were it not for this they would be killing us openly — G-d forbid — for our blood has already been declared permitted — as is well known. And afterwards the opponents gathered on Sunday — and collected a large wicked collection from all the wealthy ones — and took counsel what to do to me — and their evil counsel was settled — and they bribed the officials: that the officer would give a complaint against me — that it had become known to him that I am a false prophet — which they call among them *sanigag* [סַאנִיגָאג — a false prophet or sectarian leader in the language of the Russian authorities — the accusation used against Jewish sectarians to bring them before state authorities. Applied to Reb Nussun: the opponents told the authorities he was a *sanigag* — a false prophet leading an illegal movement — in order to have him arrested on religious-criminal charges] — and also that there are illegal assemblies in my possession — and further accusations. And the officer has already submitted such a document to the police — and they wanted the governor and the district governor to sign on it as well. ## Segment 8
אֲהָהּ אַחַי וְרֵעַי, אִי שָׁמַיִם, הַבִּיטוּ וּרְאוּ אִם יֵשׁ מַכְאוֹב כְּמַכְאוֹבֵנוּ וְאִם יֵשׁ בִּזָּיוֹן וּפְחָדִים כְּבִזְיוֹנֵנוּ, חַיֵּינוּ וּבִפְרָט חַיַּי תְּלוּאִים מִנֶּגֶד בְּכָל עֵת. בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ, אֲשֶׁר נָתַן לִי כֹּחַ בַּרְזֶל לִסְבֹּל כָּל זֶה. עַל כֵּן אַחַי וְרֵעַי מֵאֲלֵיכֶם תָּבִינוּ גֹּדֶל הַהֶכְרֵחַ שֶׁתִּשְׁלְחוּ מִיָּד עַל כָּל פָּנִים הַסַּךְ שֶׁכָּתַבְנוּ לָכֶם זֶה פַּעֲמַיִים. כִּי מֵאֲלֵיכֶם תָּבִינוּ שֶׁהוּא סַךְ מֻעָט מְאֹד לְפִי עֵרֶךְ הַצָּרָה הַזֹּאת. וְאֵין מִי שֶיַּעֲמֹד בַּעֲדֵנוּ כִּי כָּל הַנְּגִידִים הֵם מִתְנַגְּדִים שֶׁלָּנוּ וְלֹא נִשְׁאָר אֶצְלֵנוּ כִּי אִם עֲנִיִּים וְאֵיזֶה בַּעֲלֵי בָּתִּים, וְגַם הֵם מִתְיָרְאִים מֵהַצּוֹרֵר וּמֵהָעֲשִׁירִים לַעֲזֹר לָנוּ. וְאַף עַל פִּי כֵן כְּבָר הוֹצִיאוּ בִּשְׁבִיל עֵסֶק זֶה הַרְבֵּה יוֹתֵר מִמֵּאָה קֶערְבְּלִיךְ, מִלְּבַד מַה שֶּׁצְּרִיכִים לְהַחֲזִיק אוֹתִי בְּפַרְנָסָתִי, כִּי קִפְּחוּ אֶת פַּרְנָסָתִי מִכָּל הַצְּדָדִים. וּמִלְּבַד מַה שֶּׁאֵינָם נוֹתְנִים לִי וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ לֹא קֶמַח וְלֹא מְעוֹת חִטִּים וְכוּ' עַל פֶּסַח, אַף גַּם מֹשֶׁה הַמְהֻפָּךְ הַנַּ"ל הוֹלֵךְ בְּעַצְמוֹ לְקַלְקֵל הַפַּרְנָסָה וְהַחַיּוּת שֶׁל כָּל אֶחָד. לֹא יַסְפִּיקוּ כַּמָּה יְרִיעוֹת לְבָאֵר מַה שֶּׁעוֹשֶׂה מֹשֶׁה וְכָל הַמִּתְנַגְּדִים לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּכָל יוֹם בְּעִנְיַן הַפַּרְנָסָה, אַךְ עַל זֶה אֵין אָנוּ מִסְתַּכְּלִים כְּלָל, רַק הֵם חוֹתְרִים לִמְסֹר אוֹתִי חַס וְשָׁלוֹם בְּכָל מִינֵי עֲלִילוֹת וּמְסִירוֹת חַס וְשָׁלוֹם, ה' יָפִיר עֲצָתָם וִיקַלְקֵל מַחֲשַׁבְתָּם.
And from yourselves you will understand the greatness of the uproar and the fear and the distress that we had — until no spirit was left in any person of our *anshei sh'lomaynu*. And in the mercy of Hashem — He placed words in the mouth of our dear friend Rabbi Shmuel Weinberg and his wife — and they spoke greatly with the governor — until he held back his hand from signing immediately. And they also spoke somewhat with the district governor — and he too held back. And according to what is heard — they did not send the matter to Kamenitz. But we still do not know the matter clearly in its truth. And our heart — and especially my heart trembles within me [לִבִּי יָחִיל בְּקִרְבִּי — Tehillim 55:5: libi yachil b'kirbi v'eiimos mavet naflu alai — "my heart trembles within me and the terrors of death have fallen upon me." The Psalm of Dovid in the time of mortal danger from those who once were close — the verse of existential fear] [Tehillim 55:5] and so forth. Alas — my brothers and companions — O heavens — look and see — is there a pain like our pain — and is there a humiliation and fears like our humiliation? [אֲהָהּ אַחַי וְרֵעַי אִי שָׁמַיִם הַבִּיטוּ וּרְאוּ אִם יֵשׁ מַכְאוֹב כְּמַכְאוֹבֵנוּ — an allusion to Eichah 1:12: havi'u v'reu im yesh mach'ov k'mach'ovi — "look and see if there is any pain like my pain." The language of the destruction of the Temple — applied to the ongoing destruction of the Breslov community. ## Segment 9
עַל כֵּן לְמַעַן הַשֵּׁם אַל יְעַכְּבוּ עוֹד וְיִשְׁלְחוּ תֵּכֶף וּמִיָּד עַל כָּל פָּנִים הַסַּךְ הַנַּ"ל בְּלִי תֵּרוּץ לְמַעַן לֹא יִצְטָרְכוּ חַס וְשָׁלוֹם חַס וְשָׁלוֹם לִשְׁלֹחַ בְּכֶפֶל כִּפְלַיִם וּמִי יוֹדֵעַ אִם יוֹעִיל אַחַר כָּךְ. כִּי עַתָּה יֵשׁ תִּקְוָה עֲדַיִן לְהַצִּיל עַצְמֵנוּ בִּמְעַט הוֹצָאוֹת, אַךְ לִפְטֹר בְּלֹא כְּלוּם אִי אֶפְשָׁר כִּי "סוּס מוּכָן לְיוֹם הַמִּלְחָמָה וְלַה' הַתְּשׁוּעָה". וּמִגֹּדֶל הַצַּעַר וְהַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. וּמֻבְטְחַנִי בְּטוּב לְבַבְכֶם שֶׁאַף עַל פִּי שֶׁכָּבֵד עֲלֵיכֶם הַדָּבָר תְּקַיְּמוּ דְּבָרַי בְּלִי שׁוּם עִכּוּב, כִּי חָלִילָה לְהִתְמַהְמֵהּ אֲפִלּוּ יוֹם אֶחָד. כִּי הַמִּתְנַגְּדִים אֵינָם שׁוֹקְטִים, וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ. וְאִי אֶפְשָׁר לְבָאֵר גֹּדֶל הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ בְּכָל יוֹם לְהַצִּילֵנוּ מֵהֶם, אַךְ אַף עַל פִּי כֵן מְסַבֵּב הַשֵּׁם יִתְבָּרַךְ עַל יְדֵי אֵיזֶה סִבָּה קַלָּה, וְהַכֶּסֶף יַעֲנֶה אֶת הַכֹּל כַּאֲשֶׁר תָּבִינוּ כָּל זֶה בְּעַצְמְכֶם. וְאֵין לְהַאֲרִיךְ יוֹתֵר לַחֲכָמִים וּנְדִיבֵי לֵב כְּמוֹתָם.
But Reb Nussun does not despair: he immediately turns to the divine gift that sustains him] Our lives — and especially my life — hang in the balance at every moment. Blessed is the One Who gives strength to the weary [בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ — Yeshayahu 40:29: noten laye'ef koach ul'ein onim atzumah yarbeh — "He gives strength to the weary — and to the one with no strength He multiplies power." The verse of Reb Nussun's own exhaustion and the divine gift that sustains him — iron strength to bear all of this] [Yeshayahu 40:29] — Who gave me strength of iron to endure all of this. Therefore — for the sake of Hashem — do not delay further — and send immediately without fail — at any rate — the sum that we wrote to you twice — without any excuse. For you will understand from yourselves that it is a very small sum relative to the magnitude of this distress. And there is no one who will stand in our defense — for all the wealthy men are our opponents — and there remain with us only the poor and some householders — and even they are afraid of the oppressor and the wealthy ones to help us. And even so — they have already spent for this matter much more than one hundred rubles — besides the fact that they need to support my livelihood — for they have cut off my livelihood from all sides [קִפְּחוּ אֶת פַּרְנָסָתִי מִכָּל הַצְּדָדִים — the economic warfare running alongside the physical persecution: the opponents systematically cut off all sources of Reb Nussun's income from every direction]. And besides what they do not give to me and to all our *anshei sh'lomaynu* — neither flour nor wheat-money and so forth for Pesach — and on top of all this the above-mentioned Moshe the Overturned himself goes personally to ruin the livelihood and the sustenance of each and every one. ## Segment 10
לְמַעַן הַשֵּׁם אַל תַּחֲרִישׁוּ וְאַל תִּשְׁקְטוּ מִלְּהִתְפַּלֵּל עֲבוּרֵנוּ וּבִפְרָט עָלַי בְּכָל יוֹם לְהַצִּילֵנוּ מֵהֶם, כִּי הַדָּבָר נוֹגֵעַ לְכֻלָּנוּ. וּבְוַדַּאי שְׁמַעְתֶּם מָה שֶּׁנַּעֲשָׂה בְּטִירָהאוִויצֶע. וְכָעֵת נִשְׁמָע פֹּה שֶׁבָּא סַאוֶועטְנִיק [חוֹקֵר] לְאוּמַאן עַל אוֹדוֹת עֵסֶק הַפְּרָצוֹת שֶׁעָשׂוּ לְהַקְּלוֹיְז שֶׁלָּנוּ, וְשֶׁתָּפְסוּ כַּמָּה מֵהַמִּתְנַגְּדִים לְבֵית הַסֹּהַר וְהֻכְרְחוּ לְהוֹצִיא סַךְ רַב כְּדֵי לְהוֹצִיאָם עַל עַרֵבוּת, אֲבָל עֲדַיִן אֵין אָנוּ יוֹדְעִים בִּפְרָטִיּוּת אֵיךְ הוּא, אִם כָּל הַנַּ"ל אֱמֶת בְּבֵרוּר. וְאַף עַל פִּי כֵן צְרִיכִין עֲדַיִן יְשׁוּעָה גְּדוֹלָה שֶׁנַּצְלִיחַ בַּמִּשְׁפָּט נֶגְדָּם, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם.
Not enough parchment scrolls to describe what Moshe and all the opponents do to all our *anshei sh'lomaynu* every day in the matter of livelihood — but we do not look at this at all — only they are digging to denounce me — G-d forbid — with every kind of false accusation and denunciation — G-d forbid. May Hashem frustrate their counsel and ruin their plan. So that — G-d forbid G-d forbid — they should not need to send double and double — and who knows if it will help afterwards. For now there is still hope to rescue ourselves with small expenses — but to depart with nothing at all is impossible — for a horse is prepared for the day of battle — and to Hashem belongs the salvation [סוּס מוּכָן לְיוֹם הַמִּלְחָמָה וְלַה' הַתְּשׁוּעָה — Mishlai 21:31: "a horse is prepared for the day of battle — but salvation belongs to Hashem." The verse of the required human effort combined with the knowledge that the ultimate outcome is Hashem's alone. Applied here: we must do our part — prepare the horse — spend the money — take the legal steps — and then trust that Hashem will provide the salvation] [Mishlai 21:31]. And from the greatness of the sorrow and the busyness — it is impossible to extend further. And I am confident in the goodness of your hearts — that even though the matter is heavy upon you — you will fulfil my words without any delay — for it is forbidden to hesitate even a single day. ## Segment 11
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִתְשׁוּבַתְכֶם וְשֶׁיְּקַיְּמוּ מִיָּד דְּבָרַי הַנַּ"ל וּמְיַחֵל וּמְקַוֶּה לִישׁוּעַת ה' מְהֵרָה.
For the opponents are not quiet — and the wicked are like the tossing sea. And it is impossible to express the greatness of the miracles and wonders that Hashem Yisborach does with us every day to rescue us from them — but even so — Hashem Yisborach arranges it through some light cause — and money answers everything — as they will understand all of this from themselves. And there is no need to extend further for the wise and the generous of heart such as them. For the sake of Hashem — do not be silent and do not be quiet — from praying for us and especially for me every day — to rescue us from them — for the matter touches all of us. And certainly you have heard what happened in Tirahovitz. And just now it is heard here — that an investigator has come to Uman regarding the matter of the breaches they made in our *kloyz* — and that several of the opponents have been seized in jail — and they were compelled to spend a great sum to bring them out on bail. ## Segment 12
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ זַ"ל מִבְּרֶסְלֶב.
But we still do not know the details of how it is — whether all the above is clearly true. And even so — we still need great salvation — that we succeed in the legal proceedings against them. ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּבִפְרָט לִידִידֵנוּ כְּבוֹד הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יוּדְל נֵרוֹ יָאִיר, אֵין צָרִיךְ לְזָרְזוֹ לְהִתְפַּלֵּל הַרְבֵּה עֲבוּרֵנוּ כִּי מֻבְטְחַנִי שֶׁבְּוַדַּאי הוּא מַעְתִּיר הַרְבֵּה עֲבוּרֵנוּ וַה' יִשְׁמַע תְּפִלּוֹתָיו וּתְפִלּוֹתֵינוּ.
Adil — may she live — and all her children — and the Rav — may his light shine — and all our *anshei sh'lomaynu* — spread peace with great love. ## Segment 14
אָדִיל תִּחְיֶה וְכָל יוֹצְאֵי חֲלָצֶיהָ וְהָרַב נֵרוֹ יָאִיר וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ פּוֹרְשִׂים שָׁלוֹם בְּאַהֲבָה.
May Hashem Yisborach have mercy. The words of your father who awaits salvation. Nussun of Breslov. # קפג URL: https://ajew.org/reader-plain/alim-litrufa/2/182/ # קפג
קפג
Source: https://ajew.org/reader/alim-litrufa/2/182 ## Segment 1
קפג
Adil — may she live — and all her children — and the Rav — may his light shine — and all our *anshei sh'lomaynu* — spread peace with great love. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' קְדוֹשִׁים תקצ"ה.
Overview: Friday, Erev Shabbas Parshas Metzora — Breslov. A major communal letter of urgent appeal — to Rabbi Dov Ber and Rabbi Tzvi Hirsh (location not specified — possibly Kremenchug). Five weeks home and Reb Nussun cannot go outside. Youths curse him. A window broken on *Chol HaMoed* Pesach. On Shabbas Parshas Shemini — four *anshei sh'lomaynu* arrested and jailed; soldiers sent with orders to arrest Reb Nussun himself; a mob surrounding his house; the wicked Miriam Raitze (wife of Rabbi Avraham Ber) publicly humiliating him in the street and before the governor; the Weinberg household pushing through to intercede. The opponents bribed officials to accuse Reb Nussun of being a false prophet (*sanigag*) and holding illegal assemblies; *libi yachil b'kirbi* (Tehillim 55:5). *Baruch hanoten laya'ef koach* (Yeshayahu 40:29). An urgent appeal for financial support. *Sus mukhan l'yom hamilchamah v'laHashem hatshuyah* (Mishlai 21:31). News from Uman: an investigator arrived and opponents arrested. Closing to Rabbi Yudl — and to Marat Adil. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי
My beloved son, my dear one ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר. רַבִּי אֶפְרַיִם בֶּן רַבִּי נַפְתָּלִי וְרַבִּי שִׂמְחָה בָּרוּךְ בָּאוּ לְפֹה בְּעֶרֶב שַׁבַּת הֶעָבַר. הַנָּגִיד רַבִּי מֹשֶׁה לַאנְדֶע מְחֻתָּנוֹ שֶׁל הָאַטקַאפְּטְשִׁיק בָּא גַּם כֵּן לְפֹה בְּעֶרֶב שַׁבַּת הֶעָבַר וַעֲדַיִן הוּא פֹּה, וְהוּא דּוֹרֵשׁ טוֹבָתֵנוּ וְרוֹצֶה לְהִתְרָאוֹת פָּנִים עִמִּי וְלֵילֵךְ לְבֵיתִי. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּהְיֶה הַכֹּל לְטוֹבָה. לְעֵת עַתָּה עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ הַרְבֵּה אֲבָל פַּחַד גָּדוֹל הָיָה לִי בְּעֶרֶב שַׁבַּת הֶעָבַר וְסָבַלְתִּי אָז מְרִירוֹת וּפְחָדִים אֲשֶׁר נִדְמֶה לִי שֶׁפַּחַד כָּזֶה לֹא הָיָה לִי עֲדַיִן מִיּוֹם שֶׁהִתְחִיל לִבְעֹר הַמַּחֲלֹקֶת הַזֶּה.
His letter I received the past week. Rabbi Ephraim son of Rabbi Naftali and Rabbi Simchah Baruch came here on the past Erev Shabbas. ## Segment 5
כִּי שָׁלְחוּ לִי אוֹהֲבַי שֶׁמִּבַּחוּץ שֶׁהֵם רוֹצִים לְגָרֵשׁ עַצְמָן מִפֹּה בְּשַׁבָּת דַּיְקָא. וְאִי אֶפְשָׁר לְבָאֵר כָּל מַה שֶּׁעָבַר בָּזֶה כָּל אוֹתוֹ הַיּוֹם הַנַּ"ל שֶׁמַּמָּשׁ הֵמִיתוּ וְהֶחֱיוּ אוֹתִי כַּמָּה פְּעָמִים בְּאוֹתוֹ הַיּוֹם, בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ שֶׁסָּבַלְתִּי כָּל זֶה, וַה' הָיָה לִי בְּעֶזְרִי שֶׁחִזַּקְתִּי עַצְמִי בִּתְמִימוּת בַּמֶּה שֶׁנִּצַּלְתִּי לִהְיוֹת מִתְנַגֵּד עַל אֱמֶת כָּזֶה, וְגַם זָכִיתִי לִכְתֹּב סְפָרָיו הַקְּדוֹשִׁים הַנּוֹרָאִים, הָאֲמִתִּיִּים וְכוּ'.
Abundant peace — to lovers of Your Torah — and for them there is no stumbling [שָׁלוֹם רַב לְאוֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל — Tehillim 119:165: the verse of abundant peace for those who love the Torah, with no stumbling in their path. A greeting-verse chosen with deep irony and faith: addressed to those who love Hashem's Torah — despite all the stumbling blocks placed before them] [Tehillim 119:165] — to the honor of my beloved dear one — like my own soul — the distinguished *nagid* — the veteran — our Teacher the Rabbi Dov Ber — may his light shine — with the honor of his dear sons and all who come forth from him — may they live. And to the honor of my beloved dear one — the distinguished *nagid* — the veteran — our Teacher the Rabbi Tzvi Hirsh — may his light shine — and the honor of his dear sons and all who come forth from them — may they live. May all of them stand upon the blessing — life and peace and all good — forever — Amen — so may it be His will. ## Segment 6
וּבְתוֹךְ כָּךְ בָּאוּ הָאֲנָשִׁים הַנַּ"ל, וְגַם זֶה הֶחֱיָה אוֹתִי הַרְבֵּה, וְהֶאֱמַנְתִּי וְרָאִיתִי בְּעֵינֵי שִׂכְלִי כִּי מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאוֹת בְּעֵינֵינוּ; מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְגַם רַבִּי נַחְמָן מִטֶּעפְּלִיק בָּא עִם רַבִּי אֶפְרַיִם עַל שַׁבָּת, וּתְהִלָּה לָאֵל הָיָה לָנוּ שַׁבָּת יָפָה וְגַם רָקְדוּ קְצָת. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עֲזָרָנוּ עַד כֹּה.
We have already sent you two letters about the greatness of our distresses — and I was astonished — very very greatly — that you are as if hiding your face from us and you do not reply a word. And know — my brothers and companions — that the *machloket* has not quieted at all — and they gnash their teeth every day and at every time — and think thoughts and scheme evil schemes against each and every one — and especially against me — to expel me — G-d forbid — from here and from all the towns — G-d forbid. May Hashem expel and uproot them. Were it not that Hashem helped us — Who does miracles and wonders with us every day and at every time [לוּלֵא ה' עֶזְרָתָה לָנוּ — Tehillim 124:1–2: the Psalm of Dovid — "had it not been Hashem Who was for us... when men rose up against us." Applied here as the essential confession of faith: the only reason the community still stands is Hashem's direct miraculous intervention in the face of the legal and physical attacks] [Tehillim 124:1] — and the essential reason is through the judges of the province — for even though they take many bribes and we have no money — even so Hashem Yisborach has mercy and helps us to accomplish a little — more than they accomplish with a great deal. And especially since all of them know that the truth and justice are with us. But even so — even for this small amount — we need to spend great expenses as they will understand from themselves. For on the legal complaints alone — already a great sum has been exhausted with us — and sometimes we need to spend additional expenses — for to depart with nothing at all is impossible. And behold — I came to my home five weeks ago — and I cannot go outside — for youths go out and curse and humiliate me with every kind of humiliation — and also once they broke a window in my home on *Chol HaMoed* Pesach — and I was compelled to send to the governor and he seized the youth and put him in jail — and afterwards the household of Moshe the Overturned [מֹשֶׁה הַמְהֻפָּךְ לְשַׁמָּה וּמְשׁוֹאָה — a severe epithet applied to the ringleader Moshe: the one overturned into desolation and ruin — a deliberate inversion of his name into its worst meaning] — together with the rest of the opponents — exerted themselves and got the youth out — and he came back and humiliated greatly. And on the Shabbas of Parshas Shemini that has passed — there was a great uproar here — for worthless youth went into our beis midrash and damaged the door and humiliated our *anshei sh'lomaynu* — and they had already done so many many times — entering our beis midrash and tearing and humiliating our holy books before our *anshei sh'lomaynu*. And on the above-mentioned Shabbas — some of our *anshei sh'lomaynu* stood up against them — until blows were exchanged between them. And one youth ran to his father — and his father came with another person — and beat our *anshei sh'lomaynu* with wounding blows — and they also went to the governor and seized four of our *anshei sh'lomaynu* — worthy and precious men — and they sat all Shabbas and Sunday. And there was a great uproar — and they also searched my house for Rabbi Mordechai from Teplik — whether perhaps he had no travel permit. And afterwards they were not satisfied with this — and they informed against me before the above-mentioned governor — until he sent the officer with soldiers after me — and wanted to seize me in custody — G-d forbid. In the meanwhile people and women and children surrounded my house until the entire street around my house was filled — and it was a great humiliation for me of which one would not believe if told. ## Segment 7
וְהִנֵּה כְּבָר הָיוּ אֵצֶל הָאָדוֹן הַגַּארַאדְנִיטְשֶׁע וְאֵצֶל הַסְּטְרַאפְטְשְׁיֶע וְכֻלָּם נִשְׁבְּעוּ בִּשְׁבוּעוֹת חֲמוּרוֹת שֶׁלֹּא יֵעָשֶׂה לִי שׁוּם דָּבָר, וּכְפִי הַנִּרְאֶה תְּהִלָּה לָאֵל דִּבְרֵיהֶם אֱמֶת, רַק הַפַּחַד הָיָה מֵאַנְשֵׁי הַפָּאלִיצְיֶע שֶׁהַמּוֹסְרִים רָצוּ לְהַסִּיתָם בְּלֹא הַגַּרַדַנְטְשִׁיק מֵחֲמַת שֶׁהוּא חוֹלֶה קְצָת, וְכֵן הָיָה עוֹלֶה עַל דַּעְתָּם, אַךְ בְּרַחֲמֵי הַשֵּׁם יִתְבָּרַךְ חָזְרוּ מִזֶּה מֵחֲמַת אֵימַת הַמִּשְׁפָּט הַגָּבֹהַּ מֵהֶם שֶׁלֹּא יִלָּכְדוּ בָּרֶשֶׁת עַל יְדֵי עַוְלָה כָּזֹאת. וְגַם נִמְצְאוּ אֲנָשִׁים מִבַּחוּץ שֶׁדִּבְּרוּ עַל לִבָּם שֶׁלֹּא יַעֲשׂוּ דָּבָר כָּזֶה. אֲבָל כַּוָּנַת הָרְשָׁעִים הָיָה לְהָרַע וַה' הֵפִיר עֲצָתָם, כֵּן יְפִירֵם וְיַהַרְסֵם ה' וְיַעַקְרֵם וְיִשְׁבְּרֵם וְיַכְנִיעֵם תַּחְתֵּנוּ, וְיִתְגַּלֶּה הָאֱמֶת בָּעוֹלָם, חֲזַק בְּנִי וְשַׂמַּח נַפְשְׁךָ בִּישׁוּעַת ה' וּתְבַקֵּשׁ עַל לְהַבָּא וְכוּ'.
And Hashem Yisborach performed miracles and wonders! For no one was found to go to the governor on my behalf — for all the wealthy men and householders are on their side — and some hold in their heart with me — but the fear of the oppressor and of the wealthy men of this place is upon them — and they are afraid to intervene to save me. Were it not for certain poor people — and the wife of Rabbi Shmuel Weinberg — who went to him and he shut the door and did not want to let them enter. But in the mercy of Hashem — they pushed themselves in — and argued with him greatly — until his anger cooled somewhat. And even so I was compelled to go — and I had no path to walk — from the multitude of the mob that surrounded me — and the soldiers were compelled to drive away the mob with sticks and beat them so that there would be a path for me. And in the midst of my walking in such great humiliation — the worthless woman Miriam Raitze the daughter of Elka — may her name be blotted — who is the wife of our dear friend Rabbi Avraham Ber — may he live — and who has turned into a very very great opponent — more than all of them — came out and humiliated me publicly with great insults. And afterwards I entered the governor — and since they had already somewhat appeased him — he spoke with me a little and dismissed me in peace. And the above-mentioned wicked woman entered also to the above-mentioned governor and humiliated me even before him — and this was for me somewhat for good — for the above-mentioned governor and his wife shamed her and rebuked her for being so impudent as to humiliate an elder like this — and she left from them in disgrace. And now — from yourselves you will understand the greatness of the distress and the uproar and the humiliation that we all had — and especially the righteous woman Marat Adil — may she live. And also for this we were compelled to spend expenses — to delay the officer somewhat — so that meanwhile they could appease the above-mentioned governor so that he would not seize me in custody as he said at first. And afterwards on Motzei Shabbas — we were compelled to write a legal complaint — and on Sunday they released all our imprisoned ones — and there were wounds among them — and he ordered them to receive medical attention from the doctor — and for this too we were compelled to spend expenses as they will understand from themselves. And afterwards the opponents beat yet another of our *anshei sh'lomaynu* — a poor and destitute man — and we were compelled to submit yet another complaint. And as yet there has been no investigation and no judgment on any complaint. But even so — the complaints are effective — for through this a fear falls upon them — and were it not for this they would be killing us openly — G-d forbid — for our blood has already been declared permitted — as is well known. And afterwards the opponents gathered on Sunday — and collected a large wicked collection from all the wealthy ones — and took counsel what to do to me — and their evil counsel was settled — and they bribed the officials: that the officer would give a complaint against me — that it had become known to him that I am a false prophet — which they call among them *sanigag* [סַאנִיגָאג — a false prophet or sectarian leader in the language of the Russian authorities — the accusation used against Jewish sectarians to bring them before state authorities. Applied to Reb Nussun: the opponents told the authorities he was a *sanigag* — a false prophet leading an illegal movement — in order to have him arrested on religious-criminal charges] — and also that there are illegal assemblies in my possession — and further accusations. And the officer has already submitted such a document to the police — and they wanted the governor and the district governor to sign on it as well. And from yourselves you will understand the greatness of the uproar and the fear and the distress that we had — until no spirit was left in any person of our *anshei sh'lomaynu*. And in the mercy of Hashem — He placed words in the mouth of our dear friend Rabbi Shmuel Weinberg and his wife — and they spoke greatly with the governor — until he held back his hand from signing immediately. And they also spoke somewhat with the district governor — and he too held back. And according to what is heard — they did not send the matter to Kamenitz. But we still do not know the matter clearly in its truth. And our heart — and especially my heart trembles within me [לִבִּי יָחִיל בְּקִרְבִּי — Tehillim 55:5: libi yachil b'kirbi v'eiimos mavet naflu alai — "my heart trembles within me and the terrors of death have fallen upon me." The Psalm of Dovid in the time of mortal danger from those who once were close — the verse of existential fear] [Tehillim 55:5] and so forth. Alas — my brothers and companions — O heavens — look and see — is there a pain like our pain — and is there a humiliation and fears like our humiliation? [אֲהָהּ אַחַי וְרֵעַי אִי שָׁמַיִם הַבִּיטוּ וּרְאוּ אִם יֵשׁ מַכְאוֹב כְּמַכְאוֹבֵנוּ — an allusion to Eichah 1:12: havi'u v'reu im yesh mach'ov k'mach'ovi — "look and see if there is any pain like my pain." The language of the destruction of the Temple — applied to the ongoing destruction of the Breslov community. But Reb Nussun does not despair: he immediately turns to the divine gift that sustains him] Our lives — and especially my life — hang in the balance at every moment. Blessed is the One Who gives strength to the weary [בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ — Yeshayahu 40:29: noten laye'ef koach ul'ein onim atzumah yarbeh — "He gives strength to the weary — and to the one with no strength He multiplies power." The verse of Reb Nussun's own exhaustion and the divine gift that sustains him — iron strength to bear all of this] [Yeshayahu 40:29] — Who gave me strength of iron to endure all of this. Therefore — for the sake of Hashem — do not delay further — and send immediately without fail — at any rate — the sum that we wrote to you twice — without any excuse. For you will understand from yourselves that it is a very small sum relative to the magnitude of this distress. And there is no one who will stand in our defense — for all the wealthy men are our opponents — and there remain with us only the poor and some householders — and even they are afraid of the oppressor and the wealthy ones to help us. And even so — they have already spent for this matter much more than one hundred rubles — besides the fact that they need to support my livelihood — for they have cut off my livelihood from all sides [קִפְּחוּ אֶת פַּרְנָסָתִי מִכָּל הַצְּדָדִים — the economic warfare running alongside the physical persecution: the opponents systematically cut off all sources of Reb Nussun's income from every direction] . And besides what they do not give to me and to all our *anshei sh'lomaynu* — neither flour nor wheat-money and so forth for Pesach — and on top of all this the above-mentioned Moshe the Overturned himself goes personally to ruin the livelihood and the sustenance of each and every one. Not enough parchment scrolls to describe what Moshe and all the opponents do to all our *anshei sh'lomaynu* every day in the matter of livelihood — but we do not look at this at all — only they are digging to denounce me — G-d forbid — with every kind of false accusation and denunciation — G-d forbid. May Hashem frustrate their counsel and ruin their plan. So that — G-d forbid G-d forbid — they should not need to send double and double — and who knows if it will help afterwards. For now there is still hope to rescue ourselves with small expenses — but to depart with nothing at all is impossible — for a horse is prepared for the day of battle — and to Hashem belongs the salvation [סוּס מוּכָן לְיוֹם הַמִּלְחָמָה וְלַה' הַתְּשׁוּעָה — Mishlai 21:31: "a horse is prepared for the day of battle — but salvation belongs to Hashem." The verse of the required human effort combined with the knowledge that the ultimate outcome is Hashem's alone. Applied here: we must do our part — prepare the horse — spend the money — take the legal steps — and then trust that Hashem will provide the salvation] [Mishlai 21:31] . And from the greatness of the sorrow and the busyness — it is impossible to extend further. And I am confident in the goodness of your hearts — that even though the matter is heavy upon you — you will fulfil my words without any delay — for it is forbidden to hesitate even a single day. For the opponents are not quiet — and the wicked are like the tossing sea. And it is impossible to express the greatness of the miracles and wonders that Hashem Yisborach does with us every day to rescue us from them — but even so — Hashem Yisborach arranges it through some light cause — and money answers everything — as they will understand all of this from themselves. And there is no need to extend further for the wise and the generous of heart such as them. For the sake of Hashem — do not be silent and do not be quiet — from praying for us and especially for me every day — to rescue us from them — for the matter touches all of us. And certainly you have heard what happened in Tirahovitz. And just now it is heard here — that an investigator has come to Uman regarding the matter of the breaches they made in our *kloyz* — and that several of the opponents have been seized in jail — and they were compelled to spend a great sum to bring them out on bail. But we still do not know the details of how it is — whether all the above is clearly true. And even so — we still need great salvation — that we succeed in the legal proceedings against them. May Hashem Yisborach have mercy. And peace to all our *anshei sh'lomaynu* with great love — and especially to our dear friend — our Teacher the Rabbi Yudl — may his light shine. There is no need to urge him to pray greatly for us — for I am confident that he certainly intercedes greatly for us — and may Hashem hear his prayers and our prayers. Adil — may she live — and all her children — and the Rav — may his light shine — and all our *anshei sh'lomaynu* — spread peace with great love. The words of your true lover forever — who awaits your reply and that you fulfil my above-mentioned words immediately — and who hopes and waits for the salvation of Hashem quickly. Nussun son of our Teacher the Rabbi Naftali Hirtz — of blessed memory — of Breslov. ## Segment 8
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קפד URL: https://ajew.org/reader-plain/alim-litrufa/2/183/ # קפד
קפד
Source: https://ajew.org/reader/alim-litrufa/2/183 ## Segment 1
קפד
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' קְדוֹשִׁים תקצ"ה.
Overview: Sunday, Parshas Kedoshim — Breslov. The greatest fear since the *machloket* began: the opponents planned to expel Reb Nussun on Shabbas itself. News came in waves — "they literally killed me and revived me many times on that day." He strengthened himself in *temimus* — grateful that he was saved from opposing such truth and that he merited to write the Rebbe's holy books. The timely arrival of Rabbi Ephraim son of Rabbi Naftali, Rabbi Simchah Baruch, and the *nagid* Rabbi Moshe Lande from Uman — *meis Hashem haysah zos* (Tehillim 118:23). A beautiful Shabbas with dancing. The governors swore solemn oaths that nothing would be done to him. The police-level attack thwarted by fear of higher authority. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה וּכְבָר הִקְדַּמְתִּי לִשְׁלֹחַ לְךָ בַּבֹּקֶר מִכְתָּבִי עַל יְדֵי רַבִּי מָאטִיל וּבְוַדַּאי שָׁמַעְתָּ גַּם מֵרַבִּי מָאטִיל מַה שֶּׁהִפְחִידוּ אוֹתִי בְּעֶרֶב שַׁבָּת הֶעָבַר, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּהְיֶה לְכַפָּרַת עָווֹן וְיִתְהַפֵּךְ לְטוֹבָה גְּדוֹלָה. לְעֵת עַתָּה נִשְׁקַט הַדָּבָר. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד הֵנָּה. גַּם הַיּוֹם הָיָה בְּבֵיתִי הַנָּגִיד רַבִּי מֹשֶׁה לַאנְדֶע מֵאוּמַאן וּמֵאֵלֶיךָ תָּבִין שֶׁהוּא לְטוֹבָתֵנוּ וְהוּא לְקוֹץ מַכְאוֹב לְהַמִּתְנַגְּדִים, שִׁנֵּיהֶם יַחְרְקוּ וְנָמַסוּ וְכוּ'. מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְכוּ' יָחוּס עָלֵינוּ וְיוֹשִׁיעֵנוּ יְשׁוּעָה שְׁלֵמָה מְהֵרָה שֶׁלֹּא יָבוֹא עָלֵינוּ עוֹד שׁוּם פַּחַד כְּלָל וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ; וִיקֻיַּם בְּאִיָּי"ר "א'וֹיְבַי יָ'שֻׁבוּ יֵ'בֹשׁוּ רָ'גַע".
His letter I received just now — and I had already sent my letter to you this morning through Rabbi Matil — and certainly you heard also from Rabbi Matil what they frightened me with on the past Erev Shabbas. ## Segment 5
וְנִפְלֵאתִי עָלֶיךָ בְּנִי חֲבִיבִי שֶׁלֹּא הוֹדַעְתַּנִי דָּבָר מִידִידֵנוּ רַבִּי נַחְמָן טוּלְטְשִׁינֶער, נָא מְאֹד לְהוֹדִיעֵנִי מִשְּׁלוֹמוֹ עַל יְדֵי מֻקְדָּם. וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִנְךָ וְלִבְנִי נַחְמָן שֶׁיִּחְיֶה שֶׁגַּם הוּא הָיָה חָלוּשׁ בְּשָׁבוּעַ הֶעָבַר וּכְפִי הַנִּרְאֶה הוּא עִנְיַן חֳלִי הַקַּדַּחַת חַס וְשָׁלוֹם רַחֲמָנָא לִצְלַן, וַעֲדַיִן הוּא חָלוּשׁ קְצָת וְיָשַׁב בְּבֵיתוֹ בִּתְחִלַּת הַזְּמַן, בּוֹרֵא רְפוּאוֹת יִשְׁלַח לָהֶם רְפוּאָה שְׁלֵמָה בְּתוֹךְ שְׁאָר שְׁאָר חוֹלֵי יִשְׂרָאֵל, (חסר).
My beloved son — my dear one. ## Segment 6
בְּכָל עֵת רוֹאִים מִכָּל צַד שֶׁאֵין נִמְצָא שׁוּם עוֹלָם הַזֶּה כְּלָל, כְּמוֹ שֶׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וְאֵין לָנוּ בְּעוֹלָמֵנוּ אֶלָּא מַה שֶּׁעוֹזֵר הַשֵּׁם יִתְבָּרַךְ לְהִתְגַּבֵּר לַחֲטֹף אֵיזֶה טוֹב כָּל מַה שֶּׁנּוּכַל. וּתְהִלָּה לָאֵל רוֹאִים בְּכָל יוֹם הַרְחָבוֹת נִפְלָאוֹת בְּתוֹךְ הַצָּרוֹת וּצְמִיחַת קֶרֶן יְשׁוּעָה בְּכָל עֵת, אַךְ עֲדַיִן צְרִיכִין תְּפִלָּה וּלְאַפּוּשֵׁי בְּרַחֲמֵי טוּבָא שֶׁיְּרַחֵם עָלֵינוּ הַשֵּׁם יִתְבָּרַךְ וְיֹאמַר לְצָרוֹתֵינוּ דַּי, וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ וְיַצִּילֵנוּ וְיוֹשִׁיעֵנוּ מִשּׂוֹנְאֵינוּ וְרוֹדְפֵינוּ חִנָּם.
His letter I received the past week. Rabbi Ephraim son of Rabbi Naftali and Rabbi Simchah Baruch came here on the past Erev Shabbas. The *nagid* Rabbi Moshe Lande — the son-in-law of the *atkapchik* [אַטקַאפְּטְשִׁיק — a Russian administrative official; the *nagid* Rabbi Moshe Lande is connected to an influential local authority through family] — also came here on the past Erev Shabbas and is still here — and he seeks our welfare and wishes to meet face to face with me and to come to my home. May Hashem Yisborach have mercy that everything be for good. At present Hashem Yisborach helped us greatly — but there was great fear for me on the past Erev Shabbas — and I endured bitterness and fears then — of which it seemed to me that such a fear I had not yet had since the day this *machloket* began to burn . ## Segment 7
וְדַע בְּנִי חֲבִיבִי שֶׁכָּל אַנְשֵׁי שְׁלוֹמֵנוּ קִבְּלוּ עֲלֵיהֶם בְּשַׁבָּת לְהִתְעַנּוֹת שֵׁנִי־וַחֲמִישִׁי־וְשֵׁנִי הַבָּאִים עָלֵינוּ לְטוֹבָה, וּמֵהָרָאוּי שֶׁגַּם אַתֶּם תִּצְטָרְפוּ עִמָּנוּ אוּלַי יַעֲנֶה לָנוּ ה' וְיָחוּס עַל כְּבוֹדוֹ הַגָּדוֹל וְיַעֲשֶׂה לְמַעַן שְׁמוֹ לְהַפִּיל שׂוֹנְאֵינוּ תַּחְתֵּינוּ, וְלֹא יוֹסִיפוּ לְבַזּוֹת אוֹתָנוּ וְאֶת הַסְּפָרִים הַקְּדוֹשִׁים וְהַנּוֹרָאִים, וֶאֱמֶת מֵאֶרֶץ תִּצְמַח וִיקֻיַּם תִּתֵּן אֱמֶת לְיַעֲקֹב וְכוּ' וְאִם לֹא עַכְשָׁיו אֵימָתַי.
For my friends from outside sent me word that they wish to expel themselves from here on Shabbas specifically. And it is impossible to describe all that passed in this on that above-mentioned day — for they literally killed me and revived me many times on that day [מַמָּשׁ הֵמִיתוּ וְהֶחֱיוּ אוֹתִי כַּמָּה פְּעָמִים — the language of extreme spiritual and emotional oscillation: news would come that the threat was advancing — then that it had receded — then advancing again. Each swing was like death and resuscitation] . Blessed is the One Who gives strength to the weary — that I endured all of this. [Yeshayahu 40:29] And Hashem was my help — that I strengthened myself in wholeness and simplicity [חִזַּקְתִּי עַצְמִי בִּתְמִימוּת — in *temimus*: the Breslov path of simple, wholesome faith without sophistication or calculation. When the fear threatened to overwhelm him — Reb Nussun found his footing in *temimus* — simple grateful faith] — in that I was saved from being such an opponent against such truth — and also that I merited to write his holy and awesome and true books and so forth. ## Segment 8
הוֹמֶה עָלַי לִבִּי עַל כָּל אֶחָד וְאֶחָד מֵעַי מֵעַי אוֹחִילָה. עַתָּה עַתָּה נֶאֱמַר עַל בְּנֵי הַנְּעוּרִים תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת וְאֵין אִישׁ מְאַסֵּף אוֹתָם הַבַּיְתָה. וַאֲפִלּוּ מִי שֶׁרוֹצֶה לָנוּס וְלִבְרֹחַ לְבַיִת שֶׁמְּגַדְּלִין בּוֹ תּוֹרָה וּתְפִלָּה רוֹדְפִין אוֹתוֹ בְּכָל מִינֵי רְדִיפוֹת וּמִי יוֹדֵעַ מַה יִּהְיֶה לְהַבָּא, כִּי הַבַּעַל דָּבָר הִתְפַּשֵּׁט מְאֹד לָאֹרֶךְ וְלָרֹחַב מִבַּחוּץ וּמִבִּפְנִים, מִחוּץ תְּשַׁכֵּל חֶרֶב וְאֵשׁ הַמַּחֲלֹקֶת רַחֲמָנָא לִצְלַן וּמִבַּיִת מִתְגַּבֵּר הַתַּאֲווֹת וְהַהִרְהוּרִים וְהַבִּלְבּוּלִים וְטִרְדוֹת הַפַּרְנָסָה וּמַחֲלֹקֶת שֶׁבַּבַּיִת וְכוּ' צַר וּמָצוֹק מִכָּל צַד, עַל מִי לָנוּ לְהִשָּׁעֵן עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.
And meanwhile the above-mentioned people arrived — and this too revived me greatly — and I believed and saw with the eyes of my mind that this was from Hashem — it is wondrous in our eyes [מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאוֹת בְּעֵינֵינוּ — Tehillim 118:23: the verse of the rejected stone becoming the cornerstone — *meis Hashem haysah zos hi niflais b'eineinu*. Applied here: the arrival of the guests at exactly that moment of greatest danger was a divine *niflais* — a wondrous act — in Reb Nussun's eyes] [Tehillim 118:23] . How great are the works of Hashem — very deep are His thoughts [Tehillim 92:6] . And Rabbi Nachman of Teplik also came with Rabbi Ephraim for Shabbas — and praised be G-d — we had a beautiful Shabbas — and they also danced somewhat. It is good to give thanks to Hashem Who helped us until here. ## Segment 9
זֹאת נֶחָמָתִי בְעָנְיִי שֶׁאָנוּ יוֹדְעִים עַל כָּל פָּנִים מֵאֲמִתַּת הַצַּדִּיק הָאֱמֶת וּמִתּוֹרָתוֹ הַקְּדוֹשָׁה הַמְחַיֶּה וּמֵשִׁיב אֶת כָּל אֶחָד וְאֶחָד בְּכָל מָקוֹם שֶׁהוּא, וְעַל זֶה הֵם חוֹרְקִים שִׁנֵּיהֶם לְהַרְחִיק חַס וְשָׁלוֹם מִזֶּה, אֲבָל חַסְדֵי ה' לֹא תָמְנוּ וְלֹא כָלוּ רַחֲמֵי לְעוֹלָם, וּבְנִפְלְאוֹתָיו הָעֲצוּמִים הוּא יִתְבָּרַךְ בְּעֶזְרֵנוּ לְחַזְּקֵנוּ וּלְאַמְּצֵנוּ וּלְתָקְפֵנוּ בְּכָל פַּעַם יוֹתֵר וְיוֹתֵר לֶאֱחֹז בְּכָל כֹּחֵנוּ בְּכָל חוּשֵׁנוּ בְּהַצַּדִּיק הָאֱמֶת וּבְתוֹרָתוֹ הַקְּדוֹשָׁה וּבִשְׁמוֹ הַקָּדוֹשׁ. בַּה' חָסִיתִי שֶׁנִּזְכֶּה כֻּלָּנוּ לִהְיוֹת נִמְנִין בִּכְלַל עֲדָתוֹ הַקְּדוֹשָׁה בָּזֶה וּבַבָּא לָנֶצַח, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ, וְאַחַר כָּל מַה שֶּׁעוֹבֵר עָלֵינוּ אַף עַל פִּי כֵן אַשְׁרֵינוּ, יֹאבְדוּ הַמִּתְנַגְּדִים וְאֶלֶף כַּיּוֹצֵא בָּהֶם וְדָבָר אֶחָד מִדִּבְרֵי תּוֹרָתוֹ וְשִׂיחוֹתָיו הַקְּדוֹשִׁים אַל יִתְבַּטֵּל כָּל עוֹד רוּחַ חַיִּים בְּאַפֵּנוּ, כָּל זְמַן שֶׁהַנְּשָׁמָה בְּקִרְבֵּנוּ נוֹדֶה וּנְשַׁבֵּחַ לַשֵּׁם יִתְבָּרַךְ עַל אֲשֶׁר זָכִינוּ לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ. חֲבָלִים נָפְלוּ לָנוּ בַּנְּעִימִים וְכוּ'.
And behold — they have already been before the governor and the district governor — and both of them swore solemn oaths that nothing whatsoever would be done to me. And as it appears — praised be G-d — their words are true. Only the fear was from people of the police — for the informers wished to incite them without the governor — since he was somewhat ill — and so it was rising in their minds — but in the mercies of Hashem Yisborach — they turned back from this — because of the fear of the higher court above them — that they would be caught in the net through such injustice. And also people were found from outside who spoke to their hearts that they should not do such a thing. But the intention of the wicked was to do harm — and Hashem frustrated their counsel. So may He frustrate and demolish and uproot and break and humble them beneath us — and may the truth be revealed in the world. Be strong — my son — and gladden your soul in the salvation of Hashem — and ask for the future — and so forth. ## Segment 10
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
or each and every one — my innards — my innards — I wait [הוֹמֶה עָלַי לִבִּי עַל כָּל אֶחָד וְאֶחָד מֵעַי מֵעַי אוֹחִילָה — the language of two Nevi'im merged: *home alai libi* — "my heart moans within me" (Yirmiyahu 4:19) — and *me'ai me'ai ochilah* — "my innards my innards I wait" (Yirmiyahu 4:19). The prophet's cry of physical-spiritual anguish over the people who are lost. Reb Nussun turns it into a personal cry of longing for each member of the scattered community]. Now now it is said about the youths: the holy stones are poured out at the head of every street — and no one gathers them home [תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת וְאֵין אִישׁ מְאַסֵּף אוֹתָם הַבַּיְתָה — Eichah 4:1: "how the gold has grown dim — how the pure gold has changed — the holy stones are poured out at the head of every street." The *avnei kodesh* — the holy stones — are the young men of Israel, precious as gold, now scattered and abandoned in the public thoroughfares. Applied here to the Breslov youth who are being pulled away from Torah and truth and left abandoned in the streets of spiritual exile] [Eichah 4:1]. And even one who wishes to flee and escape to a house where Torah and prayer are fostered — they pursue him with every kind of pursuit. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי כְּנַפְשִׁי הַוָּתִיק הָאַבְרֵךְ פְּרִי צַדִּיק מוֹרֵנוּ הָרַב נַחְמָן בֶּן חַיָּה שֶׁיִּחְיֶה, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִרְאוֹת עִמּוֹ פָּנִים אֶל פָּנִים וְיִזְכֶּה לֵילֵךְ בְּדַרְכֵי אֲבוֹתָיו הַקְּדוֹשִׁים, זְכוּתוֹ יָגֵן עָלֵינוּ בֶּאֱמֶת, לְמַעַן יִיטַב לוֹ לָעַד.
And who knows what will be in the future — for the *ba'al davar* [הַבַּעַל דָּבָר — the *ba'al davar*: the adversarial force — the *Samech-Mem* — the enemy of holiness. Used throughout these letters as the force behind the *machloket*] has spread very greatly in length and breadth — from without and from within. From without — the sword of the *machloket* kills — G-d have mercy — and from within — the desires and the stirrings and the confusions and the distractions of livelihood and domestic strife and so forth — distress and anguish from every side. On whom do we have to lean? On our Father in Heaven. This is my consolation in my affliction [זֹאת נֶחָמָתִי בְעָנְיִי — Tehillim 119:50: zos nechamasi b'onyi ki imrascha techayeini — "this is my consolation in my affliction — for Your word has given me life." One of the great verses of the longest Psalm — the verse of the person in the deepest distress who finds his sole consolation in the word of Hashem. Applied here: amid the entire catalogue of suffering — Reb Nussun's consolation is the knowledge of the truth of the *tzaddik* and his holy Torah] [Tehillim 119:50] — that we know at any rate of the truth of the true *tzaddik* and of his holy Torah which revives and restores each and every one in every place where he is. And about this they gnash their teeth — to distance — G-d forbid — from this. But the kindnesses of Hashem have not ended and His mercies have not been exhausted forever [Eichah 3:22] — and in His immense wonders He — Yisborach — will be in our help to strengthen us and fortify us and empower us — more and more each time — to hold with all our strength and with all our senses to the true *tzaddik* and to his holy Torah and to his holy name. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 14
וּמֵאֵלֶיךָ תָּבִין לִתֵּן הָאִגֶּרֶת לִקְרוֹתוֹ לְאוֹהֲבֵינוּ הָאֲמִתִּיִּים וּלְגָנְזוֹ הֵיטֵב מֵהַזָּרִים, וְכָל זָר לֹא יֹאכַל קֹדֶשׁ.
The words of your father. Nussun of Breslov. In Hashem I have taken refuge — that we all merit to be counted among his holy congregation — in this world and the next forever. How fortunate are we — how good is our portion — and after all that passes over us — even so how fortunate are we. They will perish — the opponents — and a thousand like them — and not one word of his Torah and his holy conversations shall be annulled — as long as the breath of life is in our nostrils. As long as the soul is within us — we will give thanks and praise to Hashem Yisborach for meriting to be in his holy portion. Lots have fallen to us in pleasant places [Tehillim 16:6] and so forth. Overview: Sunday, Parshas Kedoshim — Breslov — the second letter of the day, sent via Rabbi Matil. The situation has quieted. The *nagid* Rabbi Moshe Lande visited today. The Iyar acrostic: *oyevai yashuvu yevoshu raga* (Tehillim 6:11). Rabbi Nachman of Tulchin's health — fever. Son Nachman also ill. The community accepted a *Sheni-Chamishi-Sheni* fast. *Emes mei'eretz titzmach* (Tehillim 85:12). The deep lament passage: *homa alai libi / me'ai me'ai ochilah* — and *avnei kodesh mishtapechos b'rosh kol chutzes* (Eichah 4:1) — the holy young men scattered in every street. From without the sword of the *machloket* — from within the desires and distractions. *Zos nechamasi b'onyi* (Tehillim 119:50). *Chasday Hashem lo samnu* (Eichah 3:22). *Ashreinu — v'achar kol mah she'oveir aleinu af al pi kein ashreinu*. *Chavlin naflu lanu bane'imim* (Tehillim 16:6). The instruction: share with true lovers — *v'chol zar lo yochal kodesh* (Vayikra 22:10). Peace and life and all good — in this world and the next forever. His letter I received — and you already know that I do not go outside — therefore I had no one through whom to reply to you. May Hashem Yisborach have mercy that everything turn to great good for all of us — and may those who magnify themselves against us be clothed in shame and disgrace — and those who desire my righteousness rejoice and be glad — and say always: May Hashem be magnified [Tehillim 35:27]. And thanks be to G-d — Hashem helps me — that I am for the most part in joy — over the immensity of the wonders of His eternal kindness — that I merited to hear all that I heard — and to write them in a book — to make them known to the children of men and so forth. And in truth all of you also need to rejoice in this every day — for it is not an empty thing from you — for it is your life forever [כִּי הוּא חַיֵּיכֶם לָנֶצַח — Devarim 32:47: ki lo davar reik hu mikem ki hu chayeichem — "for it is not an empty thing from you — for it is your life." The verse Moshe says at the end of his life about the Torah: it is your very life. Applied here to the Rebbe's words and teachings] [Devarim 32:47]. And G-d forbid that any word should be old in your eyes — for these are words that flow — each and every word is a well of living waters [כָּל דִּבּוּר וְדִבּוּר הוּא בְּאֵר מַיִם חַיִּים — the metaphor of the *be'er mayim chayyim* — the well of living waters — for each individual word of the Rebbe's teaching. Every word flows with life and depth. The image recalls the *nahal novea* — the flowing stream — that is one of the Rebbe's central metaphors for his own Torah] — cool water upon a weary soul [Mishlai 25:25] — renewing itself every day and every time — reviving every soul that desires life — restoring with seven restorers of taste [מֵשִׁיב בְּשִׁבְעָה מְשִׁיבֵי טַעַם — a Talmudic phrase (Avos 5:7) on the quality of the scholar who knows how to answer: applied here to the Rebbe's words as having seven dimensions of restorative flavour] — revealing the greatness of the Creator and the flashing of His G-dliness — Yisborach — in a way that the mouth cannot speak — for each one according to what he estimates in his heart — and beyond them they ascend to the infinite and so forth. Many things You have done — Hashem our G-d — Your wonders and Your thoughts toward us [Tehillim 40:6] and so forth. And the Master of wonders Who has helped me so greatly until here — may He not forsake me even now — and may He help me and save me quickly — and fell and humble our enemies beneath us. You — the G-d Who performs wonders — for Your sake and for the sake of the true *tzaddik* — humble them to the very dust — and to Hashem belongs the salvation. # קפה URL: https://ajew.org/reader-plain/alim-litrufa/2/184/ # קפה
קפה
Source: https://ajew.org/reader/alim-litrufa/2/184 ## Segment 1
קפה
And from yourself you will understand — to give the letter to be read by our true lovers — and to store it well from strangers — for no stranger shall eat of the holy [וְכָל זָר לֹא יֹאכַל קֹדֶשׁ — Vayikra 22:10: the law that the sacred portions belong only to those who are fit to receive them. Applied here to the letter itself: its contents are holy and belong only to those who are truly connected — not to be shown to opponents or casual observers who might misuse them] [Vayikra 22:10]. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' בְּהַר תקצ"ה לפ"ק.
Overview: Sunday, Parshas Kedoshim — Breslov — the second letter of the day, sent via Rabbi Matil. The situation has quieted. The *nagid* Rabbi Moshe Lande visited today. The Iyar acrostic: *oyevai yashuvu yevoshu raga* (Tehillim 6:11). Rabbi Nachman of Tulchin's health — fever. Son Nachman also ill. The community accepted a *Sheni-Chamishi-Sheni* fast. *Emes mei'eretz titzmach* (Tehillim 85:12). The deep lament passage: *homa alai libi / me'ai me'ai ochilah* — and *avnei kodesh mishtapechos b'rosh kol chutzes* (Eichah 4:1) — the holy young men scattered in every street. From without the sword of the *machloket* — from within the desires and distractions. *Zos nechamasi b'onyi* (Tehillim 119:50). *Chasday Hashem lo samnu* (Eichah 3:22). *Ashreinu — v'achar kol mah she'oveir aleinu af al pi kein ashreinu*. *Chavlin naflu lanu bane'imim* (Tehillim 16:6). The instruction: share with true lovers — *v'chol zar lo yochal kodesh* (Vayikra 22:10). ## Segment 3
לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Peace and life and all good — in this world and the next forever. His letter I received — and you already know that I do not go outside — therefore I had no one through whom to reply to you. ## Segment 4
שָׁלוֹם וְחַיִּים וְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח, מִכְתָּבְךָ קִבַּלְתִּי, וּכְבָר יָדַעְתָּ שֶׁאֵינִי יוֹצֵא הַחוּצָה עַל כֵּן לֹא הָיָה לִי עִם מִי לַהֲשִׁיבְךָ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה גְּדוֹלָה לְכֻלָּנוּ, וְיִלְבְּשׁוּ בּוּשָׁה וּכְלִמָּה הַמַּגְדִּילִים עָלֵינוּ, וְיָרֹנּוּ וְיִשְׂמְחוּ הַחֲפֵצִים צִדְקִי, וְיֹאמְרוּ תָּמִיד יִגְדַּל ה'. וְתוֹדָה לָאֵל, ה' עוֹזֵר לִי שֶׁאֲנִי עַל פִּי הָרֹב בְּשִׂמְחָה עַל עֹצֶם נִפְלְאוֹת חַסְדּוֹ הַנִּצְחִי שֶׁזָּכִיתִי לִשְׁמֹעַ כָּל מַה שֶּׁשָּׁמַעְתִּי וּלְכָתְבָם עַל סֵפֶר לְהוֹדִיעָם לִבְנֵי הָאָדָם וְכוּ'. וּבֶאֱמֶת כֻּלְּכֶם גַּם אַתֶּם צְרִיכִין לִשְׂמֹחַ בָּזֶה בְּכָל יוֹם, כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם לָנֶצַח. וְחָלִילָה שֶׁיִּהְיֶה שׁוּם דִּבּוּר, יָשָׁן אֶצְלְכֶם, כִּי הֵם דְּבָרִים הַנּוֹבְעִים כָּל דִּבּוּר וְדִבּוּר הוּא בְּאֵר מַיִם חַיִּים, מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה הַמִּתְחַדֵּשׁ בְּכָל יוֹם וּבְכָל עֵת, מְחַיֶּה כָּל נֶפֶשׁ הֶחָפֵץ בַּחַיִּים, מֵשִׁיב בְּשִׁבְעָה מְשִׁיבֵי טַעַם, מְגַלֶּה גְּדֻלַּת הַבּוֹרֵא וְהִתְנוֹצְצוּת אֱלֹקוּתוֹ יִתְבָּרַךְ, מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר כִּי אִם כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ, וְיוֹתֵר מֵהֵמָּה הֵם עוֹלִים עַד אֵין סוֹף וְכוּ'. רַבּוֹת עָשִׂיתָ ה' אֱלֹקֵינוּ נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ וְכוּ'. וּבַעַל הַנִּפְלָאוֹת אֲשֶׁר עַד הֵנָּה עֲזָרַנִי כָּל כָּךְ, גַּם עַתָּה אַל יַעַזְבֵנִי, וְיַעַזְרֵנִי וְיוֹשִׁיעֵנִי מְהֵרָה וְיַפִּיל וְיַכְנִיעַ שׂוֹנְאֵינוּ תַּחְתֵּינוּ, אַתָּה הָאֵל עוֹשֶׂה פֶּלֶא לְמַעַנְךָ וּלְמַעַן הַצַּדִּיק הָאֱמֶת תַּשְׁפִּילֵם עַד עָפָר מַמָּשׁ, וְלַה' הַיְשׁוּעָה.
My beloved son — my dear one. ## Segment 5
וְהִנֵּה עֹצֶם תְּשׁוּקָתְךָ לִקְדֻשַּׁת שָׁבוּעוֹת שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא וְהַנִּשְׂגָּב זַ"ל, אֲשֶׁר אֲמִתָּתוֹ וּקְדֻשָּׁתוֹ חוֹפֵף עָלֵינוּ כָּל הַיּוֹם, בִּפְרָט בְּעֵת הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ, תְּשׁוּקָתְךָ וְצַעֲקָתְךָ עוֹשֶׂה רֹשֶׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאִם נִזְכֶּה אֲסַפֵּר לְךָ אִם יִרְצֶה הַשֵּׁם פָּנִים אֶל פָּנִים בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, אַךְ עֲדַיִן אַתָּה וְכֻלְּכֶם צְרִיכִין לְהִשְׁתּוֹקֵק וְלִכְסֹף הַרְבֵּה לִקְדֻשַּׁת שָׁבוּעוֹת הָאֲמִתִּי, שֶׁנִּזְכֶּה לְהִתְוַעֵד כֻּלָּנוּ, וּלְהִתְפַּלֵּל הַרְבֵּה לַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה בְּשָׁלוֹם וְשַׁלְוָה, וּמִפַּחַד אוֹיֵב תִּצֹּר חַיַּי וְחַיֵּי כֻּלָּנוּ, וְנִזְכֶּה לְדַבֵּר בְּשִׂמְחָה דִּבְרֵי אֱמֶת הַמְחַיִּין אֶת הַנֶּפֶשׁ לָנֶצַח, הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ הַקָּדוֹשׁ וְהַנּוֹרָא. וְשׁוֹמֵעַ תְּפִלַּת כָּל פֶּה יִשְׁמַע תְּפִלָּתֵנוּ וְיוֹשִׁיעֵנוּ לְמַעַן שְׁמוֹ.
His letter I received just now — and I had already sent my letter to you this morning through Rabbi Matil — and certainly you heard also from Rabbi Matil what they frightened me with on the past Erev Shabbas. May Hashem Yisborach have mercy that it be for an atonement of sin — and turn to great good. At present the matter has quieted. Blessed be Hashem Who helped us until here. And also today the *nagid* Rabbi Moshe Lande from Uman was in my home — and from yourself you will understand that he is for our benefit — and he is a thorn of pain to the opponents — their teeth shall gnash and they shall melt away [שִׁנֵּיהֶם יַחְרְקוּ וְנָמַסוּ — Tehillim 112:10: the verse of the wicked man who sees the righteous rewarded and gnashes his teeth and melts away] [Tehillim 112:10] and so forth. The Rescuer of the poor from the stronger than him [מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ — Tehillim 35:10] [Tehillim 35:10] and so forth — may He have compassion on us and save us with a complete salvation quickly — that no fear whatsoever come upon us again — and our enemies will see and be shamed. And may there be fulfilled in the month of Iyar: Aleph — my enemies shall turn back — Yud — and be shamed — Yud — instantly — Resh — let them withdraw [אוֹיְבַי יָשֻׁבוּ יֵבֹשׁוּ רָגַע — Tehillim 6:11: yashuvu oyevai achor yiboshu raga — "let my enemies turn back — be shamed instantly." The four Hebrew words spell out *Aleph-Yud-Yud-Resh* — the acrostic of the month of Iyar — a traditional *siman* for the month: each initial letter of the verse spells the month's name] [Tehillim 6:11] . ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה מְהֵרָה.
And I was astonished at you — my beloved son — that you did not inform me anything about our dear friend Rabbi Nachman of Tulchin [רַבִּי נַחְמָן מִטּוּלְטְשִׁין — the devoted follower who served Reb Nussun with such love during the Uman exile described in Letter 174 — "people serve with great love — Rabbi Nachman of Tulchin"] — please be so kind as to inform me of his welfare by early post. And may Hashem Yisborach send a complete healing to your son and to my son Nachman — may he live — who was also weak the past week — and as it appears it is a matter of fever illness — G-d forbid — may the Merciful One preserve us — and he is still somewhat weak and has been sitting at home at the beginning of the time. May the Creator of healings send them a complete healing in the midst of all the other ill ones of Israel — [text missing here]. At every time we see from every side that there is no *olam hazeh* at all — as our Master our Teacher and Rebbe — of blessed memory — said — and we have in our world nothing except what Hashem Yisborach helps us to be strong to snatch some good — all that we can. And praised be G-d — we see every day wondrous expansions within the distresses and the sprouting of the horn of salvation at every time — but we still need prayer and to multiply greatly in mercy — that Hashem Yisborach have compassion on us and say to our distresses: enough — and return to us and have mercy on us and rescue us and save us from our enemies and pursuers without cause. And know — my beloved son — that all our *anshei sh'lomaynu* accepted upon themselves on Shabbas to fast on the three days of *Sheni-Chamishi-Sheni* that are coming upon us for good [שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי — Monday-Thursday-Monday: the traditional fast of three days in response to communal crisis — a supplication fast modelled on the Talmudic *ta'anis tzibbur*. The community of Breslov has formally accepted this collective fast in response to the persecution] — and it is appropriate that you too should join with us — perhaps Hashem will answer us and have compassion on His great honour — and do for the sake of His Name — to fell our enemies beneath us — and they shall not continue to humiliate us and the holy and awesome books. And truth shall sprout from the earth [Tehillim 85:12] — and there will be fulfilled: give truth to Yaakov [Michah 7:20] and so forth — and if not now — when? My heart yearns for each and every one — my innards — my innards — I wait [הוֹמֶה עָלַי לִבִּי עַל כָּל אֶחָד וְאֶחָד מֵעַי מֵעַי אוֹחִילָה — the language of two Nevi'im merged: *home alai libi* — "my heart moans within me" (Yirmiyahu 4:19) — and *me'ai me'ai ochilah* — "my innards my innards I wait" (Yirmiyahu 4:19). The prophet's cry of physical-spiritual anguish over the people who are lost. Reb Nussun turns it into a personal cry of longing for each member of the scattered community] . Now now it is said about the youths: the holy stones are poured out at the head of every street — and no one gathers them home [תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת וְאֵין אִישׁ מְאַסֵּף אוֹתָם הַבַּיְתָה — Eichah 4:1: "how the gold has grown dim — how the pure gold has changed — the holy stones are poured out at the head of every street." The *avnei kodesh* — the holy stones — are the young men of Israel, precious as gold, now scattered and abandoned in the public thoroughfares. Applied here to the Breslov youth who are being pulled away from Torah and truth and left abandoned in the streets of spiritual exile] [Eichah 4:1] . And even one who wishes to flee and escape to a house where Torah and prayer are fostered — they pursue him with every kind of pursuit. And who knows what will be in the future — for the *ba'al davar* [הַבַּעַל דָּבָר — the *ba'al davar*: the adversarial force — the *Samech-Mem* — the enemy of holiness. Used throughout these letters as the force behind the *machloket*] has spread very greatly in length and breadth — from without and from within. From without — the sword of the *machloket* kills — G-d have mercy — and from within — the desires and the stirrings and the confusions and the distractions of livelihood and domestic strife and so forth — distress and anguish from every side. On whom do we have to lean? On our Father in Heaven. This is my consolation in my affliction [זֹאת נֶחָמָתִי בְעָנְיִי — Tehillim 119:50: zos nechamasi b'onyi ki imrascha techayeini — "this is my consolation in my affliction — for Your word has given me life." One of the great verses of the longest Psalm — the verse of the person in the deepest distress who finds his sole consolation in the word of Hashem. Applied here: amid the entire catalogue of suffering — Reb Nussun's consolation is the knowledge of the truth of the *tzaddik* and his holy Torah] [Tehillim 119:50] — that we know at any rate of the truth of the true *tzaddik* and of his holy Torah which revives and restores each and every one in every place where he is. And about this they gnash their teeth — to distance — G-d forbid — from this. But the kindnesses of Hashem have not ended and His mercies have not been exhausted forever [Eichah 3:22] — and in His immense wonders He — Yisborach — will be in our help to strengthen us and fortify us and empower us — more and more each time — to hold with all our strength and with all our senses to the true *tzaddik* and to his holy Torah and to his holy name. In Hashem I have taken refuge — that we all merit to be counted among his holy congregation — in this world and the next forever. How fortunate are we — how good is our portion — and after all that passes over us — even so how fortunate are we. They will perish — the opponents — and a thousand like them — and not one word of his Torah and his holy conversations shall be annulled — as long as the breath of life is in our nostrils. As long as the soul is within us — we will give thanks and praise to Hashem Yisborach for meriting to be in his holy portion. Lots have fallen to us in pleasant places [Tehillim 16:6] and so forth. And peace to all our *anshei sh'lomaynu* with great love — and especially to my dear friend — like my own soul — the distinguished veteran young scholar — the fruit of a righteous one — our Teacher the Rabbi Nachman son of Chaya — may he live [פְּרִי צַדִּיק — fruit of a righteous one: a title of honor for one who is the son or descendant of a *tzaddik*. This Rabbi Nachman son of Chaya is addressed with special warmth] . May Hashem Yisborach grant us merit to see him face to face — and may he merit to walk in the paths of his holy forefathers. May his merit protect us in truth — for his own good forever. Nussun the above-mentioned. And from yourself you will understand — to give the letter to be read by our true lovers — and to store it well from strangers — for no stranger shall eat of the holy [וְכָל זָר לֹא יֹאכַל קֹדֶשׁ — Vayikra 22:10: the law that the sacred portions belong only to those who are fit to receive them. Applied here to the letter itself: its contents are holy and belong only to those who are truly connected — not to be shown to opponents or casual observers who might misuse them] [Vayikra 22:10] . The words of your father who awaits salvation. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קפו URL: https://ajew.org/reader-plain/alim-litrufa/2/185/ # קפו
קפו
Source: https://ajew.org/reader/alim-litrufa/2/185 ## Segment 1
קפו בָּרוּךְ הַשֵּׁם, יוֹם א' ג סִיוָן תקצ"ה לפ"ק. אֲהוּבִי בְּנִי חֲבִיבִי. כְּבָר שָׁמַעְתָּ אֶת הַיְשׁוּעָה הַגְּדוֹלָה אֲשֶׁר עָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ לְהַפְלִיא, וְיוֹתֵר מִזֶּה תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה יְדִידֵנוּ רַבִּי סֶענְדֶיר נֵרוֹ יָאִיר, וְכָעֵת אֵין לְחַדֵּשׁ כְּלָל, וְגַם הוּא קֹדֶם הַתְּפִלָּה. וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנִי שֶׁכַּאֲשֶׁר תָבוֹאוּ לְשָׁלוֹם בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם, נִזְכֶּה לְסַפֵּר יְשׁוּעַת ה' בְּשִׂמְחָה, וְנִזְכֶּה לִרְאוֹת יְשׁוּעָתוֹ יוֹתֵר וְיוֹתֵר, וְיִתְגַּלֶּה הָאֱמֶת בָּעוֹלָם. דִּבְרֵי אָבִיךָ הַמּוֹדֶה עַל הֶעָבָר וּמְבַקֵּשׁ לְהַבָּא כַּאֲשֶׁר הֵחֵל הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת חַסְדּוֹ, כֵּן יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה מְהֵרָה בְּכָל הָאֳפָנִים וּבְכָל מְקוֹמוֹת מוֹשְׁבוֹת אַנְשֵׁי שְׁלוֹמֵנוּ הַכְּשֵׁרִים וְהַיְרֵאִים בֶּאֱמֶת שֶׁיִּחְיוּ, וּבִפְרָט בְּאוּמַאן. וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ, וַאֲנַחְנוּ נָגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל נִתְהַלָּל. נָתָן מִבְּרֶסְלֶב
To my beloved son — the dear one — our Teacher the Rabbi Yitzchok — may his light shine. Peace and life and all good — in this world and the next forever. His letter I received — and you already know that I do not go outside — therefore I had no one through whom to reply to you. May Hashem Yisborach have mercy that everything turn to great good for all of us — and may those who magnify themselves against us be clothed in shame and disgrace — and those who desire my righteousness rejoice and be glad — and say always: May Hashem be magnified [Tehillim 35:27] . And thanks be to G-d — Hashem helps me — that I am for the most part in joy — over the immensity of the wonders of His eternal kindness — that I merited to hear all that I heard — and to write them in a book — to make them known to the children of men and so forth. And in truth all of you also need to rejoice in this every day — for it is not an empty thing from you — for it is your life forever [כִּי הוּא חַיֵּיכֶם לָנֶצַח — Devarim 32:47: ki lo davar reik hu mikem ki hu chayeichem — "for it is not an empty thing from you — for it is your life." The verse Moshe says at the end of his life about the Torah: it is your very life. Applied here to the Rebbe's words and teachings] [Devarim 32:47] . And G-d forbid that any word should be old in your eyes — for these are words that flow — each and every word is a well of living waters [כָּל דִּבּוּר וְדִבּוּר הוּא בְּאֵר מַיִם חַיִּים — the metaphor of the *be'er mayim chayyim* — the well of living waters — for each individual word of the Rebbe's teaching. Every word flows with life and depth. The image recalls the *nahal novea* — the flowing stream — that is one of the Rebbe's central metaphors for his own Torah] — cool water upon a weary soul [Mishlai 25:25] — renewing itself every day and every time — reviving every soul that desires life — restoring with seven restorers of taste [מֵשִׁיב בְּשִׁבְעָה מְשִׁיבֵי טַעַם — a Talmudic phrase (Avos 5:7) on the quality of the scholar who knows how to answer: applied here to the Rebbe's words as having seven dimensions of restorative flavour] — revealing the greatness of the Creator and the flashing of His G-dliness — Yisborach — in a way that the mouth cannot speak — for each one according to what he estimates in his heart — and beyond them they ascend to the infinite and so forth. Many things You have done — Hashem our G-d — Your wonders and Your thoughts toward us [Tehillim 40:6] and so forth. And the Master of wonders Who has helped me so greatly until here — may He not forsake me even now — and may He help me and save me quickly — and fell and humble our enemies beneath us . You — the G-d Who performs wonders — for Your sake and for the sake of the true *tzaddik* — humble them to the very dust — and to Hashem belongs the salvation. And behold — the immensity of your longing for the holiness of the Shavuos of our Master our Teacher and Rebbe — the awesome and very exalted one — of blessed memory — whose truth and holiness hover over us all day — and especially at the time of our holy gathering — your longing and your crying out makes an impression — with the help of Hashem Yisborach [תְּשׁוּקָתְךָ וְצַעֲקָתְךָ עוֹשֶׂה רֹשֶׁם — Reb Nussun tells Yitzchok: your *teshukah* — yearning — and your cry of prayer and longing — makes an *roshem* — a spiritual impression — an imprint — in the upper worlds. Even from a distance — the longing of the person who cannot be present reaches and touches and effects change] . And if we merit — I will tell you — if Hashem wills it — face to face on the holy Shavuos that comes upon us for good. But still — you and all of you need to long and yearn greatly for the true holiness of Shavuos — that we merit to gather together — all of us — and to pray greatly to Hashem Yisborach that it be in peace and tranquility — and from the fear of the enemy may He guard my life and the life of all of us [מִפַּחַד אוֹיֵב תִּצֹּר חַיַּי — Tehillim 64:2: the prayer for protection from the enemy's threat. Applied to the Shavuos gathering: that the holy assembly be in peace — protected from the fear of the opponents] [Tehillim 64:2] — and we merit to speak with joy the words of truth that give life to the soul forever — flowing from the holy and awesome flowing stream [הַנַּחַל נוֹבֵעַ — the *nahal novea makor chochma* — the flowing stream that is the source of wisdom: the Rebbe's central metaphor for the *tzaddik* whose Torah flows like a never-ceasing stream. This is both a reference to the Rebbe's famous *Torah* of that name and to the entire quality of the Rebbe's teaching] . And may the One Who hears the prayer of every mouth hear our prayer and save us for the sake of His Name. The words of your father who awaits salvation quickly. Nussun of Breslov. # קפז URL: https://ajew.org/reader-plain/alim-litrufa/2/186/ # קפז
קפז
Source: https://ajew.org/reader/alim-litrufa/2/186 ## Segment 1
קפז
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' פָּרָשַׁת שְׁלַח לְךָ תקצ"ה לפ"ק.
Overview: Sunday, 3 Sivan 5595 — three days before Shavuos — written before the morning prayer. A flash of pure joy after the months of persecution. "You have already heard of the great salvation that Hashem did with us wondrously." The bearer Rabbi Sender will tell more in person. Tomorrow — Erev Shavuos — the community will arrive. As Hashem began to show His kindness — so may He complete for good — for all the *anshei sh'lomaynu* in all their places — and especially in Uman. *Nagilah baHashem bikdosh Yisrael nishallel* (Yeshayahu 41:16). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ עִם הַשְּׁנֵי זְהוּבִים, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיִשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה לְבִתְּךָ תִּחְיֶה, וְתָשׁוּב לְאֵיתָנָהּ מְהֵרָה, וְהִנֵּה מוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ אֲשֶׁר עָבַר פֹּה, וּבְוַדַּאי הַכֹּל לְטוֹבָה. וּבְעִנְיַן הָרְדִיפוֹת וְהַצָּרוֹת וְהַהַכָּאוֹת וְכוּ' שֶׁעָשׂוּ לָכֶם לְכָל אֶחָד וְאֶחָד בְּטוּלְטְשִׁין, מֵאֲלֵיכֶם תָּבִינוּ אֵיךְ לְהִתְנַהֵג וְלִטְעֹן עִמָּהֶם בִּפְנֵיהֶם, וְאַל יִתְבַּיְּשׁוּ, וְאַל יִתְבַּטְּלוּ, וְאַל יִפְחֲדוּ, וְאַל יֵחַתּוּ מִפְּנֵיהֶם כְּלָל, כִּי ה' אִתָּנוּ לְהוֹשִׁיעַ אוֹתָנוּ אַל תִּירָאוּם. וּמוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ הַכֹּל, וְאֵין לִי שׁוּם פְּנַאי לְהַאֲרִיךְ כְּלָל, הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה' כִּי כַּאֲשֶׁר הִתְחִיל לְהוֹשִׁיעֵנוּ כֵן קִוִּינוּ אֵלָיו בְּכֹחוֹ הַגָּדוֹל שֶׁל הַזָּקֵן דִּקְדֻשָּׁה שֶׁיִּגְמֹר לְהוֹשִׁיעֵנוּ מְהֵרָה יְשׁוּעָה שְׁלֵמָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ וְכוּ'.
I received your letter together with the two gold coins — and may Hashem Yisborach have mercy and quickly send a complete healing to your daughter — may she live — and may she return to her strength quickly. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
My beloved son — my dear one. You have already heard of the great salvation that Hashem Yisborach did with us wondrously [הַיְשׁוּעָה הַגְּדוֹלָה אֲשֶׁר עָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ לְהַפְלִיא — written on 3 Sivan — three days before Shavuos — in the aftermath of the great crisis of the spring persecution. The *yeshuah gedolah* refers to the outcome of the legal and political crisis described in Letters 181–183. The letter is deliberately brief — Reb Nussun defers the full account to the bearer in person] — and more than this you will hear from the bearer of this letter — our dear friend Rabbi Sender — may his light shine. And just now there is nothing new to add — and also this is before the prayer. And may Hashem Yisborach help me — that when you come in peace tomorrow — if Hashem wills it — we will merit to tell of the salvation of Hashem with joy — and we will merit to see His salvation more and more — and the truth will be revealed in the world. The words of your father — who gives thanks for what has passed and asks for the future [הַמּוֹדֶה עַל הֶעָבָר וּמְבַקֵּשׁ לְהַבָּא — the two-fold posture that runs through all these letters: gratitude for past salvations — petition for future ones. The very structure of the Breslov soul: *tov l'hodos al he'avar / litz'ok al l'hava*] — as Hashem Yisborach has begun to show His kindness — so may He complete for us for good quickly — in all ways and in all the places where our *anshei sh'lomaynu* — the worthy and truly G-d-fearing ones — may they live — dwell — and especially in Uman. And our enemies will see and be ashamed — and we will rejoice in Hashem — in the Holy One of Israel we will glory [נָגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל נִתְהַלָּל — Yeshayahu 41:16: the verse of the ultimate reversal — the mountains ground to dust by the threshing of Yisrael — *v'atah tagil baHashem bikdosh Yisrael tishallal* — "and you will rejoice in Hashem — in the Holy One of Israel you will glory." Invoked here on the eve of Shavuos — the joy of ultimate vindication] [Yeshayahu 41:16] . Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קפח URL: https://ajew.org/reader-plain/alim-litrufa/2/187/ # קפח
קפח
Source: https://ajew.org/reader/alim-litrufa/2/187 ## Segment 1
קפח
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' שְׁלַח תקצ"ה לפ"ק.
Overview: Sunday, Parshas Shelach — Breslov. A brief urgent letter. His daughter still ill; two gold coins received; complete healing prayer. The bearer of this letter will tell all that happened in Breslov. Regarding the persecutions, distresses, and beatings suffered by the community in Tulchin — instruction on how to stand firm: the four-fold command of courage — *al yitbayyeshu, al yitbattelu, al yifchadu, al yeichatu* — do not be ashamed, do not be nullified, do not fear, do not be dismayed. *Ki Hashem itanu l'hoshi'a osanu al tira'um. Hisyatzvu ur'u es yeshu'as Hashem* (Shemos 14:13). Trust in the great power of the *zaken dikdushah* who began and will complete the salvation. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ עִם הָאִגֶּרֶת מֵרַבִּי הֶענִיךְ עִם הַשְּׁנֵי זְהוּבִים. וְכָעֵת אֵין שׁוּם חָדָשׁ לְהוֹדִיעַ, כִּי כְּבָר שָׁמַעְתָּ שֶׁרַבִּי נִיסָן בֶּן רַבִּי קַלְמָן יָשַׁב בִּתְפִיסָה מֵעֵת לְעֵת, וּבְיוֹם שֵׁנִי הוֹצִיאוּ אוֹתוֹ. וּבְנֵי הַנְּעוּרִים עֲדַיִן חוֹתְרִים וְזוֹרְקִים קְצָת אֲבָנִים, אֲבָל כְּבָר פַּחַד גָּדוֹל עֲלֵיהֶם, כִּי בְּיוֹם א' חִפְּשׂוּ כֻּלָּם לְתָפְסָם. וּמֹשֶׁה הַמְהֻפָּךְ הָיָה אֵצֶל הָרַב דְּפֹה אֶתְמוֹל, וְצָעַק עַל נַפְשׁוֹ הַרְבֵּה, וְדַעְתּוֹ מְטֹרֶפֶת כְּדַרְכּוֹ מֵאָז, אַךְ עַתָּה הוּא מְבֻלְבָּל יוֹתֵר, וְצַר לוֹ מְאֹד מְאֹד. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו שֶׁיָּסוּר מֵעָלָיו הָרוּחַ רָעָה וְיָשׁוּב אֶל הָאֱמֶת בְּכָל לֵב וְיִשְׁתַּדֵּל לְתַקֵּן אֶת אֲשֶׁר עִוֵּת כָּל כָּךְ, כַּאֲשֶׁר הוּא רוֹאֶה מְעַט, גַּם עַתָּה בְּתוֹךְ טֵרוּף הַדַּעַת שֶׁלּוֹ. הַמָּקוֹם יְרַחֵם עָלָיו וְעָלֵינוּ לְהַצִּילֵנוּ מִשּׂוֹנְאֵינוּ וְרוֹדְפֵינוּ חִנָּם, וְיִתֵּן הָאֱמֶת לְיַעֲקֹב וְכוּ', וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִתְּךָ תִּחְיֶה בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל.
I received your letter together with the letter from Rabbi Henich and the two gold coins. ## Segment 5
וְהִזָּהֵר בְּנִי גַּם עַתָּה בְּתוֹךְ טִרְדָתְךָ לִזְכֹּר בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי בִּכְלָל וּבִפְרָט, כִּי זֶה חוֹבָה עַל כָּל אָדָם אֵיךְ שֶׁהוּא וּבְכָל מַה שֶּׁעוֹבֵר עָלָיו. כִּי כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם הַכֹּל הֵם רְמָזִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ, מִכָּל מָקוֹם שֶׁהוּא. כִּי הַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית וְכוּ'. זְכֹר זֹאת הֵיטֵב וּשְׁמֹר אֶת הַזִּכָּרוֹן הַזֶּה הֵיטֵב בְּכָל יוֹם, כִּי הַזִּכָּרוֹן בְּעַצְמוֹ טוֹב מְאֹד. וְכָל הָרַעַשׁ הַגָּדוֹל וְהָרוּחַ סְעָרָה שֶׁל הַמַּחֲלֹקֶת הַגְּדוֹלָה שֶׁנִּתְעוֹרְרָה עָלֵינוּ הַכֹּל הוּא נִמְשָׁךְ מֵהָרַע עַיִן שֶׁמִּתְגָּרֶה בְּהַצַּדִּיק הָאֱמֶת הָעוֹסֵק לְהַזְכִּיר אֶת הָעוֹלָם בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי, כִּי אֵין מִי שֶׁיְּדַבֵּר וְיַעֲסֹק בָּזֶה כָּמוֹהוּ. וּמֵאַחַר שֶׁבְּחַסְדּוֹ הַנִּפְלָא יִתְבָּרַךְ נִצַּלְנוּ עַל כָּל פָּנִים מִלִּהְיוֹת חוֹלֵק וּמִתְנַגֵּד עָלָיו, חוֹבָה עָלֵינוּ לְהַרְגִּיל עַצְמֵנוּ לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים, לִזְכֹּר בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי וְכוּ' כַּנַּ"ל. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, וְאֵין פְּנַאי גַּם אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה. וְדַי בָּזֶה כָּעֵת לַהֶחָפֵץ בָּאֱמֶת.
My beloved son — my dear one. I received your letter together with the two gold coins — and may Hashem Yisborach have mercy and quickly send a complete healing to your daughter — may she live — and may she return to her strength quickly. And behold — the bearer of this letter will tell you all that happened here — and certainly everything is for good. And regarding the persecutions and the distresses and the beatings and so forth that they did to each and every one of you in Tulchin [טוּלְטְשִׁין — Tulchin: a town in the region where the *machloket* has spread. The community of Breslov followers there has been suffering persecutions, beatings, and physical violence from opponents — a branch of the same storm that has been raging in Breslov itself] — from yourselves you will understand how to conduct yourselves and how to argue with them to their faces. Do not be ashamed — do not be nullified — do not fear — do not be dismayed before them at all [אַל יִתְבַּיְּשׁוּ וְאַל יִתְבַּטְּלוּ וְאַל יִפְחֲדוּ וְאַל יֵחַתּוּ מִפְּנֵיהֶם כְּלָל — four-fold command of courage: (1) *al yitbayyeshu* — do not be put to shame — hold your head high; (2) *al yitbattelu* — do not be nullified — do not give up your identity; (3) *al yifchadu* — do not fear — the emotion of fear; (4) *al yeichatu* — do not be dismayed — the deeper existential fear. A complete armoring of the soul against the opponents] — for Hashem is with us to save us — do not fear them [כִּי ה' אִתָּנוּ לְהוֹשִׁיעַ אוֹתָנוּ אַל תִּירָאוּם — the battle-cry drawn from several Biblical sources: *ki Hashem Elokeichem haholech imachem* (Devarim 20:4) — "for Hashem your G-d Who goes with you will fight for you." And the formula of *al tira'um* — "do not fear them." The standard language of Israelite battle confidence applied to the spiritual battle of the *machloket*] [Devarim 20:4] . And the bearer of this letter will tell you everything — and I have no free time at all to extend. Stand firm and see the salvation of Hashem [הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה' — Shemos 14:13: the words of Moshe to the Israelites at the shore of the sea, with the Egyptian army bearing down. "Stand firm — and see the salvation of Hashem which He will show you today." The supreme verse of passive-active trust: human stillness combined with absolute divine intervention] [Shemos 14:13] — for as He has begun to save us — so do we hope in Him — in the great power of the holy elder [בְּכֹחוֹ הַגָּדוֹל שֶׁל הַזָּקֵן דִּקְדֻשָּׁה — the *zaken dikdushah* — the elder of holiness: Rebbe Nachman — of blessed memory. "He began — he will complete": the phrase Reb Nussun invokes repeatedly through the entire *machloket* arc — drawn from the Rebbe's own words recorded in Chayei Moharan] — that he will complete saving us quickly with a complete salvation — and our enemies will see and be ashamed — and so forth. The words of your father who awaits salvation. Nussun of Breslov. ## Segment 6
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קפט URL: https://ajew.org/reader-plain/alim-litrufa/2/188/ # קפט
קפט
Source: https://ajew.org/reader/alim-litrufa/2/188 ## Segment 1
קפט
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' קֹרַח תקצ"ה לפ"ק.
Overview: Wednesday, Parshas Shelach — Breslov — same week as Letter 186. Rabbi Nissan son of Rabbi Kalman imprisoned 24 hours and released Monday. The youth still throwing some stones but a great fear has fallen on them. Moshe the Overturned was by the local Rav yesterday — crying out loudly — his mind confused and greatly distressed. Reb Nussun's extraordinary compassionate prayer: may the evil spirit depart and he return to the truth and repair what he damaged. Complete healing for daughter among all *cholei Yisrael*. Then the profound teaching: an obligation on every person to remember *olam ha'ba* every day — in general and in particular. Everything that passes over a person are hints to draw close to Hashem — for Hashem constricts Himself from *ein sof* to *ein tachlis*. The entire *machloket* stems from the evil eye against the true *tzaddik* — who reminds the world every day of *olam ha'ba* — for there is no one who speaks and engages in this like him. Written *al p'nei hasadeh* — in the open field. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי
My beloved son, my dear one ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ הַיּוֹם, וְגַם קֹדֶם לָזֶה הוֹדִיעַנִי רַבִּי אַיְיזִיק נֵרוֹ יָאִיר מִצָּרַת בִּתְּךָ הַקְּטַנָּה. וְצַר לִי מְאֹד עַל צָרָתְךָ וְיִסּוּרֶיךָ, אַךְ לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהוֹכִיחַ קְצָת עַל אֲשֶׁר זֶה כַּמָּה יָמִים וְשָׁנִים בְּכָל פַּעַם אַתָּה צוֹעֵק בְּקוֹלוֹת מְרוֹרִים עַל כָּל אֲשֶׁר עוֹבֵר עָלֶיךָ, הֲלֹא זֶה הַדָּבָר אֲשֶׁר דִּבַּרְתִּי עִמָּכֶם אֲלָפִים פְּעָמִים, שֶׁהָעוֹלָם מָלֵא צַעַר וּמַכְאוֹבוֹת וְכוּ', וּכְמוֹ שֶׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁבְּכָאן נִרְאֶה שֶׁהוּא הַגֵּיהִנָּם כַּיָּדוּעַ לְךָ, וּכְבָר צָעַק דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם "כִּי אֲנִי לְצֶלַע נָכוֹן" וְכוּ' וְכֵן הַרְבֵּה. וְאִם אָמְנָם הָאֱמֶת שֶׁבְּוַדַּאי צְרִיכִין לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ בְּעֵת הַצַּעַר, וְגַם לְהוֹדִיעַ לְהַתַּלְמִיד חָכָם צַעֲרוֹ שֶׁיְּבַקֵּשׁ עָלָיו רַחֲמִים, וּבִפְרָט אֶל אָבִיךָ כִּי מִי יָחוּס עָלֶיךָ יוֹתֵר מִמֶּנִּי. אַךְ אַף עַל פִּי כֵן בְּכָל פַּעַם צַעֲקָתְךָ שֶׁלֹּא כָּרָאוּי, כְּאִלּוּ חַס וְשָׁלוֹם כָּל הָעוֹלָם נָפַל עָלֶיךָ, וּכְאִלּוּ יִסּוּרֶיךָ חַס וְשָׁלוֹם גְּדוֹלִים מִכָּל בְּנֵי הָעוֹלָם. לֹא כֵּן בְּנִי חֲבִיבִי כִּי צְרִיכִין לִזְכֹּר מְאֹד בְּכָל פַּעַם מַה שֶׁכָּתוּב עַל פָּסוּק בַּצָּר הִרְחַבְתָּ לִי (בְּלִקּוּטֵי א' סִימָן קצ"ה) וּבִפְרָט לְשַׂמֵּחַ אֶת עַצְמְךָ בְּכָל פַּעַם מַה שֶׁנִּצַּלְתָּ מִמַּה שֶּׁנִּצַּלְתָּ לִבְלִי לִהְיוֹת מִתְנַגֵּד חַס וְשָׁלוֹם עַל אֱמֶת כָּזֶה אֲשֶׁר הוּא סְמִיכָתֵנוּ וְתִקְוָתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח, וּלְהִסְתַּכֵּל מַה יַּעֲשׂוּ הַחוֹלְקִים כְּשֶׁעוֹבְרִים עֲלֵיהֶם צָרוֹת יוֹתֵר מֵאֵלֶּה בַּמֶּה יְחַיּוּ עַצְמָן, אִם בַּמֶּה שֶׁמַּכִּים חַלּוֹנוֹת וְשׁוֹפְכִין דָּמִים וְרוֹדְפִין נַפְשׁוֹת יִשְׂרָאֵל בְּחִנָּם כָּל כָּךְ.
I received your letter today — and before this Rabbi Ayzik — may ## Segment 5
בְּנִי חֲבִיבִי צָרִיךְ שֶׁתָּשִׂים לִבְּךָ שֶׁכָּל מַה שֶּׁאָנוּ מְדַבְּרִים אֵין כַּוָּנָתֵנוּ לְדִבּוּרִים בִּלְבַד חַס וְשָׁלוֹם, כִּי אִם לֵילֵךְ בָּזֶה וּלְהַצִּיל נַפְשׁוֹ עַל יְדֵי זֶה, בִּפְרָט בְּעֵת צָרָה חַס וְשָׁלוֹם שֶׁמְּאֹד צְרִיכִין לְהַכְרִיחַ עַצְמוֹ לִמְצֹא הַרְחָבָה בְּתוֹךְ כָּל הַדַּחֲקוּת וְהַיִּסּוּרִים שֶׁבָּעוֹלָם, כִּי אָדָם לְעָמָל יוּלָּד וְכוּ'. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, וַאֲנִי חוֹזֵר עַל כָּל הַצְּדָדִים בְּכָל פַּעַם, וְאֵינִי מוֹצֵא שׁוּם חַיּוּת וְתִקְוָה וּמָנוֹס וְהַצָּלָה בְּכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּזֶה הָעוֹלָם כִּי אִם כֹּחַ הַצַּדִּיק הָאֱמֶת, כִּי אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא וְכוּ'. מַה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו עָלֵינוּ שֶׁזָּכִינוּ לְהִנָּצֵל מִלִּהְיוֹת מִתְנַגֵּד עַל טוֹב אֲמִתִּי כָּזֶה, שֶׁהוּא הַמַּמְתִּיק כָּל הַמְּרִירוּת וְכוּ' וְהוּא סְמִיכָתֵנוּ וְתִקְוָתֵנוּ לָנֶצַח.
My beloved son — my dear one. ## Segment 6
וְהִנֵּה מֵאֵלֶיךָ תָּבִין שֶׁבְּוַדַּאי לְפִי דַּעְתֵּנוּ לֹא הָיִינוּ מַסְכִּימִים גַּם עַתָּה לִקְרֹא דָּאקְטִיר, אַךְ בְּעִנְיָן כָּזֶה קָשֶׁה לַעֲמֹד נֶגֶד בְּנֵי בַיִת לִמְנֹעַ מִלִּקְרֹא דָּאקְטִיר, אַךְ אַל תִּצְטַעֵר עַל זֶה, כִּי הַשֵּׁם יִתְבָּרַךְ יָכוֹל לְרַפְּאוֹת בְּרַחֲמָיו, אַף עַל פִּי שֶׁקּוֹרְאִים דָּאקְטִיר, כִּי דַּרְכֵי ה' נִפְלָאִים מֵאִתָּנוּ מְאֹד. אַךְ תִּשְׁתַּדֵּל בְּחָכְמָתְךָ לְדַבֵּר עִם הַדָּאקְטִיר שֶׁיְּמַעֵט בִּרְפוּאוֹת בְּכָל מַה דְּאֶפְשָׁר, אַךְ אִם יִהְיֶה חַס וְשָׁלוֹם דַּעַת הַדָּאקְטִיר לַחְתֹּךְ שָׁם חַס וְשָׁלוֹם, תִּרְאֶה לְהִשְׁתַּדֵּל שֶׁיִּתְרַשֵּׁל בָּזֶה, כִּי אֵין דַּעְתִּי מַסְכֶּמֶת לָזֶה כְּלָל, רַק לְבַקְּשׁוֹ אוּלַי יוּכַל לְהִשְׁתַּדֵּל לְרַכֵּךְ עַל יְדֵי אֵיזֶה רְפוּאוֹת. וְלַה' הַיְשׁוּעָה וְהָרַחֲמִים לִשְׁלֹחַ לְבִתְּךָ רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם מְהֵרָה.
I received your letter together with the letter from Rabbi Henich and the two gold coins. And just now there is nothing new to inform — for you have already heard that Rabbi Nissan son of Rabbi Kalman sat in prison for a full day and night [מֵעֵת לְעֵת — literally "from time to time" — the Talmudic expression for a full twenty-four hour period, a *yom umaylah*] — and on Monday they released him. And the youth are still digging and throwing some stones — but a great fear has already fallen upon them — for on Sunday they searched to seize all of them. And Moshe the Overturned was by the Rav here yesterday — and cried out greatly about himself — and his mind is confused as it has always been — but now he is more confused — and he is in very very great distress. May Hashem Yisborach have mercy upon him — that the evil spirit depart from him — and he return to the truth with all his heart — and strive to repair what he has so greatly damaged [יִשְׁתַּדֵּל לְתַקֵּן אֶת אֲשֶׁר עִוֵּת כָּל כָּךְ — the extraordinary compassion of Reb Nussun: even for the man who has been the most destructive opponent through the entire *machloket* — Reb Nussun prays not for his destruction but for his *teshuvah* — that he repair what he has so damaged. This is the measure of Reb Nussun's inner character] — as he himself sees somewhat — even now within his mental confusion. May the Makom have mercy upon him and upon us — to rescue us from our enemies and pursuers without cause — and give truth to Yaakov and so forth. And may Hashem Yisborach send a complete healing to your daughter — may she live — in the midst of all the other ill ones of Israel. ## Segment 7
וְהִנֵּה אֲנִי טָרוּד מְאֹד, כִּי בְּדַעְתִּי לִנְסֹעַ לְמָחָר אִם יִרְצֶה הַשֵּׁם לְאוּמַאן, הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם. יוֹתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, חֲזַק בְּנִי וַחֲזַק וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתָנוּ לְמַעַן שְׁמוֹ הַגָּדוֹל.
And be careful — my son — even now in the midst of your busyness — to remember every day the World to Come — in general and in particular [בְּעָלְמָא דְּאָתֵי בִּכְלָל וּבִפְרָט — *olam ha'ba* — the World to Come — thought of in two dimensions: *bikelal* — in general, as a fundamental orientation of one's awareness — and *bifrat* — in particular, meaning specific detailed contemplation of what *olam ha'ba* means for oneself personally. This is the foundational practice that Reb Nussun traces to the very core of the Rebbe's mission] — for this is an obligation on every person — whatever his situation — and whatever passes over him. For everything that passes over a person every day — all of it are hints to draw close to Him — Yisborach — from wherever he is [כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם הַכֹּל הֵם רְמָזִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ — one of the deepest teachings of the Rebbe: every event, every happening, every encounter in a person's daily life — good or difficult — is a *remez* — a hint — a signal from above pointing toward *teshuvah* and closeness to Hashem. Nothing is random; all is a message] . For Hashem Yisborach constricts Himself from the infinite to the utterly finite [מְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית — the doctrine of *tzimtzum* — divine constriction or contraction — by which the infinite Ein Sof makes space for finite existence. Here applied in its most intimate sense: Hashem contracts Himself to be present within the details of each person's daily life — sending hints through every event toward closeness and *teshuvah*] and so forth. Remember this well — and guard this memory well every day — for the memory itself is very good. And all the great upheaval and the storm-wind of the great *machloket* that has been aroused against us — all of it stems from the evil eye [הָרַע עַיִן — the *ayin hara* — the evil eye — the force of destructive envy that fixes itself on the *tzaddik* and seeks to destroy what he represents. The *machloket* is not merely a social conflict — it is the spiritual eruption of this force against the Rebbe's mission] that incites against the true *tzaddik* — who occupies himself to remind the world every day of the World to Come — for there is no one who speaks and engages in this like him . And since through His wondrous kindness — Yisborach — we have at any rate been saved from being an opponent and adversary against him — it is our obligation to accustom ourselves to walk in his holy ways — to remember every day the World to Come and so forth — as above. And there is much to say about this — but there is no free time — and also it is impossible here in the open field [עַל פְּנֵי הַשָּׂדֶה — Reb Nussun is writing this letter outdoors — in the field — not at home or in the beis midrash. A rare and evocative detail: the deepest teaching of the letter was written in the open air, in the summer of 5595, perhaps while walking or resting during a moment of freedom after the months of house-confinement] . And this is enough for now for one who truly desires. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
at passes over a person in this world — except the power of the true *tzaddik* — for were it not for the salt — the world could not endure the bitterness [כִּי אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — the Zoharic Aramaic formula: salt is the symbol of the *tzaddik* whose teaching sweetens the bitterness of existence. Without the *tzaddik* — without the salt of truth — the world could not endure its own bitter suffering] and so forth. How great are the kindnesses of Hashem and His wonders upon us — that we merited to be saved from being an opponent against such a true good — who is the sweetener of all bitterness — and he is our support and our hope forever. And behold — from yourself you will understand — that according to our view we would certainly not have agreed now either to call a doctor. But in a matter like this it is hard to stand against the household members and prevent the calling of a doctor. But do not be distressed over this — for Hashem Yisborach can heal in His mercies — even though a doctor is called — for the ways of Hashem are very wondrous from our perspective. But strive with your wisdom to speak with the doctor that he minimize the medicines as much as possible. And if — G-d forbid — the doctor's opinion should be to cut there — G-d forbid — see to strive that he be negligent in this — for my mind does not agree to this at all — only to ask him perhaps he can strive to soften it through some medicines. And to Hashem belong the salvation and the mercies — to send your daughter a complete healing from Heaven quickly. And behold — I am very preoccupied — for I intend to travel tomorrow — if Hashem wills it — to Uman. The words of your father. Nussun of Breslov. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קצ URL: https://ajew.org/reader-plain/alim-litrufa/2/189/ # קצ
קצ
Source: https://ajew.org/reader/alim-litrufa/2/189 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' בָּלָק תקצ"ה לפ"ק.
I received your letter just now — and my heart yearns over the greatness of your pain from your daughter — may she live [הוֹמֶה עָלַי לִבִּי — Yirmiyahu 4:19: the prophet's cry of physical-spiritual anguish. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְהוֹמֶה עָלַי לִבִּי עַל גֹּדֶל צַעַרְךָ מִבִּתְּךָ תִּחְיֶה, הַמָּקוֹם יְרַחֵם וִימַהֵר לְרַפְּאוֹת אוֹתָהּ מִן הַשָּׁמַיִם, אַף עַל פִּי שֶׁאַתֶּם מִשְׁתַּמְּשִׁים בַּדָּאקְטִיר, אֲשֶׁר הֵמָּה מֵהֶבֶל יָחַד, עִם כָּל זֶה טוֹב ה' לַכֹּל לְכָל הַמַּכּוֹת וּלְכָל הַדְּבָרִים וְכוּ', כִּי הוּא יִתְבָּרַךְ רַב לְהוֹשִׁיעַ, וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עָלָיו יִתְבָּרַךְ, שֶׁיַּעֲשֶׂה לְמַעַן רַחֲמָיו הַמְרֻבִּים, וּלְמַעַן צַדִּיקָיו הָאֲמִתִּיִּים, וְיוֹשִׁיעֵנוּ מְהֵרָה בְּכָל מַה שֶּׁאָנוּ צְרִיכִין לְהִוָּשַׁע אָמֵן כֵּן יְהִי רָצוֹן.
My beloved son — my dear one. ## Segment 4
וְהִנֵּה רַבּוֹת מַחֲשָׁבוֹת בְּלֵב אִישׁ וְכוּ'; וְהַיּוֹם קֹדֶם הַתְּפִלָּה הִתְחִילָה מַחֲשַׁבְתִּי לַחֲשֹׁב לְמַהֵר לַעֲשׂוֹת הַנִּשּׂוּאִין מִיָּד אַחַר שַׁבַּת קֹדֶשׁ, וְקָרוֹב בְּדַעְתִּי לְקַיֵּם כֵּן, אַךְ עֲדַיִן לֹא דִּבַּרְתִּי בָּזֶה עִם שׁוּם אָדָם, כִּי אֲנִי צָרִיךְ עֲדַיִן לְהִתְיַשֵּׁב בָּזֶה. עַל כֵּן מֵאֵלֶיךָ תָּבִין אֵיךְ דַּעְתִּי טְרוּדָה עַתָּה, וְאִי אֶפְשָׁר לִי לְהַאֲרִיךְ כְּלָל. רַק אַתָּה תַּעֲשֶׂה אֶת שֶׁלְּךָ.
I received your letter today — and before this Rabbi Ayzik — may his light shine — had already informed me of the trouble with your young daughter. And I am very pained by your pain and your sufferings — but I could not hold back from rebuking somewhat — about the fact that for some years now — every time — you cry out with bitter voices over everything that passes over you — as if — G-d forbid — the whole world has fallen upon you — and as if — G-d forbid — your sufferings are greater than all the people of the world. This is not right — my beloved son. For is this not the very thing that I have spoken with you thousands of times — that the world is full of pain and suffering — and as our Master our Teacher and Rebbe — of blessed memory — said — that here one can see that it is Gehinnom [שֶׁבְּכָאן נִרְאֶה שֶׁהוּא הַגֵּיהִנָּם — the Rebbe's teaching: this world — with all its pain and tribulation — is itself the purgatory. The purification happens here and now — in the experiences of life itself — not only in an afterlife dimension. Known to Yitzchok from the Rebbe's teachings] — as is known to you. And Dovid the King — peace be upon him — already cried out about it: for I am ready for limping [כִּי אֲנִי לְצֶלַע נָכוֹן — Tehillim 38:18: ki ani l'tzela nachon u'mach'ovi negdi tamid — "for I am ready for limping — and my pain is before me always." Dovid describes the human condition of perpetual vulnerability and pain — applied here as the universal norm, not a personal catastrophe] [Tehillim 38:18] and so forth — and likewise many others. ## Segment 5
וּתְמַהֵר לְזָרֵז אֶת אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבְּטוּלְטְשִׁין שֶׁיִּשְׁלְחוּ לִי עַל זוּפִּיצֶע [סוּג בֶּגֶד] לִבְנִי שֶׁיִּחְיֶה, כִּי קָרוֹב הַדָּבָר מְאֹד שֶׁיִּהְיוּ הַנִּשּׂוּאִין מִיָּד אַחַר שַׁבַּת קֹדֶשׁ, וְעַתָּה עוֹלֶה עַל דַּעְתִּי לַעֲשׂוֹת הַנִּשּׂוּאִין בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם. וּמִן הַסְּתָם אֶשְׁלַח עֲגָלָה אַחֲרֶיךָ אִם תִּהְיֶה בְּיוֹם מָחָר, וְאִם תִּהְיֶה אַחַר שַׁבָּת קֹדֶשׁ, אוֹדִיעַ לְךָ עַל־יְדֵי מֻקְדָּם אוֹ בְּיוֹם א' עַל יְדֵי שָׁלִיחַ. וַה' הַטּוֹב יַעֲשֶׂה וְיַנְחֵנִי בְּדֶרֶךְ הָאֱמֶת, וְיִגְמֹר בַּעֲדִי לְטוֹבָה, וִיקַבֵּל הַמִּכְתָּבִים לְאַדֶעס, וּמֵאֵלֶיךָ תָּבִין אֵיךְ לְהִתְנַהֵג וְלַה' הַיְשׁוּעָה.
And although it is true that one certainly must cry out to Hashem Yisborach in the time of pain — and also to inform a Torah scholar of one's pain that he should pray for mercy for him — and especially to his father — for who has more compassion for you than I? Even so — every time your crying out is not as it should be — as if G-d forbid the whole world has fallen upon you — and as if your sufferings G-d forbid are greater than all the people of the world. ## Segment 6
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד וּמְצַפֶּה לִישׁוּעָה
This is not right — my beloved son — for one must remember very much every time what is written on the verse *batzar hirchavta li* — in distress You gave me expansiveness [בַּצָּר הִרְחַבְתָּ לִי — Tehillim 4:2. The Rebbe's teaching on this verse is in Likutay Moharan I:195 — that within every constriction there is always an expansion — *hirchavta* — a widening — hidden and ready to emerge. This is the essential teaching for times of suffering] [LM I:195; Tehillim 4:2] . And especially to rejoice every time in what you were saved from — that you were saved from being an opponent — G-d forbid — against such truth — which is our support and our hope in this world and the next forever. And to consider what the opponents do when troubles greater than these pass over them — with what do they sustain themselves? With breaking windows and spilling blood and pursuing souls of Israel for nothing — so greatly. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכָל אֶחָד וְאֶחָד לְפִי יְקַר מַעֲלָתוֹ הָרָמָה. הִנֵּה בִּטְנִי מָלֵא מִלִּים לְדַבֵּר עִמָּם, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה, וְגַם דַּעְתִּי טְרוּדָה עַתָּה מְאֹד, כַּאֲשֶׁר יְסַפֵּר לָכֶם בְּנִי שֶׁיִּחְיֶה, נָא מְאֹד לַעֲמֹד בְּעֶזְרִי יוֹתֵר מִכֹּחָם בְּעֵת כָּזֹאת כַּאֲשֶׁר תָּבִינוּ גֹּדֶל הַהֶכְרֵחַ לָזֶה, וַה' יִפְקַח עֵינֵיכֶם, וִיחַזֵּק לְבַבְכֶם, שֶׁתְּיַשְּׁבוּ עַצְמְכֶם הֵיטֵב הֵיטֵב בְּזֶה הָעוֹלָם, וְתַחְשְׁבוּ עֵצוֹת בְּכָל יוֹם לִמְצֹא דֶּרֶךְ וְנָתִיב וּמְסִלָּה אֵיךְ לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה, וְעַל כָּל פָּנִים אֵיךְ לְהִנָּצֵל מִבְּאֵר שַׁחַת, וְעִם מִי לְהִתְחַבֵּר בְּזֶה הַצֵּל עוֹבֵר בְּאֹפֶן שֶׁיִּהְיֶה תִּקְוָה לְאַחֲרִיתְכֶם, וְלֹא יִגְעוּ לָרִיק חַס וְשָׁלוֹם, וְהָאֱמֶת עֵד לְעַצְמוֹ.
The words of your father who awaits salvation. ## Segment 9
אוֹהֲבָם בֶּאֱמֶת לָנֶצַח הַמְדַבֵּר לְטוֹבָתָם וְהַצְלָחָתָם הַנִּצְחִית בֶּאֱמֶת.
Nussun of Breslov. My beloved son — you must place your heart that all we speak of is not intended for mere words alone — G-d forbid — but to walk in this and to save one's soul through it — especially in a time of trouble — G-d forbid — when one must very much force oneself to find expansiveness within all the constriction and sufferings of the world [לִמְצֹא הַרְחָבָה בְּתוֹךְ כָּל הַדַּחֲקוּת וְהַיִּסּוּרִים — the practical application of the *batzar hirchavta* teaching: forcing oneself to find the *harchavah* — the spaciousness — within the *dachakus* — the pressure and constriction] — for *adam l'amal yulad* — a person is born for toil and so forth [Iyov 5:7] . And we have already spoken of this greatly — and I return to all sides every time — and I find no vitality and hope and escape and salvation in anything that passes over a person in this world — except the power of the true *tzaddik* — for were it not for the salt — the world could not endure the bitterness [כִּי אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — the Zoharic Aramaic formula: salt is the symbol of the *tzaddik* whose teaching sweetens the bitterness of existence. Without the *tzaddik* — without the salt of truth — the world could not endure its own bitter suffering] and so forth. How great are the kindnesses of Hashem and His wonders upon us — that we merited to be saved from being an opponent against such a true good — who is the sweetener of all bitterness — and he is our support and our hope forever. And behold — from yourself you will understand — that according to our view we would certainly not have agreed now either to call a doctor. But in a matter like this it is hard to stand against the household members and prevent the calling of a doctor. But do not be distressed over this — for Hashem Yisborach can heal in His mercies — even though a doctor is called — for the ways of Hashem are very wondrous from our perspective. But strive with your wisdom to speak with the doctor that he minimize the medicines as much as possible. And if — G-d forbid — the doctor's opinion should be to cut there — G-d forbid — see to strive that he be negligent in this — for my mind does not agree to this at all — only to ask him perhaps he can strive to soften it through some medicines. And to Hashem belong the salvation and the mercies — to send your daughter a complete healing from Heaven quickly. And behold — I am very preoccupied — for I intend to travel tomorrow — if Hashem wills it — to Uman. May Hashem Yisborach lead me in peace. Beyond this there is no free time to extend. Be strong — my son — and be strong — and gladden your soul in all that is possible — and trust in Hashem — for He will not abandon us for the sake of His great Name. The time of song has arrived [עֵת הַזָּמִיר הִגִּיעַ — Shir Hashirim 2:12: hazamir nishma b'artzeinu — "the time of singing has come — and the voice of the turtledove is heard in our land." The verse of springtime and arrival — the world awakening to its joy. Reb Nussun opens the wedding letter with this verse: the time of song has arrived. Today is the *chuppah* of his son] [Shir Hashirim 2:12] — and today will be the *chuppah* — to a good and auspicious sign — of my son — may he live. Therefore I am sending a wagon for you. And if it is possible that your wife — may she live — also comes — how wonderful. At any rate — you come with your son — may he live. And if yet another one of our beloved ones wishes to come — how wonderful. And may Hashem Yisborach shower joy and gladness and all good — let us rejoice and be glad in His salvation [Tehillim 118:24]. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # יט URL: https://ajew.org/reader-plain/alim-litrufa/2/19/ # יט
יט
Source: https://ajew.org/reader/alim-litrufa/2/19 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת רְאֵה [כ"ט אב} תקפ"ו לפ"ק אוּמַאן.
With the help of G-d, may He be blessed Life and blessing and healing and peace and all good — to my dear friend, my soul — the outstanding scholar — our Teacher the Rabbi ## Segment 2
שָׁלוֹם לִבְנִי יְדִידִי מַחְמַד עֵינַי וְלִבִּי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר.
Naftali — may his light shine and radiate. May Hashem add to you years of life and peace — and may everything turn to the good — and may his horn be raised on high in Torah and ## Segment 3
הֵיטֵב חָרָה לִי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר לֹא שַׂמְתָּ לִבְּךָ לִכְתֹּב לִי אֵיזֶה דְּבָרִים לְשַׂמֵּחַ אֶת נַפְשִׁי, בִּפְרָט בָּעֵת הַזֹּאת אֲשֶׁר אַתָּה יוֹדֵעַ צַעֲרִי עַד הַנֶּפֶשׁ.
greatness, until Shiloh comes. Amen — so may it be His will. Your letter I received this very hour — and I hastened and did not delay to respond to you, for your love to me is wondrous, as you know. And how greatly my heart yearns for you — I am grieved ## Segment 4
נָא בְּנִי חֲבִיבִי, הִסְתַּכֵּל וְהִסְתַּכֵּל הֵיטֵב כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בָּעוֹלָם הַזֶּה כָּל יָמָיו, בִּפְרָט מַה שֶּׁעוֹבֵר עָלֶיךָ וְעָלֵינוּ. שִׂים לִבְּךָ הֵיטֵב לְהִסְתַּכֵּל עַל כָּל הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לָנוּ בְּכָל עֵת לְהִתְקָרֵב אֵלָיו בְּכָל מָקוֹם שֶׁהוּא, כִּי אֵין שׁוּם תֵּרוּץ בָּעוֹלָם כַּיָּדוּעַ לְךָ. וְנִכְסַפְתִּי מְאֹד לְטַיֵּל עִמְּךָ בַּאֲרִיכוּת אַךְ אֵין הַזְּמַן מַסְכִּים כְּלָל.
over you, my brother, my beloved. Alas, my brother — you have bowed me down, for you have mixed my joy — with which I had rejoiced as over all riches — upon hearing the report that he had already begun to return to his former strength. And now you inform me of your pains that have returned and been aroused again — ailments and so forth. May Hashem Yisborach heal you speedily. Please, my brother, my beloved and dear friend — remember, do not forget, all that we merited to hear and to see from the mouth of the Sava d'Savin (the Elder of Elders). For there is in them enough to give ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לְטוֹבָתְךָ וְהַצְלָחָתְךָ הַנִּצְחִיִּית בָּזֶה וּבַבָּא וּמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה.
yourself life at every time — whether in good or in difficulty, whether in ascent or in descent — at every time and at every level — whoever one may be. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לִבְנִי יְדִידִי מַחְמַד עֵינַי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
From the cedar of Lebanon to the hyssop growing from the ## Segment 8
מִכְתָּבְךָ קִבַּלְתִּי וְהֶחֱיֵיתָ אֶת נַפְשִׁי בְּכָל דִּבּוּר וְדִבּוּר מִמִּכְתָּבְךָ הַנִּכְתַּב מִקִּירוֹת לְבָבְךָ. אַךְ צַעֲרִי גָּדוֹל מְאֹד מִמַּה שֶּׁרָאִיתִי מִכְתָּבְךָ הַנִּשְׁלַח לְרַבִּי נַפְתָּלִי נֵרוֹ יָאִיר שֶׁזּוּגָתְךָ הִיא חֲלוּשָׁה כָּעֵת, ה' יְסַעֲדָהּ מְהֵרָה. וּלְהָשִׁיב לְךָ עַל מִכְתָּבְךָ אֵין הַפְּנַאי מַסְכִּים עַתָּה כְּלָל, כִּי רַבִּים עוֹמְדִים עָלַי כָּעֵת. וּלְעֵת עַתָּה דַּי לְךָ בִּדְבָרַי הַמְּעַטִּים הַמַּחֲזִיקִים הַרְבֵּה שֶׁכָּתַבְתִּי לְאָחִיךָ הַגָּדוֹל שֶׁיִּחְיֶה, וְגַם אֵלֶיךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ נֶאֶמְרוּ דְּבָרִים הָאֵלֶּה, וְיֶתֶר מִזֶּה כְּבָר שָׁמַעְתָּ מִמֶּנִּי הַרְבֵּה. וְקַוֹּה קִוִּיתִי לַה' שֶׁתִּשְׁמְעוּ עוֹד כָּהֵנָּה וְכָהֵנָּה, עַד שֶׁיִּתְגַּלֶּה לָכֶם רֹב טוֹב הַצָּפוּן וְטָמוּן בְּלִבִּי מַה שֶּׁקִּבַּלְתִּי מִמִּי שֶׁקִּבַּלְתִּי אֲשֶׁר אֵין עֲרוֹךְ אֵלָיו. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לָלֶכֶת בִּדְרָכָיו וּלְבַלּוֹת יָמֵינוּ בִּסְפָרָיו הַקְּדוֹשִׁים הַכְּלוּלִים מֵהַכֹּל.
wall [cf. Melachim I 5:13] — meaning even the very lowest in spiritual standing — all as one can give themselves life through the holy words if they ## Segment 9
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד עַתָּה וּמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה.
truly set their heart and eyes upon them. And even if now your strength is weak for engaging in Torah and prayer — nonetheless there are counsels in his holy words for how to give life to oneself even at this time — namely through will and yearning and longing for Hashem Yisborach and for His Torah — as explained in his holy books. And to pour out one's speech before Hashem Yisborach like a son before his father. And in particular one who is not on the line of health — whose heart is broken within him — it is natural for him to pour out his speech even before people with a broken heart — how much more so before Hashem Yisborach, who has struck and who will heal. And accustom yourself and strengthen yourself with all your might to gladden your soul with everything possible. For all illnesses come through sadness — and joy is a great medicine for every kind of illness — as explained in Likutay Tinyana, section 24 — see there. And how can every person gladden his soul? Through what he has merited — that G-d has not made him a gentile — and has separated us from those who go astray, and so forth. Hope to Hashem and He will save you — for surely not lost, G-d forbid, is every single step and every single movement and every single perutah ## Segment 10
אַךְ זֶה בָּאתִי לְהַזְהִירְךָ וּלְזָרֶזְךָ, לְמַעַן הַשֵּׁם שֶׁתִּתְגַּבֵּר לְשַׂמֵּחַ אֶת נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר אֵיךְ שֶׁהוּא וְהַבְּחִירָה חָפְשִׁית תָּמִיד. וְגַם אֲנִי שָׂמֵחַ בַּמֶּה שֶׁלָּמַדְתָּ עַל כָּל פָּנִים דַּף שֻׁלְחָן עָרוּךְ בְּכָל יוֹם. בָּרוּךְ הַשֵּׁם שֶׁזָּכִיתִי לִשְׁמֹעַ זֹאת.
(coin) that you toiled with your body and your means in order to draw close to such a true, awesome, and most exalted ## Segment 11
דִּבְרֵי אָבִיךָ הַמִּשְׁתּוֹקֵק לְאַהֲבַת כֻּלְּכֶם.
Tzaddik, of blessed memory. And all is remembered for your good. And his merit will shield you — to rescue you from all evil and return you to your full former strength — and straighten your heart toward him in truth — and cause you to succeed in all that you turn to — to do you good in your end. May your end grow greater than your beginning [cf. Iyov 8:7]. The words of one who loves you in truth for eternity — who ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 13
וְשָׁלוֹם רַב בְּאַהֲבָה וְעַזָּה לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כַּקָּטָן כַּגָּדוֹל. יִהְיֶה ה' עִמָּכֶם וְתַתְחִילוּ מֵעַתָּה מֵחָדָשׁ לֵילֵךְ בְּדַרְכֵי רַבֵּנוּ זַ"ל. וְכָל אֶחָד מִמָּקוֹם שֶׁהוּא יְדַבֵּק עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ בְּכָל מַה שֶׁיּוּכַל. וְיִזְכֶּה לְקַשֵּׁר עַצְמוֹ תָּמִיד לְהַנְּקֻדָּה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַזֹּאת דַּיְקָא כַּאֲשֶׁר כְּבָר הִרְבֵּיתִי לְדַבֵּר עִמָּכֶם בָּזֶה. הַשּׁוֹמֵעַ כְּבָר שָׁמַע, וַאֲשֶׁר לֹא שָׁמַע שִׂיחָה זֹאת יִשְׁתַּדֵּל לְשָׁמְעָהּ מֵחֲבֵרוֹ וִיקַבְּלוּ זֶה מִזֶּה דֵּין מִן דֵּין. כַּמְבֹאָר שָׁם בְּאוֹתָהּ הַתּוֹרָה. שִׂימוּ לְבַבְכֶם הֵיטֵב לְכָל דִּבּוּר וְדִבּוּר שֶׁבִּסְפָרָיו וַאֲשֶׁר אַתֶּם שׁוֹמְעִין מִפִּי תָּמִיד כִּי הוּא חַיֵּיכֶם וְכוּ'.
awaits your salvation speedily. Nussun of Breslov. Postscript — To the Community; Shavuos Joy; Love of Friends I also extend greetings of peace to all of you with great love. ## Segment 14
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
For the sake of Hashem — strengthen yourselves to rejoice in ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 16
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ז
the coming holy festival that is upon us for good — to fulfil completely and you shall rejoice in your festival [Devarim 16:14]. And already known to you is that, thank G-d, we have wherewith to rejoice — and this is the truth, in truth. And take care to gather together with love and brotherhood and peace and friendship — without any grudge between one and his fellow — for our Master, of blessed memory, warned us with many warnings regarding the love of friends. And from the greatness of the urgency it is impossible to elaborate. The words of one who loves you in truth for ever and ever. Nussun, as above. Nussun of Breslov. I also extend greetings of peace to all of you with great love. For the sake of Hashem — strengthen yourselves to rejoice in the coming holy festival that is upon us for good — to fulfil completely and you shall rejoice in your festival [Devarim 16:14]. And already known to you is that, thank G-d, we have wherewith to rejoice — and this is the truth, in truth. And take care to gather together with love and brotherhood and peace and friendship — without any grudge between one and his fellow — for our Master, of blessed memory, warned us with many warnings regarding the love of friends. And from the greatness of the urgency it is impossible to elaborate. The words of one who loves you in truth for ever and ever. # קצא URL: https://ajew.org/reader-plain/alim-litrufa/2/190/ # קצא
קצא
Source: https://ajew.org/reader/alim-litrufa/2/190 ## Segment 1
קצא
Nussun the above-mentioned. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת בָּלָק תקצ"ה לפ"ק.
Overview: Wednesday, Parshas Balak — Breslov. Written in the open field. His daughter's great suffering — *homa alai libi*. The Makom will heal even through doctors — *asher hema mei'hevel yachad* (Tehillim 62:10) — *tov Hashem lakol l'chol hamakos* (Tehillim 145:9) — for the sake of His abundant mercies and His true *tzaddikim*. Then the extraordinary passage: *rabbos machshavos b'lev ish* (Mishlai 19:21) — a thought came today before prayer to hasten the wedding immediately after Shabbas. Close in his mind — but not spoken to anyone yet — still deliberating. Mind very preoccupied. Urge the *anshei sh'lomaynu* in Tulchin to send the *zuppitze* garment. Perhaps the wedding tomorrow — a wagon will be sent. Closing to *anshei sh'lomaynu*: *bitni malei millim* (Iyov 32:18) — but impossible in the open field. Settle yourselves well in this world — devise strategies every day to find a *derech v'nativ u'mesillah* — a way, a path, a highway to draw close to Hashem. At least be saved from the pit of destruction. *Ha'emes eid l'atzmo. Ohavchem be'emes la'netzach hamedaber l'tovatam v'hatzlachatam hanitzchit be'emes.* ## Segment 3
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ לִכְבוֹד אֲהוּבִי בְּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
The time of song has arrived [עֵת הַזָּמִיר הִגִּיעַ — Shir Hashirim 2:12: hazamir nishma b'artzeinu — "the time of singing has come — and the voice of the turtledove is heard in our land." The verse of springtime and arrival — the world awakening to its joy. ## Segment 4
עֵת הַזָּמִיר הִגִּיעַ, וְהַיּוֹם תִּהְיֶה הַחֻפָּה לְמַזָּל טוֹב שֶׁל בְּנִי שֶׁיִּחְיֶה, עַל כֵּן הִנְנִי שׁוֹלֵחַ עֲגָלָה אַחֲרֵיכֶם. וְאִם אֶפְשָׁר שֶׁתָּבוֹא גַּם זוּגָתְךָ תִּחְיֶה מַה טּוֹב, עַל כָּל פָּנִים תָּבוֹא אַתָּה עִם בִּנְךָ שֶׁיִּחְיֶה, וְאִם יִרְצֶה עוֹד אֶחָד מֵאוֹהֲבֵינוּ לָבוֹא מַה טּוֹב, וְהַשֵּׁם יִתְבָּרַךְ יַשְׁפִּיעַ שָׂשׂוֹן וְשִׂמְחָה וְכָל טוּב, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
My beloved son — my dear one. ## Segment 5
וְאוֹדוֹת הַמַּלְבּוּשׁ לִבְנִי שֶׁיִּחְיֶה עֲדַיִן לֹא דִּבַּרְתִּי עִם בְּנִי רַבִּי שַׁכְנָא, כִּי מִכְתָּבוֹ קִבַּלְתִּי בַּלַּיְלָה וְעַתָּה אֲנִי מוּכָן לְהִתְפַּלֵּל. עַל כֵּן כִּרְצוֹנְךָ תַּעֲשֶׂה, וַה' הַטּוֹב יִגְמֹר הַכֹּל בַּעֲדֵנוּ לְטוֹבָה כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו זַ"ל, וַאֲנִי מֻקָּף חֲבִילֵי טְרָדוֹת וּבִלְבּוּלִים הַרְבֵּה, וְיוֹם כָּזֶה בְּוַדַּאי לֹא עָבַר עָלַי מֵעוֹלָם שֶׁאֶהְיֶה מֻכְרָח לַעֲשׂוֹת נִשּׂוּאִין לִבְנִי שֶׁיִּחְיֶה בְּאֹפֶן כָּזֶה וּבְרַעַשׁ כָּזֶה בַּעֲנִיּוּת וּבְדַחֲקוּת כָּזֶה בְּמַחֲלֹקֶת כָּזֶה בִּסְפֵקוֹת כָּאֵלּוּ, מִלְּבַד מַה שֶּׁיֵּשׁ בְּלִבִּי מַה שֶּׁאִי אֶפְשָׁר לְבָאֵר. אַךְ גַּם רִבּוּי הַהַרְחָבוֹת הַנִּפְלָאוֹת שֶׁבְּכָל זֶה אִי אֶפְשָׁר לְבָאֵר וּמִדָּה טוֹבָה מְרֻבָּה, וְעַל כֻּלָּם מַה שֶּׁזָּכִינוּ לִשְׁמֹעַ עַל כָּל פְּרָט וּפְרָט מִכָּל הַנַּ"ל, וְאַף עַל פִּי כֵן אַשְׁרֵינוּ אַשְׁרֵינוּ.
I received your letter just now — and my heart yearns over the greatness of your pain from your daughter — may she live [הוֹמֶה עָלַי לִבִּי — Yirmiyahu 4:19: the prophet's cry of physical-spiritual anguish. Reb Nussun reaches for this verse to express his own parental pain at seeing Yitzchok suffer over his daughter] . The Makom will have mercy and hasten to heal her from Heaven — even though you are making use of the doctor — for they are of mere vanity together [אֲשֶׁר הֵמָּה מֵהֶבֶל יָחַד — Tehillim 62:10: "they are of vanity together." Applied to doctors: their remedies are of no ultimate substance — vanity — and yet Hashem can work through them if He wishes] [Tehillim 62:10] — even so Hashem is good to all — for all blows and for all things [Tehillim 145:9] — and we have no one to lean on except upon Him — Yisborach — Who will act for the sake of His abundant mercies [לְמַעַן רַחֲמָיו הַמְרֻבִּים — for the sake of His many mercies: not on the basis of merit but purely through Hashem's overflowing compassion] — and for the sake of His true *tzaddikim* — and save us quickly in all that we need to be saved. Amen — so may it be His will. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה מְהֵרָה.
And behold — many are the thoughts in a man's heart [Mishlai 19:21] and so forth. And today before the prayer a thought began to come to me to hasten to make the wedding immediately after Shabbas Kodesh — and it is close in my mind to establish it so. But I have not yet spoken of this with any person — for I still need to deliberate about it. Therefore from yourself you will understand how preoccupied my mind is just now — and it is impossible for me to extend at all. Only you — do what is yours to do. And hasten to urge the *anshei sh'lomaynu* who are in Tulchin to send me a *zuppitze* [זוּפִּיצֶע — a type of fabric or garment — likely a *župan* or similar Eastern European upper garment — needed for the wedding of Reb Nussun's son] for my son — may he live — for it is very close that the wedding will be immediately after Shabbas Kodesh. And now it is rising in my mind to make the wedding tomorrow — if Hashem wills. And in all likelihood I will send a wagon for you if it is to be tomorrow — and if it is to be after Shabbas Kodesh — I will inform you by early post — or on Sunday through a messenger. And may the Good Hashem do and guide me in the path of truth — and complete for me for good — and may He accept the letters in accordance with His address [וִיקַבֵּל הַמִּכְתָּבִים לְאַדֶּרֶס — Reb Nussun asks that Hashem receive and accept his prayers to their proper destination — the *adres* — address — being a Yiddish-Russian word for destination. A touching image: petitions sent upward like letters to an address] — and from yourself you will understand how to conduct yourself — and to Hashem belongs the salvation. And peace to all our *anshei sh'lomaynu* with great love — to each and every one according to the preciousness of his exalted station. Behold — my belly is full of words to speak with them [בִּטְנִי מָלֵא מִלִּים — Iyov 32:18: Elihu's declaration before he speaks: "I am full of words — the spirit within me compels me." Applied here with deep warmth: Reb Nussun has so much to say to the *anshei sh'lomaynu* — but the circumstances prevent it] [Iyov 32:18] — but it is impossible in the open field [עַל פְּנֵי הַשָּׂדֶה — written outdoors again — al p'nei hasadeh — as in Letter 187. Reb Nussun is not at his desk but in the open air] — and also my mind is very preoccupied just now — as my son — may he live — will tell you. Please greatly — to stand in my assistance beyond your capacity at a time like this — as you will understand the greatness of the necessity for this. And may Hashem open your eyes and strengthen your hearts — that you settle yourselves well well in this world — and devise strategies every day to find a way and a path and a highway — how to draw close to Hashem Yisborach and to His holy Torah [דֶּרֶךְ וְנָתִיב וּמְסִלָּה — three different words for road and path: *derech* — a main road; *nativ* — a path; *mesillah* — a raised highway or causeway. The triple image suggests that every kind of approach — broad or narrow, easy or difficult — should be sought in the quest to draw close to Hashem] — and at any rate how to be saved from the pit of destruction — and with whom to join yourself in this fleeting shadow — in a way that there will be hope for your future — and that your toil should not be in vain — G-d forbid. And the truth is its own witness. [cf. Shabbas 55a] Your true lover forever — who speaks for their good and their true eternal success in truth. Nussun the above-mentioned. The words of your father — greatly preoccupied — who awaits salvation. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # קצב URL: https://ajew.org/reader-plain/alim-litrufa/2/191/ # קצב
קצב
Source: https://ajew.org/reader/alim-litrufa/2/191 ## Segment 1
קצב
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' פָּרָשַׁת פִּנְחָס תקצ"ה לפ"ק.
Overview: Friday, Erev Shabbas Parshas Balak — Breslov. A wedding letter. Addressed with *sason v'simchah yassigu* (Yeshayahu 35:10). The wedding of Reb Nussun's son is TODAY — *eis hazamir higi'a* (Shir Hashirim 2:12). Sending a wagon for Yitzchok and his son; if his wife can come — wonderful; if another of the *ohavim* wishes to come — wonderful. About the garment — has not spoken with Rabbi Shachna yet — his letter arrived at night. Do as you see fit. Then the extraordinary personal passage: surrounded by bundles of preoccupations — such a day has never passed over him in his life — compelled to make his son's wedding in poverty, pressure, *machloket*, and doubts — besides what is in his heart which cannot be expressed. But the *ribui haharchavos haniflaos* in all of this also cannot be expressed — *midah tovah merubah* — and above all: that we merited to hear about every individual detail — *v'af al pi kein ashreinu ashreinu.* ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי, וְאֵין לְהוֹדִיעֲךָ דָּבָר. אַחַר נְסִיעָתְךָ לֹא נִתְמַהֲמַהּ הַשִּׂמְחָה זְמַן הַרְבֵּה רַק בְּעֶרֶךְ שְׁנֵי שָׁעוֹת, וְתוֹדָה לָאֵל הָיוּ הַכֹּל שְׂמֵחִים מְאֹד, וּמַה שֶּׁאַתָּה מִתְגַּעְגֵּעַ אַחַר הַשִּׂמְחָה זֶה טוֹב מְאֹד, וְגַם עַתָּה בְּמָקוֹם אֲשֶׁר אַתָּה שָׁם תָּגִיל וְתָשִׂישׂ בִּישׁוּעָתוֹ, כִּי לֹא דָּבָר רֵיק הוּא כָּל מַה שֶּׁעוֹבֵר עָלֵינוּ בְּחַסְדֵי ה' וּבְנִפְלְאוֹתָיו הָעֲצוּמִים. וּמְעַט הַשִּׂמְחָה שֶׁזָּכִינוּ עַתָּה בִּבְרֶסְלֶב הוּא פֶּלֶא גָּדוֹל לְמִי שֶׁנּוֹתֵן לֵב עַל כָּל מַה שֶּׁעוֹבֵר עָלֵינוּ בְּאֵלּוּ הַיָּמִים. וְהִנֵּה אֲנִי רוֹאֶה עַיִן בְּעַיִן כִּי חַסְדֵי ה' לֹא תָמְנוּ וְכוּ', עוֹד יֵשׁ תִּקְוָה שֶׁנִּזְכֶּה לְשִׂמְחָה שְׁלֵמָה לְשִׂמְחָה שֶׁל מִצְוָה לְשִׂמְחַת יִשְׂרָאֵל הָאֲמִתִּית בָּזֶה וּבַבָּא לָנֶצַח.
I received your letter — and there is nothing to inform you. After your departure the joy did not linger a long time — only about two hours — and praised be G-d everyone was very joyful. ## Segment 5
דִּבְרֵי אָבִיךָ הַמִּתְגַּעְגֵּעַ לְשִׂמְחָה בְּכָל לֵב כִּי הָעִקָּר הוּא הַשִּׂמְחָה, [אוּן טַאקִי פָארְט הָאפּ אוּן טַאקִי פָארְט אוּן פָארְט אוּן פָארְט הָאפּ אוּן טַאקִי הָאפּ וָואס הָאפּ הֵייסְט לוּשְׁמִיר וִויא אַזוֹי סְ'אִיז הַאבִּי הָאפּ] שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְכוּ'.
Joy and gladness shall overtake [שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ — Yeshayahu 35:10 / 51:11: the verse of the ultimate redemption — *v'sasón v'simchah yassígu v'nassu yagon v'anachah* — joy and gladness will overtake them, and sorrow and sighing will flee. Chosen as the greeting-verse for this letter in honour of the wedding day] [Yeshayahu 35:10] — to the honor of my beloved son — the distinguished veteran — our Teacher the Rabbi Yitzchok — may his light shine. The time of song has arrived [עֵת הַזָּמִיר הִגִּיעַ — Shir Hashirim 2:12: hazamir nishma b'artzeinu — "the time of singing has come — and the voice of the turtledove is heard in our land." The verse of springtime and arrival — the world awakening to its joy. Reb Nussun opens the wedding letter with this verse: the time of song has arrived. Today is the *chuppah* of his son] [Shir Hashirim 2:12] — and today will be the *chuppah* — to a good and auspicious sign — of my son — may he live. Therefore I am sending a wagon for you. And if it is possible that your wife — may she live — also comes — how wonderful. At any rate — you come with your son — may he live. And if yet another one of our beloved ones wishes to come — how wonderful. And may Hashem Yisborach shower joy and gladness and all good — let us rejoice and be glad in His salvation [Tehillim 118:24] . And regarding the garment for my son — may he live — I have not yet spoken with my son Rabbi Shachna [רַבִּי שַׁכְנָא — Reb Nussun's son Rabbi Shachna — presumably involved in arranging matters for the wedding of his brother, Reb Nussun's younger son] — for his letter arrived at night and now I am ready to pray. Therefore do as you see fit — and may the Good Hashem complete everything for us for good — according to His will and the will of those who fear Him — of blessed memory. And I am surrounded by bundles of preoccupations and confusions — a great many — and certainly such a day as this has never passed over me in all my life — that I am compelled to make the wedding of my son — may he live — in such a manner and in such an uproar — in poverty and pressure like this — in *machloket* like this — in doubts like these — besides what is in my heart — which is impossible to express. But also the multitude of the wondrous expansions in all of this is impossible to express [רִבּוּי הַהַרְחָבוֹת הַנִּפְלָאוֹת שֶׁבְּכָל זֶה — even in this day of poverty and upheaval and *machloket* — Reb Nussun sees wondrous *harchavos* — expansions of divine grace — hidden within every detail. The *midah tovah* — the attribute of good — is greater than the *midah* of punishment] — and the attribute of good is abundant [מִדָּה טוֹבָה מְרֻבָּה — the Talmudic principle (Sotah 11a): the *midah tovah* — the measure of divine good — is greater than the *midas ha'pur'anus* — the measure of punishment. Even when difficulties abound — the good is always greater and more abundant] — and above all of them — that we merited to hear about every individual detail of all the above — and even so — how fortunate are we — how fortunate are we [אַשְׁרֵינוּ אַשְׁרֵינוּ — the double *ashreinu* of the wedding letter: said twice — once for the joy of this world — once for the world to come. Even on this most difficult of wedding days — even in poverty and *machloket* and confusion — *ashreinu* — how fortunate are we that we know what we know] . The words of your father — who awaits to see you with joy quickly. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קצג URL: https://ajew.org/reader-plain/alim-litrufa/2/192/ # קצג
קצג
Source: https://ajew.org/reader/alim-litrufa/2/192 ## Segment 1
קצג
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' מַטּוֹת וּמַסְעֵי תקצ"ה לפ"ק.
Overview: Sunday, Parshas Pinchas — the Sunday after the wedding. Yitzchok has left. The joy did not linger long — only about two hours — but everyone was very joyful. Yitzchok's longing after the joy is very good — *hisga'agu'im* — longing — is itself a great spiritual quality. Even now in his place he should rejoice — *ki lo davar reik kol mah she'over aleinu b'chasday Hashem.* The small joy in Breslov is a great wonder given all that passes over them. Reb Nussun sees with his own eyes: *chasday Hashem lo samnu* — there is still hope for complete joy — *simchas mitzvah* — the true joy of Israel. A remarkable Yiddish passage of defiant hope — the word *hoff* (hope) said seven times — closing with *sason v'simchah yassigu.* ## Segment 3
שָׁלוֹם וְחַיִּים וְכָל טוּב לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
I will inform you — my beloved son — a little of what passed over me since Wednesday of Parshas Pinchas that has passed. ## Segment 4
אוֹדִיעַ לְךָ בְּנִי חֲבִיבִי קְצָת אֶת אֲשֶׁר עָבַר עָלַי מִן יוֹם ד' פִּנְחָס הֶעָבַר אַךְ אֲנִי מַזְהִירְךָ וּמְבַקֶּשְׁךָ לְבַל תִּירָא וְאַל תִּפְחַד כְּלָל, כִּי ה' אִתָּנוּ אַל תִּירָאוּם. בְּיוֹם ג' י"ז בְּתַמּוּז בָּא לְבֵיתִי יְדִידִי רַבִּי שְׁלֹמֹה מִבְּרָאהִלֶיו אָבִיו שֶׁל חֲתָנִי רַבִּי בָּרוּךְ נֵרוֹ יָאִיר וְהֵבִיא עִמּוֹ בְּנוֹ רַבִּי דָּוִד שֶׁהִשִּׂיא אוֹתוֹ בְּשָׁבוּעַ הֶעָבַר בְּנֶעמְרוֹב, וְגַם גִּיסוֹ רַבִּי בָּרוּךְ בָּא לְבֵיתִי וְאָמַרְתִּי מֵאֵת ה' הָיְתָה זֹאת מֵהָרָאוּי לַעֲשׂוֹת עוֹד הַפַּעַם שֶׁבַע בְּרָכוֹת. וּמִן הַסְּתָם דִּבַּרְנוּ קְצָת עִם מְחֻתָּנִי וְעִם בְּנוֹ דִּבְרֵי אֱמֶת שֶׁבִּלְבָבֵנוּ. וּבְיוֹם ד' הַנַּ"ל כְּמוֹ ב' שָׁעוֹת סָמוּךְ לְמִנְחָה בִּהְיוֹתִי עוֹסֵק לְדַבֵּר מֵאִמְרוֹתָיו הַקְּדוֹשִׁים עִם בְּנֵי הַנְּעוּרִים וּבְתוֹכָם בֶּן מְחֻתָּנִי הַנַּ"ל, בָּא רַבִּי שְׁמוּאֵל וַויְינְבֶּערְג לְבֵיתִי בְּפָנִים זוֹעֲפוֹת קְצָת וְקָרָא אוֹתִי וְסִפֵּר לִי שֶׁהוֹדִיעַ לוֹ אֶחָד בְּסוֹד גָּדוֹל שֶׁיֵּשׁ אָדוֹן אֶחָד שֶׁנִּכְתַּב לוֹ לְהַשְׁגִּיחַ עַל עִנְיָן שֶׁלִּי, וְעוֹד סִפֵּר בָּזֶה קְצָת. וְהַשֵּׁם יִתְבָּרַךְ עָזַר לִי שֶׁלֹּא נִפְחַדְתִּי הַרְבֵּה, אַךְ תֵּכֶף נִבְהַלְתִּי מְאֹד כִּי גַּם בְּלֹא זֶה הָיָה בְּדַעְתִּי לִנְסֹעַ בְּיוֹם ה' לְדַרְכִּי, וּמֵחֲמַת זֶה רָצִיתִי לְמַהֵר יוֹתֵר, גַּם הֻכְרַחְתִּי לִמְסֹר מַשְׁכּוֹן וְלִלְווֹת לִי בְּעֶרֶךְ ט' רוּבַּל כֶּסֶף, וְהוֹצֵאתִי מִיָּד ז' רוּבַּל־כֶּסֶף לְהַמְתִּיק מְעַט עִנְיָן הַנַּ"ל, וְהַשְּׁאָר עַל הוֹצָאוֹת הַנְּסִיעָה. בְּתוֹךְ כָּךְ קָרָא רַבִּי שְׁמוּאֵל הַנַּ"ל אֶת הַבִּילֶעט שֶׁלִּי וּכְבָר כָּלָה זְמַנּוֹ, וְהָיָה לִבִּי חָלוּק מְאֹד מְאֹד אֵיךְ לְהִתְנַהֵג.
My beloved son — my dear one. ## Segment 5
בְּתוֹךְ כָּךְ בָּא הַשָּׁלִיחַ וְהֵבִיא לִי מִכְתָּבְךָ וְהֵשַׁבְתִּי לְךָ בִּקְצָרָה שֶׁמָּחָר בַּהַשְׁכָּמָה אֶסַּע לְדַרְכִּי, כִּי כָּךְ הָיָה דַּעְתִּי אָז לִסַּע לִקְהִלַּת קֹדֶשׁ נֶעמְרוֹב וּלְהִתְמַהְמֵהַּ שָׁם אוֹ בַּדֶּרֶךְ עַד שֶׁיַּגִּיעַ לִי הַבִּילֶעט. אַךְ רַבּוֹת מַחֲשָׁבוֹת בְּלֵב אִישׁ וַעֲצַת ה' הִיא תָקוּם, וְסִבֵּב הַשֵּׁם יִתְבָּרַךְ וְנִתְעַכַּבְתִּי פֹּה עַד הַיּוֹם. וְהַיּוֹם הֵבִיא לִי אָחִי רַבִּי יוּדְל זַאשְׁוִודֶעשְׁנִי [רִשָׁיוֹן] חֲתוּמָה בְּחוֹתַם הַקָּהָל, אַךְ חוֹתַם הַפַּרְנָס לֹא קִבֵּל עֲדַיִן כִּי הוּא הָיָה יָשֵׁן בְּעֵת נְסִיעָתוֹ מִבֵּיתוֹ, וְהֻכְרַחְתִּי לִשְׁלֹחַ אֶת רַבִּי נַחְמָן מִטּוּלְטְשִׁין רַגְלִי לְנֶעמְרוֹב עֲבוּר זֶה, גַּם בְּיוֹם ה' הָלַךְ לְנֶעמִירוֹב עֲבוּר זֶה.
I received your letter — and there is nothing to inform you. After your departure the joy did not linger a long time — only about two hours — and praised be G-d everyone was very joyful. And the fact that you long after the joy — this is very good [מַה שֶּׁאַתָּה מִתְגַּעְגֵּעַ אַחַר הַשִּׂמְחָה זֶה טוֹב מְאֹד — the *hisga'agu'im* — the longing — is itself a spiritual quality. The person who longs for holy joy after the gathering is one whose soul has been touched by it and wishes to return. Reb Nussun affirms this longing as a great *zechus*] — and even now — wherever you are — rejoice and be glad in His salvation. For nothing is empty of what passes over us — in the kindnesses of Hashem and His immense wonders [כִּי לֹא דָּבָר רֵיק הוּא — Devarim 32:47: "for it is not an empty thing from you." Every experience — even the ordinary — carries the divine kindness and wonders within it for those who have eyes to see] [Devarim 32:47] . And the small joy that we merited now in Breslov is a great wonder for whoever pays attention to all that passes over us in these days. And behold — I see with my own eyes that the kindnesses of Hashem have not ended [Eichah 3:22] — there is still hope that we will merit complete joy — the joy of a *mitzvah* — the true joy of Israel — in this world and the next forever. ## Segment 6
וְאֶתְמוֹל סָמוּךְ לְמִנְחָה בָּא הַקְּוַוארְטַאלְנֶע [הַחוֹקֵר] לְבֵיתִי וְשָׁאַל עַל דְּבַר הַדְּפוּס, וְהֵשִׁיבוּ לוֹ הֲלֹא כְּבָר אֵין לִי דְּפוּס זֶה כַּמָּה שָׁנִים, וְהָלַךְ בִּשְׁתִיקָה מִבֵּיתִי וְלֹא הֵשִׁיב דָּבָר. גַּם לֹא עָלָה אֵלַי עַל הָעֲלִיָּה שֶׁבַּבַּיִת כְּלָל רַק בְּבֵיתִי לְמַטָּה הָיָה, וּכְפִי הַנִּרְאֶה אֵין פַּחַד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְעַתָּה אֲנִי מַמְתִּין עַל הַבִּילֶעט וְאֶרְאֶה לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם. וְהִנֵּה רָצִיתִי לְהַאֲרִיךְ קְצָת אַךְ בְּתוֹךְ כָּךְ סְבָבוּנִי כַּמָּה טְרָדוֹת.
And I was compelled to pledge security and borrow approximately nine rubles of silver — and I immediately spent seven rubles of silver to sweeten somewhat the above-mentioned matter — and the remainder was for the travel expenses. Meanwhile the above-mentioned Rabbi Shmuel examined my *bilet* [בִּילֶעט — the travel permit: a document required by Russian law permitting Jews to travel and reside outside their registered community. Without a valid *bilet* a Jew was subject to arrest and expulsion] — and its time had already expired. And my heart was very very divided — how to conduct myself. Meanwhile a messenger came and brought me your letter — and I replied to you briefly that tomorrow at dawn I would set out on my way — for that was my mind then — to travel to the holy community of Nemirov and to linger there or on the way until the *bilet* would reach me. ## Segment 7
וְהִנֵּה בְּנִי מֵאֵלֶיךָ תָּבִין אֵיךְ הַכֹּל אֶחָד מַה שֶּׁנַּעֲשֶׂה אֶצְלְכֶם וּפֹה וּבְאוּמַאן וְכוּ' וְכָל מַה שֶּׁנַּעֲשֶׂה בְּכָל הָעוֹלָם הַכֹּל אָדוּק וּמְקֻשָּׁר זֶה בָּזֶה, וְנִפְלְאוֹתָיו וּמַחְשְׁבוֹתָיו יִתְבָּרַךְ עָמְקוּ מְאֹד מְאֹד; אִם אָמְנָם צָרוֹת רַבּוֹת סְבָבוּנוּ וְרוֹדְפִים אוֹתָנוּ מִכָּל צַד, עִם כָּל זֶה זֶה בְּעַצְמוֹ נֶחָמָתֵנוּ בְּעָנְיֵנוּ, כִּי מֵאַחַר שֶׁכָּל אֶחָד רוֹאֶה שֶׁעוֹבְרִים עָלָיו בְּכָל פַּעַם תְּהוֹמוֹת כָּאֵלֶּה, "תְּהוֹם אֶל תְּהוֹם קוֹרֵא" וְכוּ', מַה גָּדְלוּ חַסְדֵי ה' אֲשֶׁר הִצִּילָנוּ מִלִּהְיוֹת רוֹדְפִים אַחַר תְּמִימִים וִישָׁרִים הַנָּסִים וּבוֹרְחִים בְּכָל פַּעַם לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ וּלְצַדִּיקֵי אֱמֶת וְכוּ'; בְּכָל יוֹם אָנוּ צְרִיכִין לִשְׂמֹחַ בָּזֶה הַרְבֵּה מְאֹד אַשְׁרֵינוּ שֶׁאָנוּ מִן הַנִּרְדָּפִים וְלֹא מִן הָרוֹדְפִים; וַהֲלֹא גַּם הָרָשָׁע מָרְדְּכַי שֶׁערֶער יִמַח שְׁמוֹ בְּוַדַּאי כְּבָר נִטְבַּע בִּיוֵן מְצוּלַת תַּאֲווֹת הָעוֹלָם הַזֶּה, וְלֹא דַּי לוֹ בְּכָל זֶה כִּי אִם עוֹד הוֹסִיף לְהַלְהִיב עַל עַצְמוֹ אֵשׁ לֹא נֻפָּח, לְהָרִים יָדוֹ לְהַכּוֹת אִישׁ כָּשֵׁר וְצַדִּיק כְּנֶגְדּוֹ, אוֹי לוֹ אוֹי לְנַפְשׁוֹ אוֹי וַאֲבוֹי לְכָל הַמַּחֲזִיקִים אִתּוֹ. בֶּאֱמֶת אִם הָיָה רַבִּי אִיצִיק אִישׁ חָזָק בְּדַעְתּוֹ הָיָה יָכֹל לְעָקְרוֹ אִם הָיָה נוֹתֵן בִּכְתָב עָלָיו כִּי אֵין הָעוֹלָם הֶפְקֵר. וְאִם קָשֶׁה מְאֹד לִסְבֹּל חֲרָפוֹת וּבִזְיוֹנוֹת שֶׁלָּהֶם וַחֲרִיקַת שִׁנַּיִם מַה לַּעֲשׂוֹת, הַכֹּל לְטוֹבָה, כִּי עֲווֹנוֹתֵינוּ הִטּוּ אֵלֶּה, וְאָנוּ צְרִיכִין הַכֹּל לְקַבֵּל לְכַפָּרַת עָווֹן וְלִמְחִילַת חֵטְא, כִּי בְּוַדַּאי אֵין אָנוּ כְּדָאִים לְהִתְקָרֵב לְאוֹר כָּזֶה וְכוּ' עַל כֵּן אָנוּ מְחֻיָּבִים לִסְבֹּל כָּל זֶה. וְהַשֵּׁם יִתְבָּרַךְ כְּבָר עָזַר הַרְבֵּה וְיַעֲזֹר וְיָגֵן וְיוֹשִׁיעַ שֶׁיִּהְיֶה הַכֹּל בְּחֶסֶד גָּדוֹל. וּבְוַדַּאי יַעֲשֶׂה בְּרַחֲמָיו עִמָּנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ.
But many are the thoughts in a man's heart — and the counsel of Hashem — it is she who will stand [Mishlai 19:21] — and Hashem Yisborach arranged it that I was delayed here until today. And today my brother Rabbi Yudl brought me a *zashnvideshni* [זַאשְׁוִודֶעשְׁנִי — a Russian-Ukrainian word for a type of official permit or certificate — here a travel permit sealed by the community] sealed with the seal of the community — but the seal of the *parnas* had not yet been obtained — for he was asleep when he left his home. ## Segment 8
וְהִנֵּה בְּתוֹךְ הַיִּסּוּרִים הַנַּ"ל וְגַם פַּרְנָסָתִי דְּחוּקָה מְאֹד וְנוֹסָף לָזֶה הֻכְרַחְתִּי לִלְווֹת עַל הַנַּ"ל, וְגַם אֲנִי צָרִיךְ לַעֲשׂוֹת כָּל הִצְטָרְכוּת נִשּׂוּאֵי בְּנִי שֶׁיִּחְיֶה. וּבְיוֹם ו' הֶעָבַר הָיְתָה דַּעְתִּי טְרוּדָה בָּזֶה מְאֹד, בְּתוֹךְ כָּךְ הִרְחִיב לִי הַשֵּׁם יִתְבָּרַךְ שֶׁהִגִּיעַ לִי אִגֶּרֶת מִוִּוינִיצֶא מֵרַבִּי זְאֵב וְשָׁלַח לִי עֲשָׂרָה רוּבַּל כֶּסֶף, אִם אָמְנָם הוּא סַךְ מֻעָט מְאֹד, עִם כָּל זֶה רָאִיתִי בָּזֶה נִפְלְאוֹת ה' כִּי חַסְדֵי ה' לֹא תָמְנוּ וּבַצָּר הִרְחַבְתָּ לִי, וְקִוִּיתִי אֵלָיו יִתְבָּרַךְ שֶׁיַּעְזֹר לִי וּלְכֻלָּנוּ וְיוֹשִׁיעֵנוּ בְּכָל מַה שֶּׁאָנוּ צְרִיכִין לְהִוָּשַׁע בְּגוּף וּבְנֶפֶשׁ וּבְמָמוֹן בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת.
And I was compelled to send Rabbi Nachman of Tulchin on foot to Nemirov for this — and also on Thursday he went to Nemirov for this. And yesterday — before *minchah* — the officer [הַקְּוַוארְטַאלְנֶע — the *kvartalnye*: the Russian neighborhood officer or investigator — a local police official responsible for surveillance of a quarter of a town] came to my home — and asked about the matter of the printing press. And they answered him: has he not already been without this press for many years? And he left my home in silence and did not reply a word. And also he did not go up to my upper floor at all — he was only on my ground floor. And as it appears — there is no fear — with the help of Hashem Yisborach. And now I am waiting for the *bilet* and will seek to travel — if Hashem wills it. And behold — I had wished to extend a little — but meanwhile some preoccupations surrounded me. And behold — my son — from yourself you will understand how everything is one — what happens by you and here and in Uman and so forth — and all that happens in the entire world — all is bound and linked together [הַכֹּל אָדוּק וּמְקֻשָּׁר זֶה בָּזֶה — one of Reb Nussun's recurring meditations: the interconnectedness of all events — nothing is random, nothing is isolated. All that happens in Breslov and Uman and Tulchin and the world is bound into a single divine tapestry] — and His wonders and His thoughts — Yisborach — are very very deep. Although many distresses surround us and they pursue us from every side — even so — this itself is our consolation in our affliction — for since each one sees that such abysses pass over him at every time — *tehom el tehom kore* — deep calls to deep [תְּהוֹם אֶל תְּהוֹם קוֹרֵא — Tehillim 42:8: "deep calls to deep at the voice of Your waterfalls." Applied here ## Segment 9
חֲזַק וֶאֱמַץ בְּנִי וּרְאֵה וְהָבֵין הֵיטֵב אֵיךְ רוֹדְפִין אֶת הָאָדָם בְּכָל עֵת, בִּפְרָט מִי שֶׁרוֹצֶה לָגֶשֶׁת אֶל הַקְּדֻשָּׁה, וְאֵין לָנוּ כִּי אִם מְעַט הַנְּקֻדּוֹת טוֹבוֹת שֶׁחוֹטְפִין בְּכָל יוֹם עַל יְדֵי צְעָקָה וּתְפִלָּה וְלִמּוּד וְרָצוֹן וְהִשְׁתּוֹקְקוּת וְכִסּוּפִין טוֹבִים, וְעַל יְדֵי אֵיזֶה מִצְוָה שֶׁזּוֹכִין לַעֲשׂוֹת צְדָקָה וּגְמִילוּת חֲסָדִים. וְאֵין לְאָדָם אֶלָּא אוֹתוֹ הַיּוֹם, כְּמוֹ שֶׁכָּתוּב עַל פָּסוּק "הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ", וְאַל תֹּאמַר לִכְשֶׁאֶפְנֶה אֶשְׁנֶה וְכוּ', בִּפְרָט שֶׁכְּבָר אָנוּ יוֹדְעִים שֶׁהָרָצוֹן בְּעַצְמוֹ טוֹב מְאֹד וְעִקָּר הוּא הָרָצוֹן, וְהִנֵּה אֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר וּבְדַעְתִּי לִכְתֹּב לְךָ עוֹד אִגֶּרֶת קֹדֶם נְסִיעָתִי מִפֹּה, וּבַעַל הָרַחֲמִים יְרַחֵם עָלֵינוּ שֶׁנִּזְכֶּה מֵעַתָּה לְבַשֵּׂר בְּשׂוֹרוֹת טוֹבוֹת זֶה לָזֶה.
: wave after wave of crisis — each depth calling out to another depth — and yet Hashem's salvation runs through them all] [Tehillim 42:8] and so forth — how great are the kindnesses of Hashem that saved us from being pursuers of the wholesome and upright ones who flee and escape at every time to Hashem Yisborach and to His Torah and to the true *tzaddikim* — every day we must rejoice greatly in this. How fortunate are we that we are from the pursued and not from the pursuers. And also the wicked Mordechai Shrerer [מָרְדְּכַי שֶׁערֶער — a known opponent and troublemaker — associated with the forces of the *machloket* — here named with the epithet *harasha* — the wicked one. He has raised his hand to strike a worthy and righteous person] — may his name be blotted — has certainly already sunk in the mire of the depths of the desires of this world. ## Segment 10
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ
And not content with all of this — he has added further to kindle upon himself a fire not blown — to raise his hand to strike a worthy and righteous man who stands against him. Woe to him — woe to his soul — woe and alas to all who attach themselves to him. In truth — if Rabbi Itzik were a person of strong mind — he could have uprooted him had he given a written complaint against him — for the world is not abandoned. And if it is very hard to endure their insults and humiliations and gnashing of teeth — what can be done? Everything is for good — for our sins have brought these upon us — and we are obligated to accept everything as atonement for sin and forgiveness of transgression — for certainly we are not worthy to draw close to such light — and therefore we are obligated to endure all of this. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
(אָמַר הַמַּעְתִּיק, אֲסַפֵּר מְעַט מִזְּעֵר פָּחוֹת מִטִּפָּה מֵהַיָּם אֲשֶׁר עָבַר עַל מוֹרֵנוּ מוֹהֲרַנַ"ת זֵכֶר צַדִּיק לִבְרָכָה אַחַר הָאִגֶּרֶת הַנַּ"ל. תֵּכֶף אַחַר כְּתִיבַת הָאִגֶּרֶת הַנַּ"ל בְּיוֹם ב', קָרְאוּ אוֹתוֹ לְהָאָדוֹן הַמֻּזְכָּר לְעֵיל וְשָׁאַל לוֹ עַל הַדְּבָרִים אֲשֶׁר מָסְרוּ אוֹתוֹ בָּהֶם, הַיְנוּ שֶׁהוּא עוֹסֵק לְהַדְפִּיס בְּבֵיתוֹ עֲדַיִן וְכַיּוֹצֵא וְכַיּוֹצֵא, וּמִסְּתָמָא עָנָה עַל זֶה שֶׁהוּא שֶׁקֶר וְהוֹכִיחַ לְהָאָדוֹן הַנַּ"ל בִּרְאָיוֹת בְּרוּרוֹת שֶׁהוּא שֶׁקֶר. אַךְ הַמּוֹסְרִים נָתְנוּ לְהָאָדוֹן מָמוֹן הַרְבֵּה, וְעַל כֵּן לֹא רָצָה לְקַבֵּל הָרְאָיוֹת, וְקָרָא לִשְׁנֵים עָשָׂר אֲנָשִׁים מֵהַמּוֹסְרִים וְנִשְׁבְּעוּ שְׁבוּעוֹת שֶׁקֶר עַל זֶה בִּנְקִיטַת חֵפֶץ וְעָנוּ בְּפָנָיו שֶׁל מוֹרֵנוּ עַל זֶה. וְכָל מַה שֶּׁהִכְחִישׁ אוֹתָם בִּרְאָיוֹת בְּרוּרוֹת לֹא הוֹעִיל; וְאַחַר כָּךְ בְּיוֹם ד' פָּרָשָׁה הַנַּ"ל לָקְחוּ אוֹתוֹ לְהַתְּפִיסָה לְהַטּוּרְמֶע [לַכֶּלֶא] וְעִנּוּ אוֹתוֹ שָׁם מְאֹד, כִּי הוֹשִׁיבוּ אוֹתוֹ בֵּין גַּזְלָנִים וְרוֹצְחֵי נְפָשׁוֹת. וּבַיּוֹם הָרִאשׁוֹן הָיָה כִּמְעַט מְסֻכָּן עַל יְדֵי הָעִנּוּיִים שֶׁעִנּוּ אוֹתוֹ, עַד שֶׁחָמַל הַשֵּׁם יִתְבָּרַךְ וַיִּתֵּן אוֹתוֹ לְחֵן בְּעֵינֵי שַׂר בֵּית הַסֹּהַר וְהוֹשִׁיבוֹ בְּחֶדֶר מְיֻחָד, וְהִנִּיחַ שֶׁיִּתְּנוּ לוֹ כָּל הַסְּפָרִים אֲשֶׁר הָיוּ צְרִיכִין לוֹ בְּכָל יוֹם, הַיְינוּ תַּנַ"ךְ, וְאֶחָד מֵהָאַרְבָּעָה חֶלְקֵי שֻׁלְחָן עָרוּךְ הַגְּדוֹלִים, וּגְמָרָא וְזֹהַר וְכִתְבֵי הָאֲרִ"י זַ"ל, וְכַיּוֹצֵא עוֹד סְפָרִים הֵן מִנִּגְלֶה וְהֵן מִנִּסְתָּר, וְגַם כְּלֵי כְּתִיבָה נָתְנוּ לוֹ לְבֵית הַסֹּהַר, כִּי גַּם שָׁם דִּבֵּק אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ עַד שֶׁזָּכָה לְהַשִּׂיג חִדּוּשִׁין דְּאוֹרַיְתָא כַּמּוּבָא מִזֶּה בְּסֵפֶר לִקּוּטֵי הֲלָכוֹת יוֹרֶה דֵּעָה (יַיִּן נֶסֶךְ ד). וְיָשַׁב שָׁם לְעֵרֶךְ שְׁמוֹנָה יָמִים, וְאַחַר כָּךְ הָיָה נֵס גָּדוֹל וְנִפְלָא שֶׁנִּתְהַפֵּךְ הַדָּבָר, וְהַמּוֹסְרִים וְהָאָדוֹן נֶהֶפְכוּ לָהֶם דַּעְתָּם וְהוֹצִיאוּהוּ עַל עַרְבוּת, אַךְ הַמִּשְׁפָּט הוֹלֵךְ, עַד שֶׁבְּרֹאשׁ חֹדֶשׁ אֱלוּל הַסָּמוּךְ גֵּרְשׁוּ אוֹתוֹ מִבֵּיתוֹ לְנֶעמִירוֹב כִּמְבֹאָר לְהַלָּן, וּלְסַפֵּר בָּזֶה בִּפְרָטִיּוּת תִּקְצַר הַיְרִיעָה מֵהָכִיל, אַךְ מִי שֶׁיִּרְאֶה וְיִסְתַּכֵּל בְּהַמִּכְתָּבִים דִּשְׁנַת תקצ"ה - צ"ו - צ"ז - צ"ח - צ"ט לפ"ק יֵדַע מְעַט מִזְעָר וְיִתְחַזֵּק עַל יְדֵי זֶה בְּכָל מַה שֶּׁיַּעֲבֹר עָלָיו כִּי יִרְאֶה בְּעֵינָיו אֵיךְ ה' לֹא יַעֲזֹב אֶת הָאָדָם אֲפִלּוּ כְּשֶׁמִּתְגַּבְּרִים הַשּׂוֹנְאִים כְּמוֹ שֶׁמִּתְגַּבְּרִים, כִּי אַתָּה מָרוֹם לְעוֹלָם ה' וּלְעוֹלָם יָדְךָ עַל הָעֶלְיוֹנָה).
The words of your father — who longs for joy with all his heart — for the essential is the joy. [אוּן טַאקִי פָארְט הָאפּ אוּן טַאקִי פָארְט אוּן פָארְט אוּן פָארְט הָאפּ אוּן טַאקִי הָאפּ וָואס הָאפּ הֵייסְט לוּשְׁמִיר וִויא אַזוֹי סְ'אִיז הַאבִּי הָאפּ — Breslov Yiddish: "And yet — despite all — I have hope. And truly I still have — and still and still I have hope — and truly I have hope — and what does hope mean? Let us see — however things are — I have hope." A remarkable outburst of Reb Nussun's signature defiant hope in Yiddish — the word hoff (hope) repeated seven times in seven different forms — a kind of incantation against despair] Joy and gladness shall overtake [Yeshayahu 35:10] and so forth. Nussun of Breslov. And certainly He will do in His mercies with us a sign for good — and our enemies will see and be ashamed. And behold — in the midst of the above-mentioned sufferings — my livelihood is also very tight — and added to this I was compelled to borrow for the above — and also I need to cover all the needs of my son's wedding — may he live. And on last Friday my mind was greatly preoccupied with this — meanwhile Hashem Yisborach expanded for me — for there arrived a letter from Rabbi Ze'ev from Vinnitze — and he sent me ten rubles of silver. Although it is a very small sum — even so I saw in this the wonders of Hashem — for the kindnesses of Hashem have not ended — and in distress You gave me expansiveness [Eichah 3:22; Tehillim 4:2] — and I hoped to Him — Yisborach — that He would help me and all of us and save us in all that we need to be saved — in body and in soul and in money — in the physical and in the spiritual. Be strong and resolute — my son — and see and understand well how a person is pursued at every time — especially one who wishes to approach holiness. And we have nothing except for the few good points that we snatch every day through crying out and prayer and study and will and longing and good yearnings — and through some *mitzvah* that one merits to perform — *tzedakah* and acts of kindness. And a person has only that day [אֵין לְאָדָם אֶלָּא אוֹתוֹ הַיּוֹם — "a person has nothing except that day." A distillation of the urgency of *hayom* — today — from Tehillim 95:7: *hayom im b'kolo tishme'u* — the teaching that the entire work of the soul must happen now — this day — not tomorrow] — as is written on the verse: today if you hear His voice [Tehillim 95:7] — and do not say: when I am free I will study — and so forth. And especially since we already know that the will itself is very good and the essential is the will. And behold — there is no free time to extend further — and I intend to write you another letter before my departure from here. And may the Master of Mercy have mercy upon us that we merit from now on to bring each other good tidings. # קצד URL: https://ajew.org/reader-plain/alim-litrufa/2/193/ # קצד
קצד
Source: https://ajew.org/reader/alim-litrufa/2/193 ## Segment 1
קצד
I received your letter — and there is nothing to inform you. After your departure the joy did not linger a long time — only about two hours — and praised be G-d everyone was very joyful. And the fact that you long after the joy — this is very good [מַה שֶּׁאַתָּה מִתְגַּעְגֵּעַ אַחַר הַשִּׂמְחָה זֶה טוֹב מְאֹד — the *hisga'agu'im* — the longing — is itself a spiritual quality. The person who longs for holy joy after the gathering is one whose soul has been touched by it and wishes to return. Reb Nussun affirms this longing as a great *zechus*] — and even now — wherever you are — rejoice and be glad in His salvation. For nothing is empty of what passes over us — in the kindnesses of Hashem and His immense wonders [כִּי לֹא דָּבָר רֵיק הוּא — Devarim 32:47: "for it is not an empty thing from you." Every experience — even the ordinary — carries the divine kindness and wonders within it for those who have eyes to see] [Devarim 32:47]. And the small joy that we merited now in Breslov is a great wonder for whoever pays attention to all that passes over us in these days. And behold — I see with my own eyes that the kindnesses of Hashem have not ended [Eichah 3:22] — there is still hope that we will merit complete joy — the joy of a *mitzvah* — the true joy of Israel — in this world and the next forever. ## Segment 2
(זֶה הַמִּכְתָּב נִכְתָּב לְאַחַר שֶׁיָּצָא מֵהַתְּפִיסָה)
The words of your father — who longs for joy with all his heart — for the essential is the joy. [אוּן טַאקִי פָארְט הָאפּ אוּן טַאקִי פָארְט אוּן פָארְט אוּן פָארְט הָאפּ אוּן טַאקִי הָאפּ וָואס הָאפּ הֵייסְט לוּשְׁמִיר וִויא אַזוֹי סְ'אִיז הַאבִּי הָאפּ — Breslov Yiddish: "And yet — despite all — I have hope. And truly I still have — and still and still I have hope — and truly I have hope — and what does hope mean? Let us see — however things are — I have hope." A remarkable outburst of Reb Nussun's signature defiant hope in Yiddish — the word hoff (hope) repeated seven times in seven different forms — a kind of incantation against despair] Joy and gladness shall overtake [Yeshayahu 35:10] and so forth. ## Segment 3
בָּרוּךְ הַשֵּׁם, יוֹם א' וָאֶתְחַנַּן תקצ"ה לפ"ק.
Peace and life and all good — to my beloved son — my dear one — the veteran — our Teacher the Rabbi Yitzchok — may he live. ## Segment 4
לַאֲהוּבִי בְּנִי חֲבִיבִי שָׁלוֹם וְחַיִּים וְכָל טוּב.
Reb Nussun after the prison reaches for this verse: not silence of indifference but silence of the soul that cannot yet speak what it has been through] [Tehillim 139:4] — for in all likelihood you will be here — if Hashem wills it — for the coming holy Shabbas — and face to face we will speak. ## Segment 5
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה וְכָעֵת אֵין מִלָּה בִּלְשׁוֹנִי כִּי מִן הַסְּתָם תִּהְיֶה פֹּה אִם יִרְצֶה הַשֵּׁם עַל שַׁבַּת קֹדֶשׁ הַבָּאָה עָלֵינוּ לְטוֹבָה וּפָנִים אֶל פָּנִים נְדַבֵּר, וְכָעֵת הַדִּבּוּר עָצוּר בִּבְחִינַת "נֶאֱלַמְתִּי דּוּמִיָּה" וְכוּ' וּצְרִיכִין לְקַיֵּם "יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה" אוּלַי אוּלַי. וְאִם תִּכְתֹּב אֶלֶף פְּעָמִים מֵעֹצֶם מְרִירוּת נַפְשְׁךָ יָדַעְתִּי כְּבָר עָבַר עָלַי אַלְפֵי אֲלָפִים פְּעָמִים מְרִירוּת יוֹתֵר וְיוֹתֵר, ה' יִתְבָּרַךְ יְרַחֵם מֵעַתָּה, וְגַם עַל שְׁאָר אֲנָשִׁים רֻבָּם כְּכֻלָּם בְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל אֶחָד מַה שֶּׁיַּעֲבֹר וְכַאֲשֶׁר רָאִיתִי וַאֲנִי רוֹאֶה עַתָּה בְּעֵינַי מֵעוֹדִי עַד הַיּוֹם הַזֶּה; וְכָל מִינֵי מְרִירוּת וְצָרוֹת וְיִסּוּרִים וְכוּ' שֶׁעוֹבְרִים עַל כָּל אֶחָד בְּכָל יוֹם וּבְכָל עֵת, הַכֹּל נִמְשָׁךְ מֵחֻרְבַּן בֵּית הַמִּקְדָּשׁ שֶׁשָּׁם עִקַּר הַקְּדֻשָּׁה עִקַּר הַחַיִּים עִקַּר תִּקּוּן הַכֹּל. וּמֵעֵת אֲשֶׁר חָרַב בֵּית חַיֵּינוּ בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ אֵין לְךָ יוֹם וְכוּ' כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (סוֹטָה מח). מַה נֹּאמַר וּמַה נְּדַבֵּר, בִּפְרָט הַחֻרְבָּן שֶׁאֵצֶל כָּל אֶחָד וְאֶחָד שֶׁהוּא חֻרְבַּן בֵּית הַחָכְמָה וְהַדַּעַת, וְאֵין מִי יַעֲמֹד בַּעֲדֵנוּ וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל רַחֲמָיו הַמְרֻבִּים בְּכֹחַ הַצַּדִּיקֵי אֱמֶת שֶׁמַּמְשִׁיכִין רַחֲמִים חֲדָשִׁים בְּכָל עֵת, וְעַל זֶה יֵשׁ לָנוּ עוֹד תִּקְוָה לִבְלִי לְיָאֵשׁ עַצְמֵנוּ חַס וְשָׁלוֹם מִן הַצְּעָקָה וְהַזְּעָקָה בִּפְרָט בָּעֵת וּבַיָּמִים הַמָּרִים הָאֵלּוּ. מִי יִתֵּן רֹאשֵׁנוּ מַיִם וְעֵינֵינוּ מְקוֹר דִּמְעָה שֶׁנּוּכַל לִשְׁפֹּךְ שִׂיחֵנוּ כַּמַּיִם נֹכַח פְּנֵי ה' עַד יְנַחֵם וְיוֹשִׁיעַ אוֹתָנוּ מֵעַתָּה בְּנֶחָמוֹת וִישׁוּעוֹת אֲמִתִּיּוֹת לָנֶצַח.
I will inform you — my beloved son — a little of what passed over me since Wednesday of Parshas Pinchas that has passed. But I warn you and ask of you — do not fear and do not be afraid at all — for Hashem is with us — do not fear them [Devarim 20:4] . On Tuesday the 17th of Tammuz — my dear friend Rabbi Shlomo from Brahelov [בְּרָאהִילֶיו — Brahelov: a town in Ukraine. Rabbi Shlomo is the father of Reb Nussun's son-in-law Rabbi Baruch] — the father of my son-in-law Rabbi Baruch — may his light shine — came to my home. And he brought with him his son Rabbi Dovid — whom he had just married the past week in Nemirov. And also his brother-in-law Rabbi Baruch came to my home. And I said: this was from Hashem [Tehillim 118:23] — it is fitting to do the *sheva brachos* once more. And in all likelihood we spoke somewhat with my *mechutan* and with his son — words of truth that were in our heart. And on the above-mentioned Wednesday — about two hours before *minchah* — while I was occupied speaking of his holy teachings with the young men — and among them the son of my above-mentioned *mechutan* — Rabbi Shmuel Weinberg came to my home with a somewhat frowning face — and called me aside — and told me that someone informed him in great secrecy that there is one official who has been assigned in writing to oversee my affairs — and he told a little more about this. And Hashem Yisborach helped me that I was not greatly frightened — but I was startled greatly at once — for even without this it was in my mind to travel on Thursday on my way — and because of this I wanted to hurry even more. And I was compelled to pledge security and borrow approximately nine rubles of silver — and I immediately spent seven rubles of silver to sweeten somewhat the above-mentioned matter — and the remainder was for the travel expenses. Meanwhile the above-mentioned Rabbi Shmuel examined my *bilet* [בִּילֶעט — the travel permit: a document required by Russian law permitting Jews to travel and reside outside their registered community. Without a valid *bilet* a Jew was subject to arrest and expulsion] — and its time had already expired. And my heart was very very divided — how to conduct myself. ## Segment 6
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בִּמְרִירוּת הַלֵּב מֵאֵין הֲפֻגוֹת עַד יַשְׁקִיף וְיֵרֶא ה' מִן הַשָּׁמַיִם.
Meanwhile a messenger came and brought me your letter — and I replied to you briefly that tomorrow at dawn I would set out on my way — for that was my mind then — to travel to the holy community of Nemirov and to linger there or on the way until the *bilet* would reach me. But many are the thoughts in a man's heart — and the counsel of Hashem — it is she who will stand [Mishlai 19:21] — and Hashem Yisborach arranged it that I was delayed here until today. And today my brother Rabbi Yudl brought me a *zashnvideshni* [זַאשְׁוִודֶעשְׁנִי — a Russian-Ukrainian word for a type of official permit or certificate — here a travel permit sealed by the community] sealed with the seal of the community — but the seal of the *parnas* had not yet been obtained — for he was asleep when he left his home. And I was compelled to send Rabbi Nachman of Tulchin on foot to Nemirov for this — and also on Thursday he went to Nemirov for this. And yesterday — before *minchah* — the officer [הַקְּוַוארְטַאלְנֶע — the *kvartalnye*: the Russian neighborhood officer or investigator — a local police official responsible for surveillance of a quarter of a town] came to my home — and asked about the matter of the printing press. And they answered him: has he not already been without this press for many years? And he left my home in silence and did not reply a word. And also he did not go up to my upper floor at all — he was only on my ground floor. And as it appears — there is no fear — with the help of Hashem Yisborach. And now I am waiting for the *bilet* and will seek to travel — if Hashem wills it. And behold — I had wished to extend a little — but meanwhile some preoccupations surrounded me. And behold — my son — from yourself you will understand how everything is one — what happens by you and here and in Uman and so forth — and all that happens in the entire world — all is bound and linked together [הַכֹּל אָדוּק וּמְקֻשָּׁר זֶה בָּזֶה — one of Reb Nussun's recurring meditations: the interconnectedness of all events — nothing is random, nothing is isolated. All that happens in Breslov and Uman and Tulchin and the world is bound into a single divine tapestry] — and His wonders and His thoughts — Yisborach — are very very deep. Although many distresses surround us and they pursue us from every side — even so — this itself is our consolation in our affliction — for since each one sees that such abysses pass over him at every time — *tehom el tehom kore* — deep calls to deep [תְּהוֹם אֶל תְּהוֹם קוֹרֵא — Tehillim 42:8: "deep calls to deep at the voice of Your waterfalls." Applied here: wave after wave of crisis — each depth calling out to another depth — and yet Hashem's salvation runs through them all] [Tehillim 42:8] and so forth — how great are the kindnesses of Hashem that saved us from being pursuers of the wholesome and upright ones who flee and escape at every time to Hashem Yisborach and to His Torah and to the true *tzaddikim* — every day we must rejoice greatly in this. How fortunate are we that we are from the pursued and not from the pursuers. And also the wicked Mordechai Shrerer [מָרְדְּכַי שֶׁערֶער — a known opponent and troublemaker — associated with the forces of the *machloket* — here named with the epithet *harasha* — the wicked one. He has raised his hand to strike a worthy and righteous person] — may his name be blotted — has certainly already sunk in the mire of the depths of the desires of this world. And not content with all of this — he has added further to kindle upon himself a fire not blown — to raise his hand to strike a worthy and righteous man who stands against him. Woe to him — woe to his soul — woe and alas to all who attach themselves to him. In truth — if Rabbi Itzik were a person of strong mind — he could have uprooted him had he given a written complaint against him — for the world is not abandoned. And if it is very hard to endure their insults and humiliations and gnashing of teeth — what can be done? Everything is for good — for our sins have brought these upon us — and we are obligated to accept everything as atonement for sin and forgiveness of transgression — for certainly we are not worthy to draw close to such light — and therefore we are obligated to endure all of this. And Hashem Yisborach has already helped greatly — and will help — and will protect — and will save — that everything be with great *chesed*. And certainly He will do in His mercies with us a sign for good — and our enemies will see and be ashamed. And behold — in the midst of the above-mentioned sufferings — my livelihood is also very tight — and added to this I was compelled to borrow for the above — and also I need to cover all the needs of my son's wedding — may he live. And on last Friday my mind was greatly preoccupied with this — meanwhile Hashem Yisborach expanded for me — for there arrived a letter from Rabbi Ze'ev from Vinnitze — and he sent me ten rubles of silver. Although it is a very small sum — even so I saw in this the wonders of Hashem — for the kindnesses of Hashem have not ended — and in distress You gave me expansiveness [Eichah 3:22; Tehillim 4:2] — and I hoped to Him — Yisborach — that He would help me and all of us and save us in all that we need to be saved — in body and in soul and in money — in the physical and in the spiritual. Be strong and resolute — my son — and see and understand well how a person is pursued at every time — especially one who wishes to approach holiness. And we have nothing except for the few good points that we snatch every day through crying out and prayer and study and will and longing and good yearnings — and through some *mitzvah* that one merits to perform — *tzedakah* and acts of kindness. And a person has only that day [אֵין לְאָדָם אֶלָּא אוֹתוֹ הַיּוֹם — "a person has nothing except that day." A distillation of the urgency of *hayom* — today — from Tehillim 95:7: *hayom im b'kolo tishme'u* — the teaching that the entire work of the soul must happen now — this day — not tomorrow] — as is written on the verse: today if you hear His voice [Tehillim 95:7] — and do not say: when I am free I will study — and so forth. And especially since we already know that the will itself is very good and the essential is the will. And behold — there is no free time to extend further — and I intend to write you another letter before my departure from here. And may the Master of Mercy have mercy upon us that we merit from now on to bring each other good tidings. Said the copyist: I will relate a little less than a drop from the sea of what passed over our Teacher Moharnat — may the memory of the righteous be for a blessing — after the above-mentioned letter. Immediately after the writing of the above-mentioned letter on Sunday — they called him to the above-mentioned official — and he questioned him about the matters regarding which they had informed against him — namely that he was still engaged in printing in his home — and the like and the like. And in all likelihood he answered that this was falsehood — and proved to the above-mentioned official with clear proofs that it was falsehood. But the informers had given the official a great deal of money — and therefore he did not wish to accept the proofs. And he called twelve men from the informers — and they swore false oaths on this by holding an object — and answered before our Teacher about it. And all that he refuted them with clear proofs was of no avail. And afterwards on Wednesday of the above-mentioned portion — they took him to prison — to the jail — and they tormented him very much there — for they placed him among robbers and murderers of souls. And on the first day he was almost in danger from the torments they tormented him with — until Hashem Yisborach had mercy and gave him favor in the eyes of the prison warden — and he placed him in a private room. And he permitted them to give him all the books he needed every day — namely Tanach — and one of the four large sections of Shulchan Aruch — and Gemara and Zohar and the writings of the Ari — of blessed memory — and the like — further books both from the revealed and from the concealed. And also writing implements were given to him in the prison — for even there he cleaved himself to Hashem Yisborach — until he merited to attain novellae in Torah — as is brought from this in the book of *Likutay Halachos Yoreh De'ah* (*Yayin Nesech* 4). And he sat there approximately eight days. And afterwards there was a great and wondrous miracle — the matter was reversed — and the minds of the informers and of the official changed toward them — and they released him on bail. But the legal proceedings continued — until on Rosh Chodesh Elul that followed they expelled him from his home to Nemirov — as described below. And to tell of this in detail — the parchment scroll would be too short to contain it. But whoever will see and contemplate the letters of the years 5595, 5596, 5597, 5598, 5599 will know a little less than nothing — and will be strengthened through this in all that passes over him — for he will see with his own eyes how Hashem does not abandon a person even when the enemies overpower as greatly as they overpower — for You are exalted forever — Hashem — and forever Your hand is on high [Tehillim 92:9] . The words of your father who intercedes for you. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קצה URL: https://ajew.org/reader-plain/alim-litrufa/2/194/ # קצה
קצה
Source: https://ajew.org/reader/alim-litrufa/2/194 ## Segment 1
קצה
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' פָּרָשַׁת וָאֶתְחַנַּן תקצ"ה לפ"ק
Overview: Sunday, Parshas Va'eschanan — written after release from the prison. The briefest and most soul-shattering letter. Just received Yitzchok's letter — no word on my tongue — presumably they will speak face to face on Shabbas. The speech is withheld — *ne'elamti dumiyyah* (Tehillim 39:3) — *yitein be'afar pihu ulai yeish tikvah* (Eichah 3:29) — *ulai ulai*. Even if Yitzchok writes a thousand times from the depth of bitterness — Reb Nussun has already lived through thousands upon thousands of times more bitterness. All bitterness and suffering flows from the Churban Beis Hamikdash — *ein lecha yom* (Sotah 48) — and the personal Churban — *Churban Beis Hachochmah v'Hada'as* — in each person. No one stands for us — only His abundant mercies through the power of the true *tzaddikim* who draw new mercies at every time. *Mi yitein roshenu mayim v'eineinu mekor dimah* (Yirmiyahu 8:23). Signed: "the words of your father who writes in bitterness of heart without ceasing — *ad yashkif v'yireh Hashem min hashamayim*" (Eichah 3:50). ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְאֵין כָּל חָדָשׁ לְהוֹדִיעַ, וַעֲדַיִן לֹא עָשִׂינוּ שׁוּם דָּבָר כִּי אֵין אָנוּ יוֹדְעִים לָתֵת עֵצָה בְּנַפְשֵׁנוּ, כִּי רַבִּים קָמִים עָלֵינוּ וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. וְאַף עַל פִּי כֵן אֶפְשָׁר נִשְׁתַּדֵּל לַעֲסֹק בָּזֶה כַּאֲשֶׁר יוֹרֵנוּ הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הָעֲצוּמִים, כִּי הָעֵצָה בְּעַצְמָהּ צְרִיכִין לְקַבֵּל מֵהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים רַבִּים וַחֲסָדִים גְּדוֹלִים וְלַה' הַיְשׁוּעָה. לְעֵת עַתָּה עֵת צָרָה גְּדוֹלָה הוּא וְגַם כִּי הַיָּמִים הֵם יְמֵי צָרוֹת יִשְׂרָאֵל בֵּין הַמְּצָרִים וְאֵין לָנוּ עַתָּה שׁוּם חַיּוּת כִּי אִם עַל יְדֵי הַלִּמּוּד הַקָּדוֹשׁ שֶׁל "בַּצָּר הִרְחַבְתָּ לִי", שֶׁאֲנִי רוֹאֶה הַרְחָבוֹת נִפְלָאוֹת בְּכָל יוֹם בְּתוֹךְ מְעוֹף צָרָה וּמְצוּקָה, מִלְּבַד מַה שֶּׁאָנוּ מְקַוִּים לְהַשֵּׁם יִתְבָּרַךְ שֶׁיּוֹצִיאֵנוּ מְהֵרָה מֵהַצָּרָה לְגַמְרֵי, כִּי בְּוַדַּאי לֹא יַעֲזֹב ה' אוֹתָנוּ וְאֶת כֻּלָּנוּ, וּבְוַדַּאי הַכֹּל לְטוֹבָתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח. וְגַם מַה שֶּׁהוֹדַעְתַּנִי מֵעִנְיַן הַמָּעוֹת הַיָּדוּעַ, הוּא הַרְחָבָה נִפְלָאָה בְּעֵת כָּזֹאת. מַה גָּדְלוּ חַסְדֵי ה' כִּי לֹא תָמְנוּ כִּי לֹא כָלוּ רַחֲמָיו. קַוֹּה קִוִּיתִי לַה' שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ לְעֵת עַתָּה אָנוּ צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים מְאֹד.
I received your letter just now — and there is nothing new to inform. And as yet we have ## Segment 5
וְהִנֵּה יְדִידִי רַבִּי אִיצֶילֶי מֵהַיְיסִין נִתְעַכֵּב פֹּה עַל שַׁבַּת קֹדֶשׁ. וְהַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרֵנוּ שֶׁדִּבַּרְנוּ הַרְבֵּה שִׂיחוֹת אֲמִתִּיּוֹת אֶתְמוֹל בְּיוֹם שַׁבַּת קֹדֶשׁ הַמְעוֹרְרִים וּמְחַזְּקִים אֶת הַלֵּב מְאֹד לִהְיוֹת חָזָק וְאַמִּיץ בְּכָל הַנְּקֻדּוֹת טוֹבוֹת לַחֲטֹף בְּזֶה הָעוֹלָם כָּל מַה שֶּׁנּוּכַל, וְשֶׁאֵין לָנוּ בְּעוֹלָמֵנוּ כִּי אִם מַה שֶּׁאָנוּ מְיַחֲדִים שְׁמוֹ יִתְבָּרַךְ בְּכָל יוֹם, שֶׁבָּזֶה כָּלוּל כָּל שְׁאָר הָעֲבוֹדוֹת מַה שֶׁכָּל אֶחָד חוֹטֵף בְּכָל יוֹם כְּפִי מַדְרֵגָתוֹ, כִּי הַכֹּל נִכְלָל בָּאֱמוּנָה שֶׁהוּא יְסוֹד הַכֹּל. כִּי הַזְּמַן פּוֹרֵחַ מְאֹד מְאֹד, וְאֵיךְ שֶׁיִּהְיֶה יִפְרַח הַזְּמַן וִימֵי חַיֵּינוּ הֲבֵל הֲבָלִים, וְלֹא נִשְׁאָר לָנוּ כִּי אִם מַה שֶּׁזָּכִינוּ בְּרַחֲמָיו לֶאֱמוּנָתוֹ הַקְּדוֹשָׁה אֲשֶׁר נָטְעוּ אֲבוֹתֵינוּ הַקְּדוֹשִׁים בְּקִרְבֵּנוּ מֵעוֹלָם, עַל יְדֵי צַדִּיק הַדּוֹר הָאֲמִתִּי שֶׁזָּכִינוּ לְקַבֵּל מִמֶּנּוּ פָּנִים אֶל פָּנִים. וְעַל כֵּן גַּם עַתָּה אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ. וּבְוַדַּאי רַבִּי פַייוִויל צָדַק בִּדְבָרָיו בְּהִתְפָּאֲרוֹ אַשְׁרֵינוּ בְּכָל פַּעַם, וְגַם עַתָּה אָנוּ צְרִיכִין לְהַחֲיוֹת עַצְמֵנוּ בָּזֶה כְּדֵי שֶׁיִּהְיֶה לָנוּ כֹּחַ לֹאמַר הַקִּינוֹת בְּכָל לֵב, וּלְשַׁבֵּר לִבֵּנוּ כָּרָאוּי כָּל אֶחָד עַל חֶלְקוֹ שֶׁיֵּשׁ לוֹ בְּחֻרְבַּן בֵּית הַמִּקְדָּשׁ וְצָרוֹת יִשְׂרָאֵל בִּכְלָל וּבִפְרָט, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ שֶׁנִּזְכֶּה לִהְיוֹת בִּכְלַל הַמִּתְאַבְּלִים עַל יְרוּשָׁלַיִם לִרְאוֹת בְּשִׂמְחָתָהּ וְלִרְאוֹת צְמִיחַת קֶרֶן יְשׁוּעָה בְּכָל עֵת, וְיַעֲשֶׂה עִמָּנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ, יִפְּלוּ וְלֹא יָקוּמוּ. וְנַפְשֵׁנוּ תָּגִיל בַּה' תָּשִׂישׂ בִּישׁוּעָתוֹ, כָּל עַצְמוֹתֵינוּ תֹּאמַרְנָה ה' וְכוּ' מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְכוּ'.
To my beloved son — my dear one — peace and life and all good. ## Segment 6
דִּבְרֵי אָבִיךָ הַנֶּאֱנָח וְהַנִּדְכֶּה וּמְדַבֵּר בְּשִׁבְרוּת לֵב מְאֹד וְאַף עַל פִּי כֵן אֲנִי מְחַיֶּה עַצְמִי בֶּאֱמֶת בְּכָל הַנַּ"ל לְהִתְחַזֵּק וּלְהִתְאַמֵּץ וּלְקַוּוֹת לִישׁוּעַת ה' מְהֵרָה.
I received your letter just now — and just now there is no word on my tongue [אֵין מִלָּה בִּלְשׁוֹנִי — Tehillim 139:4: ki ein millah bilshoni hen Hashem yadata kulah — "for there is no word on my tongue — but Hashem knows it entirely." The Psalm of Dovid on Hashem's omniscience — where even the unspoken word is known. Reb Nussun after the prison reaches for this verse: not silence of indifference but silence of the soul that cannot yet speak what it has been through] [Tehillim 139:4] — for in all likelihood you will be here — if Hashem wills it — for the coming holy Shabbas — and face to face we will speak. And just now the speech is withheld in the dimension of *ne'elamti dumiyyah* — I was struck dumb in silence [נֶאֱלַמְתִּי דּוּמִיָּה — Tehillim 39:3: ne'elamti dumiyyah hechesheiti mitov u'mach'ovi ne'gar — "I was struck dumb in silence — I held back from good — and my pain was stirred." The Psalm of Dovid in the depths of suffering — where speech itself has been arrested — only the burning within remains. Applied here with devastating precision to the post-prison state of Reb Nussun's soul] [Tehillim 39:3] and so forth — and one must fulfil: *yitein be'afar pihu — ulai yeish tikvah* — let him put his mouth in the dust — perhaps there is hope [יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה — Eichah 3:29: the verse of silent submission in the deepest destruction — pressing the mouth to the dust — not in despair but in the paradox of hope-within-hopelessness. The *ulai* — perhaps — said twice in Reb Nussun's letter: *ulai ulai* — perhaps perhaps — the double perhaps of the person who clings to hope when there are no words left] [Eichah 3:29] — perhaps perhaps. And if you write a thousand times from the depth of the bitterness of your soul — I already know — for I have gone through thousands upon thousands of times more bitterness — even more and more. May Hashem Yisborach have mercy from now on — and also upon the rest of the people — for most of them — it is inevitable that what must pass over each one will pass — as I have seen and as I see now with my own eyes from my very beginning until this day. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. עֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּהּ יִוָּשֵׁעַ, מִמֶּנָּה דַּיְקָא, עַל יְדֵי הַצָּרָה בְּעַצְמָהּ תָּבוֹא לָנוּ יְשׁוּעָה גְּדוֹלָה, וְתִּתְהַפֵּךְ הַצָּרָה לְהַרְחָבָה גְּדוֹלָה בְּחַסְדּוֹ הַנִּפְלָא עַל יְדֵי גֹּדֶל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה, וְתוֹדָה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח.
And all the kinds of bitterness and distresses and sufferings and so forth that pass over each and every one every day and every time — all of it flows from the destruction of the Temple — where the root of holiness — the root of life — the root of the repair of everything was [הַכֹּל נִמְשָׁךְ מֵחֻרְבַּן בֵּית הַמִּקְדָּשׁ שָׁם עִקַּר הַקְּדֻשָּׁה עִקַּר הַחַיִּים עִקַּר תִּקּוּן הַכֹּל — one of the deepest teachings of Reb Nussun: every personal suffering and every communal suffering is ultimately a ripple of the great destruction — the Churban Beis Hamikdash — which shattered the root of holiness in the world. All pain everywhere is the echo of that original devastation] . And from the time that the house of our life — our holy house and our glory — was destroyed: there is no day that does not have its curse [אֵין לְךָ יוֹם שֶׁאֵין בּוֹ קְלָלָה — Sotah 49a: "there is no day whose curse is not greater than the day before it." The Talmudic teaching on the worsening of the exile after the Churban — cited here as the root explanation for why every day carries suffering] [Sotah 48] and so forth — as our rabbis — of blessed memory — said. What shall we say and what shall we speak — and especially the personal destruction — the destruction of the house of wisdom and knowledge — that is in each and every person [חֻרְבַּן בֵּית הַחָכְמָה וְהַדַּעַת — not only the national Churban but the personal inner Churban: the destruction of the *Beis Hachochmah v'Hada'as* — the inner house of wisdom and knowledge — within each person's own soul. This is Reb Nussun's personal application of the Churban teaching to the interior life] . And no one stands in our defense — and we have no one to lean on except upon His abundant mercies — through the power of the true *tzaddikim* who draw down new mercies at every time. And because of this there is still hope for us — not to despair — G-d forbid — from the crying out and the wailing — especially in these bitter times and days. Who will give our head water and our eyes a fountain of tears — that we can pour out our speech like water before Hashem — until He comforts and saves us from now on with true salvations forever [מִי יִתֵּן רֹאשֵׁנוּ מַיִם וְעֵינֵינוּ מְקוֹר דִּמְעָה — Yirmiyahu 8:23: the prophet's great lament over the destroyed people — "who will give my head water and my eyes a fountain of tears — that I may weep day and night for the slain of the daughter of my people." Reb Nussun takes Yirmiyahu's cry of weeping and turns it into a prayer of petition: that we may be given the capacity for tears — to pour out our speech before Hashem — until He saves us] [Yirmiyahu 8:23] . And even now we must give ourselves life with this — so that we have strength to say the *kinos* with all our heart — and to break our hearts appropriately — each one for his portion that he has in the Churban Beis Hamikdash and the distresses of Israel in general and in particular. Nussun of Breslov. The words of your father who writes in bitterness of heart without ceasing — until Hashem looks down and sees from Heaven [עַד יַשְׁקִיף וְיֵרֶא ה' מִן הַשָּׁמַיִם — Eichah 3:50: ad yashkif v'yireh Hashem min hashamayim — "until Hashem looks down and sees from Heaven." The verse of Yirmiyahu sitting in the pit — continuing to cry out — waiting for the divine gaze to descend. The signature of a man who has been in prison and come out — still in the pit of his soul — but still crying — still waiting — still hoping for the gaze from Heaven] [Eichah 3:50] . # קצו URL: https://ajew.org/reader-plain/alim-litrufa/2/195/ # קצו
קצו
Source: https://ajew.org/reader/alim-litrufa/2/195 ## Segment 1
קצו
Nussun of Breslov. ## Segment 2
בָּרוּךְ ה', יוֹם ד' עֵקֶב תקצ"ה לפ"ק.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם א' עִם הַסַּךְ ח"י זְהוּבִים וְהָיוּ לִי לְנַחַת בְּשָׁמְעִי מִשִּׁפְעַת שְׁלוֹמְךָ הַטּוֹב וְעַתָּה תִּרְאֶה נִפְלְאוֹת ה', שֶׁדַּיְקָא עַתָּה שֶׁנָּסַעְתָּ בִּמְנִיעוֹת כָּאֵלֶּה נִתְהַפֵּךְ לְשָׁלוֹם דַּוְקָא. רְאֵה וְהָבֵן דַּרְכֵי ה', כִּי אֵין שׁוּם מְנִיעָה בָּעוֹלָם וּכְשֶׁהָאָדָם חָזָק בְּדַעְתּוֹ וּמְשַׁבֵּר כָּל הַמְּנִיעוֹת אַף אִם עָלָיו מָה. נִתְהַפְּכִים הַמְּנִיעוֹת לִישׁוּעוֹת חֲזַק בְּנִי וֶאֱמַץ. כִּי רָאוּי לְךָ לִשְׂמֹחַ בְּשַׁבָּת זֶה שֶׁזָּכִיתָ לִהְיוֹת אֶצְלֵנוּ, כִּי תּוֹדָה לָאֵל הָיָה לְךָ חֵלֶק גָּדוֹל בְּיוֹתֵר בְּכָל מַה שֶּׁנַּעֲשָׂה בְּשַׁבָּת זֶה לְטוֹבָה ה' יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וּלְבַב כָּל אַנְשֵׁי־שְׁלוֹמֵנוּ לֵילֵךְ בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת וְנִזְכֶּה לְכַוֵּן דַּעְתֵּנוּ בְּכָל עֵת לָבֹר לָנוּ דֶּרֶךְ יְשָׁרָה בֶּאֱמֶת לַאֲמִתּוֹ כִּרְצוֹנוֹ יִתְבָּרַךְ וְכִרְצוֹן יְרֵאָיו זַ"ל, וְנִזְכֶּה לְקַיֵּם נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה וְכוּ' נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם וְכוּ' בְּכָל אֲשֶׁר דִּבַּרְנוּ בָּזֶה בְּשַׁבָּת הֶעָבַר, ה' יִתְבָּרַךְ יְזַכֵּנוּ שֶׁנִּזְכֶּה לְכַוֵּן רְצוֹנוֹ יִתְבָּרַךְ וְלַעֲשׂוֹת כִּרְצוֹנוֹ בֶּאֱמֶת תָּמִיד כָּל יְמֵי חַיֵּינוּ אָמֵן.
My beloved son — my dear one. I received your letter just now — and there is nothing new to inform. And as yet we have done nothing — for we do not know how to advise ourselves what to do — for many rise against us — and we have no one to lean on except our Father in Heaven [רַבִּים קָמִים עָלֵינוּ — Tehillim 3:2: the Psalm of Dovid fleeing from Avshalom — applied here to the rising tide of opponents and officials. And *ein lanu al mi l'hisha'en ki im al Avinu shebashamayim* — one of the recurring formulae of trust through the entire *machloket* arc] [Tehillim 3:2] . And even so — perhaps we will strive to engage with this — as Hashem Yisborach will guide us in His immense mercies — for the counsel itself must be received from Hashem Yisborach in great mercy and great kindness — and to Hashem belongs the salvation. At present it is a time of great distress — and also for these are the days of the distresses of Israel — *Bein Hametzarim* — the Three Weeks [בֵּין הַמְּצָרִים — the Three Weeks of mourning between 17 Tammuz and 9 Av — the period when both Temples were destroyed. Written during this very season of communal mourning — the personal crisis of the *machloket* and the national mourning of the Churban are woven together] — and we have no vitality just now except through the holy teaching of *batzar hirchavta li* — in distress You gave me expansiveness [LM I:195; Tehillim 4:2] — for I see wondrous expansions every day within the flight of trouble and distress — besides what we hope to Hashem Yisborach that He will quickly bring us out from the distress entirely — for certainly Hashem will not abandon us and all of us — and certainly everything is for our good in this world and the next forever. And also what you informed me of regarding the known money — it is a wondrous expansion at such a time. How great are the kindnesses of Hashem — for they have not ended — for His mercies have not been exhausted [Eichah 3:22] . I have hopefully hoped to Hashem that everything will be properly on track with the help of Hashem Yisborach — but at present we are greatly in need of salvation and very great mercies. And behold — my dear friend Rabbi Ayzele of Hayshin [רַבִּי אִיצֶילֶי מֵהַיְיסִין — a devoted follower who came to Breslov and stayed for Shabbas during these most difficult days — an act of loyalty and love that gave Reb Nussun great strength] stayed here for Shabbas Kodesh. And Hashem Yisborach was in our help — that we spoke many true conversations yesterday on Shabbas Kodesh — conversations that arouse and greatly strengthen the heart to be strong and resolute in all the good points — to snatch in this world all that we can — and that we have nothing in our world except what we unify His Name — Yisborach — every day — within which all the other forms of service are included [מַה שֶּׁאָנוּ מְיַחֲדִים שְׁמוֹ יִתְבָּרַךְ בְּכָל יוֹם — the *yichud* — the unification of Hashem's Name — the act of *emunah* and *tefillah* by which each person affirms the divine unity. This is the central act that encompasses all other service — for all is included within *emunah*] — what each one snatches every day according to his level — for all is included in *emunah* which is the foundation of everything. For time flies very very quickly — and the days of our lives are vanity of vanities [הַזְּמַן פּוֹרֵחַ מְאֹד מְאֹד וִימֵי חַיֵּינוּ הֲבֵל הֲבָלִים — Koheles 1:2. The double urgency: time itself is flying — and even were it not flying, what remains after all? Only *emunah*] — and what remains for us is only what we merited through His mercies to His holy faith — which our holy forefathers planted within us from time immemorial — through the true *tzaddik* of the generation whom we merited to receive from him face to face. And therefore even now — how fortunate are we — how good is our portion. And certainly Rabbi Fayvil was right in his words when he gloried in *ashreinu* — how fortunate are we — every time. And even now we must give ourselves life with this — so that we have strength to say the *kinos* with all our heart — and to break our hearts appropriately — each one for his portion that he has in the Churban Beis Hamikdash and the distresses of Israel in general and in particular. May Hashem Yisborach have mercy on us — that we merit to be among those who mourn for Yerushalayim — to see her joy — and to see the sprouting of the horn of salvation at every time — and may He do with us a sign for good — and our enemies will see and be ashamed — they will fall and not rise. And our souls will exult in Hashem — rejoice in His salvation — all my bones will say: Hashem [Tehillim 35:9–10] and so forth — Who rescues the poor from one stronger than him [Tehillim 35:10] and so forth. And abundant peace to all our *anshei sh'lomaynu* with great love and precious affection. Be strong and let your hearts be courageous — all who hope in Hashem [Tehillim 31:25] . It is a time of trouble for Yaakov — and from it he will be saved — SPECIFICALLY FROM IT [עֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּהּ יִוָּשֵׁעַ — Yirmiyahu 30:7: eis tzarah hi l'Yaakov u'mimennah yivvashe'a — "it is a time of trouble for Yaakov — but from it he will be saved." The Rebbe's teaching: *mimennah daika* — SPECIFICALLY from the distress itself — not despite it but through it — the distress itself is the vehicle of the salvation. This is one of the Rebbe's most characteristic teachings on suffering and redemption] [Yirmiyahu 30:7] — through the distress itself will come to us a great salvation — and the distress will turn into great expansiveness — in His wondrous kindness — through the great power of the holy elder. And praised be G-d — we have One to rely on — and there is hope for our future — in this world and the next forever. The words of your father — who sighs and is crushed — and speaks in great brokenness of heart — and even so gives himself life in truth with all the above — to be strong and resolute and hope for the salvation of Hashem quickly. Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father — who sighs and is crushed — and speaks in great brokenness of heart — and even so gives himself life in truth with all the above — to be strong and resolute and hope for the salvation of Hashem quickly. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קצז URL: https://ajew.org/reader-plain/alim-litrufa/2/196/ # קצז
קצז
Source: https://ajew.org/reader/alim-litrufa/2/196 ## Segment 1
קצז
Nussun of Breslov. ## Segment 2
בָּרוּךְ ה', יוֹם ב' פָּרָשַׁת רְאֵה תקצ"ה לפ"ק
And abundant peace to all our *anshei sh'lomaynu* with great love and precious affection. Be strong and let your hearts be courageous — all who hope in Hashem [Tehillim 31:25]. It is a time of trouble for Yaakov — and from it he will be saved — SPECIFICALLY FROM IT [עֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּהּ יִוָּשֵׁעַ — Yirmiyahu 30:7: eis tzarah hi l'Yaakov u'mimennah yivvashe'a — "it is a time of trouble for Yaakov — but from it he will be saved." The Rebbe's teaching: *mimennah daika* — SPECIFICALLY from the distress itself — not despite it but through it — the distress itself is the vehicle of the salvation. This is one of the Rebbe's most characteristic teachings on suffering and redemption] [Yirmiyahu 30:7] — through the distress itself will come to us a great salvation — and the distress will turn into great expansiveness — in His wondrous kindness — through the great power of the holy elder. And praised be G-d — we have One to rely on — and there is hope for our future — in this world and the next forever. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל, וְגַם בְּשָׁבוּעַ הֶעָבַר עַל יְדֵי רַבִּי יִצְחָק יְהוֹשֻׁעַ וְהָיָה לִי לְנַחַת, וּבִפְרָט הַמִּכְתָּב שֶׁל אֶתְמוֹל. כָּעֵת בְּוַדַּאי נִשְׁמָע לְאָזְנֶיךָ מַה שֶּׁנִּשְׁמָע פֹּה שֶׁחַס וְשָׁלוֹם כְּבָר הִגִּיעַ הַתְּשׁוּבָה לְהָאָדוֹן שֶׁאֲנִי מֻכְרָח חַס וְשָׁלוֹם לָצֵאת מִפֹּה לְנֶעמִירוֹב, וְעוֹד בּוֹדִים לָזֶה כַּמָּה כְּזָבִים, וְאָנוּ הוֹלְכִים בִּפְחָדִים. אַךְ בְּחַסְדֵּי ה' אֲנִי מְחַזֵּק וּמְחַיֶּה עַצְמִי הַרְבֵּה עַל פִּי הַדְּרָכִים שֶׁלָּנוּ, בִּפְרָט שֶׁתּוֹדָה לָאֵל אֲפִלּוּ חַס וְשָׁלוֹם אִם יִהְיֶה כָּךְ אֵין הַדָּבָר מְסֻכָּן. וְקִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁאֲפִלּוּ אִם אֶהְיֶה מֻכְרָח לֵישֵׁב בְּנֶעמְרוֹב חַס וְשָׁלוֹם עַל אֵיזֶה זְמַן, בְּוַדַּאי אָשׁוּב מִשָּׁם לְבֵיתִי לְשָׁלוֹם; רַק לְעֵת עַתָּה קָשֶׁה עָלַי עִנּוּי הַדִּין, כִּי אוֹמְרִים שֶׁלְּמָחָר אוֹ בְּיוֹם ד' יֵצֵא הַמִּשְׁפָּט חַס וְשָׁלוֹם, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעֵנוּ בְּחַסְדּוֹ שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה, וְאֵל שַׁדַּי יִתֵּן לָנוּ רַחֲמִים, וְהָאוֹמֵר לְעוֹלָמוֹ דַּי יֹאמַר לְצָרוֹתֵינוּ דַּי. ה' חָנֵּנוּ כִּי רַב שָׂבַעְנוּ בוּז. וּבַקָּשָׁתִי מִמְּךָ בְּנִי חֲבִיבִי מַחְמַד עֵינַי לְבַל תִּירָא וְאַל תִּפְחַד רַק תִּתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה, וְתָבִין וְתַשְׂכִּיל מִמּוֹצָא דָּבָר, שֶׁתַּכְרִיחַ עַצְמְךָ עַל יְדֵי זֶה בְּיוֹתֵר לְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי קוֹנְךָ וְצוּרְךָ. כִּי אֵין לָנוּ שׁוּם עֵצָה וְתַחְבּוּלָה כִּי אִם תְּפִלָּה וְתַחֲנוּנִים וּצְעָקָה וּזְעָקָה לְהַשֵּׁם יִתְבָּרַךְ, כִּי הוּא יִתְבָּרַךְ רַב לְהוֹשִׁיעַ. וַאֲגַב תַּרְוִיחַ שֶׁתּוּכַל לְפָרֵשׁ גַּם כָּל אֲשֶׁר עִם לְבָבְךָ מִכְּבָר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. כִּי כָּל מַה שֶּׁעוֹבֵר עָלֵינוּ, בִּפְרָט עַתָּה בַּשָּׁנָה הַזֹּאת, הַכֹּל רְמָזִים גְּדוֹלִים שֶׁמַּכְרִיחִים אוֹתָנוּ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ אֶת כָּל אֶחָד וְאֶחָד מִכֹּל מָקוֹם שֶׁהוּא. וְהָעִקָּר לְבַל יִתְרַשֵּׁל מֵעַתָּה לְהַפִּיל תְּחִנָּתוֹ וְשִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם יִהְיֶה מִי שֶׁיִּהְיֶה; וְאַל יְבַהֲלוּהוּ רַעְיוֹנָיו וְאַל יַחֲלִישׁוּ דַּעְתּוֹ תַּאֲווֹתָיו וּבִלְבּוּלָיו וַהֲבָלָיו, רַק יִתְחַזֵּק עַל פִּי כָּל הַדְּבָרִים שֶׁדִּבַּרְנוּ בָּהֶם הַרְבֵּה, וּבִפְרָט עַל פִּי הַדֶּרֶךְ הַנַּ"ל שֶׁל "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי" שֶׁזֶּה הַדֶּרֶךְ הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד צָרִיךְ שֶׁיִּהְיֶה חָדָשׁ אֵצֶל כָּל אֶחָד וְאֶחָד בְּכָל יוֹם; וְעַל יְדֵי זֶה הַדֶּרֶךְ יוּכַל כָּל אָדָם לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל עֵת בְּכָל מָקוֹם שֶׁהוּא, וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ הַרְבֵּה אוֹ מְעַט עַל כָּל פָּנִים שֶׁזֶּה יְסוֹד וְעִקַּר הַכֹּל. וְעַתָּה הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה', כִּי קִוִּיתִי לַה' שֶׁבְּחַסְדּוֹ הַגָּדוֹל יוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ וְיַצִּיל אוֹתִי וְאֶת כֻּלָּנוּ מִיַּד שׂוֹנְאֵינוּ וְרוֹדְפֵינוּ וְיַפִּיל אוֹיְבֵינוּ תַּחְתֵּינוּ וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה מְהֵרָה.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְּצַפֶּה לִישׁוּעָה נָתָן מִבְּרֶסְלֶב
I received your letter on Sunday together with the sum of eighteen gold coins — and they were a comfort to me when I heard from the abundance of your good welfare. And now see the wonders of Hashem — for specifically now — *daika atah* — when you traveled with such obstacles — it turned to peace — specifically [דַּיְקָא עַתָּה — precisely and specifically now: the Breslov emphasis on *daika* — the word that marks the paradox of divine providence. It was *specifically* in the moment of greatest obstruction that the breakthrough came. The obstacles themselves became the instrument of the peace] . See and understand the ways of Hashem — for there is no obstacle whatsoever in the world — and when a person is strong in his mind and breaks all the obstacles — even if they press down upon him — the obstacles turn into salvations [הַמְּנִיעוֹת נִתְהַפְּכִין לִישׁוּעוֹת — one of the cornerstone teachings of the Rebbe: obstacles are not real impediments to the divine will — they are invitations to inner strengthening. The person who breaks through them does not merely overcome them — he transforms them into the very vehicles of his salvation] . Be strong — my son — and resolute. For it is fitting that you rejoice in this Shabbas — for you had a very great share — praise be to G-d — in all that happened this Shabbas for good. ## Segment 6
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
May Hashem Yisborach strengthen your heart and the heart of all our *anshei sh'lomaynu* — to walk in the straight and true path — and may we merit to direct our mind at every time to choose for ourselves a truly straight path in truth — according to His will — Yisborach — and the will of those who fear Him — of blessed memory. And may we merit to fulfil: *nafalosa d'rachenu v'nachkarah v'nashuv* — let us search and examine our ways and return — *nissa l'vaveinu el kapayim* — let us lift our hearts to our hands [נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה וְכוּ' — Eichah 3:40–41: the call to self-examination and return during the season of the Churban. *Nissa l'vaveinu el kapayim* — "let us lift our hearts with our hands to Hashem in the heavens." These verses of Eichah are the call to the inner work of *teshuvah* during the Three Weeks] [Eichah 3:40–41] and so forth — in all that we spoke of this past Shabbas. May Hashem Yisborach grant us to merit to fulfil His will — Yisborach — and to act according to His will in truth always — all the days of our lives. Amen. The words of your father. Nussun of Breslov. # קצח URL: https://ajew.org/reader-plain/alim-litrufa/2/197/ # קצח
קצח
Source: https://ajew.org/reader/alim-litrufa/2/197 ## Segment 1
קצח
And convey peace to all our *anshei sh'lomaynu* with great love. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם א' שׁוֹפְטִים תקצ"ה לפ"ק.
Overview: Monday, Parshas Re'eh. Two letters received — one yesterday through Rabbi Yitzchak Yehoshua, one yesterday — both a comfort. Now certainly Yitzchok will hear what is being heard here: the response has come — G-d forbid — that Reb Nussun must leave to Nemirov. More lies being fabricated. Walking in fears. But in Hashem's kindnesses he strengthens himself — the matter is not dangerous. Trusts he will return home in peace. The *inuy hadin* — the anguish of waiting for the verdict — is hardest — tomorrow or Wednesday the judgment will come out. *El Shadai yitein lanu rachamim — v'ha'omeir l'olamo dai yomar l'tzarosenu dai.* *Hashem chaneinu ki rav savanu vuz* (Tehillim 123:3). Then urgent instruction: do not fear — only pray — pour out all that is in your heart. No advice or device except prayer and supplication and crying out. All that passes over us — especially now in this year — all are great hints compelling each one to draw close. The essential: do not slacken in pouring out supplication every day — whoever you are. The holy way of *azammrah l'Elokai b'odi* — must be renewed with each person every day — through this path every person can give himself life at every time in every place. *Hisyatzvu ur'u es yeshu'as Hashem.* ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו' עִם הָאִגֶּרֶת שֶׁל רַבִּי חַיִּים. כָּעֵת תֵּדַע שֶׁבְּיוֹם ו' נִקְרֵאתִי עוֹד הַפַּעַם אֶל הָאָדוֹן וְהֶרְאָה לִי שֶׁהֶעְתִּיק הַדִּיפְרָאס [הַצְּהָרָה] שֶׁלִּי מִמִּכְתָּבִי לִלְשׁוֹנוֹ וּקְרָאוֹ לְפָנַי, וְגַם קָרָאתִי לְרַבִּי יִשְׂרָאֵל חַיִּים וְקָרָא גַּם כֵּן לְפָנַי וְהוּא מְכֻוָּן לְמַה שֶּׁכָּתַבְתִּי. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּהְיֶה הַכֹּל לְטוֹבָה. לְעֵת עַתָּה כְּפִי הַנִּרְאֶה לֹא הִגִּיעַ שׁוּם תְּשׁוּבָה מִקַּאמִינִיץ כְּלָל. וּבָרוּךְ הַשֵּׁם שָׁבַתְתִּי שַׁבַּת קֹדֶשׁ פֹּה, וְלַה' הַיְשׁוּעָה שֶׁאֵשֵׁב עוֹד כָּל הַיָּמִים שֶׁאֶרְצֶה בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ. רַק עַתָּה אָנוּ צְרִיכִין לְהִתְפַּלֵּל לְהַמְשִׁיךְ יְשׁוּעָה וְרַחֲמִים שֶׁיֵּצֵא דְּבַר הַמִּשְׁפָּט לְטוֹבָתִי, שֶׁאֶהְיֶה זַכַּאי לְגַמְרֵי בַּמִּשְׁפָּט כַּאֲשֶׁר בֶּאֱמֶת אֲנִי נָקִי מֵעָווֹן בְּעִנְיָן זֶה, כִּי הַכֹּל עֲלִילוֹת שֶׁקֶר, וְשׂוֹנְאֵינוּ יִכְרְעוּ וְיִפֹּלוּ וְיֵבֹשׁוּ וְיִבָּהֲלוּ מְאֹד וְכוּ', וְלַה' הַיְשׁוּעָה. וְהָאָדוֹן הַנַּ"ל אָמַר לִי בְּעַצְמוֹ שֶׁצָּרִיךְ לִשְׁלֹחַ כָּל זֶה לְקַאמִינִיץ לְהָאָדוֹן הַגַּארְדְּנִיטְשֶׁא, וְאַחַר כָּךְ יִהְיֶה עוֹד סְלֶעדֶסוֶוע [חֲקִירוֹת].
I received your letter on Friday together with the letter of Rabbi Chaim. Just now ## Segment 5
לְעֵת עַתָּה יֵשׁ לָנוּ פְּנַאי לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ וּלְהִתְפַּלֵּל לְפָנָיו עַל יְדֵי זֶה דַּיְקָא, כִּי אֵין לָנוּ לְמִי לִבְרֹחַ כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה יְמֵי הַמִּשְׁפָּט וְהַדִּין הַגָּדוֹל שֶׁל רֹאשׁ הַשָּׁנָה מְמַשְׁמְשִׁין וּבָאִין, וּכְבָר בֵּרְכוּ רֹאשׁ חֹדֶשׁ אֱלוּל וּצְרִיכִין לִרְעֹד וְלִפְחֹד מְאֹד מִמִּשְׁפָּט הַזֶּה שֶׁנּוֹגֵעַ לְחַיִּים נִצְחִיִּים, וְאִי אֶפְשָׁר לְשַׁחֵד בְּמָמוֹן וּלְפַיֵּס בִּדְבָרִים. וְכָל פַּחַד הַמִּשְׁפָּט שֶׁעָלַי שֶׁיֵּשׁ לָנוּ עַתָּה, הוּא כְּדֵי לִזְכֹּר וְלֹא לִשְׁכֹּחַ פַּחַד הַמִּשְׁפָּט שֶׁל רֹאשׁ הַשָּׁנָה, מִכָּל שֶׁכֵּן שֶׁל יוֹם הַדִּין הַגָּדוֹל וְהַנּוֹרָא. כִּי צְרִיכִין לְהַעֲלוֹת כָּל הַפְּחָדִים וְכָל הַיְרָאוֹת הַנְּפוּלוֹת לִבְלִי לִפְחֹד וּלְהִתְיָרֵא מִשּׁוּם דָּבָר כִּי אִם מֵהַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ, וְלֵידַע וּלְהַאֲמִין שֶׁכָּל הַיְרָאוֹת וְהַפְּחָדִים הָעוֹבְרִים עַל הָאָדָם בִּפְרָט פְּחָדִים כָּאֵלֶּה שֶׁיֵּשׁ לָנוּ עַתָּה, הַכֹּל כְּדֵי לְהַזְכִּירֵנוּ לִרְעֹד וְלִפְחֹד מֵהַשֵּׁם יִתְבָּרַךְ. וְתֵכֶף שֶׁזּוֹכְרִין בְּיִרְאַת ה', אַף עַל פִּי שֶׁיּוֹדְעִים כָּל אֶחָד בְּנַפְשׁוֹ שֶׁאֵינוֹ נָקִי כְּלָל, אַף עַל פִּי כֵן יְכוֹלִים לִשְׂמֹחַ וְלִחְיוֹת חַיִּים אֲמִתִּיִּים, כִּי יִרְאַת ה' תּוֹסִיף יָמִים, בְּחִינַת יִרְאַת ה' לְחַיִּים. וְזֶה עִקַּר שְׁלֵמוּת הַיִּרְאָה שֶׁדַּיְקָא עַל יְדֵי הַיִּרְאָה הַגְּדוֹלָה יַגִּיעַ לְשִׂמְחָה כְּמוֹ שֶׁכָּתוּב "וְגִילוּ בִּרְעָדָה". וְעִקַּר בְּכֹחַ הַצַּדִּיק הָאֱמֶת. כִּי מֵאַחַר שֶׁזּוֹכְרִין אֵיךְ צְרִיכִין לִפְחֹד וְלִרְעֹד מֵעֹצֶם הַפְּגָמִים וְכוּ' תֵּכֶף מְחַיִּין וּמְשַׂמְּחִין עַצְמָן מַה שֶּׁאָנוּ סְמוּכִין בְּכֹחַ גָּדוֹל וְנִפְלָא כָּזֶה וְכוּ'. בִּפְרָט שֶׁזָּכִינוּ גַּם כֵּן לַחֲטֹף כַּמָּה נְקֻדּוֹת טוֹבוֹת בְּכָל יוֹם לְהַחֲיוֹת עַצְמֵנוּ עַל יְדֵי זֶה. וְעַל יְדֵי זֶה יְכוֹלִים לְיַשֵּׁב דַּעְתּוֹ וּלְהוֹסִיף בְּכָל יוֹם כָּל מַה דְּאֶפְשָׁר, וּלְחַדֵּשׁ וּלְחַזֵּק הָרָצוֹן וְהַכִּסּוּפִין דִּקְדֻשָּׁה בְּכָל יוֹם, וּלְהוֹצִיא הַכִּסּוּפִין מִכֹּחַ אֶל הַפֹּעַל עַל יְדֵי דִּבּוּר פִּיו. אוּן טַאקֶי פָארְט [וּבְכָל זֹאת] אַשְׁרֵינוּ, שֶׁאָנוּ יוֹדְעִים מִכָּל זֶה וְעוֹד וָעוֹד. לְעוֹלָם לֹא נֵבוֹשׁ מַה שֶּׁזָּכִינוּ לֵידַע מֵאֱמֶת כָּזֶה וְכוּ'; וּצְרִיכִין לִזְכֹּר בְּכָל פַּעַם מַה שֶּׁאָמַר "וָואס הָאבִּין מִיר זִיךְ וָואס צוּ שֶׁעמִין" [מַה יֵּשׁ לָנוּ מִמַּה לְהִתְבַּיֵּשׁ] וְכוּ'. יוֹתֵר מִזֶּה אִי־אֶפְשָׁר לְהַאֲרִיךְ.
My beloved son — my dear one. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
I received your letter yesterday — and also last week through Rabbi Yitzchak Yehoshua — and both were a comfort to me — and especially yesterday's letter. Just now — certainly you will hear what is being heard here — that — G-d forbid — the response has already come to the official that I am compelled — G-d forbid — to leave here for Nemirov. And they are fabricating more lies about this. And we are walking in fears. But in the kindnesses of Hashem I strengthen and give myself life greatly — according to our paths — and especially for — praised be G-d — even if — G-d forbid — it comes to this — the matter is not dangerous. And I trusted in Hashem Yisborach that even if I am compelled — G-d forbid — to sit in Nemirov for some time — certainly I will return from there to my home in peace. Only at present the suffering of the verdict [עִנּוּי הַדִּין — *inuy hadin* — the anguish of waiting for the judgment to fall — the suffering in the period of suspense before a verdict is announced. Often considered the hardest form of suffering — worse than the punishment itself] is hard upon me — for they say that tomorrow or Wednesday the judgment will come out — G-d forbid. And may Hashem Yisborach have mercy and save us in His kindness — that everything should turn to good. And may El Shadai give us mercies — and may He Who says to His world *dai* — enough — say *dai* to our distresses [אֵל שַׁדַּי יִתֵּן לָנוּ רַחֲמִים וְהָאוֹמֵר לְעוֹלָמוֹ דַּי יֹאמַר לְצָרוֹתֵינוּ דַּי — the name *Shadai* is interpreted in Midrash as *she'amar l'olamo dai* — He Who said to His world: enough — the one Who set limits on creation. Here that name becomes a prayer: may He Who said *dai* to the primordial waters also say *dai* — enough — to our distresses] . Hashem — be gracious to us — for we are greatly sated with contempt [Tehillim 123:3] . And I ask of you — my beloved son — the delight of my eyes — do not fear and do not be afraid — only pray to Hashem Yisborach about this — and understand and discern from the outcome of the matter — that you compel yourself through this all the more to pour out your speech before your Maker and your Rock. For we have no advice or device whatsoever except prayer and supplication and crying out and wailing to Hashem Yisborach — for He — Yisborach — is great to save. And in passing you will gain — that you will be able to pour out before Hashem Yisborach also everything that has been in your heart from before. For all that passes over us — especially now in this year — all are great hints that compel each and every one to draw close to Hashem Yisborach — from wherever he is [הַכֹּל רְמָזִים גְּדוֹלִים שֶׁמַּכְרִיחִים אוֹתָנוּ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ — one of the most characteristic teachings of Reb Nussun: every event — personal or communal — is a divine *remez* compelling closer approach to Hashem. Now — in this dreadful year of 5595 — the hints are particularly great and urgent] . And the essential: do not slacken from now on — in pouring out your supplication and your speech before Hashem Yisborach every day — whoever you are [יִהְיֶה מִי שֶׁיִּהְיֶה — whoever you are, wherever you stand, whatever your level: this imperative applies to every person without exception] — and let your thoughts not intimidate you — and let not your desires and confusions and vanities weaken your mind. Rather be strong — according to all the things we have spoken of greatly — and especially according to the above-mentioned holy path of *azammrah l'Elokai b'odi* — I will sing to my G-d while I yet exist [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2: the verse of the Rebbe's teaching in LM II:25 — finding good points in oneself and in every Jew and weaving them into song before Hashem. The holy and awesome path: to seek out the sparks of good — however small — and build one's prayer upon them. This teaching is described here as the essential foundation of all spiritual practice] [Tehillim 146:2; LM II:25] — this holy and awesome path must be renewed with each and every person every day. And through this path every person can give himself life at every time in every place — and pour out his speech before Hashem Yisborach — much or a little — at any rate — for this is the foundation and essence of everything . And now — stand firm and see the salvation of Hashem [Shemos 14:13] — for I hoped to Hashem that in His great kindness He will save us quickly for the sake of His Name — and rescue me and all of us from the hand of our enemies and pursuers — and cast down our foes beneath us — and turn everything to good quickly. And convey peace to all our *anshei sh'lomaynu* with great love. The words of your father who awaits salvation — Nussun of Breslov. Beyond this it is impossible to extend. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # קצט URL: https://ajew.org/reader-plain/alim-litrufa/2/198/ # קצט
קצט
Source: https://ajew.org/reader/alim-litrufa/2/198 ## Segment 1
קצט בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' שׁוֹפְטִים תקצ"ה לפ"ק בְּרֶסְלֶב. אֲהוּבִי בְּנִי חֲבִיבִי. הַיּוֹם בַּבֹּקֶר שָׁלַחְתִּי לְךָ מִכְתָּבִי בַּאֲרִיכוּת. אַחַר כָּךְ הִגִּיעַ הַפְּקֻדָּה מֵהַפָּאלִיצְיֶע [מֵהַמִּשְׁטָרָה] שֶׁאֲנִי מֻכְרָח לָצֵאת מִפֹּה לְנֶעמִירוֹב, וּבְדֹחַק פָּעַלְתִּי לְהִתְעַכֵּב פֹּה אֵיזֶה יָמִים כַּאֲשֶׁר יְסַפֵּר רַבִּי נַחְמָן מִטּוּלְטְשִׁין מוֹסֵר כְּתָב זֶה. לְעֵת עַתָּה צְרִיכִין לְהַחֲיוֹת אֶת עַצְמֵנוּ עִם בְּחִינַת "בַּצָּר הִרְחַבְתָּ לִי" עַל הַרְחָבוֹת שֶׁבְּתוֹךְ הַצָּרוֹת בְּעַצְמָן, כִּי גַּם בְּנֶעמְרוֹב יְכוֹלִין לִחְיוֹת חַיִּים אֲמִתִּיִּים; וְלַה' הַתִּקְוָה לָשׁוּב עוֹד לְפֹה בְּקָרוֹב; יוֹתֵר מִזֶּה, מֵאֵלֶיךָ תָּבִין טִרְדָּתִי וּבִלְבּוּלִי עַתָּה, וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. I received your letter on Friday together with the letter of Rabbi Chaim. Just now you should know — that on Friday I was called again before the official — and he showed me that he had transcribed my declaration [הַדִּיפְרָאס — *difras* — the Russian word for a written declaration or deposition. The official has taken Reb Nussun's own letter of self-defence and transcribed it formally into Russian as an official statement] from my letter into his language — and read it before me. And I also called Rabbi Yisrael Chaim — and he too read it before me — and it corresponds precisely to what I wrote. May Hashem Yisborach have mercy that everything be for good. At present — as it appears — no response whatsoever has come from Kamenetz [קַאמִינִיץ — Kamenetz-Podolsk: the regional administrative capital of the district — the seat of the higher provincial authority to which this case has been referred] at all. And blessed be Hashem — I observed the holy Shabbas here — and to Hashem is the salvation that I will sit all the days that I wish in His great kindness [שָׁבַתְתִּי שַׁבַּת קֹדֶשׁ פֹּה — the extraordinary relief and gratitude: having been expected to be expelled, Reb Nussun was still in Breslov for Shabbas. He sees this as a direct gift of divine kindness] . Only now we need to pray to draw down salvation and mercies — that the verdict of the judgment come out for my benefit — that I be completely acquitted in the judgment — as in truth I am innocent of any sin in this matter — for all is false accusations. And our enemies will kneel and fall and be ashamed and be greatly terrified and so forth — and to Hashem belongs the salvation. And the above-mentioned official told me himself — that all of this must be sent to Kamenetz — to the provincial governor [הַגַּארְדְּנִיטְשֶׁא — the *gardnitche* — the Russian provincial governor or chief administrator of the Kamenetz district] — and afterwards there will still be further investigations. [סְלֶעדֶסוֶוע — *sledestvoye* — the Russian word for judicial investigation or inquiry] At present we have the leisure to draw close to Hashem Yisborach and to pray before Him — specifically through this — for we have no one to flee to except Hashem Yisborach . And behold — the days of the judgment and the great verdict of Rosh Hashanah are approaching and coming — and Rosh Chodesh Elul has already been blessed [בֵּרְכוּ רֹאשׁ חֹדֶשׁ אֱלוּל — the Shabbas before Rosh Chodesh Elul on which the new month is announced in shul. Elul begins the forty-day season of *teshuvah* culminating in Yom Kippur — and Rosh Hashanah is now imminent] — and we must tremble and fear greatly before this judgment that touches on eternal life — and one cannot bribe with money nor appease with words. And all the fear of the legal judgment that is upon me that we have now — it is in order to remember and not forget the fear of the judgment of Rosh Hashanah — and how much more so the fear of the great and awesome Day of Judgment. For all fears and all fallen dreads must be elevated — so that one fears nothing and dreads nothing except Hashem Yisborach alone — and one must know and believe that all the fears and dreads that pass over a person — and especially fears like these that we have now — all are in order to remind us to tremble and fear Hashem Yisborach. And as soon as one remembers the fear of Hashem — even though each one knows in his own heart that he is not clean at all — even so one can rejoice and live true life — for the fear of Hashem adds days — in the dimension of the fear of Hashem leads to life [יִרְאַת ה' תּוֹסִיף יָמִים — Mishlai 10:27 — and *yirat Hashem l'chayyim* — Mishlai 19:23: "the fear of Hashem leads to life." The fear of Hashem is not a constricting dread but a life-giving awe that opens up abundance] [Mishlai 10:27; 19:23] . And this is the essence of the completeness of fear — that specifically through the great fear one arrives at joy — as it is written: *v'gilu viradah* — rejoice in trembling [Tehillim 2:11] . And the essential — through the power of the true *tzaddik*. For as soon as one remembers how much one must fear and tremble from the enormity of one's own defects — one immediately gives life and joy to oneself with the fact that we are supported by such a great and wondrous power and so forth. And especially — for we have also merited to snatch some good points every day — to give ourselves life through this. And through this one can settle one's mind — and add every day all that is possible — and renew and strengthen the will and the holy yearnings every day — and bring the yearnings from potential into actuality through the speech of one's mouth. [אוּן טַאקֶי פָארְט אַשְׁרֵינוּ — Breslov Yiddish: "and yet, for all that — *ashreinu*!" The defiant joy that breaks through all circumstances. And: וָואס הָאבִּין מִיר זִיךְ וָואס צוּ שֶׁעמִין — "what do we have to be ashamed of?" The triumphant rhetorical question — spoken by the Rebbe himself — that Reb Nussun says must be remembered every time] How fortunate are we — that we know all this and even more and more. We will never be ashamed of having merited to know such truth — and so forth. And we must remember every time what he said: *vos hobin mir zich vos tzu shemen* — what do we have to be ashamed of? and so forth. Beyond this it is impossible to extend. The words of your father who awaits salvation. Nussun of Breslov. # ר URL: https://ajew.org/reader-plain/alim-litrufa/2/199/ # ר
ר
Source: https://ajew.org/reader/alim-litrufa/2/199 ## Segment 1
(זֶה הַמִּכְתָּב נִכְתַּב לְאַחַר שֶׁגֵּרְשׁוּ אוֹתוֹ מִבֵּיתוֹ לְנֶעמִירוֹב).
My beloved son — my dear one. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' תֵּצֵא תקצ"ה לפ"ק נֶעמְרוֹב.
ppening here in Nemirov the bearer of this letter — Rabbi Nachman of Tulchin ## Segment 3
רַב שָׁלוֹם לִבְנִי חֲבִיבִי מַחְמַד עֵינִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר שֶׁיִּחְיֶה.
This morning I sent you my letter at length. Afterwards — the order arrived from the police that I am compelled to leave here for Nemirov [פָּאלִיצְיֶע — the Russian word for the police or constabulary — the local enforcement authority. The expulsion order has arrived. The moment the entire arc has been building toward. Reb Nussun had sent his longer reflective letter (Letter 197) this very morning — and hours later the order came] . And with great difficulty I managed to arrange to stay here for a few days — as Rabbi Nachman of Tulchin — the bearer of this letter — will tell. At present we must give ourselves life through the dimension of *batzar hirchavta li* — in distress You gave me expansiveness — through the expansions that are within the distresses themselves [הַרְחָבוֹת שֶׁבְּתוֹךְ הַצָּרוֹת בְּעַצְמָן — the expansions that are hidden within the distresses themselves — not as a consolation from outside, but as an inner dimension of the distress itself. The deepest teaching of *batzar hirchavta li*: the *hirchavah* — the expansiveness — is already present within the *tza'ar*] — for even in Nemirov one can live true life. And to Hashem is the hope to return here soon. Beyond this — from yourself you understand my preoccupation and confusion just now — and it is impossible to extend at all. ## Segment 4
אֵין לְהוֹדִיעֲךָ, כִּי כָּל אֲשֶׁר נַעֲשֶׂה בִּבְרֶסְלֶב אַתָּה יוֹדֵעַ יוֹתֵר מִמֶּנִּי, וַאֲשֶׁר נַעֲשֶׂה פֹּה נֶעמְרוֹב יַגִּיד לְךָ מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן מִטּוּלְטְשִׁין. "וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹקִים" בִּבְרֶסְלֶב וּבְנֶעמְרוֹב וּבְכָל מְקוֹמוֹת מֶמְשַׁלְתּוֹ. וְכָל אֲשֶׁר עָשׂוּ לִי, הַכֹּל לְטוֹבָה תּוֹדָה לָאֵל, כַּאֲשֶׁר מְעַט מִזְעָיר אֲנִי מֵבִין מֵרָחוֹק, וְהָעִקָּר אֲנִי מַאֲמִין כִּי הַכֹּל לְטוֹבָה בָּזֶה וּבַבָּא לָנֶצַח.
em is the G-d [וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹקִים — Devarim 4:39: the great declaration of the unity of Hashem — "and you shall know this day and take it to heart that Hashem is the G-d — in the heavens above and on the earth below — there is no other." Written from Nemirov — after the expulsion — Reb Nussun reaches for the verse of absolute divine sovereignty: Hashem rules in Breslov and in Nemirov and in all the places of His dominion equally] [Devarim 4:39] — in Breslov and in Nemirov and in all the places of His dominion. And all that they did to me — everything is for good — praised be G-d — as I understand a little from afar — and the essential is th ## Segment 5
וְהִנֵּה אָחִי רַבִּי יוּדְל בָּא בַּלַּיְלָה מִבְּרֶסְלֶב וְסִפֵּר לִי שְׁמוּעוֹת מֵעֹצֶם הַמְּסִירוּת הַמְּרִירוּת שֶׁעוֹסְקִים לִמְסֹר נַפְשָׁם לִשְׁאוֹל תַּחְתִּיּוֹת. וּבְחַסְדֵי ה' לֹא נִפְחַדְתִּי, אַדְּרַבָּה תּוֹדָה לָאֵל אֲנִי שָׂשׂ וְשָׂמֵחַ וְעָלֵז עַל חֶלְקֵנוּ וְגוֹרָלֵנוּ. עַתָּה עַתָּה רָאוּי לָנוּ לוֹמַר אַשְׁרֵינוּ אַשְׁרֵינוּ, אֶלֶף וְרִבְבוֹת פְּעָמִים בְּכָל יוֹם וָיוֹם, וּבְכָל עֵת לֹא יָמִישׁ מִפִּינוּ לוֹמַר אַשְׁרֵינוּ שֶׁאָנוּ יוֹדְעִים מֵהַצַּדִּיק הָאֱמֶת הַזֶּה שֶׁהִכְנִיס בָּנוּ לְהַרְגִּישׁ מְעַט מְתִיקוּת הַשֶּׁבַח "אַשְׁרֵינוּ", שֶׁכָּל יִשְׂרָאֵל וַאֲנַחְנוּ בְּתוֹכָם, אוֹמְרִים בְּכָל יוֹם. אֲבָל זְעִירִין אִנּוּן שֶׁיָּשִׂימוּ לֵב לָזֶה וּלְהַרְגִּישׁ מְתִיקוּת נְעִימוּת הַדְּבָרִים שֶׁהֵם אוֹמְרִים בְּפִיהֶם, וְתוֹדָה לָאֵל אֲשֶׁר חָמַל עָלֵינוּ הַשֵּׁם יִתְבָּרַךְ בְּחַסְדּוֹ הַגָּדוֹל וְהַנִּפְלָא לִבְלִי לִהְיוֹת מִתְנַגֵּד, וּלְהִתְקָרֵב קְצָת לִנְקֻדַּת הָאֱמֶת הַמַּכְנִיס בָּנוּ לְהִתְחַזֵּק, וְלִהְיוֹת שָׂמֵחַ בְּהַתַּכְלִית הַנִּצְחִי, וְהָעִקָּר בְּהָאֱמוּנָה הַקְּדוֹשָׁה בְּהַשֵּׁם יִתְבָּרַךְ וּבְהַצַּדִּיקִים אֲמִתִּיִּים. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ לְהִנָּצֵל מֵהַמִּתְנַגְּדִים עַל הָאֱמֶת כָּזֶה וְכוּ' וְלִהְיוֹת בְּחֶלְקוֹ וּבְגוֹרָלוֹ לָנֶצַח. זֶה חֶלְקֵנוּ זֶה נֶחָמוֹתֵינוּ בָּעֵת צָרָה, זֶה יְשׁוּעָתֵנוּ וְתִקְוָתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח. וּבְוַדַּאי צְרִיכִין עַתָּה לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים וּבְשִׂיחָה הַרְבֵּה בֵּינִי לְבֵין קוֹנִי עַל עֹצֶם צָרוֹתֵינוּ וְהַסַּכָּנוֹת הָעוֹבְרִים עָלֵינוּ. אַךְ יוֹתֵר מִזֶּה צְרִיכִין לְהִתְחַזֵּק וְלִבְטֹחַ בַּה' וּלְצַפּוֹת לִישׁוּעָה וְלִהְיוֹת שָׂמֵחַ בְּעֹז תִּקְוָתֵנוּ כִּי תּוֹדָה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ. וּבְוַדַּאי לֹא יִטֹּשׁ ה' אוֹתָנוּ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹהִים אַל יַעַזְבֵנוּ עַד אַגִּיד זְרוֹעֲךָ לְדוֹר וְכוּ'.
at I believe that everything is for good in this world and the next forever. And behold — my brother Rabbi Yudl came at night from Breslov and told me reports of the extreme bitterness of the informers — who are busy giving themselves over to the depths of Gehinnom. And in the kindnesses of Hashem I was not frightened — on the contrary — praised be G-d — I am joyful and glad and exulting in our portion and our lot. Now — now — it is fitting for us to say *ashreinu ashreinu* — thousands and tens of thousands of times every single day — and at every time may it never depart from our mouth [אַשְׁרֵינוּ אַשְׁרֵינוּ אֶלֶף וְרִבְבוֹת פְּעָמִים — the doubled *ashreinu* — the word of ultimate fortune and blessedness — said thousands of thousands of times — a cascading praise of thankfulness and wonder from Nemirov itself, from the place of exile and expulsion] — that we are fortunate to know of this true *tzaddik* who brought us in to feel a little of the sweetness of the praise of *ashreinu* — which all of Israel — and we among them — say every day. But few are those who pay attention to this — and who feel the sweetness and pleasantness of the words they say with their mouths [זְעִירִין אִנּוּן שֶׁיָּשִׂימוּ לֵב לָזֶה — Aramaic: "few are they who pay attention to this." A phrase from the sacred literature applied here: of all those who recite *ashreinu* daily — how few truly feel what they are saying]. And praised be G-d — Who had mercy on us — Hashem Yisborach — in His great and wondrous kindness — not to be an opponent — and to draw close somewhat to the point of truth that brings us in to strengthen ourselves — and to be joyful in the eternal purpose — and the essential — in the holy faith in Hashem Yisborach and in the true *tzaddikim*. How fortunate are we — how good is our portion — that we merited to be saved from the opponents of such truth — and to be in his portion and his lot forever. This is our portion — this is our consolation in the time of trouble — this is our salvation and our hope — in this world and the next forever. And certainly we need now to multiply in prayer and supplication and in much speech between myself and my Maker — regarding the greatness of our distresses and the dangers that pass over us. But even more than this we need to be strong and trust in Hashem — and hope for salvation — and be joyful in the strength of our hope — for praised be G-d we have One to rely on. And certainly Hashem will not forsake us for the sake of His great Name — and also: ad aggid zero'acha l'dor* — even to old age and grey hair — O G-d — do not forsake us — until I proclaim Your arm to the generation [Tehillim 71:18] and so forth. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
The words of your father who awaits salvation. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # א URL: https://ajew.org/reader-plain/alim-litrufa/2/2/ # א
א
Source: https://ajew.org/reader/alim-litrufa/2/2 ## Segment 1
מִכְתָּב מוֹהֲרַנַ"ת לְרַבֵּנוּ מוֹהֲרַ"ן זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה
A letter from Moharnat to our Master, Moharán — may the memory of the righteous and holy one be for a blessing. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' ח' נִיסָן תקס"ז לפ"ק.
With the help of G-d, may He be blessed May the mountains bear peace. To the hidden treasury. ## Segment 3
יִשְּׂאוּ הָרִים שָׁלוֹם. לְאוֹצָר בָּלוּם. צַדִּיק יְסוֹד עוֹלָם. הֲלוֹא הוּא כְּבוֹד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ. גְּאוֹן עֻזֵּנוּ. עֲטֶרֶת תִּפְאַרְתֵּנוּ. וְתִפְאֶרֶת כָּל יִשְׂרָאֵל. רֹאשׁ גּוֹלַת אֲרִיאֵל. הֲלוֹא הוּא הַנֶּשֶׁר הַגָּדוֹל בַּעַל כְּנָפַיִם. בְּצִלּוֹ נֶחֱסֶה וְנִתְלוֹנָן, יְחַיֵּנוּ מִיּוֹמָיִם, בַּיּוֹם הַשְּׁלִישִׁי יְקִימֵנוּ וְנִחְיֶה לְפָנָיו, וִיחִי עוֹד לָנֶצַח עַד בִּלְתִּי שָׁמַיִם. הַגָּאוֹן הַגָּדוֹל בּוּצִינָא קַדִּישָׁא הֶחָסִיד הָאֲמִתִּי הַמִּתְחַסֵד עִם קוֹנוֹ. מְחַיֶּה חַיִּים. לוֹ דּוּמִיָּה תְּהִלָּה. כְּלוּם סִיַּמְתִּי לְכֻלְּהוּ שְׁבָחֵי. אִלּוּ כָּל הַיָּמִים דְּיוֹ וְכוּ' שִׁבְחוֹ אִי אֶפְשָׁר לְסַיֵּם. אַשְׁרֵינוּ אַשְׁרֵי חֶלְקֵנוּ שֶׁנָּפַלְנוּ בְּחֶלְקוֹ וְגוֹרָלוֹ. חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים אַף נַחֲלָת שָׁפְרָה עָלַי. וּמָתוֹק הָאוֹר וְטוֹב לָעֵינַיִם. אַשְׁרֵינוּ. אַשְׁרֵי עַיִן רָאֲתָה כָּל אֵלֶּה אוֹר שִׁבְעַת הַיָּמִים הַגָּנוּז וְהַצָּפוּן. מֵאֵת ה' הָיְתָה זֹאת מִן הַשָּׁמַיִם. כְּבוֹד קְדֻשַּׁת שְׁמוֹ. נוֹרָא וְנִשְׂגָּב מְאֹד נַעֲלָה. מוֹרֵנוּ וְרַבֵּנוּ הָרַב רַבִּי נַחְמָן נָטְרֵיהּ רַחֲמָנָא וּבָרְכֵיהּ. יֵאָמֵר בְּצֶלְצַח וִיחִי עוֹד לָנֶצַח.
The Tzaddik — the foundation of the world. He is none other than the honor of our Master, our Teacher, and our Rabbi. The pride of our strength. The crown of our glory. And the glory of all Israel. The head of the exile of Ariel. He is none other than the great eagle with mighty wings. In his shade we find shelter and lodge. He will revive us after two days; on the third day He will raise us up and we will live before Him [Hoshea 6:2] — and may he live on forever, until the heavens are no more. The great Gaon. The holy flame (Butzina Kadisha). The true Chassid, who deals with his Creator with love. Who gives life to the living. For Him silence is praise [Tehillim 65:2] — have I in any way completed all his praises? Were all the days ink, and so forth — his praise cannot be completed. How fortunate are we, how fortunate is our portion, that we have fallen into his portion and his lot. The boundary lines have fallen for me in pleasant places — yea, I have a goodly heritage [Tehillim 16:6]. And sweet is the light, and good for the eyes. How fortunate are we. How fortunate is the eye that has seen all this — the light of the seven days, hidden and stored away. From Hashem this has come about — it is wondrous in our eyes [Tehillim 118:23] — from the heavens. The honor of his holy name. Awesome and exalted, most sublime. Our Teacher and our Rabbi, the Rabbi Nachman — may the Merciful One guard him and bless him. ## Segment 4
אַחַר דְּרִישַׁת שְׁלוֹמוֹ. לֶהֱוֵי יָדוּעַ לַאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ שֶׁרָאִיתִי הַעְתָּקָה מִכְּתִיבַת יַד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ שֶׁשָּׁלַח לְהַשֻּׁתָּפִין נֵרָם יָאִיר. כִּי כְּבוֹד רַבִּי נַפְתָּלִי מִפֹּה שָׁלַח לִי הַעְתָּקָה הַנַּ"ל לִקְהִלַּת קֹדֶשׁ מָאהִילוֹב. וְעָמַדְתִּי מַרְעִיד נִבְהַלְתִּי מֵרְאוֹת. צִירִים אֲחָזוּנִי. חֶבְלֵי לֵדָה הִקִּיפוּנִי. אֲהוּבֵנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ יְדִיד עֶלְיוֹן. וִידִיד כָּל הַנְּפָשׁוֹת בֵּית יִשְׂרָאֵל. וִידִיד נַפְשֵׁנוּ. מַה נֹּאמַר וּמַה נְּדַבֵּר. אִם אֹמַר לְנַחֵם אֶת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ וּלְדַבֵּר עַל לְבָבוֹ הַקָּדוֹשׁ. מִי יְשַׁנֵּס מָתְנָיו. וּמִי יֶאֱזֹר חֲלָצָיו לְהַכְנִיס רֹאשׁוֹ בָּזֶה. גָּבְהֵי שָׁמַיִם מָה אֶפְעַל, דַּרְכֵי ה' הַנֶּעְלָמִים מֵעֵין כָּל חַי וְכוּ' מִי יוּכַל לְהַעֲרִיךְ מִלִּין בָּזֶה. אַךְ אַף עַל פִּי כֵן אָמַרְתִּי וִיהִי מָה אָרוּצָה דְּבָרַי אֵלֶּה לַאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ. וּבְגֹדֶל חַסְדּוֹ וְעַנְוְתָנוּתוֹ הָאֱמֶת בָּטַחְתִּי לִפְתֹּחַ פֶּה וּלְדַבֵּר לְפָנָיו אֶת אֲשֶׁר יָשִׂים ה' בְּפִי.
It shall be said with triumph — and may he live forever. After inquiring after his welfare — let it be known to our Master, our Teacher, and our Rabbi, that I saw a copy in the handwriting of our Master, our Teacher, and our Rabbi, which he sent to the shutafim (partners) — may their lights shine. For the honor of Rabbi Naftali from here sent me the above-mentioned copy to the holy community of Mohilov. Our beloved, our Master, our Teacher, and our Rabbi — the beloved of the Most High. And the beloved of all the souls of the House of Israel. And the beloved of our souls. What shall we say and what shall we speak? If I were to say that I would console our Master, our Teacher, and our Rabbi, and speak to his holy heart — who would gird his loins? And who would summon his strength to enter his head into this? The heights of the heavens — what can I accomplish? The ways of Hashem, hidden from the eye of all the living, and so forth — who can arrange words in this? Yet nonetheless — I said: come what may, I will run these words of mine to our Master, our Teacher, and our Rabbi. And in the greatness of his true kindness and his humility, I trusted to open my mouth and to speak before him that which Hashem places in my mouth. For surely our Master has not forgotten the times that have passed ## Segment 5
הֱיוֹת בְּוַדַּאי לֹא נִשְׁכַּח מֵאֲדוֹנִי אֶת הָעִתִּים אֲשֶׁר עָבְרוּ עָלָיו מֵעוֹדוֹ עַד הַיּוֹם הַזֶּה. עַד כִּי עֲזָרוֹ ה', שֶׁזָּכָה לְשַׁבֵּר וּלְכַתֵּת, לַהֲרֹס מַה שֶּׁהָרַס, וְלִסְתֹּר מַה שֶּׁסָּתַר, וְלִבְנוֹת מַה שֶׁבָּנָה, וְלַעֲלוֹת אֶל מָקוֹם שֶׁעָלָה. אֲשֶׁר כָּל זֶה נֶעְלָם מֵעֵין כָּל חַי, עַיִן לֹא רָאֲתָה וְכוּ'. וּבִפְרָט מַה שֶּׁעָבַר עַל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ בִּקְהִלַּת־קֹדֶשׁ סְטַאנְבּוּל. וַה' עוֹזֵר לוֹ תָּמִיד, עַד אֲשֶׁר זָכָה לְמַה שֶּׁזָּכָה. וּבִפְרָט מַה שֶּׁזָּכָה אָז. כִּי מֵחֲמַת צַעֲרוֹ נִדְמֶה לוֹ שֶׁעֲדַיִן לֹא עָבַר עָלָיו עֵת כָּזֶה, כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁנִּדְמֶה כֵּן בְּעֵת הַצַּעַר (שִׂיחוֹת הָרַ"ן פ"ג). וְאַף כִּי אִם הָאֱמֶת כֵּן שֶׁעֲדַיִן לֹא עָבַר עָלָיו עֵת כָּזֶה. אַדְּרַבָּה! מִזֶּה נָכוֹן לִבֵּנוּ בָּטוּחַ בַּה' שֶׁנִּזְכֶּה לִרְאוֹת עוֹד בְּשִׂמְחָתוֹ בְּקָרוֹב. כִּי יִזְכֶּה לְמַה שֶּׁהוּא מְצַפֶּה לִזְכּוֹת לִרְאוֹת בְּטוּב ה' בְּהַרְאוֹת לוֹ נֹעַם זִיווֹ, וְדַי לַמֵּבִין. וְעַל זֶה נֶאֱמַר (יְשַׁעְיָה סו) "הַאֲנִי אַשְׁבִּיר" וְכוּ', וְאֵין לְהַאֲרִיךְ בָּזֶה. וְגַם בְּזֶה הַמְּעַט יָרֵאתִי מְאֹד לְדַבֵּר. אַךְ עַנְוְתָנוּתוֹ תַּרְבֵּנִי לְדַבֵּר לְפָנָיו אֶת אֲשֶׁר בָּא תַּחַת הַקֻּלְמוֹס כָּעֵת.
over him from his earliest days until this very day — until Hashem helped him, so that he merited to shatter and to crush, to demolish what he demolished, to overturn what he overturned, to build what he built, and to ascend to the place to which he ascended — all of which is hidden from the eye of all the living; no eye has seen it [Yeshayahu 64:3], and so forth. And in particular what passed over our Master, our Teacher, and our Rabbi in the holy community of Istanbul. And Hashem always helped him, until he merited to what he merited — and in particular what he merited then. For on account of his grief it seems to him that never yet has such a time as this passed over him — as I have heard from his holy mouth that it appears so in a time of grief (Sichos HaRan, 3). And even if the truth be so — that truly never yet has such a time as this passed over him — on the contrary! From this our heart is firmly confident in Hashem, that we will yet merit to see his joy soon. For he will merit to what he awaits meriting — to see in the goodness of Hashem, as Hashem shows him the no'am zivo (the sweetness of His radiance) — and enough for the one who understands. And regarding this it is said: Shall I who bring to the birth not cause to bring forth? [Yeshayahu 66:9], and so forth. And one ought not to elaborate on this. And even in speaking this little I feared greatly. But his humility emboldens me to speak before him that which comes beneath the pen at this time. And behold, we are fulfilling his holy words — to pray on his behalf. ## Segment 6
וְהִנֵּה אָנוּ מְקַיְּמִין דְּבָרָיו הַקְּדוֹשִׁים לְהִתְפַּלֵּל בַּעֲדוֹ. אַךְ הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וְעַל כָּל עַמּוֹ בֵּית יִשְׂרָאֵל שֶׁנִּזְכֶּה שֶׁתִּתְעוֹרֵר לְבָבֵנוּ שֶׁנּוּכַל לְהִתְפַּלֵּל כָּרָאוּי לְהִתְפַּלֵּל עַל עֵסֶק כָּזֶה. כִּי אִם הָיִינוּ מַרְגִּישִׁים קְצָת הָיָה רָאוּי לָנוּ לִזְעֹק בַּשְּׁוָקִים וּבָרְחוֹבוֹת, לְעוֹרֵר רַחֲמֵי עֶלְיוֹן עָלָיו וְעָלֵינוּ וְעַל כָּל בְּרִיּוֹתָיו וְעַל כָּל הַנְּפָשׁוֹת הַמֻּנָּחִים בַּמָּקוֹם שֶׁיָּרְדוּ וּמְצַפִּים וּמְחַכִּים לַחֲסוֹת תַּחַת כְּנָפָיו, אֲשֶׁר עֲדַיִן לֹא זָכוּ לְהִתְלוֹנֵן בְּצִלּוֹ הַקָּדוֹשׁ. וּמִכָּל שֶׁכֵּן גֹּדֶל הָרַחֲמָנוּת שֶׁיֵּשׁ עָלֵינוּ, כַּיָּדוּעַ לַאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, וּבִפְרָט עָלַי אֲשֶׁר מִנָּמוֹךְ מֵעָפָר הֱקִימַנִי. וּמֵאַשְׁפּוֹת דַּלּוּתִי הֱרִימַנִי. וּבֵין נְדִיבִים הוֹשִׁיבַנִי וַעֲדַיִן אֲנִי עָרֹם בְּלִי לְבוּשׁ. וּמִי יוֹדֵעַ אִם כְּבָר הִגַּעְתִּי אֲפִלּוּ לִימֵי יְנִיקָה, וְאֵין לָנוּ לִינֹק וְלִשְׁאֹב שֶׁפַע וּלְקַבֵּל חַיּוּת כִּי אִם עַל יְדֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, הוּא חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ. ה' אֱלֹקִים אַתָּה יָדַעְתָּ, אִם הָיָה מִיּוֹם בְּרִיאַת הָעוֹלָם רַחֲמָנוּת כָּזֶה, כְּמוֹ שֶׁיֵּשׁ עַכְשָׁיו עָלֵינוּ, וְעַל כָּל אֶחָד בְּיִחוּד, כְּפִי אֲשֶׁר יוֹדֵעַ כָּל אֶחָד אֶת נִגְעֵי לְבָבוֹ, וּמִכָּל שֶׁכֵּן הָרַחֲמָנוּת שֶׁיֵּשׁ עַל מִי שֶׁלֹּא רָאָה טוֹב מִיָּמָיו כְּלָל וְדַי לַמֵּבִין.
But may Hashem Yisborach have mercy upon us and upon all His people, the House of Israel — that we merit that our hearts be aroused, so that we may be able to pray as it is fitting to pray for such a matter as this. For if we felt even a little of it, it would be fitting for us to cry out in the marketplaces and in the streets — to arouse the mercies of Heaven upon him, and upon us, and upon all His creatures, and upon all the souls that are placed in the place to which they have descended — waiting and hoping to find shelter under his wings — who have not yet merited to lodge in his holy shade. And all the more so the greatness of the compassion that there is for us — as is known to our Master, our Teacher, and our Rabbi — and in particular for me, whom he raised from the lowest of the dust, and lifted from the dunghill of my poverty, and seated me among nobles [cf. Tehillim 113:7-8] — yet I am still naked without garment. And who knows if I have even yet reached the days of suckling? And we have none from whom to suckle and to draw forth abundance and to receive vitality — except through our Master, our Teacher, and our Rabbi — he is our life and the length of our days. O Lord G-d, You know — has there ever been, from the day of Creation, a compassion such as this, like the compassion that rests upon us now — and upon each one individually, as each one knows the wounds of his own heart — and all the more so the compassion upon one who has never seen good in all his days? And enough for the one who understands. Therefore it is upon us to pour out our speech before Hashem — to pour out our heart like water before Hashem. And in Hashem we trust, for we shall not be ## Segment 7
עַל כֵּן עָלֵינוּ מֻטָּל לִשְׁפֹּךְ שִׂיחַ לִפְנֵי ה' לִשְׁפֹּךְ לְבָבֵנוּ כַּמַּיִם לִפְנֵי ה'. וּבַה' בָּטַחְנוּ כִּי לֹא נֵבוֹשׁ לְעוֹלָם, וְכִימוֹת עִנִּיתָנוּ יְשַׂמְּחֵנוּ, לְהַרְאוֹת לָנוּ נֹעַם זִיווֹ. וַאֲנַחְנוּ נְדַשֵּׁן נַפְשֵׁנוּ בְּצַחְצָחוֹת. בְּשׂבַע שְׂמָחוֹת. כַּאֲשֶׁר נִזְכֶּה לְקַבֵּל פָּנָיו הַקְּדוֹשִׁים. סָבַר אַפֵּי עַתִּיק יוֹמִין. בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, לָנוּ וּלְכָל יִשְׂרָאֵל. וּזְמַן הַמִּנְחָה הִגִּיעַ וַאֲקַצֵּר וַאֲסַיֵּם.
ashamed forever — as the days in which You afflicted us, so gladden us [Tehillim 90:15] — to show us the no'am zivo (the sweetness of His radiance). And we shall satiate our souls in radiant light. In fullness of joys. As we merit to receive his holy presence. The countenance of the Atik Yomin (the Ancient of Days). In the light of the face of the living King — for us and for all Israel. And the time of Mincha has arrived — so I will be brief and bring to a close. Are these not the words of one who waits and longs to roll in the dust of his feet — to delight in the radiance of his holiness? ## Segment 8
הַלֹא כֹּה דִּבְרֵי הַמְצַפֶּה וְהַמְחַכֶּה לְהִתְאַבֵּק בַּעֲפַר רַגְלָיו, לֵהָנוֹת מִזִּיו קָדְשׁוֹ
The lowly Nussun, son of my lord, my father, my teacher, the Rabbi Naftali Hirtz — may his light ## Segment 9
הַקָּטָן נָתָן בֶּן אֲדוֹנִי אָבִי מוֹרִי הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר
Overview: This letter — written by Reb Nussun directly to Rebbe Nachman on the 8th of Nissan 5567, the very same year as Rebbe Nachman's first letters in this collection — is one of the most spiritually intense documents in all of Breslov literature. Reb Nussun had just seen a copy of one of Rebbe Nachman's own letters describing his suffering, and was seized with trembling. He does not offer comfort in the conventional sense. Instead he opens with a cascade of Biblical praise so dense it borders on liturgy, then speaks with extraordinary boldness about Rebbe Nachman's hidden spiritual attainments — and his own utter nothingness before him. ## Segment 10
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ב
shine and radiate. # כ URL: https://ajew.org/reader-plain/alim-litrufa/2/20/ # כ
כ
Source: https://ajew.org/reader/alim-litrufa/2/20 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' וַיֵּשֶׁב [י"ח כסלו] תקפ"ז בְּרֶסְלֶב.
Blessed be Hashem Peace to my son, my dear one, the delight of my eyes and my heart — ## Segment 2
יִשְּׂאוּ הָרִים שָׁלוֹם לִכְבוֹד אֲהוּבִי אָחִי וְרֵעִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק הַמְהֻלָּל. יְרֵא ה' מֵרַבִּים מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר לָנֶצַח.
the veteran, distinguished scholar — our Teacher the Rabbi Shakhnah — may his light shine and radiate. ## Segment 3
יְקַבֵּל אִגֶּרֶת מִבְּנִי הַמֻּפְלָא מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה מִקְּהִלַּת־קֹדֶשׁ טוּלְטְשִׁין. וּמֻבְטְחַנִי בְּאַהֲבָתוֹ שֶׁיְּקַיֵּם מִשְׁאַלְתּוֹ לְהַזְכִּירוֹ לְטוֹבָה עַל צִיּוּן הַקָּדוֹשׁ אוֹתוֹ וְאֶת אִשְׁתּוֹ תִּחְיֶה, שֶׁצְּרִיכָה עַתָּה לְרַחֲמִים רַבִּים, שֶׁתֵּלֵד בְּמוֹעֲדָהּ וּבִזְמַנָּהּ בְּנָקֵל בְּלִי שׁוּם קִשּׁוּי הוֹלָדָה כְּלָל לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים אָמֵן כֵּן יְהִי רָצוֹן. וְהוֹלָדָה בְּנָקֵל הִיא בְּחִינַת חֲנֻכָּה שֶׁהֵם יְמֵי הוֹדָאָה בְּחִינַת שַׁעֲשׁוּעַ עוֹלָם הַבָּא בְּחִינַת הֲלָכוֹת. שֶׁעַל יְדֵי זֶה בָּא הוֹלָדָה בְּנָקֵל וְכוּ' כַּמְבֹאָר בַּתּוֹרָה יְמֵי חֲנֻכָּה (לִקּוּטֵי תִנְיָנָא סִימָן ב) כַּיָּדוּעַ לָכֶם.
I was genuinely displeased with you, my son, my dear one — for you gave no thought to write me even a few words to gladden my soul — especially at this time, when you know my grief to the depths of my soul. Please, my beloved son — look carefully and carefully at all that passes over a person in this world all his days — and in particular what passes over you and over us. Set your heart carefully to look upon all the hints that Hashem ## Segment 4
וְהִנֵּה אֲנַחְנוּ מְחֻיָּבִים לֵילֵךְ עִם הַתּוֹרָה הַזֹּאת תָּמִיד לְהוֹדוֹת וּלְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ תָּמִיד עַל גֹּדֶל הַחֶסֶד אֲשֶׁר עָשָׂה עִמָּנוּ בִּכְלָל וּבִפְרָט, עַל שֶׁזָּכִינוּ לִהְיוֹת בְּחֶלְקוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ אוֹר הֶחָדָשׁ הַקָּדוֹשׁ וְהַנּוֹרָא וְהַנִּשְׂגָּב וְכוּ' וְכוּ'. וְאִם נַרְגִּיל עַצְמֵנוּ בְּכָל יוֹם בָּזֶה לְהַעֲמִיק מַחֲשַׁבְתֵּנוּ בֶּאֱמֶת בְּעֹצֶם הַחֶסֶד וְהַיְשׁוּעָה הַנִּפְלָאָה וְהַנּוֹרָאָה הַזֹּאת אֲשֶׁר הִפְלִיא הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ וְעִם זַרְעֵנוּ וְעִם כָּל יִשְׂרָאֵל לְדוֹרוֹת עוֹלָם, וּלְהוֹדוֹת וּלְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם עַל זֶה, עַל יְדֵי זֶה נוּכַל לְהַרְחִיב לִבֵּנוּ לִפְתֹּחַ פִּינוּ לְפָרֵשׁ לְפָנָיו יִתְבָּרַךְ כָּל אֲשֶׁר עִם לְבָבֵנוּ כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו מַמָּשׁ. כִּי אָנוּ רוֹאִים בְּעֵינֵינוּ בְּכָל עֵת שֶׁאָנוּ בָּנִים לַה' אֱלֹקֵינוּ מַמָּשׁ, כִּי הוּא גּוֹמֵל עִמָּנוּ חֲסָדִים תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה, כְּרַחֵם אָב עַל בָּנִים וְכוּ'. וְהִנֵּה יֵשׁ לִי בְּעִנְיָן זֶה שִׂיחוֹת אֲרֻכּוֹת לְחַזֵּק וּלְזָרֵז לֵילֵךְ עִם הַתּוֹרָה הַזֹּאת לְהִתְקָרֵב לַה' יִתְבָּרַךְ בְּכָל עֵת עַל יְדֵי בְּחִינַת תּוֹדָה וְהוֹדָאָה שֶׁהוּא בְּחִינַת חֲנֻכָּה בְּחִינַת הֲלָכוֹת שֶׁעַל יְדֵי זֶה מֵאִיר הָאֱמֶת בְּרִבּוּעַ הַדִּבּוּר, הַיְנוּ שְׁלשָׁה קַוֵּי אֱמֶת בְּאַרְבָּעָה חֶלְקֵי הַדִּבּוּר וְכוּ' וְכוּ'. וְעַל יְדֵי זֶה זוֹכִין לְהַמְשִׁיךְ הַשִּׂמְחָה שֶׁל שַׁבָּת וְכוּ', וְעַל יְדֵי זֶה נִתְגַּלָּה אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת שֶׁזֶּה יָקָר מְאֹד בְּעֵינֵי ה' יִתְבָּרַךְ בְּחִינַת אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ וְכוּ' וְכוּ'. אַשְׁרֵי אָזְנֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ נוֹרָאוֹת כָּאֵלֶּה, אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ'.
Yisborach hints to us at every time — to draw close to Him — in every place that one may be — for there is no excuse in the world whatsoever, as is known to you. And I longed greatly to converse with you at length — but the time does not allow at all. The words of your father — who awaits your wellbeing and your true and eternal success in this world and the next — and who awaits seeing you speedily. Nussun of Breslov. Part Two — To His Son Yitzchok Your letter I received — and you gave me life with every single word from your letter, written from the walls of your heart. But my grief is very great from what I saw in your letter sent to Rabbi Naftali — may his light shine — that your wife is weak at present. May Hashem support her speedily. And to respond to your letter there is no free time at all now — for many press upon me at this time. And for now, these few words of mine that hold much strengthening — which I wrote to your elder brother, may he live — suffice you as well. And these words were spoken to all our anshay ## Segment 5
וְאִם הָיִינוּ רוֹצִים לְהָבִיא תּוֹדָה עַל זֹאת הַתּוֹרָה שֶׁל תּוֹדָה בְּעַצְמָהּ, לֹא יַסְפִּיקוּ כָּל יָמֵינוּ לְהוֹדוֹת וּלְהַלֵּל וּלְשַׁבֵּחַ וּלְפָאֵר וּלְרוֹמֵם לְהַדֵּר וּלְנַצֵּחַ לְבָרֵךְ וּלְעַלֵּה וּלְקַלֵּס לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ וּלְכָל יִשְׂרָאֵל אֶת כָּל הַנִּסִּים הָאֵלּוּ, שֶׁזָּכִינוּ לִשְׁמֹעַ הִתְגַּלּוּת נִסְתָּרוֹת כָּאֵלֶּה אֲשֶׁר אֵין לָנוּ פֶּה וְכֵלִים לְסַפֵּר שֶׁבַח נוֹרָאוֹת גְּדוֹלוֹת כָּל דִּבּוּר מֵהַתּוֹרָה הַזֹּאת, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן קֶשֶׁר בִּנְיָן הַנּוֹרָא הַזֶּה בְּיַחַד. אִלְמָלֵא לָא אָתֵינָן לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא דַּיֵּנוּ. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁזָּכִינוּ גַּם זָכִינוּ לִשְׁמֹעַ עוֹד וְעוֹד כַּמָּה וְכַמָּה תּוֹרוֹת שִׂיחוֹת וּמַעֲשִׂיּוֹת נוֹרָאוֹת כָּהֵנָּה וְכָהֵנָּה. כַּמָּה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ. אִלּוּ לֹא שָׁמַעְנוּ אֶלָּא דִּבּוּר אֶחָד מִזֹּאת הַתּוֹרָה דַּיֵּנוּ. וְאִם נַתְחִיל לוֹמַר אִלּוּ וְכוּ' דַּיֵּנוּ דַּיֵּנוּ. לֹא יַסְפִּיקוּ יָמֵינוּ לְהוֹדוֹת לַהַשֵּׁם יִתְבָּרַךְ עַל אַחַת מִנִּי אֶלֶף אַלְפֵי אֲלָפִים וְרִבֵּי רִבְבוֹת פְּעָמִים הַטּוֹבוֹת שֶׁעָשָׂה עִם אֲבוֹתֵינוּ וְעִמָּנוּ בְּיָמֵינוּ וְכוּ' וְכוּ'. מַה נְּדַבֵּר וְהוּא אָמַר וְעָשָׂה כְּחַסְדּוֹ כְּטוּבוֹ כְּרַחֲמָיו כְּנִפְלְאוֹתָיו לֹא כַּחֲטָאֵינוּ עָשָׂה לָנוּ וְכוּ'. כְּרַחֵם אָב עַל בָּנִים רִחֵם ה' עָלֵינוּ וְכוּ' וְכוּ'. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרוּשָׁתֵנוּ וְכוּ' וְכוּ'.
shlomaynu as well. And you have already heard much from me beyond this. And I hope and trust in Hashem that you will yet hear more such things — until there is revealed to you the abundance of the good hidden and stored in my heart — May Hashem Yisborach grant us merit to walk in His ways and to spend our days in his holy books — which contain everything. The words of your father — greatly preoccupied now — who awaits seeing you in joy. Postscript — Joy Is Always a Choice; Daily Study Praised But I came to warn you and urge you — for the sake of Hashem — to strengthen yourself to gladden your soul with everything possible, however it may be — and the freedom of choice is always free. And I am also glad that you study at all events a page of Shulchan Aruch each day. Blessed be Hashem that I merited to hear this. ## Segment 6
וְהִנֵּה עַתָּה טוֹב לְהוֹדוֹת לַה' בִּפְרָטִיּוּת עַל הַחֶסֶד שֶׁעָשָׂה עִמָּנוּ. כִּי תּוֹדָה לָאֵל הָיָה הַשֵּׁם יִתְבָּרַךְ בְּעֶזְרֵנוּ וְסִבֵּב בְּנִפְלְאוֹתָיו וְחִזֵּק אוֹתָנוּ לַחֲזֹר לְהַתְחִיל לַעֲסֹק לִגְמֹר הַדְפָּסַת הַתְּפִלּוֹת. וּכְבָר הֵבִיא בְּנִי רַבִּי שַׁכְנָא שֶׁיִּחְיֶה נְיָר תִּשְׁעָה רִיז מִבֶּרְדִּיטְשׁוֹב בַּדֶּרֶךְ הַמְקֻלְקָל הַזֶּה. וּבֶאֱמֶת הָיָה בְּדֶרֶךְ נֵס וְהַשְׁגָּחָה נִפְלָאָה מִמֶּנּוּ יִתְבָּרַךְ אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר בִּכְתָב. וְטוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר וּלְבַקֵּשׁ לְהַבָּא שֶׁיִּהְיֶה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ וְיַעַזְרֵנוּ וְיוֹשִׁיעֵנוּ בְּנִפְלְאוֹתָיו לִגְמֹר מְהֵרָה הַדְפָּסַת הַתְּפִלּוֹת כִּרְצוֹנוֹ יִתְבָּרַךְ וְכִרְצוֹן רַבֵּנוּ הַנּוֹרָא זַ"ל. כִּי עֲדַיִן אָנוּ צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים לְגָמְרָם. כִּי אֵין לִי עַל הוֹצָאוֹת הַגְּמָר, וְגַם עַל הַנְּיָר לָוִיתִי עַל עִסְקָא. וְגַם אֵינִי יוֹדֵעַ הֵיכָן לְהַדְפִּיסָם. כִּי לִנְסֹעַ לְמִינְקָאוִויץ גְּדוֹלָה הַהוֹצָאָה, וּפֹה אֵינִי יוֹדֵעַ הַדֶּרֶךְ אֵיךְ לְהִשְׁתַּדֵּל בָּזֶה. וְעַל זֶה בָּאתִי בַּמִּכְתָּב הַזֶּה לְהוֹדִיעַ לְךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כָּל זֶה.
The words of your father — who longs for the love of all of you. Nussun, as above. General Postscript — To All the Fellowship And abundant peace with great and mighty love to all our anshay shlomaynu — small and great alike. May Hashem be with you — and begin from now, fresh, to walk in the ways of our Master, of blessed memory. And let each person from his own place attach himself to Hashem Yisborach with everything he can. And may he merit to bind himself always to the point that belongs to his heart at this very time — as I have already spoken greatly with you about this. He who has already heard — has heard. And he who has not heard this discourse — let him endeavour to hear it ## Segment 7
וְעָלֶיךָ אָחִי נַפְשִׁי וּלְבָבִי הַמִּצְוָה הַזֹּאת וְעַל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַנִּלְוִים אֵלֶיךָ, שֶׁתֵּלְכוּ עַל צִיּוּן הַקָּדוֹשׁ וְהַנּוֹרָא וּתְסַפְּרוּ בְּפִיכֶם לְרַבֵּנוּ זַ"ל כָּל זֶה כַּאֲשֶׁר בִּלְבַבְכֶם, וּתְבַקְשׁוּ וְתִתְחַנְּנוּ לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּחְמֹל עַל עֲנִיּוּתֵנוּ וְשִׁפְלוּתֵנוּ, וְיִהְיֶה בְּעֶזְרֵנוּ לִגְמֹר עִסְקֵנוּ מְהֵרָה, כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, בְּכֹחַ וּזְכוּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ אוֹר הָאוֹרוֹת זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וַה' הַטּוֹב יַעֲשֶׂה.
from his fellow — and they shall receive from one another, each from the other. As explained there in that same Torah teaching. Set your hearts carefully to every single word in his books — and to what you hear from my mouth always — for it is your life, and so forth. The words of one who loves you in truth for eternity. ## Segment 8
גַּם תֵּדְעוּ שֶׁגַּם בָּעִתִּים הַלָּלוּ נִגְמְרוּ תּוֹדָה לָאֵל כַּמָּה תְּפִלּוֹת נִפְלָאוֹת וְנוֹרָאוֹת הַמְחַיִּין נְפָשׁוֹת מְאֹד, וְכָל הַמִּסְתַּכְּלִים בָּהֶם בֶּאֱמֶת, נִכְסְפָה וְגַם כָּלְתָה נַפְשָׁם שֶׁיֵּצְאוּ לָאוֹר מְהֵרָה, וַה' יִגְמֹר בַּעֲדֵנוּ כִּי הוּא יִתְבָּרַךְ גָּמַר וְיִגְמֹר הַכֹּל לְטוֹבָה מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
Nussun, as above. May Hashem Yisborach grant us merit to walk in His ways and to spend our days in his holy books — which contain everything. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רא URL: https://ajew.org/reader-plain/alim-litrufa/2/200/ # רא
רא
Source: https://ajew.org/reader/alim-litrufa/2/200 ## Segment 1
רא בָּרוּךְ הַשֵּׁם, יוֹם א' נִצָּבִים תקצ"ה לפ"ק נֶעמְרוֹב. אֲהוּבִי בְּנִי מַחְמַד לְבָבִי. מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן טוּלְטְשִׁינֶער יְסַפֵּר לְךָ טִרְדָּתִי עַתָּה, אַךְ מֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ הַהֶכְרֵחַ לִכְתֹּב לְךָ עַל כָּל פָּנִים שׁוּרוֹתַיִם אֵלּוּ. חֲזַק בְּנִי וֶאֱמַץ וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתָנוּ, וּצְרִיכִים לַחֲזֹר בְּכָל יוֹם וְלִזְכֹּר מַה שֶּׁכָּתַב עַל פָּסוּק "בַּצָּר הִרְחַבְתָּ לִי", וּבָזֶה כָּל חַיּוּתֵנוּ עַתָּה. וְעֹצֶם הַרְחָבוֹת שֶׁבְּתוֹךְ תֹּקֶף הַצָּרוֹת הֵם חַיּוּתֵנוּ וְהִתְחַזְּקוּתֵנוּ לִבְלִי לְיָאֵשׁ עַצְמֵנוּ מִתְּפִלָּה וּצְעָקָה וְתַחֲנוּנִים, וּלְצַפּוֹת לִישׁוּעָתוֹ תָּמִיד כִּי בְּוַדַּאי יַעְזֹר וְיוֹשִׁיעַ לָנוּ לְמַעַן שְׁמוֹ הַגָּדוֹל בְּגֹדֶל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה אֲשֶׁר אָנוּ נִשְׁעָנִים עָלָיו בָּזֶה וּבַבָּא לָנֶצַח. דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד וּמְצַפֶּה לִישׁוּעָה נָתָן מִבְּרֶסְלֶב מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ו
Abundant peace — to my beloved son — the delight of my eye — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine — may he live. There is nothing to inform you — for all that happened in Breslov you know better than I — and what is happening here in Nemirov the bearer of this letter — Rabbi Nachman of Tulchin — will tell you. *V'yadata hayom vahasheivosa el l'vavecha ki Hashem hu ha'Elokim* — and you shall know this day and take it to heart that Hashem is the G-d [וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹקִים — Devarim 4:39: the great declaration of the unity of Hashem — "and you shall know this day and take it to heart that Hashem is the G-d — in the heavens above and on the earth below — there is no other." Written from Nemirov — after the expulsion — Reb Nussun reaches for the verse of absolute divine sovereignty: Hashem rules in Breslov and in Nemirov and in all the places of His dominion equally] [Devarim 4:39] — in Breslov and in Nemirov and in all the places of His dominion. And all that they did to me — everything is for good — praised be G-d — as I understand a little from afar — and the essential is that I believe that everything is for good in this world and the next forever. And behold — my brother Rabbi Yudl came at night from Breslov and told me reports of the extreme bitterness of the informers — who are busy giving themselves over to the depths of Gehinnom. And in the kindnesses of Hashem I was not frightened — on the contrary — praised be G-d — I am joyful and glad and exulting in our portion and our lot . Now — now — it is fitting for us to say *ashreinu ashreinu* — thousands and tens of thousands of times every single day — and at every time may it never depart from our mouth [אַשְׁרֵינוּ אַשְׁרֵינוּ אֶלֶף וְרִבְבוֹת פְּעָמִים — the doubled *ashreinu* — the word of ultimate fortune and blessedness — said thousands of thousands of times — a cascading praise of thankfulness and wonder from Nemirov itself, from the place of exile and expulsion] — that we are fortunate to know of this true *tzaddik* who brought us in to feel a little of the sweetness of the praise of *ashreinu* — which all of Israel — and we among them — say every day. But few are those who pay attention to this — and who feel the sweetness and pleasantness of the words they say with their mouths [זְעִירִין אִנּוּן שֶׁיָּשִׂימוּ לֵב לָזֶה — Aramaic: "few are they who pay attention to this." A phrase from the sacred literature applied here: of all those who recite *ashreinu* daily — how few truly feel what they are saying] . And praised be G-d — Who had mercy on us — Hashem Yisborach — in His great and wondrous kindness — not to be an opponent — and to draw close somewhat to the point of truth that brings us in to strengthen ourselves — and to be joyful in the eternal purpose — and the essential — in the holy faith in Hashem Yisborach and in the true *tzaddikim*. How fortunate are we — how good is our portion — that we merited to be saved from the opponents of such truth — and to be in his portion and his lot forever. This is our portion — this is our consolation in the time of trouble — this is our salvation and our hope — in this world and the next forever. And certainly we need now to multiply in prayer and supplication and in much speech between myself and my Maker — regarding the greatness of our distresses and the dangers that pass over us. But even more than this we need to be strong and trust in Hashem — and hope for salvation — and be joyful in the strength of our hope — for praised be G-d we have One to rely on . And certainly Hashem will not forsake us for the sake of His great Name — and also: ad aggid zero'acha l'dor* — even to old age and grey hair — O G-d — do not forsake us — until I proclaim Your arm to the generation [Tehillim 71:18] and so forth. The words of your father who awaits salvation at all times. Nussun of Breslov. # רב URL: https://ajew.org/reader-plain/alim-litrufa/2/201/ # רב
רב
Source: https://ajew.org/reader/alim-litrufa/2/201 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' ח לַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה תקצ"ו.
Yesterday I arrived here in Breslov in peace — and certainly you have alrea ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי
My beloved son, my dear one ## Segment 3
אֶתְמוֹל בָּאתִי לְפֹה בְּרֶסְלֶב לְשָׁלוֹם, וּבְוַדַּאי כְּבָר שָׁמַעְתָּ מַה שֶׁעָבַר עָלַי בְּלַאדִיזִין. (כִּי לָן אָז לִינַת לַיְלָה בְּלַאדִיזִין, וְסָבְבוּ הַמִּתְנַגְּדִים הַבַּיִת אֲשֶׁר הִתְאַכְסֵן שָׁם, וְהִתְחִילוּ לִזְרֹק אֲבָנִים אֲשֶׁר הָיוּ בְּסַכָּנָה כָּל מִי שֶׁהָיָה בַּבַּיִת, וּבִפְרָט מוֹרֵנוּ זַ"ל. אַךְ בְּתוֹךְ כָּךְ בָּא צָרָה אַחֶרֶת. אַךְ זֹאת הַצָּרָה הָיְתָה רְפוּאָה לְהַצָּרָה שֶׁל אֲבָנִים שֶׁלֹּא יַהַרְגוּהוּ. הַיְנוּ שֶׁבָּא הַפָּקִיד דְּשָׁם שֶׁנִּקְרָא בִּלְשׁוֹנֵנוּ זַאסַאדַאטִיל, וְלָקַח אוֹתוֹ לְשִׁבְיָה, וְעַל יְדֵי זֶה נִצּוֹל מֵהֲרִיגָה וְהֶחֱזִיק אוֹתוֹ לְעֵרֶךְ מֵעֵת לְעֵת. וּבְנֵס נִצּוֹל מֵהַשִּׁבְיָה.) וּבְחַסְדֵי ה' נִמְלַטְתִּי. כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ. כָּעֵת עֲדַיִן אֵינִי יוֹדֵעַ הֵיכָן אֶשְׁבּוֹת בְּיוֹם הַכִּפּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה.
My beloved son — the delight of my heart [מַחְמַד לְבָבִי — the delight of my heart: an especially intimate address — not the usual *machmad einai* (delight of my eye) but *machmad l'vavi* — of my heart itself. Written from exile in Nemirov on the eve of Rosh Hashanah] . ## Segment 4
הִנֵּה בְּאֶמְצַע הַכְּתִיבָה הִגִּיעַ הַפְּקֻדָּה מֵהַפָּאלִיצְיֶע [מֵהַמִּשְׁטָרָה] לִנְסֹעַ מִיָּד לְנֶעמְרוֹב. וּבְוַדַּאי הַכֹּל חַסְדֵי ה' וְנִפְלְאוֹתָיו. וְהִנְנִי מוּכָן לִנְסֹעַ תֵּכֶף, וְהוּא אֶצְלִי חֶסֶד גָּדוֹל כִּי עֹצֶם הַפְּחָדִים שֶׁעָבְרוּ עָלַי עַד עַתָּה, אִי אֶפְשָׁר לְבָאֵר, וּבְחַסְדֵי ה' בָּטַחְתִּי, שֶׁאָשׁוּב לְבֵיתִי לְשָׁלוֹם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּקָרוֹב. כָּעֵת אֵין פְּנַאי לְדַבֵּר בָּזֶה, כִּי יוֹם הַקָּדוֹשׁ וְהַנּוֹרָא יוֹם הַכִּפּוּרִים מְמַשְׁמֵשׁ לָבוֹא, וַאֲנִי טָרוּד מְאֹד, וְאִם יִרְצֶה הַשֵּׁם אַחַר יוֹם כִּפּוּרִים אֶרְאֶה לִכְתֹּב לְךָ בַּאֲרִיכוּת קְצָת. חֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי, וּרְאֵה וְהָבֵן, כִּי הַכֹּל הֲבֵל הֲבָלִים, וּבְוַדַּאי כְּבָר פָּטַרְתָּ הַרְבֵּה מֵהַפְּחָדִים שֶׁעָבְרוּ עָלֶיךָ, וּבְחִנָּם בִּטַּלְתָּ עַצְמְךָ מִמַּה שֶּׁבִּטַּלְתָּ בִּשְׁבִיל בִּלְבּוּלֵי חִנָּם. וְכֵן עוֹבֵר עַל כָּל הָאָדָם בְּכָל יוֹם, כַּאֲשֶׁר כְּבָר הֶאֱרַכְנוּ הַרְבֵּה לְדַבֵּר בָּזֶה בְּחַג הַשָּׁבוּעוֹת זֶה כַּמָּה שָׁנִים, שֶׁהַבַּעַל דָּבָר מוֹצֵא דְּחִיָּה וּבִלְבּוּל עַל כָּל יוֹם, וּבִפְרָט בָּעִתִּים הַלָּלוּ שֶּׁעוֹבֵר עָלֵינוּ מַה שֶּׁעוֹבֵר. עַל כֵּן זְכֹר הֵיטֵב שֶׁאֵין לָאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם וְכוּ'. הַיּוֹם אִם בְּקֹלוֹ תִּשְׁמָעוּ.
The bearer of this letter — Rabbi Nachman of Tulchin — will tell you of my preoccupation just now. But from my love for you and my longing — the necessity compels me to write you these few lines at any rate. Be strong — my son — and resolute — and trust in Hashem — for He will not abandon us . And we must return every day and remember what was written on the verse *batzar hirchavta li* — in distress You gave me expansiveness [LM I:195; Tehillim 4:2] — and in this is all our vitality now. And the vastness of the expansions that are within the very force of the distresses — they are our vitality and our strengthening — so as not to despair from prayer and crying and supplication [עֹצֶם הַרְחָבוֹת שֶׁבְּתוֹךְ תֹּקֶף הַצָּרוֹת — the extraordinary phrase: *otzem haharchavos sheb'toch toqef hatzaros* — the VASTNESS of the expansions WITHIN THE VERY FORCE of the distresses. Not merely within the distresses — but within their very force and intensity. The greater the pressure — the more vast the hidden expansiveness within it] — and to hope for His salvation always — for certainly He will help and save us for the sake of His great Name — through the great power of the holy elder upon whom we lean in this world and the next forever [בְּגֹדֶל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה אֲשֶׁר אָנוּ נִשְׁעָנִים עָלָיו — "through the great power of the holy elder upon whom we lean." The *zaken dikdushah* — Rebbe Nachman — is the one upon whom Reb Nussun leans in every crisis of this world and the next. Written from exile — the leaning is the very substance of the hope] . ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ שֶׁתִּזְכֶּה לִגְמָר חֲתִימָה טוֹבָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם.
And by miracle he was saved from the captivity.) And in the kindnesses of Hashem I escaped. All Your breakers and Your waves have passed over me [Tehillim 42:8]. Just now I still do not know where I will spend Yom Kippur which is coming upon us for good. Behold — in the middle of the writing — the order arrived from the police to travel immediately to Nemirov. And certainly all is the kindnesses and wonders of Hashem. And I am ready to travel at once — and this is itself a great *chesed* for me — for the intensity of the fears that passed over me until now cannot be expressed — but in the kindnesses of Hashem I trusted — that I will return to my home in peace soon with the help of Hashem Yisborach. At present there is no leisure to speak of this — for the holy and awesome day of Yom Kippur is approaching and coming — and I am very preoccupied — and if Hashem wills it — after Yom Kippur I will see to write to you at length somewhat. Be strong and resolute — my beloved son — and see and understand — for everything is vanity of vanities — and certainly you have already shaken off many of the fears that passed over you — and for nothing you nullified yourself from what you nullified because of empty confusions. And so it passes over every person every day — as we already elaborated greatly in speaking of this on the Festival of Shavuos — these many years — that the *yetzer hara* finds a push and a confusion for every single day — and especially in these times — what passes over us. The words of your father — greatly preoccupied — who awaits salvation. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רג URL: https://ajew.org/reader-plain/alim-litrufa/2/202/ # רג
רג
Source: https://ajew.org/reader/alim-litrufa/2/202 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹם א' מָחֳרַת יוֹם הַכִּפּוּרִים שֵׁם ה' תקצ"ו לפ"ק נֶעמְרוֹב.
On Monday before Yom Kippur I traveled from Breslov to here — and there I left a letter for you with my son Rabbi Shachna — may he live. Just now there is nothing new — and praised be G-d I was here for Yom Kippur with our *anshei sh'lomaynu* — Rabbi Ayzele of Hayshin and Rabbi Nachman of Tulchin. ## Segment 2
לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב ר' יִצְחָק נֵרוֹ יָאִיר עַם כָּל יוֹצְאֵי חַלָּצָיו שֶׁיִּחְיוּ, שָׁלוֹם וְכָל טוּב.
My beloved son — my dear one. ## Segment 3
בְּיוֹם ב' קֹדֶם יוֹם הַכִּפּוּרִים נָסַעְתִּי מִבְּרֶסְלֶב לְפֹה, וְשָׁם הִנַּחְתִּי אִגֶּרֶת אֵלֶיךָ אֵצֶל בְּנִי רַבִּי שַׁכְנָא שֶׁיִּחְיֶה; כָּעֵת אֵין לְחַדֵּשׁ דָּבָר, וּתְהִלָּה לָאֵל הָיִיתִי פֹּה בְּיוֹם הַכִּפּוּרִים עִם אַנְשֵׁי שְׁלוֹמֵנוּ רַבִּי אִיצֶילֶי מֵהַיְיסִין וְרַבִּי נַחְמָן מִטּוּלְטְשִׁין. וּתְהִלָּה לָאֵל הַכֹּל שָׁלוֹם, וְהִתְפַּלַּלְנוּ כִּרְצוֹנֵנוּ, וְאֵין פּוֹצֶה פֶּה. יַחְמֹל ה' מֵעַתָּה שֶׁיִּהְיֶה שָׁלוֹם וֶאֱמֶת בָּעוֹלָם; כָּעֵת אֲנִי שׁוֹלֵחַ אַחֲרֵי זוּגָתִי שֶׁתָּבוֹא לְפֹה עִם בָּנַי הַקְּטַנִּים שֶׁיִּחְיוּ, וּמֵאֵלֶיךָ תָּבִין שֶׁאֵין לִי דִּירָה כָּרָאוּי, אַךְ הַהֶכְרֵחַ לִשְׁלֹחַ אַחֲרֵיהֶם, כִּי אֵין לִי פֹּה מָקוֹם לֶאֱכֹל בְּסֻכּוֹת; כִּי אִי אֶפְשָׁר לִי לֶאֱכֹל אֵצֶל אָחִי בְּסֻכָּה, כִּי יוֹשֵׁב בִּשְׁכֵנוּת, וְאִי אֶפְשָׁר לְבָאֵר הַכֹּל. וּבָעֵת הַזֹּאת בְּוַדַּאי צְרִיכִין לְהַחֲיוֹת עַצְמוֹ רַק עִם הַהַרְחָבוֹת שֶׁבְּתוֹךְ הַצָּרוֹת, כִּי הֵם נִפְלְאוֹת תְּמִים דֵּעִים. וּבְכַמָּה אֳפָנִים הֵם חִדּוּשִׁים וַחֲסָדִים וְנִפְלָאוֹת גְּדוֹלוֹת יוֹתֵר מֵהַהַרְחָבָה עַצְמָהּ שֶׁאָנוּ מְקַוִּים לָצֵאת מֵהַצָּרוֹת לְגַמְרֵי, וְלָשׁוּב לְבֵיתִי לְשָׁלוֹם מְהֵרָה.
Yesterday I arrived here in Breslov in peace — and certainly you have already heard what passed over me in Ladyzhin [לַאדִיזִין — Ladyzhin (Ladyzhyn): a town on the road between Nemirov and Breslov — the last station before home. The stone-throwing incident described here is one of the most dramatic moments in the entire collection — Reb Nussun nearly killed by a mob of opponents, then rescued involuntarily by being arrested, then miraculously released] . (For he lodged overnight there in Ladyzhin — and the opponents surrounded the house where he was staying — and they began to throw stones — so that everyone in the house was in danger — and especially our Teacher — of blessed memory. But meanwhile another trouble arose — and that trouble became the cure for the trouble of the stone-throwing — that they should not kill him. That is — the local official arrived there [זַאסַאדַאטִיל — the Russian *zasadatel* — a local administrative official or district supervisor — in some usages a justice of the peace] — and took him into captivity — and through this he was saved from being killed — and held him about a full day and night. And by miracle he was saved from the captivity.) And in the kindnesses of Hashem I escaped. All Your breakers and Your waves have passed over me [Tehillim 42:8] . Just now I still do not know where I will spend Yom Kippur which is coming upon us for good. ## Segment 4
לְעֵת עַתָּה אֵין לִי שׁוּם מְנִיעָה לְהִתְפַּלֵּל וְלִלְמֹד וְכוּ' רַק מֵהַטְּרָדוֹת וְהַבִּלְבּוּלִים שֶׁמְּבַלְבְּלִים. וּמִלְחָמָה זֹאת צְרִיכִין לִלְחֹם תָּמִיד, לְגָרֵשׁ הַבִּלְבּוּלִים. כִּי גַּם עַתָּה כָּל הַבִּלְבּוּלִים וְהַפְּחָדִים הַמְּבַלְבְּלִים הֵם בְּחִנָּם, בִּפְרָט בִּשְׁעַת הַתְּפִלָּה, שֶׁבְּוַדַּאי אֵין מוֹעִילִים כְּלָל מַה שֶּׁחוֹשְׁבִין בָּהֶם חַס וְשָׁלוֹם שֶׁלֹּא בִּזְמַנָּם. וּבְעִנְיָן זֶה צָרִיךְ כָּל אֶחָד לִלְחֹם תָּמִיד לְיַשֵּׁב דַּעְתּוֹ לְגָרֵשׁ מִמַּחֲשַׁבְתּוֹ כָּל הַבִּלְבּוּלִים וְהַטְּרָדוֹת, וְהָעִקָּר בִּשְׁעַת הַתְּפִלָּה שֶׁאָז בָּאִים כָּל הַבִּלְבּוּלִים וּמַשְׁמִיעִין עַצְמָן אָז דַּיְקָא; וְכָתַבְתִּי לְךָ זֹאת שֶׁתָּבִין רְמָזִים מִזֶּה לְפִי עֶרְכְּךָ, כִּי אַף עַל פִּי שֶׁאַתָּה יֵשׁ לְךָ טְרָדוֹת וַעֲסָקִים וַעֲשִׂיּוֹת בְּעִנְיַן פַּרְנָסָתְךָ הַמְבַלְבְּלִים אוֹתְךָ, אַף עַל פִּי כֵן יָדַעְתִּי כִּי יֵשׁ כַּמָּה עִנְיָנִים שֶׁמְּבַלְבְּלִים אוֹתְךָ הַבִּלְבּוּלִים וְהַטְּרָדוֹת וְהַפְּחָדִים בְּחִנָּם כַּיָּדוּעַ לְךָ. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, אֲבָל עֲדַיִן צְרִיכִין לַחֲזֹר כָּל דְּבָרֵינוּ כַּמָּה פְּעָמִים בְּכָל יוֹם, וְגַם בִּשְׁעַת הָעֵסֶק בְּעַצְמוֹ צְרִיכִים לִזְכֹּר בַּה' וּבְתוֹרָתוֹ, אֲפִלּוּ בְּבֵית הַפָּאסְט [הַדֹּאַר], וּבַהֲלִיכָה וּבַחֲזָרָה, וְכַיּוֹצֵא בָּזֶה. כִּי אִם יֹאמַר לְךָ אָדָם הֵיכָן אֱלֹהֶיךָ, תֹּאמַר לוֹ בִּכְרַךְ גָּדוֹל שֶׁל רוֹמִי, כַּמְבֹאָר הֵיטֵב בְּהַתּוֹרָה מִי הָאִישׁ הֶחָפֵץ חַיִּים (בְּלִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א' סִימָן ל"ג) וּבִשְׁאָר מְקוֹמוֹת. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ דְּבָרִים קְדוֹשִׁים וְנוֹרָאִים כָּאֵלֶּה וְכוּ', מִי הָאִישׁ הֶחָפֵץ חַיִּים יֹאחֵז בָּהֶם, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ', שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ. וְתוֹדָה לָאֵל הַשֵּׁם יִתְבָּרַךְ בְּעֶזְרָתֵנוּ לִשְׂמֹחַ בְּכָל פַּעַם, וּבְשֵׁם קָדְשׁוֹ בָּטַחְנוּ, לִשְׂמֹחַ וְלָגִיל בִּישׁוּעָתוֹ בָּזֶה וּבַבָּא לָנֶצַח. אִין טַאקֶי פָארְט "הָאפּ" [וּבֶאֱמֶת בְּכָל זֹאת שִׂמְחָה].
Behold — in the middle of the writing — the order arrived from the police to travel immediately to Nemirov. And certainly all is the kindnesses and wonders of Hashem. And I am ready to travel at once — and this is itself a great *chesed* for me — for the intensity of the fears that passed over me until now cannot be expressed — but in the kindnesses of Hashem I trusted — that I will return to my home in peace soon with the help of Hashem Yisborach. At present there is no leisure to speak of this — for the holy and awesome day of Yom Kippur is approaching and coming — and I am very preoccupied — and if Hashem wills it — after Yom Kippur I will see to write to you at length somewhat. ## Segment 5
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ זַ"ל מִבְּרֶסְלֶב
Be strong and resolute — my beloved son — and see and understand — for everything is vanity of vanities — and certainly you have already shaken off many of the fears that passed over you — and for nothing you nullified yourself from what you nullified because of empty confusions. And so it passes over every person every day — as we already elaborated greatly in speaking of this on the Festival of Shavuos — these many years — that the *yetzer hara* finds a push and a confusion for every single day — and especially in these times — what passes over us. Therefore remember well: a person has in his world only that day and so forth — today if you hear His voice [Tehillim 95:7] . The words of your father who intercedes for you — that you merit to be inscribed for a good seal — for good long life and peace. Nussun of Breslov. # רד URL: https://ajew.org/reader-plain/alim-litrufa/2/203/ # רד
רד
Source: https://ajew.org/reader/alim-litrufa/2/203 ## Segment 1
בָּרוּךְ־הַשֵּׁם, אוֹר לְיוֹם ב' נֹחַ תקצ"ו לפ"ק נֶעמְירוֹב.
My beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi, Rabbi Yitzchok — may his light shine — together with all his offspring who shall live — peace and all good. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּלֵיל הוֹשַׁעְנָא־רַבָּא וְהָיָה לִי לְנַחַת, כִּי זֶה כַּמָּה נִכְסֹף נִכְסַפְתִּי לִרְאוֹת תְּמוּנַת יָדְךָ. וְהִנֵּה בְּכָל צַד שֶׁפּוֹנִים, בְּכָל פִּנָּה וּפִנָּה וּבְכָל תְּנוּעָה וּתְנוּעָה, רוֹאִים נִפְלְאוֹת ה' וְהַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּפְרָטִיּוּת, כִּי לֹא עָלָה עַל דַּעְתִּי, שֶׁיִּהְיֶה נֶעְלָם מִמְּךָ וְלֹא תֵּדַע הֵיכָן מְקוֹמִי בְּיוֹם־הַכִּפּוּרִים עַד מָחֳרַת יוֹם־הַכִּפּוּרִים, וְאָנֹכִי כּוֹנַנְתִּי וְהֵכַנְתִּי מִכְתָּב בְּיוֹם חֲמִשִּׁי קֹדֶם עֶרֶב יוֹם־הַכִּפּוּרִים לְהוֹדִיעַ לְךָ מֵאִתִּי, אַךְ הַכֹּל מֵאֵת ה' הַצַּעַר רַחֲמָנָא לִצְלָן, וְהַרְחָבָה וְהַיְדִיעָה וְהַבְּשׂוֹרָה לְטוֹב אוֹ לְהִפּוּךְ חַס וְשָׁלוֹם, הַכֹּל עָשָׂה ה' יָפֶה בְּעִתּוֹ וּבִזְמַנּוֹ, וַהֲבֵל הֲבָלִים כָּל הֶעָמָל שֶׁיַּעֲמֹל הָאָדָם תַּחַת הַשֶּׁמֶשׁ. וְאִם אַף־עַל־פִּי־כֵן צְרִיכִין לִפְעָמִים עַל־פִּי רְצוֹנוֹ יִתְבָּרַךְ לַעֲשׂוֹת עֵסֶק, אֲבָל הֶעָמָל וְהַיְגִיעָה הוּא בְּוַדַּאי הֲבֵל הֲבָלִים, וּכְמוֹ שֶׁדִּבַּרְנוּ בָּזֶה כְּבָר עַל פְּסוּקִים אֵלּוּ שֶׁבְּקֹהֶלֶת שֶׁאָמַר: "לְכָל עֵת וּזְמַן לְכָל חֵפֶץ וְכוּ', מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ" וְכוּ'; וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה וְגַם מֵחֲמַת אִישׁוֹן לַיְלָה וַאֲפִיסַת הַפְּנַאי. וְהִנֵּה בְּכָל מַה שֶּׁעָבַר בְּכָל יוֹם מֵרֹאשׁ הַשָּׁנָה עַד הֵנָּה אִי אֶפְשָׁר לְבָאֵר, וּתְהִלָּה לָאֵל, אַחֲרֵי כָּל הַיִּסּוּרִין וְהַהַרְפַּתְקָאוֹת הַכֹּל בְּחֶסֶד נִפְלָא. וּתְהִלָּה לָאֵל פֹּה עָבַר הֶחָג בְּשָׁלוֹם, וְגַם עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ, שֶׁרָקַדְתִּי הַרְבֵּה בְּבֵית־הַמִּדְרָשׁ בְּלֵיל שִׂמְחַת תּוֹרָה וְאַחַר־כָּךְ, וְהַכֹּל בְּשָׁלוֹם וּבְכָבוֹד קְצָת, אֲבָל אַף־עַל־פִּי־כֵן גַּם פֹּה נִמְצְאוּ עַזֵּי־פָּנִים הַרְבֵּה מהתתקע"ד דּוֹרוֹת אֲשֶׁר הַשְׁקֵט לֹא יוּכְלוּ, וְשָׁבְרוּ זְכוּכִית אַחַת בְּהַחַלּוֹן שֶׁלִּי בְּלֵיל שִׂמְחַת תּוֹרָה בְּעֵת הַסְּעֻדָּה, וְרֹב הָעִיר רוֹעֲשִׁין עֲלֵיהֶם מְאֹד, אֲבָל עֲדַיִן לֹא נוֹדַע מִי הוּא.
On Monday before Yom Kippur I traveled from Breslov to here — and there I left a letter for you with my son Rabbi Shachna — may he live. Just now there is nothing new — and praised be G-d I was here for Yom Kippur with our *anshei sh'lomaynu* — Rabbi Ayzele of Hayshin and Rabbi Nachman of Tulchin. And praised be G-d — everything was peace — and we prayed as we wished — and no one opened his mouth [אֵין פּוֹצֶה פֶּה — no one opened his mouth to oppose or disturb — a profound relief. After the months of persecution, Yom Kippur in Nemirov passed in peace, with no interference from opponents] . May Hashem have compassion from now on — that there be peace and truth in the world. Just now I am sending for my wife to come here with my young children — may they live — and from yourself you understand that I have no proper dwelling — but the necessity compels me to send for them — for I have no place here to eat in a *sukkah* [סֻכָּה — Sukkos is immediately upon them. Reb Nussun is in Nemirov for the forced exile — he has no home of his own and no sukkah — and cannot eat in his brother's sukkah because his brother lives in close proximity to enemies and it cannot all be explained] — for it is impossible for me to eat by my brother in a *sukkah* — for he lives in close proximity to enemies — and it is impossible to explain everything. And in this time one must certainly give oneself life only through the expansions within the distresses — for they are the wonders of the Perfect in Knowledge [נִפְלְאוֹת תְּמִים דֵּעִים — from Iyov 37:16: *miflaos temim dei'os* — "the wonders of the Perfect in Knowledge." The expansions that appear within the distress are not human constructions — they are the direct wonders of Hashem Himself — the One Who is perfect in all knowledge] [Iyov 37:16] . And in several ways they are novelties and kindnesses and great wonders — even greater than the expansion itself that we hope to attain — to come out from the distresses entirely — and to return home in peace quickly. ## Segment 4
וְהִנֵּה בָּעִתִּים הַלָּלוּ אֵין לָנוּ בַּמֶּה לְהַחֲיוֹת עַצְמֵנוּ כִּי־אִם עַל־פִּי הַשִּׂיחוֹת שֶׁחָנָנוּ ה' לְהָשִׂיחַ כְּבָר מִקֹּדֶם, שֶׁכָּל הָעוֹלָם מָלֵא יִסּוּרִין, כַּמַאֲמַר הֶחָכָם הָעוֹלָם מָלֵא יְגוֹנוֹת וְהַשָּׂשׂוֹן הוּא הָרֶוַח וְכוּ', וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, אֲבָל גַּם אָנֹכִי בְּעַצְמִי אֲנִי צָרִיךְ לְהַזְכִּיר אֶת עַצְמִי בָּזֶה בְּכָל עֵת. וְקִוִּיתִי לַה', כִּי בְּוַדַּאי לֹא יַעֲזֹב ה' אוֹתִי וְאֶת כֻּלָּנוּ, וְעֵת צָרָה הִוא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ. וְהִנֵּה כָּעֵת בְּבֵיתִי בְּנִי ר' שַׁכְנָא עִם בְּנוֹ ר' נַחְמָן שֶׁיִּחְיוּ וְאֵין לִי פְּנַאי כְּלָל, כִּי בַּיּוֹם הֶעָבַר טִלְטַלְתִּי עַצְמִי מִדִּירָה לְדִירָה, וּתְהִלָּה לָאֵל יֵשׁ לִי דִּירָה בְּהַרְחָבָה קְצָת וְהַכֹּל בְּחֶסֶד, בִּבְחִינַת "בַּצָּר הִרְחַבְתָּ לִי", וְ'אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמַשְׁמַע דָּא דַּי' [אִלּוּ לֹא בָּנוּ לָעוֹלָם אֶלָּא לִשְׁמוֹעַ זֹאת דַּיֵנוּ], כִּי רוֹאִין בָּזֶה חַסְדֵי ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים בְּלִי שִׁעוּר בְּכָל עֵת, עֹשֶׂה גְּדֹלוֹת עַד אֵין חֵקֶר וְכוּ' מִלְּבַד הַנִּסְתָּרוֹת לַה' אֱלֹקֵינוּ, כִּי הוּא יִתְבָּרַךְ עֹשֶׂה נִפְלָאוֹת גְּדֹלוֹת לְבַדּוֹ וְכוּ'. חִשַּׁבְתִּי דְּרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ, מַה שֶּׁהִזְהִירוּנוּ רַבּוֹתֵינוּ זַ"ל לוֹמַר: 'כָּל מַה דְּעַבְדִין מִן שְׁמַיָּא לְטָב עַבְדִין', וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי־אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. וְדַע בְּנִי, שֶׁקִּבַּלְתִּי מִבְּנִי רַבִּי שַׁכְנָא בִּשְׁבִילְךָ הַסַּךְ שֶׁמַּגִּיעַ לִי מֵאִתְּךָ הַיְנוּ כ"א זְהוּבִים, וְתִרְאֶה לִשְׁלֹחַ לוֹ מִיָּד; וְעַתָּה אֲנִי צָרִיךְ לְהַתְחִיל לְהִתְחַזֵּק בְּבִטָּחוֹן חָדָשׁ עַל פַּרְנָסָתִי וְהִצְטָרְכוּתַי הַמְרֻבִּים פֹּה בְּנֶעמְרוֹב, אֲשֶׁר אֲהוּבַי וְרֵעַי הֵם מֵרָחוֹק וְכוּ', כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ וְלַה' הַיְשׁוּעָה; הָאֱלֹקִים הָרוֹעֶה אוֹתִי מֵעוֹדִי וְהִפְלִיא חַסְדּוֹ עִמִּי לְקָרְבֵנִי לְטוֹב כָּזֶה, לֶאֱמֶת כָּזֶה לְאוֹר כָּזֶה וְכוּ' וְכוּ', אֲשֶׁר זֶה חֶלְקִי מִכָּל עֲמָלִי, זֶה תִּקְוָתִי וְתִּקְוַת בָּנַי וְיוֹצְאֵי חֲלָצַי לְנֶצַח נְצָחִים, הוּא יִהְיֶה עִמִּי תָּמִיד בִּזְכוּתוֹ וְכֹחוֹ הַגָּדוֹל, וְגַם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזְבֵנִי, עַד אַגִּיד זְרוֹעֲךָ לְדוֹר וְכוּ'.
At present I have no impediment whatsoever to prayer and study and so forth — except from the distractions and confusions that confuse me. And this battle one must always fight — to drive away the distractions. For all the distractions and fears that confuse — even now — are for nothing — and especially at the time of prayer — where they are certainly of no benefit at all when one thinks about them — G-d forbid — not at their proper time. And in this matter every person must always fight — to settle his mind — to drive from his thought all the distractions and preoccupations. And the essential is at the time of prayer — when all the distractions come and make themselves heard specifically then. And I wrote this to you so that you understand hints from this for yourself according to your level — for although you have your own preoccupations and affairs and transactions regarding your livelihood that confuse you — even so — I know that there are various matters that confuse you with confusions and preoccupations and fears for nothing — as is known to you. And we have already spoken of this greatly — but still we need to return to all our words many times every day. And also during the time of one's business itself one must remember Hashem and His Torah — even in the post office [בֵּית הַפָּאסְט — the Russian *pochta* — the post office — here the post-relay station where mail and travellers passed. Even in the midst of the most mundane transaction — Reb Nussun says — remember Hashem and His Torah] — and on the way there and back — and so forth. For if someone should say to you: where is your G-d? — say to him: in the great city of Rome [בִּכְרַךְ גָּדוֹל שֶׁל רוֹמִי — the parable from LM I:33 (*Mi Ha'ish Hachafetz Chayyim*): a king hides his treasure in the most unlikely place — the great city of Rome — the city of the enemy. So too Hashem hides His presence in the places that seem most distant from holiness. This teaching — that Hashem is hidden precisely in the most distant, mundane, and oppositional places — is the foundation of the practice of constant remembrance even in the post office and on the road] [LM I:33] — as is explained well in the Torah of *Mi Ha'ish Hachafetz Chayyim* (Likutay Moharan Part I, section 33) and in other places. How fortunate are we — that we merited to hear such holy and awesome things and so forth. *Mi ha'ish hachafetz chayyim* — who is the man who desires life? — let him take hold of them — turn them over and turn them over [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם — the formula from Avos 5:22 applied to the Rebbe's Torah teachings: *hafoch bahem v'hafoch bahem* — turn them over and turn them over — for everything is within them. The double turning — study the teachings from every angle — plumb their depths endlessly] and so forth — for there is no finer attribute than them. More than this there is no leisure to extend. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
And praised be G-d — Hashem Yisborach is in our help to rejoice every time — and in His holy Name we trusted — to rejoice and exult in His salvation in this world and the next forever. [אִין טַאקֶי פָארְט הָאפּ — Breslov Yiddish: "and yet for all that — *hoff* — hope!" The same defiant expression of hope Reb Nussun uses in Letter 191. Written from exile in Nemirov — the day after Yom Kippur — the year has been the most difficult of his life — and still: *in taki fort hoff* — and in truth despite everything — joy!] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun son of our Teacher the Rabbi Naftali Hirtz — of blessed memory — of Breslov [נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ זַ"ל מִבְּרֶסְלֶב — the only letter in this entire collection where Reb Nussun signs with his father's full name. Written from exile — on the day after Yom Kippur — in the most difficult year of his life — he identifies himself in full, anchored in his lineage. An intimate moment of self-disclosure and rootedness]. Nussun son of our Teacher the Rabbi Naftali Hirtz — of blessed memory — of Breslov [נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ זַ"ל מִבְּרֶסְלֶב — the only letter in this entire collection where Reb Nussun signs with his father's full name. Written from exile — on the day after Yom Kippur — in the most difficult year of his life — he identifies himself in full, anchored in his lineage. An intimate moment of self-disclosure and rootedness] . I received your letter on the night of Hoshana Rabbah — and it was a comfort to me — for many days have I longed greatly to see the form of your handwriting [נִכְסֹף נִכְסַפְתִּי — the doubled verb of longing — from Bereishis 31:30: *nichsof nichsafta* — "you have greatly longed." Applied here to the longing to see even the physical form of a letter from Yitzchok — how much more so the person himself] . And behold — in every direction one turns — every corner and every movement — one sees the wonders of Hashem and His individual providence [הַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּפְרָטִיּוּת — *hashgachah bifratiyus* — individual divine providence — the Breslov teaching that every particular detail of every moment is directly guided and overseen by Hashem] — for it never entered my mind that my whereabouts on Yom Kippur would be hidden from you and you would not know where I was — until the day after Yom Kippur. And I had directed and prepared a letter on Thursday before Erev Yom Kippur to inform you — but all is from Hashem — the pain — may the Merciful One save us — and the expansiveness — and the information and the tidings for good or for the reverse — G-d forbid — all did Hashem do beautifully in its time and its season [Koheles 3:11] — and vanity of vanities — all the toil that a person toils under the sun [Koheles 1:2–3]. And although even so — sometimes according to His will — Yisborach — one must engage in business — the toil and the exertion are certainly vanity of vanities — as we have already spoken of this on these verses in Koheles — where he says: for every time and season — for every desire — what gain has a person from all his toil [Koheles 3:1; 1:3] and so forth. And there is much to speak of this — but it is impossible in the open field — and also because of the late-night hour and the absence of leisure. # רה URL: https://ajew.org/reader-plain/alim-litrufa/2/204/ # רה
רה
Source: https://ajew.org/reader/alim-litrufa/2/204 ## Segment 1
רה בָּרוּךְ־הַשֵּׁם, יוֹם ב' לֶךְ לְךָ תקצ"ו לפ"ק נֶעמְרוֹב. אֲהוּבִי, בְּנִי חֲבִיבִי. מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם וְנֶהֱנֵיתִי מְאֹד. כָּעֵת אֲנִי עוֹמֵד בְּאֶמְצַע הַתְּפִלָּה קֹדֶם וּבָא לְצִיּוֹן, וְאִי אֶפְשָׁר לְהַאֲרִיךְ, וּמוֹסֵר כְּתָב זֶה גִּיסְךָ יְדִידִי רַבִּי יוֹסֵף נֵרוֹ יָאִיר, יְסַפֵּר לְךָ הַכֹּל פָּנִים אֶל פָּנִים, וּמִן הַסְּתָם כְּבָר קִבַּלְתָּ הָאִגֶּרֶת שֶׁשָּׁלַחְתִּי אֶתְמוֹל אֵלֶיךָ עִם אִגֶּרֶת לְהָרַב מִסַּאוְורַאן וְכוּ' כִּי צִוִּיתִי שֶׁיִּשְׁלְחוּ לְךָ אִישׁ מְיֻחָד בִּשְׁבִיל זֶה. כָּעֵת רַבִּי שְׁמוּאֵל וַוינְבֶּערְג פֹּה עִם כָּל אַנְשֵׁי הַחֲתֻנָּה שֶׁל אָחִיו, וַאֲנִי צָרִיךְ לְדַבֵּר עִמָּם גַּם־כֵּן, וְאֵין לִי פְּנַאי כְּלָל, רַק תִּתְיַעֵץ הֵיטֵב עִם גִּיסְךָ וְעִם אוֹהֲבֵנוּ בֶּאֱמֶת, אוּלַי תּוּכַל לִמְצֹא אִישׁ לְדַבֵּר עִמּוֹ, אוּלַי יִצְמַח אֵיזֶה יְשׁוּעָה שֶׁתִּשְׁקַע הָאֵשׁ, וְהָעוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְכוּ'. דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. I received your letter on the night of Hoshana Rabbah — and it was a comfort to me — for many days have I longed greatly to see the form of your handwriting [נִכְסֹף נִכְסַפְתִּי — the doubled verb of longing — from Bereishis 31:30: *nichsof nichsafta* — "you have greatly longed." Applied here to the longing to see even the physical form of a letter from Yitzchok — how much more so the person himself] . And behold — in every direction one turns — every corner and every movement — one sees the wonders of Hashem and His individual providence [הַשְׁגָּחָתוֹ יִתְבָּרַךְ בִּפְרָטִיּוּת — *hashgachah bifratiyus* — individual divine providence — the Breslov teaching that every particular detail of every moment is directly guided and overseen by Hashem] — for it never entered my mind that my whereabouts on Yom Kippur would be hidden from you and you would not know where I was — until the day after Yom Kippur. And I had directed and prepared a letter on Thursday before Erev Yom Kippur to inform you — but all is from Hashem — the pain — may the Merciful One save us — and the expansiveness — and the information and the tidings for good or for the reverse — G-d forbid — all did Hashem do beautifully in its time and its season [Koheles 3:11] — and vanity of vanities — all the toil that a person toils under the sun [Koheles 1:2–3] . And although even so — sometimes according to His will — Yisborach — one must engage in business — the toil and the exertion are certainly vanity of vanities — as we have already spoken of this on these verses in Koheles — where he says: for every time and season — for every desire — what gain has a person from all his toil [Koheles 3:1; 1:3] and so forth. And there is much to speak of this — but it is impossible in the open field — and also because of the late-night hour and the absence of leisure. And behold — all that passed every day from Rosh Hashanah until now cannot be expressed — and praised be G-d — after all the sufferings and adventures [הַהַרְפַּתְקָאוֹת — *harpatkao's* — a Talmudic Aramaic word for unexpected happenings, adventures, and encounters on the road — Reb Nussun uses this remarkable word to describe the entire surreal sequence of events since Rosh Hashanah] — everything in wondrous *chesed*. And praised be G-d — the festival passed here in peace — and Hashem Yisborach also helped me — that I danced greatly in the *beis midrash* on the night of Simchas Torah and afterwards [רָקַדְתִּי הַרְבֵּה בְּבֵית הַמִּדְרָשׁ בְּלֵיל שִׂמְחַת תּוֹרָה — Reb Nussun dances on Simchas Torah in exile — in Nemirov — among people who are not his own community — and yet he dances greatly. The dance of Simchas Torah is itself a profound expression of the *batzar hirchavta li* principle] — all in peace and with some honor. But even so — also here there were found many brazen-faced ones — from the 974 generations [תתקע\"ד דּוֹרוֹת — the 974 generations of souls that existed before the creation — described in the Talmud (Shabbas 88b) as souls that were not created through Torah — and which appear in every generation as those who oppose the truth. A standard Breslov expression for the opponents of holiness in every generation] — who could not be still — and they broke one glass in my window on the night of Simchas Torah at the time of the meal. And most of the city is very upset at them — but still it is not known who it was. And behold — in these times we have nothing to give ourselves life with except through the conversations that Hashem graced us to speak previously — that the whole world is full of sufferings — as the Sage said: the world is full of sorrows and the joy is the relief [הָעוֹלָם מָלֵא יְגוֹנוֹת וְהַשָּׂשׂוֹן הוּא הָרֶוַח — a teaching brought in Reb Nussun's own writings: the world is full of suffering — and the joy is the *revach* — the relief — the breathing space — the gap between one trouble and the next. Joy is not the absence of suffering but the gap, the breath, the momentary opening] and so forth. And although we have already spoken of this greatly — even I myself need to remind myself of this at every time. And I hoped to Hashem — for certainly Hashem will not abandon me and all of us — and *eis tzarah hi l'Yaakov u'mimennah yivvashe'a.* And behold — just now my son Rabbi Shachna is here with his son Rabbi Nachman — may they live — and I have no leisure at all — for yesterday I moved from dwelling to dwelling — and praised be G-d I now have a dwelling with some expansiveness — in the dimension of *batzar hirchavta li* — and: *ilmale lo asina l'alma ela l'mishma da dai* — if we had come into the world only to hear this — it would be enough [אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמַשְׁמַע דָּא דַּי — an Aramaic formulation adapted from the well-known Pesach *Dayenu* structure — applied here to the teaching of *batzar hirchavta li* and the direct experience of divine providence in the details of life. If we had come to the world only to hear and know this teaching — it would have been enough] — for in this one sees the kindnesses of Hashem and His immense wonders without measure at every time. Who does great things beyond investigation [Iyov 9:10] and so forth — besides the hidden things that belong to Hashem our G-d — for He — Yisborach — does great wonders alone and so forth. I have considered my ways and have turned my feet to Your testimonies [Tehillim 119:59] . What our rabbis — of blessed memory — warned us to say: *kol mah d'avdin min sh'maya l'tav avdin* — all that Heaven does — it does for good [כָּל מַה דְּעַבְדִין מִן שְׁמַיָּא לְטָב עַבְדִין — the Talmudic Aramaic dictum (Berachos 60b): whatever is done from Heaven — is done for good. The teaching of Nochum ish Gamzu: *gam zu l'tovah* — this too is for good. The fundamental trust that everything that occurs is for good] [Berachos 60b] . And we have no one to lean on except our Father in Heaven. And know — my son — that I received from my son Rabbi Shachna on your behalf the sum that is due me from you — namely twenty-one gold coins — and you should see to send to him immediately. And now I need to begin to strengthen myself with a new trust regarding my livelihood and my many needs here in Nemirov — where my dear friends and companions are far away and so forth — as you will understand from yourself — and to Hashem belongs the salvation. The G-d Who has tended me from my beginning — and has wondroused His *chesed* with me to draw me close to such a good — to such a truth — to such a light [הָאֱלֹקִים הָרוֹעֶה אוֹתִי מֵעוֹדִי — Bereishis 48:15: Yaakov's blessing — "the G-d Who tended me from my beginning until this day." Applied here by Reb Nussun as his own personal declaration of faith from exile: the G-d Who has shepherded me from the beginning] [Bereishis 48:15] — which is my portion from all my toil — my hope and the hope of my children and offspring — for eternal eternities. May He be with me always — in His merit and His great power — and also even to old age and grey hair — do not forsake me — until I proclaim Your arm to the generation [Tehillim 71:18] and so forth. And peace to all our *anshei sh'lomaynu* with great love. The words of your father who awaits salvation. Nussun of Breslov. # רו URL: https://ajew.org/reader-plain/alim-litrufa/2/205/ # רו
רו
Source: https://ajew.org/reader/alim-litrufa/2/205 ## Segment 1
בָּרוּךְ־הַשֵּׁם, יוֹם א' וַיֵּרָא תקצ"ו לפ"ק נֶעמְרוֹב.
My beloved son — my dear one. ## Segment 2
אֲהוּבִי, בְּנִי חֲבִיבִי.
I received your letter today and was very pleased. Just now I am standing in the middle of prayer — before *U'va l'Tziyon* [קֹדֶם וּבָא לְצִיּוֹן — "before *U'va l'Tziyon*" — a section near the end of the morning *Shacharis* prayer. Reb Nussun has literally paused mid-prayer to write these lines — the urgency of communication overcoming even the constraint of the prayer service] — and it is impossible to extend. The bearer of this letter is your brother-in-law — my dear friend Rabbi Yosef — may his light shine — who will tell you everything face to face. And in all likelihood you have already received the letter that I sent yesterday to you along with the letter to the rabbi of Savran [הָרַב מִסַּאוְורַאן — the rabbi of Savran — a town in Podolia. Reb Nussun has written a letter to this rabbi as part of an effort to find intermediaries who might help quench the *machloket*] and so forth — for I commanded that a special man be sent to you for this. Just now Rabbi Shmuel Weinberg is here with all the wedding party of his brother — and I need to speak with them too — and I have no leisure at all. Only this: consult well with your brother-in-law and with our true friends — perhaps you can find a man to speak with him — perhaps some salvation will sprout that the fire will be quenched [אוּלַי יִצְמַח אֵיזֶה יְשׁוּעָה שֶׁתִּשְׁקַע הָאֵשׁ — perhaps some salvation will sprout — *yitzmach* — that the fire will be quenched — *tishka ha'eish*. The *machloket* is described as a fire — and the hope is that through human intermediaries and through divine kindness it can be quenched. The language of organic growth: *yitzmach* — will sprout — as if salvation is a seed waiting to germinate] — and may He who makes peace in His heights — make peace upon us [Iyov 25:2; Kaddish] and so forth. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַל־יְדֵי מוֹסֵר כְּתָב זֶה בְּיוֹם ו', עֶרֶב שַׁבַּת־קֹדֶשׁ. וְהִנֵּה בְּעִנְיַן הָאִגֶּרֶת לְהָרַב, עִקַּר כַּוָּנָתִי הָיָה, שֶׁיִּמָּצֵא אִישׁ בִּקְהִלַּתְכֶם שֶׁיְּדַבֵּר עִמּוֹ מֵעֵין דְּבָרַי שֶׁבְּמִכְתָּבִי לְטוֹבָתִי; וּמֵאַחַר שֶׁלְּפִי דְּבָרָיו אֵין בַּנִּמְצָא שָׁם, עַל־כֵּן חִשַּׁבְתִּי דְּרָכַי וְאָשׁוּבָה רַגְלַי אֶל עֵדֹתֶיךָ לִסְמֹךְ עַל הַשֵּׁם יִתְבָּרַךְ לְבַד וְלִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה, כִּי אֵין זֶה רְצוֹנִי כְּלָל, שֶׁאַתָּה בְּעַצְמְךָ תִּמְסֹר הָאִגֶּרֶת, וְזֶה לֹא עָלָה עַל דַּעְתִּי כְּלָל, אַף־עַל־פִּי־כֵן אֲנִי מַחֲזִיר לְךָ הַהַעְתָּקָה שֶׁל כְּתָב־יַד בְּנִי רַבִּי שַׁכְנָא שֶׁיִּחְיֶה, שֶׁיִּהְיוּ אֶצְלְךָ, אוּלַי אוּלַי יִהְיוּ נִצְרָךְ לְךָ וְאוּלַי אַף־עַל־פִּי־כֵן יִהְיֶה נִמְצָא שָׁם אִישׁ שֶׁיְּכַוֵּן לְבּוֹ לַשָּׁמַיִם לְהַכְנִיס אֶת עַצְמוֹ בָּזֶה לְמַעֵט הַמַחֲלֹקֶת וְה' הַטּוֹב יַעֲשֶׂה. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וּמוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ פָּנִים אֶל פָּנִים הַכֹּל. וּתְהִלָּה לָאֵל, ה' אִתָּנוּ וּמַרְחִיב לָנוּ הַרְבֵּה בְּצָרוֹתֵינוּ בְּחַסְדּוֹ יִתְבָּרַךְ, וּמְעַט יְסַפֵּר לְךָ מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן מִטּוּלְטְשִׁין, מֵהַיִּסּוּרִים וְהַרְחָבוֹת. וּבַה' בָּטַחְתִּי, שֶׁמִּדָּה טוֹבָה מְרֻבָּה וּבְוַדַּאי הַכֹּל לְטוֹבָה גְּדוֹלָה וְאָנוּ צְרִיכִין לְהִתְחַזֵּק וּלְהִתְחַדֵּשׁ בְּכָל יוֹם לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים לְהַחֲיוֹת עַצְמֵנוּ בְּנִפְלְאוֹת חֲסָדָיו יִתְבָּרַךְ, שֶׁזָּכִינוּ לְהִמָּלֵט מִלִּהְיוֹת מֵהַחוֹלְקִים עַל נְקֻדַּת הָאֱמֶת וְכוּ', וּבָזֶה לְבַד אָנוּ יְכוֹלִים לִחְיוֹת וְלִשְׂמֹחַ גַּם עַתָּה עַד אֲשֶׁר יַרְחִיב ה' לָנוּ בִּשְׁלֵמוּת, וְנִזְכֶּה לָצֵאת מִכָּל צָרוֹתֵינוּ לְגַמְרֵי וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה גְּדוֹלָה, לְשָׂשׂוֹן וּלְשִׂמְחָה מְהֵרָה.
And since — according to his words — such a person is not to be found there — I therefore reconsidered and returned my feet to Your testimonies [Tehillim 119:59] — to rely on Hashem Yisborach alone — and to sit and not act — for it is not at all my wish that you yourself deliver the letter — and this never entered my mind at all. Even so — I am returning to you the copy in my son Rabbi Shachna's handwriting — may he live — that it should be with you — perhaps perhaps it will be needed for you — and perhaps even so a person will be found there who will direct his heart to Heaven to involve himself in this — to diminish the *machloket* — and may the Good Hashem do. More than this there is no leisure to extend — and the bearer of this letter — Rabbi Nachman of Tulchin — will tell you face to face everything. And praised be G-d — Hashem is with us and expands greatly for us within our distresses in His kindness — Yisborach — and a little of the sufferings and the expansions Rabbi Nachman of Tulchin — the bearer of this letter — will tell you. And I trusted in Hashem — for the attribute of good is abundant [Sotah 11a] — and certainly everything is for great good. And we need to strengthen ourselves and renew ourselves every day — to walk in His holy ways — to give ourselves life through the wonders of His kindnesses — Yisborach — that we merited to escape from being among those who oppose the point of truth — and in this alone we can live and rejoice even now — until Hashem expands for us in fullness — and we merit to come out from all our distresses entirely — and everything will turn to great good — to joy and to gladness — quickly. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם
The words of your father who intercedes for you. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רז URL: https://ajew.org/reader-plain/alim-litrufa/2/206/ # רז
רז
Source: https://ajew.org/reader/alim-litrufa/2/206 ## Segment 1
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת קֹדֶשׁ רֹאשׁ חֹדֶשׁ כִּסְלֵו תקצ"ו.
I received your letter on last Thursday — and it was a great comfort to me. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
My beloved son — my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ה' הֶעָבַר וְהָיָה לִי לְנַחַת גָּדוֹל. אַךְ יֵשׁ לִי צַעַר קְצָת מַה שֶּׁלֹּא הִזְכַּרְתָּ בְּמִכְתָּבְךָ אִם קִבַּלְתָּ הָאִגֶּרֶת שֶׁשָּׁלַחְתִּי מִפֹּה אוֹר לְיוֹם ג' תּוֹלְדוֹת הֶעָבַר עַל יְדֵי רַבִּי חַיִּים נָתָן צֶעסִיס שֶׁנָּסַע לְאַדֶעס דֶּרֶךְ טוּלְטְשִׁין, וּמָסַרְתִּי בְּיָדוֹ אִגֶּרֶת אֵלֶיךָ. גַּם בְּתוֹכוֹ הָיָה רָצוּף אִגֶּרֶת שֶׁתִּשְׁלַח לִקְרוּמִינְטְשַׁאק לְרַבִּי אֶפְרַיִם נֵרוֹ יָאִיר. וְהָיָה מֵהָרָאוּי שֶׁיַּגִּיעַ לְיָדְךָ הָאִגְּרוֹת הָאֵלּוּ בְּיוֹם ג', וְאַתָּה לֹא הוֹדַעְתַּנִי מֵהֶם וְצַעֲרִי גָּדוֹל מִזֶּה, עַל כָּל פָּנִים תִּרְאֶה מִיָּד לְהוֹדִיעֵנִי מִזֶּה. רַק נִפְלֵאתִי מַה שֶּׁכָּתַבְתָּ בְּמִכְתָּבְךָ לְבַעֲרוֹ וְאֵינִי יוֹדֵעַ אֵיזֶה סוֹד נִכְתַּב בּוֹ, אַדְּרַבָּה הַכֹּל דִּבְרֵי אֱמֶת, וּקְרָאתִיו שְׁנֵי פְּעָמִים. וְהֶחֱיִיתַנִי בִּדְבָרֶיךָ הַיּוֹצְאִים מִלִּבְּךָ בֶּאֱמֶת. מִי יִתֵּן שֶׁיְּמַלֵּא הַשֵּׁם יִתְבָּרַךְ מִשְׁאֲלוֹת לִבְּךָ לְטוֹבָה מְהֵרָה, שֶׁתִּזְכֶּה לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת לַאֲמִתּוֹ, כַּאֲשֶׁר זֶה כַּמָּה נִכְסֹף נִכְסַפְתָּ לָזֶה. אַךְ בֶּאֱמֶת גַּם הַכִּסּוּפִין וְהַגַּעְגּוּעִים יְקָרִים מְאֹד, כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים מַעֲלוֹת הָרָצוֹן וְהַכִּסּוּפִין דִּקְדֻשָּׁה, בִּפְרָט כְּשֶׁזּוֹכִים לְפָרְטָם בַּפֶּה בְּכָל יוֹם.
I received your letter through the bearer of this letter on Friday — Erev Shabbas Kodesh. And behold — regarding the letter to the rabbi — the essential intention was that a person be found in your community who would speak with him in the spirit of my words in my letter — for my benefit. And since — according to his words — such a person is not to be found there — I therefore reconsidered and returned my feet to Your testimonies [Tehillim 119:59] — to rely on Hashem Yisborach alone — and to sit and not act — for it is not at all my wish that you yourself deliver the letter — and this never entered my mind at all. Even so — I am returning to you the copy in my son Rabbi Shachna's handwriting — may he live — that it should be with you — perhaps perhaps it will be needed for you — and perhaps even so a person will be found there who will direct his heart to Heaven to involve himself in this — to diminish the *machloket* — and may the Good Hashem do. More than this there is no leisure to extend — and the bearer of this letter — Rabbi Nachman of Tulchin — will tell you face to face everything. And praised be G-d — Hashem is with us and expands greatly for us within our distresses in His kindness — Yisborach — and a little of the sufferings and the expansions Rabbi Nachman of Tulchin — the bearer of this letter — will tell you. ## Segment 4
חֲזַק בְּנִי וַחֲזַק לֵילֵךְ בְּדֶרֶךְ הַזֶּה לְדַבֵּר הַכִּסּוּפִין דִּקְדֻשָּׁה בַּפֶּה בְּכָל יוֹם. וְתַכְרִיחַ עַצְמְךָ מְאֹד לְהַרְגִּיל עַצְמְךָ לָזֶה. וְתַאֲמִין שֶׁאֵיךְ שֶׁהוּא גַּם הַדִּבּוּרִים שֶׁלְּךָ יְקָרִים מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, כִּי הוּא יִתְבָּרַךְ בְּרַחֲמָיו מִתְאַוֶּה גַּם לִתְפִלָּתְךָ. כִּי כָּל הָעוֹלָמוֹת עִם כָּל עֲבוֹדָתָם הַגְּדוֹלָה שֶׁעוֹבְדִים אוֹתוֹ יִתְבָּרַךְ בְּאֵימָה וּבְיִרְאָה תָּמִיד, אֵין עוֹלֶה אֶצְלוֹ יִתְבָּרַךְ כְּלָל כְּנֶגֶד שִׂיחָה אַחַת וּתְפִלָּה אַחַת שֶׁל בֶּן אָדָם הַשָּׁפָל הַזֶּה שֶׁבְּזֶה הָעוֹלָם, כַּמְבֹאָר בְּהַתּוֹרָה כִּי מְרַחֲמָם יְנַהֲגֵם וְכוּ'. וְאִם הָאָדָם נָמוֹךְ מְאֹד עַל יְדֵי מַעֲשָׂיו שֶׁאֵינָם עוֹלִים יָפֶה, אַדְּרַבָּא כְּשֶׁהוּא מְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ וְעוֹבֵד אֵיזֶה עֲבוֹדָה יָקָר בְּעֵינָיו יוֹתֵר וְיוֹתֵר, כִּי זֶה עִקַּר כְּבוֹדוֹ יִתְבָּרַךְ כְּשֶׁהָרְחוֹקִים מְאֹד נִמְשָׁכִים לַעֲבוֹדָתוֹ יִתְבָּרַךְ, כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים. וְתַאֲמִין שֶׁכָּל מַה שֶּׁנֶּאֱמַר בִּסְפָרָיו הַקְּדוֹשִׁים מִגֹּדֶל הַהִתְפָּאֲרוּת שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר גַּם עִם הַפָּחוּת שֶׁבְּיִשְׁרָאֵל נֶאֱמַר גַּם עָלֶיךָ. וּבְיוֹתֵר תַּכְרִיחַ עַצְמְךָ בְּכָל הַכֹּחוֹת לִשְׂמֹחַ בְּכָל עֹז בְּכָל יוֹם שֶׁזָּכִינוּ שֶׁלֹּא עָשַׂנִי גּוֹי וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ', אוּן טַאקֶי פָארְט [וּבְכָל זֹאת] אַשְׁרֵינוּ. יוֹתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה עַל פְּנֵי הַשָּׂדֶה, כִּי אֵינִי יוֹדֵעַ עִם מִי יִהְיֶה נִשְׁלָח מִכְתָּבִי זֶה.
And I trusted in Hashem — for the attribute of good is abundant [Sotah 11a] — and certainly everything is for great good. And we need to strengthen ourselves and renew ourselves every day — to walk in His holy ways — to give ourselves life through the wonders of His kindnesses — Yisborach — that we merited to escape from being among those who oppose the point of truth — and in this alone we can live and rejoice even now — until Hashem expands for us in fullness — and we merit to come out from all our distresses entirely — and everything will turn to great good — to joy and to gladness — quickly . ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם וּמְצַפֶּה לִישׁוּעָה.
The words of your father who intercedes for you all. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. ## Segment 8
וְאוֹדוֹת בְּרִיאוּתִי, דַּע כִּי בְּשָׁבוּעַ הֶעָבַר לֹא הָיִיתִי בְּקַו הַבְּרִיאָה, אֲבָל הַכֹּל הָיָה מֵהַמֵּחוּשׁ בַּמֵּעַיִם רַחֲמָנָא לִצְלַן שֶׁיֵּשׁ לִי מִכְּבָר כַּיָּדוּעַ לְךָ, אַךְ מֵעוֹדִי לֹא הָיָה נִמְשָׁךְ זְמַן כָּל כָּךְ כְּמוֹ בְּשָׁבוּעַ הֶעָבַר. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וְיִשְׁמְרֵנִי מֵעַתָּה מֵחֹלִי זֶה וּמִכָּל הֶחֳלָאִים וּמֵחוּשִׁים שֶׁבָּעוֹלָם. וּבְכָל עֵת וְשָׁעָה רוֹאִין שֶׁאִי אֶפְשָׁר לַעֲבֹר זֶה הָעוֹלָם כִּי אִם עַל פִּי הַדְּרָכִים הַקְּדוֹשִׁים דַּרְכֵי הַתּוֹרָה בֶּאֱמֶת שֶׁקִּבַּלְנוּ מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, עַל כָּל דִּבּוּר וְדִּבּוּר רָאוּי לָנוּ לוֹמַר אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא וְכוּ'. מַה נֹּאמַר מַה נְּדַבֵּר חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם וְכוּ'.
[שֶׁלֹּא עָשַׂנִי גּוֹי וְהִבְדִּילָנוּ מִן הַתּוֹעִים — from the morning blessings: *she'lo asani goy* — that He did not make me a gentile — and from *v'hivdilanu min hato'im* — He separated us from those who go astray. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 10
(אָמַר הַמַּעְתִּיק דְּעוּ כִּי מֵהַחוֹלַאַת הַנַּ"ל רַחֲמָנָא לִצְלַן נִסְתַּלֵּק בִּשְׁנַת תר"ה, וְהַחוֹלַאַת הָיָה לוֹ עוֹד מִקֹּדֶם שֶׁהָיָה בֶּן אַרְבָּעִים, וּלְעֵת זִקְנָתוֹ הִתְגַּבְּרָה עַד שֶׁנִּסְתַּלֵּק עַל יְדֵי זֶה, אוֹי לָנוּ עַל שִׁבְרֵנוּ נַחְלָה מַכּוֹתֵינוּ, חֲבָל עַל דְּאַבְדִּין וְלָא מִשְׁתַּכְּחִין, וְרַק זֹאת נֶחָמָתֵנוּ תְּהִלָּה לָאֵל חַי עַל הַפְּלֵטָה הַנִּשְׁאֶרֶת לָנוּ לְזֵכֶר עוֹלָם, הֵן הֵמָּה מִכְתָּבָיו הַקְּדוֹשִׁים וּסְפָרָיו הַקְּדוֹשִׁים, תְּהִלָּה לְאֵל חַי).
The daily blessings of Jewish identity are themselves a source of joy] and so forth — and even so — *un taki fort* — how fortunate are we — *ashreinu*! Beyond this it is impossible to extend just now in the open field — for I do not know with whom this letter of mine will be sent. And regarding my health — know that last week I was not in good health — but everything was from the pain in the intestines [הַמֵּחוּשׁ בַּמֵּעַיִם — the *mekhush bame'ayim* — Reb Nussun suffered from an intestinal condition that he had carried for a long time — as noted below in the copyist's note — it would eventually be the cause of his death in 5605 (1844–45)] — may the Merciful One save us — which I have had for a long time — as is known to you — but never before did it last as long as it did last week. Overview: Saturday night, Rosh Chodesh Kislev — Nemirov. Received Yitzchok's letter Thursday — great comfort. Pain that he didn't acknowledge receipt of the letter sent via Rabbi Chaim Natan Tzesis traveling to Odessa via Tulchin — which also contained a letter to forward to Rabbi Efraim of Kromintchak. Surprised by the request to burn it — all words of truth — read it twice. *Mi yitein she'y'malei Hashem mish'alos libbecha.* The yearnings and longings are themselves very precious. Compel yourself to speak the holy yearnings with the mouth every day. Your single conversation surpasses all the worlds with all their service. The very distant drawn to service — more precious in His eyes. Everything said about Hashem's glory with the least of Israel — said also about you. Compel yourself to rejoice every day: *she'lo asani goy v'hivdilanu min hato'im. Un taki fort — ashreinu.* Written in the open field. Health note: last week unwell — the intestinal *mekhush* — never lasted so long before. May Hashem protect him. At every time: it is impossible to traverse this world except through the holy ways received from our master. *Ilmale lo asina l'alma ela l'mishma da dai.* The copyist's extraordinary note: Reb Nussun departed in 5605 from this very illness, which he had from before age forty. *Chaval al de'avdin v'la mishtakchin.* Our consolation: his holy letters and holy books. May Hashem Yisborach have mercy on me and protect me from now on from this illness and from all the illnesses and pains in the world. And at every time and hour one sees that it is impossible to traverse this world except through the holy ways — the ways of Torah in truth — that we received from our master our teacher and our rabbi — of blessed memory. On every single word it is fitting for us to say: *ilmale lo asina l'alma ela l'mishma da dai* — if we had come into the world only to hear this — it would be enough. What shall we say and what shall we speak — His *chesed* has overpowered us — and the truth of Hashem is forever [Tehillim 117:2] and so forth. # רח URL: https://ajew.org/reader-plain/alim-litrufa/2/207/ # רח
רח
Source: https://ajew.org/reader/alim-litrufa/2/207 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' ב' כִּסְלֵו תקצ"ו נֶעמְרוֹב.
I already sent you a letter on *Motzai Shabbas*. And on Sunday my letter from you arrived through the post — and it was a comfort to me. ## Segment 2
בְּנִי חֲבִיבִי.
My dear son. ## Segment 3
כְּבָר שָׁלַחְתִּי לְךָ אִגֶּרֶת בְּמוֹצָאֵי שַׁבָּת. וּבְיוֹם א' הִגִּיעַ אֵלַי מִכְתָּבְךָ עַל יְדֵי הַפָּאטְשְׂט [הַדֹּאַר] וְהָיָה לִי לְנַחַת. וּבִפְרָט מַה שֶּׁכָּתַבְתָּ שֶׁדִּבַּרְתָּ עִם ר' נַחְמָן נֶכֶד אֲדְמוֹ"ר זַ"ל שֶׁיִּחְיֶה, תִּרְאֶה לְהִשְׁתַּדֵּל לְדַבֵּר עִמּוֹ בְּכָל פַּעַם וְתִהְיֶה מַמְצִיא אֶת עַצְמְךָ אֵלָיו. וּמֵאֵלֶיךָ תָּבִין אֵיךְ לְהִתְנַהֵג בָּזֶה.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 4
וּכְבָר כָּתַבְתִּי לְךָ שֶׁתְּהִלָּה לָאֵל אֲנִי בְּקַו הַבְּרִיאָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּבְשָׁבוּעַ הֶעָבַר לֹא הָיָה לִי חוֹלַאַת חַס וְשָׁלוֹם. רַק הַמֵּחוּשׁ שֶׁלִּי מִכְּבָר אַךְ שֶׁהֶאֱרִיךְ זְמַן בְּיוֹתֵר. וּבְחֶמְלַת ה' סָר מֵעָלַי קֹדֶם שַׁבָּת הֶעָבַר. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וְיִשְׁמְרֵנִי מֵעַתָּה מֵחוֹלַאַת זֶה, וּמִכָּל מִינֵי חֹלִי וּמַכְאוֹב שֶׁבָּעוֹלָם, וְיִרְפָּאֵנִי רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ מִגֹּדֶל הַנְּחִיצָה. וּתְהִלָּה לָאֵל הָיוּ אֶצְלִי אוֹרְחִים עַל שַׁבַּת הֶעָבַר, וְדִבַּרְנוּ דִּבְרֵי אֱמֶת. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה, וְחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. חֲזַק בְּנִי וַחֲזַק לְהַחֲיוֹת עַצְמְךָ בְּכָל יוֹם בְּגֹדֶל הַחֲסָדִים וְהַנִּפְלָאוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ מַפְלִיא עִם כָּל אֶחָד וְאֶחָד בְּכָל יוֹם וָיוֹם, וְתַאֲמִין שֶׁלֹּא עַל חִנָּם קָבְעוּ לָנוּ חֲזַ"ל לוֹמַר בְּכָל יוֹם עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת וְכוּ'. וּמִי שֶׁמֵּשִׂים לֵב לָזֶה בֶּאֱמֶת וּבֶאֱמוּנָה יוּכַל לִרְאוֹת קְצָת, בִּפְרָט אֲנַחְנוּ שֶׁרַבִּים קָמִים עָלֵינוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם. וְלַה' הַתִּקְוָה לָצֵאת מֵהַצָּרוֹת לְגַמְרֵי מִצָּרָה לִרְוָחָה גְּדוֹלָה, וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבֹשׁוּ חִישׁ קַל מְהֵרָה.
I received your letter on last Thursday — and it was a great comfort to me. But I have some pain from the fact that you did not mention in your letter whether you received the letter that I sent from here on the eve of Tuesday of last week's Parshas Toldos — through Rabbi Chaim Natan Tzesis [צֶעסִיס — Rabbi Chaim Natan Tzesis: a traveller passing through who agreed to carry letters — he was travelling to Odessa via Tulchin] who was traveling to Odessa via Tulchin — and I entrusted to his hand a letter for you. And within it was enclosed a letter that you should send to Kromintchak [קְרוּמִינְטְשַׁאק — Kremenets or a similar Ukrainian town — where Rabbi Efraim lives] to Rabbi Efraim — may his light shine. And it would have been fitting that these letters reach your hand on Tuesday — and you did not inform me of them — and my pain is great from this — at any rate see immediately to inform me of this. Only I was astonished by what you wrote in your letter — to burn it — and I do not know what secret is written in it — on the contrary everything in it is words of truth — and I read it twice. And you gave me life with your words that come from your heart in truth. Would that Hashem Yisborach fulfil the desires of your heart for good quickly — that you merit to be a truly worthy person in truth — as you have been longing for this many days. But in truth the yearnings and the longings themselves are also very precious [גַּם הַכִּסּוּפִין וְהַגַּעְגּוּעִים יְקָרִים מְאֹד — one of the most cherished teachings of the Rebbe: the longing for Hashem — even when unfulfilled — is itself of immense spiritual value. The very reaching toward the good — even when one cannot attain it — is a great service] — as is explained in the holy books — the greatness of the will and the holy yearnings — and especially when one merits to give them expression with the mouth every day. ## Segment 5
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם רַב בְּאַהֲבָה עַזָּה, וּבִפְרָט לִידִידִי כְּנַפְשִׁי וּלְבָבִי הַוָּתִיק כְּבוֹד מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר. נֶכֶד עֲטֶרֶת רֹאשֵׁנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה.
Be strong — my son — and be strong to walk in this path — to speak the holy yearnings with the mouth every day. And compel yourself greatly to accustom yourself to this. And believe that somehow even your words are very precious in the eyes of Hashem Yisborach — for He — Yisborach — in His mercies also desires your prayer. For all the worlds — with all their great service before Him in awe and reverence always — none of it rises before Him at all compared to a single conversation and a single prayer of this lowly human being in this world [אֵין עוֹלֶה אֶצְלוֹ יִתְבָּרַךְ כְּנֶגֶד שִׂיחָה אַחַת וּתְפִלָּה אַחַת שֶׁל בֶּן אָדָם הַשָּׁפָל הַזֶּה — one of the most startling teachings: that the simple prayer of a lowly human being in this world surpasses the service of all the heavenly worlds together. Explained in the Rebbe's Torah *Ki M'rachamam Y'nahagem*] [cf. LM I — Ki M'rachamam] . And if a person is very low through his deeds that have not turned out well — on the contrary — when he pours out his speech before Him — Yisborach — and performs some service — it is more and more precious in His eyes — for this is the essence of His honor — Yisborach — when those who are very distant are drawn to His service — as is explained in the holy books. And believe that everything said in the holy books regarding the great glory with which Hashem Yisborach glories even in the least of Israel — is said also about you . And more than anything — compel yourself with all your strength to rejoice with all your might every day — that we merited: that He did not make us a gentile — and separated us from those who go astray [שֶׁלֹּא עָשַׂנִי גּוֹי וְהִבְדִּילָנוּ מִן הַתּוֹעִים — from the morning blessings: *she'lo asani goy* — that He did not make me a gentile — and from *v'hivdilanu min hato'im* — He separated us from those who go astray. The daily blessings of Jewish identity are themselves a source of joy] and so forth — and even so — *un taki fort* — how fortunate are we — *ashreinu*! Beyond this it is impossible to extend just now in the open field — for I do not know with whom this letter of mine will be sent. The words of your father who intercedes for you and awaits salvation. Nussun of Breslov. And regarding my health — know that last week I was not in good health — but everything was from the pain in the intestines [הַמֵּחוּשׁ בַּמֵּעַיִם — the *mekhush bame'ayim* — Reb Nussun suffered from an intestinal condition that he had carried for a long time — as noted below in the copyist's note — it would eventually be the cause of his death in 5605 (1844–45)] — may the Merciful One save us — which I have had for a long time — as is known to you — but never before did it last as long as it did last week. May Hashem Yisborach have mercy on me and protect me from now on from this illness and from all the illnesses and pains in the world. And at every time and hour one sees that it is impossible to traverse this world except through the holy ways — the ways of Torah in truth — that we received from our master our teacher and our rabbi — of blessed memory. On every single word it is fitting for us to say: *ilmale lo asina l'alma ela l'mishma da dai* — if we had come into the world only to hear this — it would be enough . What shall we say and what shall we speak — His *chesed* has overpowered us — and the truth of Hashem is forever [Tehillim 117:2] and so forth. And peace to all our *anshei sh'lomaynu* with great love. Said the copyist: Know that from the above-mentioned illness — may the Merciful One save us — he departed in the year 5605 [תר\"ה — 5605 — corresponding to 1844–45. Reb Nussun of Breslov departed from this world on 10 Teves 5605] . And the illness he had from before he was forty years old — and in his old age it intensified until he departed through it. Woe to us for our brokenness — we are sick of our wounds [Yirmiyahu 10:19] . *Chaval al de'avdin v'la mishtakchin* — alas for those who are lost and cannot be found [חֲבָל עַל דְּאַבְדִּין וְלָא מִשְׁתַּכְּחִין — the Aramaic lament from the Talmud (Sanhedrin 111a): applied here to Reb Nussun himself by the copyist — he was one who was lost to the world and cannot be found again] . And only this is our consolation — praised be the Living G-d — upon the remnant that remains to us as an eternal remembrance — namely his holy letters and his holy books — praised be the Living G-d. # רט URL: https://ajew.org/reader-plain/alim-litrufa/2/208/ # רט
רט
Source: https://ajew.org/reader/alim-litrufa/2/208 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ד' וַיֵּצֵא תקצ"ו נֶעמְרוֹב.
Know that I received from you the letter that you wrote on Wednesday of Parshas Toldos. ## Segment 2
בְּנִי חֲבִיבִי.
My dear son. ## Segment 3
דַּע שֶׁקִּבַּלְתִּי מִמְּךָ הַמִּכְתָּב שֶׁכָּתַבְתָּ יוֹם ד' תּוֹלְדוֹת. כָּעֵת תֵּדַע שֶׁנּוֹדַע לִי עַל יְדֵי רַבִּי שְׁמוּאֵל וַויְינְבֶּערְג שֶׁהָאִגֶּרֶת שֶׁשָּׁלַחְתִּי לְךָ עַל יְדֵי רַבִּי חַיִּים נָתָן צֶעסִיס מִנֶּעמְרוֹב. בָּא לִידֵי זָרִים. כִּי רַבִּי חַיִּים נָתָן הַנַּ"ל שָׁכַח לִמְסֹר לְךָ הָאִגֶּרֶת וְנִזְכַּר בְּנָסְעוֹ מִטּוּלְטְשִׁין, וְשָׁלַח לְךָ עַל יְדֵי אֵיזֶה אִישׁ. וּכְבָר נִפְתְּחָה הָאִגֶּרֶת בְּבַארְטְנִיק, וְאֵינִי יוֹדֵעַ הֵיכָן הֵם. וְאִם כִּי יֵשׁ לִי צַעַר מִזֶּה, אֲבָל זֹאת נֶחָמָתִי, כִּי תְּהִלָּה לָאֵל אֵין לִי בַּמֶּה לְהִתְבַּיֵּשׁ בַּמֶּה שֶׁכָּתַבְתִּי שָׁם, כִּי לֹא דִּבַּרְתִּי שָׁם חַס וְשָׁלוֹם עַל שׁוּם אָדָם מִיִּשְׂרָאֵל, רַק הִזְכַּרְתִּי אֶתְכֶם לְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי בְּכָל יוֹם בִּכְלָלִיּוּת וּבִפְרָטִיּוּת וְכוּ'. וּתְהִלָּה לָאֵל בָּזֶה אֵין לָנוּ לְהִתְבַּיֵּשׁ כְּלָל, אַף עַל פִּי כֵן אִם הָיִיתִי יוֹדֵעַ שֶׁיָּבוֹא לִידֵי כָּךְ לֹא הָיִיתִי מוֹסֵר מִכְתָּבִי לִידֵי מְשֻׁלָּח, אַךְ בְּדִיעֲבַד בְּוַדַּאי הַכֹּל לְטוֹבָה, וּמִי יוֹדֵעַ דַּרְכֵי ה' וְנִפְלְאוֹתָיו יִתְבָּרַךְ. עַתָּה תִּרְאֶה לִכְתֹּב לְרַבִּי חַיִּים נָתָן הַנַּ"ל וְתוֹדִיעַ לוֹ מַה שֶּׁעָבַר בָּזֶה, וּתְבַקְּשׁוֹ שֶׁיִּכְתֹּב לְךָ לְמִי מָסַר הַמִּכְתָּב, אוּלַי תּוּכַל לַחֲזֹר לְהַשִּׂיגָם, וַה' הַטּוֹב יַעֲשֶׂה. וּתְהִלָּה לָאֵל אֲנִי בְּקַו הַבְּרִיאָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וִימֵי חֲנֻכָּה מְמַשְׁמְשִׁין וּבָאִין. וּבְוַדַּאי נַעֲשֶׂה בְכָל שָׁנָה וְשָׁנָה עִנְיַן חֲנֻכַּת הַבַּיִת שֶׁגִּלָּה אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, שֶׁכְּפִי הַסְּלַח נָא שֶׁל יוֹם הַכִּפּוּרִים וְכוּ'. כִּי הֲלֹא סוֹף כָּל סוֹף בְּוַדַּאי יִבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְּיָמֵינוּ, וְכָל בִּנְיָנוֹ יִהְיֶה עַל יְדֵי בְּחִינַת הַנַּ"ל. וְכָל שָׁנָה וְשָׁנָה נִבְנֶה מְעַט מְעַט, עַד שֶׁיִּהְיֶה נִשְׁלָם מְהֵרָה. וְעַל כֵּן בְּכָל שָׁנָה וְשָׁנָה צָרִיךְ שֶׁיִּהְיֶה לְכָל אֶחָד מִיִּשְׂרָאֵל חֵלֶק בַּחֲנֻכַּת הַבַּיִת, וְזֶה זוֹכֶה כְּפִי הַסְּלַח נָא שֶׁל יוֹם כִּפּוּר. וְגַם עַתָּה עֲדַיִן צְרִיכִין לְהִתְפַּלֵּל שֶׁיִּתְקַבֵּל הַסְּלַח נָא שֶׁל יוֹם כִּפּוּר. כִּי בְּכָל יוֹם צְרִיכִין לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, שֶׁזֶּהוּ בְּחִינַת קְדֻשַּׁת יוֹם כִּפּוּר שֶׁמַּמְשִׁיכִין בְּכָל הַשָּׁנָה כֻּלָּהּ. וּכְמוֹ כֵן זוֹכִין לַחֲנֻכַּת הַבַּיִת שֶׁהוּא בְּחִינַת הֶאָרַת בֵּן וְתַלְמִיד לְהוֹדִיעַ לְדָרֵי מַעְלָה וּלְדָרֵי מַטָּה גְּדֻלָּתוֹ וּמַלְכוּתוֹ יִתְבָּרַךְ וְכוּ'. וְהָעִקָּר הוּא לְהוֹדִיעַ בְּזֶה הָעוֹלָם הַשָּׁפֵל לְכָל הַנְּמוֹכִים מְאֹד מְאֹד, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, בִּבְחִינַת הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר וְכוּ' וְכוּ'. גִּוַואלְד בְּרוּדֶער הַארְצִיקֶער [אַהָהּ! אָחִי הַנִּלְבָב], אַל יַזְקִינוּ בְּעֵינֵיכֶם דְּבָרִים נוֹרָאִים חֲדָשִׁים כָּאֵלֶּה. בֶּאֱמֶת בְּכָל יוֹם וּבְכָל עֵת הֵם חֲדָשִׁים אֶצְלִי לְגַמְרֵי, וְאֵינִי יָכוֹל לְהַסִּיחַ דַּעְתִּי מִלְּהִתְפַּלֵּא עַל נִפְלָאוֹת כָּאֵלֶּה חִדּוּשִׁים כָּאֵלֶּה, וּמֻכְרָחִים לְכָל אָדָם מְאֹד מְאֹד לְהַחֲיוֹתוֹ וּלְעוֹרְרוֹ וְלַהֲקִיצוֹ וְלַהֲקִימוֹ מִכָּל מָקוֹם שֶׁהוּא וְכוּ'. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ כָּל זֹאת. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַל פְּנֵי הַשָּׂדֶה. אַךְ לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהַזְכִּירְךָ מְעַט דְּבָרִים הָאֵלֶּה הַמַּחֲזִיקִים הַרְבֵּה. יְהִי רָצוֹן שֶׁיַּעֲשׂוּ רֹשֶׁם בִּלְבַבְכֶם לְטוֹבָה לְקַיְּמָם בִּפְשִׁיטוּת בֶּאֱמֶת וּבִתְמִימוּת לְמַעַן יִיטַב לָכֶם לָעַד בָּזֶה וּבַבָּא לָנֶצַח.
My beloved son — my dear one. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 5
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ. וּבִפְרָט לְנֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה הָרַבָּנִי מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר חַזְּקֵהוּ וְאַמְּצֵהוּ, עוֹרְרֵהוּ וַהֲקִיצֵהוּ. וְעַל יְדֵי זֶה תִּתְעוֹרֵר גַּם אַתָּה וּתְקַבְּלוּ דֵּין מִן דֵּין, וְאִם תִּרְצֶה תּוּכַל לְהַרְאוֹת לוֹ מִכְתָּבִי זֶה וּכְחָכְמָתְךָ תַּעֲשֶׂה.
I already sent you a letter on *Motzai Shabbas*. And on Sunday my letter from you arrived through the post — and it was a comfort to me. And especially what you wrote — that you spoke with Rabbi Nachman — the grandson of our Master — of blessed memory — may he live. See to strive to speak with him every time — and make yourself available to him. And from yourself you will understand how to conduct yourself in this. Nussun of Breslov. And I already wrote to you that — praised be G-d — I am in good health with the help of Hashem Yisborach — and last week there was no illness — G-d forbid. Only my old *mekhush* — but it lasted longer than usual. And in Hashem's compassion it left me before last Shabbas. May Hashem Yisborach have mercy on me and protect me from now on from this illness — and from all kinds of sickness and pain in the world — and heal me *refuat hanefesh u'refuat haguf* — healing of the soul and healing of the body. More than this there is no leisure to extend — due to the greatness of the urgency. And praised be G-d — I had guests with me for last Shabbas — and we spoke words of truth. Blessed is Hashem Who has helped us until now — and the kindnesses of Hashem — for they have not ended [Eichah 3:22] and so forth. Be strong — my son — and be strong — to give yourself life every day through the greatness of the kindnesses and wonders that Hashem Yisborach works wondrously with each and every person every single day. And believe that it was not for nothing that our Sages — of blessed memory — established for us to say every day: for Your miracles that are with us every day — and for Your wonders and Your goodnesses that are at every time [עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת — from the *Modim* prayer of *Shemoneh Esreh*: gratitude for Hashem's miracles and wonders that accompany us every single day. Reb Nussun points out that the Sages established this daily acknowledgement for a reason — because the miracles ARE there every day for those with eyes to see them] and so forth. And whoever pays attention to this truly and with faith can see a little — and especially we — upon whom many rise against us — and the Holy One — blessed be He — saves us from their hand. And to Hashem is the hope to come out from all the distresses entirely — from distress to great expansiveness — and our enemies will see and be ashamed — swiftly and speedily. The words of your father. To all our *anshei sh'lomaynu* — abundant peace with fierce love — and especially to my dear friend — as my soul and as my heart — the distinguished veteran — the honor of our Teacher the Rabbi Nachman — may his light shine — grandson of the crown of our head — may the memory of the righteous and holy one be for a blessing [נֶכֶד עֲטֶרֶת רֹאשֵׁנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה — "the grandson of the crown of our head" — Rebbe Nachman is the crown of our head — and his grandson Rabbi Nachman is now in Breslov. Reb Nussun addresses him with extraordinary warmth and reverence as the living continuation of the Rebbe's presence] . # רי URL: https://ajew.org/reader-plain/alim-litrufa/2/209/ # רי
רי
Source: https://ajew.org/reader/alim-litrufa/2/209 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וַיֵּצֵא תקצ"ו נֶעמְרוֹב.
I received your letter before last Shabbas — and I had great pain from my daughter — may she live — from her toothache — which is added upon our worries and upheavals — may Hashem Yisborach have mercy. ## Segment 2
שָׁלוֹם לַאֲהוּבִי חֲתָנִי חֲבִיבִי כִּבְנִי הָאַבְרֵךְ הַמֻּפְלָג הַוָּתִיק מוֹרֵנוּ הָרַב בָּרוּךְ נֵרוֹ יָאִיר, וּלְבִּתִּי הַצְּנוּעָה מָרַת חַנָּה צִירְל תִּחְיֶה, וּלְנֶכְדָּתִי אֶסְתֵּר שֵׁיינְדִיל תִּחְיֶה.
My beloved son — my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי קֹדֶם שַׁבַּת הֶעָבַר, וְהָיָה לִי צַעַר גָּדוֹל מִבִּתִּי תִּחְיֶה, מִכְּאֵב הַשִּׁנַּיִם שֶׁלָּהּ, שֶׁנּוֹסַף עַל דַּאֲגוֹתֵינוּ וְטִלְטוּלֵינוּ הַשֵּׁם יִתְבָּרַךְ יְרַחֵם. וּבָרוּךְ הַשֵּׁם אֲשֶׁר שָׁמַעְתִּי בְּשָׁבוּעַ זֹאת שֶׁפָּסַק כְּאֵבָהּ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיַצִּילָהּ מֵעַתָּה מִכָּל חֹלִי וּמַכְאוֹב וּמֵחוּשׁ. וְיִתֵּן לָכֶם פַּרְנָסָה וְחַיִּים וְשָׁלוֹם הָעוֹלֶה עַל הַכֹּל אָמֵן.
Know that I received from you the letter that you wrote on Wednesday of Parshas Toldos. Just now you should know that it became known to me through Rabbi Shmuel Weinberg — that the letter that I sent to you through Rabbi Chaim Natan Tzesis from Nemirov — fell into the hands of strangers [בָּא לִידֵי זָרִים — "came to the hands of strangers": Reb Nussun's private correspondence was intercepted by unknown parties. In the context of the ongoing *machloket* and legal proceedings — this is a serious matter] . For the above-mentioned Rabbi Chaim Natan forgot to deliver the letter to you — and remembered when he was already departing from Tulchin — and sent it to you through some man. And the letter had already been opened in Bartznik [בַּארְטְנִיק — a village or posting station on the road between Tulchin and Breslov] — and I do not know where it is now. And although I have some pain from this — this is my consolation: for praised be G-d I have nothing to be ashamed of in what I wrote there — for I did not speak there — G-d forbid — about any person of Israel — only I reminded them to adhere their thought to the World to Come every day — in general and in particular [לְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי בְּכָל יוֹם בִּכְלָלִיּוּת וּבִפְרָטִיּוּת — Aramaic: to cleave one's thought to the World to Come every day — in general and in particular. The core practice of remembering *olam ha'ba* every day — in the general sense and also in the particular application to oneself] and so forth. And praised be G-d — in this we have nothing to be ashamed of at all. Even so — had I known it would come to this — I would not have entrusted my letter to a messenger. But after the fact — certainly everything is for good — and who knows the ways of Hashem and His wonders — Yisborach. Now see to write to the above-mentioned Rabbi Chaim Natan — and inform him of what happened in this matter — and ask him to write to you to whom he gave the letter — perhaps you can still manage to recover it — and may the Good Hashem do. ## Segment 4
וְהִנֵּה מְאֹד נֶהֱנֵיתִי מִדְּבָרֶיךָ אֲשֶׁר כָּתַבְתָּ בְּמִכְתָּבְךָ, כִּי רָאִיתִי תְּשׁוּקָתְךָ אֶל הַתַּכְלִית. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה בֶּאֱמֶת כָּל יָמֶיךָ לְיִרְאָה אֶת ה' וְלִבְטֹחַ בּוֹ שֶׁבְּוַדַּאי לֹא יַעֲזֹב אֶתְכֶם וְאֶת כֻּלָּנוּ. כִּי חַסְדֵי ה' לֹא תָמְנוּ וְכוּ'.
And praised be G-d — I am in good health with the help of Hashem Yisborach. And the days of Chanukah are approaching and coming. ## Segment 5
וְהִזָּהֵר מֵעַתָּה בְּנִי חֲבִיבִי לִבְלִי לִכְנֹס בְּוִכּוּחִים וְנִצְחוֹנוֹת עִם שְׁאָר בְּנֵי הַנְּעוּרִים שֶׁגַּם הֵם נַצְחָנִים כְּדֶרֶךְ בְּנֵי הַנְּעוּרִים. וּמִזֶּה נִמְשָׁךְ כַּמָּה מַחֲלֹקֶת וְסִכְסוּכִים הַמּוֹנְעִים וּמַפְסִיקִים מְאֹד מִדֶּרֶךְ הָאֱמֶת, כִּי הַנִּצָּחוֹן הוּא מִדָּמִים עֲכוּרִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ. תַּרְגִּיל עַצְמְךָ לְהַמְשִׁיךְ עַצְמְךָ אֶל הַתְּמִימוּת בֶּאֱמֶת, לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ, וְהַשְׁלֵךְ דַּרְכֵי הַיַּלְדוּת מִלִּבְּךָ, וּבִפְרָט לְבַל תִּכְנֹס בְּקֻשְׁיוֹת וַחֲקִירוֹת כְּלָל. וַאֲפִלּוּ עָלַי אָסוּר לְךָ לְהַרְהֵר חַס וְשָׁלוֹם. כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ שֶׁכָּל כַּוָּנָתִי רְצוּיָה אֶל הָאֱמֶת לַאֲמִתּוֹ לְהַדְרִיךְ אֶתְכֶם בְּדֶרֶךְ הַתּוֹרָה בֶּאֱמֶת בְּדֶרֶךְ אֲבוֹתֵינוּ אֲשֶׁר מֵעוֹלָם, כַּאֲשֶׁר קִבַּלְתִּי מִפִּי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. שִׂים לִבְּךָ הֵיטֵב אֶל הָאֱמֶת לַאֲמִתּוֹ מַה כַּוָּנָתִי וְכֵן כַּוָּנַת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּעִנְיַן עֲסָקֵינוּ, אִם כַּוָּנָתֵנוּ חַס וְשָׁלוֹם בִּשְׁבִיל הַכָּבוֹד הַמְדֻמֶּה הַנָּהוּג עַכְשָׁיו אוֹ בִּשְׁבִיל עֲשִׁירוּת. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ וְגַם כָּל מִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ יָכוֹל לְהָבִין כִּי תְּהִלָּה לָאֵל נְקִיִּים אֲנַחְנוּ וְאָנֹכִי מִזֶּה וְכַיּוֹצֵא בָּזֶה. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
And certainly every year the matter of the *chanukas habayis* — the dedication of the House — that our master our teacher and our rabbi — of blessed memory — revealed [עִנְיַן חֲנֻכַּת הַבַּיִת שֶׁגִּלָּה אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה — the Rebbe's teaching connecting Chanukah with Yom Kippur and the building of the Temple — that the *s'lach na* — the divine forgiveness — of Yom Kippur is the foundation of the *chanukas habayis* — and every year the Temple is being built spiritually, little by little, through the *teshuvah* of every Jew] is being carried out — namely that according to the *s'lach na* of Yom Kippur — and so forth. For certainly in the end — the Temple will be built speedily in our days — and all its building will be through the above-mentioned aspect. And every year it is built little by little — until it will be completed speedily. And therefore every year each and every person of Israel needs to have a portion in the *chanukas habayis* — and this one attains according to the *s'lach na* of Yom Kippur. And even now one still needs to pray that the *s'lach na* of Yom Kippur be accepted — for every day one needs to return to Hashem Yisborach — this being the dimension of the holiness of Yom Kippur that one draws through the entire year. And through this one merits the *chanukas habayis* — which is the dimension of the illumination of son and student — to make known to the upper and the lower realms the greatness and the majesty of Hashem — Yisborach — and so forth. And the essential is to make this known in this lowly world — to all those who are very very lowly — for the whole earth is full of His glory [Yeshayahu 6:3] — in the dimension of *hakitzu v'rannenu shochnei afar* — awake and sing — you who dwell in the dust [Yeshayahu 26:19] and so forth and so forth. ## Segment 6
דִּבְרֵי חוֹתֶנְךָ הַמְדַבֵּר בֶּאֱמֶת וּבְתָמִים לְטוֹבָתְךָ הַנִּצְחִית
[גִּוַואלְד בְּרוּדֶער הַארְצִיקֶער — Breslov Yiddish: "Ahh! My heartfelt brother!" — a cry of passionate astonishment and love. The word *givald* — literally "help! / what?!" — becomes here an exclamation of overwhelmed wonder. *Bruder hartziker* — my heartfelt brother — addressed to Yitzchok with a sudden warmth that breaks through the formal letter structure] Do not let such awesome new things grow old in your eyes! In truth — every day and at every time they are completely new to me — entirely. And I cannot take my mind off marvelling at such wonders — such novellae — which are absolutely necessary for every person — to give himself life — to arouse and awaken and raise him from wherever he is and so forth. How fortunate are we — that we merited to hear all of this! More than this it is impossible to extend in the open field. But I could not hold back from reminding you these few things that strengthen greatly. May it be His will that they make an impression on your hearts for good — to fulfil them simply — in truth and in wholeheartedness — so that it be good for you forever — in this world and the next. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
לִיבֶּע טֶעכְטֶיר, לְמַעַן הַשֵּׁם זָארְג נִיט, גְּלֵייבּ אִין הַשֵּׁם יִתְבָּרַךְ, עֶר וֶועט אַייךְ נִיט פַאר לָאזִין. קוּק אוֹיף נִידוּרִיקֶירְס פוּן אַייךְ וִויפְיל יוּנְגֶע לַייט גֵיעֶן אַרָאפּ פוּן קֶעסְט, אִין הָאבִּין דָאס אוֹיךְ נִיט. פָאלְג מִיךְ אִין זָארְג נִיט אוֹיף מָארְגֶען [בִּתִּי הַיְקָרָה, לְמַעַן הַשֵּׁם אַל תִּדְאֲגִי, תַּאֲמִינִי בְּהַשֵּׁם יִתְבָּרַךְ, הוּא לֹא יַעֲזֹב אֶתְכֶם, תִּסְתַּכְּלִי עַל הַלְמַטָּה מִכֶּם כַּמָּה אַבְרֵכִים יוֹרְדִים מִשֻּׁלְחַן חוֹתְנָם, וְגַם זֶה אֵין לָהֶם. תִּשְׁמְעִי בְקוֹלִי וְאַל דַּאֲגִי דַאֲגַת מָחָר].
Nussun of Breslov. ## Segment 9
אוֹיבּ סֶע מֶיגְלִיךְ זָאלסְטִי דִּיר מַאכִין עֶפֶּיס אַ פַּרְנָסָה, מַה טּוֹב אַז בְּנִי רַבִּי שַׁכְנָא וֶועט דָּא זַיין, בֶּעט אִים זָאל מִיט מִיר שְׁמִיסִין אֵיין עֵצָה, טָאמִיר קָאנְסְטִי דִיר עֶפֶּיס אַ פַּרְנָסָה מַאכִין, נָאר לְמַעַן הַשֵּׁם, לְעֵת עַתָּה זָארְג גָאר נִיט. גָאט אִיז גְרוֹיס. דֶּער וָואס גִיט לֵייבִּין דֶּער גִיט פַּרְנָסָה. וַוייטֶיר הָאבּ אִיךְ קַיין צַייט נִיט צִי שְׁרַייבִּין זַייט גִיזִינְד אִין פְרֵיילִיךְ. [אִם שַׁיָּךְ תַּעֲשֶׂה מַעֲמַד פַּרְנָסָה, מַה טּוֹב שֶׁבְּנִי שַׁכְנָא יִהְיֶה פֹּה, תְּבַקְּשִׁי מִמֶּנּוּ שֶׁיִּתְיַעֵץ עִמִּי, אוּלַי שַׁיָּךְ שֶׁתַּעֲשִׁי אֵיזֶה שֶׁהוּא פַּרְנָסָה, רַק לְמַעַן ה' לְעֵת עַתָּה אַל תִּדְאַגִי כְלוּם, ה' גָּדוֹל מִי שֶׁנּוֹתֵן חַיִּים נוֹתֵן פַּרְנָסָה, וְיוֹתֵר אֵין לִי שׁוּם זְמַן לִכְתּוֹב, תִּהְיִי בְּרִיאָה וּשְׂמֵחָה].
The impulse to win arguments is a physiological-spiritual phenomenon of youth that must be overcome through the work of *temimus* — wholeheartedness and simplicity]. Accustom yourself to draw yourself toward *temimus* in truth — to engage in Torah and prayer and conversation between yourself and your Maker — and cast away the ways of childhood from your heart — and especially — do not enter into difficult questions and investigations at all. ## Segment 10
לִיבֶּע קִינְדֶער! גִּילוֹיבְּט אִיז הַשֵּׁם יִתְבָּרַךְ אַז מִיר רַייסְן נִיט קַיין הֵיילִיגֶע סְפָרִים אוּן מִיר לֶערְנֶען נָאךְ זֵייא, בָּרוּךְ־הַשֵּׁם מֶעהָאט עֶפִּיס צִיא לֶערְנֶין. גִּילוֹיבְּט אִיז הַשֵּׁם יִתְבָּרַךְ אִיךְ הָאבּ אַייךְ שׁוֹין גִּיגִיבִּין אַגִיטֶע יְרוּשָׁה אוֹיף הֵייבִּיג קֵיין עֹשֶׁר אִין דֶּער וֶועלְט קָאן אַזוֹ אַה יְרוּשָׁה נִיט לָאזִין, מִיר הָאבִּין זִיךְ בָּרוּךְ הַשֵּׁם גָּאר נִיט צוּא שֶׁעמִין [בָּנַי הָאֲהוּבִים, טוֹב לְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ שֶׁאֵין אָנוּ קוֹרְעִים שׁוּם סְפָרִים קְדוֹשִׁים וְגַם אָנוּ לוֹמְדִים אוֹתָם, בָּרוּךְ ה' יֵשׁ מַשֶׁהוּ לִלְמֹד, בָּרוּךְ ה' כְּבָר נָתַתִּי לָכֶם יְרוּשָׁה טוֹבָה לְעוֹלָם, שׁוּם עָשִׁיר שֶׁבָּעוֹלָם לֹא יָכוֹל לְהַשְׁאִיר יְרוּשָׁה כָּזֶה. אֵין לָנוּ בָּרוּךְ ה' בְּמַה לְהִתְבַּיֵּשׁ].
And even about me — you are forbidden to entertain doubts — G-d forbid — for Hashem Yisborach knows that my entire intention is genuinely toward the truth in truth — to guide you in the path of Torah in truth — in the path of our forefathers from time immemorial — as I received from the mouth of our master our teacher and our holy rabbi — *zacher tzaddik v'kadosh livrachah.* Direct your heart well to the truth in truth — what is my intention — and likewise the intention of all our *anshei sh'lomaynu* — in the matter of our engagements — whether our intention — G-d forbid — is for imagined honor as is the fashion now — or for wealth. ## Segment 11
דִּבְרֵי אָבִיךָ הַמְדַבֵּר בֶּאֱמֶת
Hashem Yisborach knows — and also anyone who has a brain in his head can understand — that praised be G-d we are clean and I am clean of this and the like. More than this there is no leisure to extend. And convey peace to all our *anshei sh'lomaynu*. And especially to the grandson of our master our teacher and our rabbi — *zacher tzaddik v'kadosh livrachah* — the rabbinical scholar our Teacher the Rabbi Nachman — may his light shine — strengthen and fortify him — arouse and awaken him. And through this you too will be aroused — and you will receive *dein min dein* — each one from the other. And if you wish — you can show him this letter of mine — and as your wisdom — so you shall do. I received your letter from yesterday at around midday — and it was a comfort to me. Although my heart yearns over his pain from what passes over him — yet I know that no person is clean of this. And although not all faces are alike — and not this sight is like that sight — even so they are all equal in this: that inevitably much much passes over each one every day. And in all likelihood — if in the future they will tell a person all that passed over him each day — as we have heard of this and so forth. Certainly much passes over each and every one every day — and whoever pays careful attention to the words of our Sages — of blessed memory — who expounded on the verse *vayiitzer* [וַיִּיצֶר — Bereishis 2:7: "And Hashem formed man" — the word is written with two *yuds* — unusual. The Sages in Berachos 61a derive from this that a person was created with two opposing forces — *yetzer* for creation (*yotzri*) and *yetzer* for inclination (*yitzri*) — and hence the dual cry]: *oy li miyotzri — oy li miyitzri* — woe to me from my Creator — woe to me from my evil inclination! [Berachos 61a] — it emerges that the very essence of a person's creation is to be compelled to endure this confusion and this battle every day — *oy li miyotzri — oy li miyitzri* — and so it passes over every person. ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # כא URL: https://ajew.org/reader-plain/alim-litrufa/2/21/ # כא
כא
Source: https://ajew.org/reader/alim-litrufa/2/21 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' עֵקֶב [י"ג אב] תקפ"ז לפ"ק בְּרֶסְלֶב.
Blessed be Hashem May the mountains bear peace ## Segment 2
רַב שָׁלוֹם וּבְרָכָה לִכְבוֹד אֲהוּבִי אָחִי, חֲבִיבִי וִידִידִי, הֲלֹא הוּא הָרַבָּנִי, הַוָּתִיק הַמֻּפְלָג בְּתוֹרָה וּבְיִרְאָה וְכוּ', מוֹרֵנוּ הָרַב ר' נַפְתָּלִי נֵרוֹ יָאִיר לָנֶצַח.
[Tehillim 72:3] — to the honor of my beloved, my brother and friend as my soul — the veteran, distinguished and celebrated scholar, G-d-fearing above many — our Teacher the Rabbi ## Segment 3
עָצוּר בְּמִלִּין מִי יוּכַל מִלְּהִתְאַפֵּק לְפָרֵשׁ שִׂיחָתִי וְצַעֲרִי לִפְנֵי אָחִי כְּנַפְשִׁי, אוֹהֵב דָּבֵק מֵאָח, הֱיוֹת בְּוַדַּאי כְּבָר נִשְׁמַע לְאָזְנֶיךָ לֹא טוֹבָה הַשְּׁמוּעָה אֶת יַד ה' אֲשֶׁר נָגְעָה בְּעִירֵנוּ, שֶׁנִּלְקַח מֵאִתָּנוּ שְׁנֵי מַחְמַדֵּי עַיִן, הַנֶּאֱהָבִים וְהַנְּעִימִים בְּחַיֵּיהֶם וּבְמוֹתָם וְכוּ', הֲלֹא הֵם הַוָּתִיק מוֹרֵנוּ הָרַב ר' יִשְׂרָאֵל הַכֹּהֵן זַ"ל, וְגִיסוֹ הַמֻּפְלָג הַוָּתִיק מוֹרֵנוּ הָרַב ר' אָשֵׁר זֶעלִיג זַ"ל. אוֹי לָנוּ עַל שִׁבְרֵנוּ! בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת יוֹשִׁיעַ וִינַחֵם אוֹתָנוּ מְהֵרָה וְיַעֲלֶה נַפְשׁוֹתָם לְכִסֵּא כְּבוֹדוֹ, לַמָּקוֹר שֶׁנֶּחְצְבוּ מִשָּׁם, וְיִזְכּוּ מִיָּד לְקַבֵּל סֵבֶר אַפִּי עַתִּיק יוֹמִין פְּנֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ אוֹר הֶחָדָשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וּתְהֵא נַפְשָׁם צְרוּרָה בִּצְרוֹר הַחַיִּים לָנֶצַח, וְאוֹתָנוּ יְנַחֵם וְיוֹשִׁיעַ לָנוּ מִכָּל צָרוֹתֵינוּ, בִּפְרָט מִצָּרַת הַנֶּפֶשׁ, שֶׁנִּזְכֶּה עַל־כָּל־פָּנִים מֵעַתָּה לְהַרְגִּיל עַצְמֵנוּ לִהְיוֹת בָּעוֹלָם הַבָּא וְכוּ' בְּאֹפֶן שֶׁנִּהְיֶה כִּרְצוֹנוֹ תָּמִיד, אָמֵן.
Naftali — may his light shine and radiate, for eternity. He should receive a letter from my distinguished son our Teacher the Rabbi Yitzchok, may he live — from the holy community of Tultshin. And I am confident in his love that he will fulfil his request — to mention him for good at the holy tziyun (resting place) — him and his wife, may she live — who needs great mercy now — that she should give birth at her proper time and in her season easily, without any difficulty of childbirth whatsoever — for length of days and good years. Amen — so may it be His will. And easy childbirth is an aspect of Chanukah — which are days of thanksgiving — an aspect of the delight of the ## Segment 4
וְהִנֵּה בְּיוֹם תִּשְׁעָה־בְּאָב, בְּתוֹךְ עֹצֶם צַעֲרִי וְאֶבְלִי עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ וְעַל מַעֲשֵׂינוּ הַמְעַכְּבִים בִּנְיָנוֹ, בְּתוֹךְ כָּךְ בָּא לְבֵיתִי מוֹסֵר כְּתָב זֶה, הֲלֹא הוּא רַבִּי מִיכְל וְעִמּוֹ רַבִּי נַחוּם יִצְחָק נֵרוֹ יָאִיר, וְעָמַדְתִּי מַרְעִיד וּמִשְׁתּוֹמֵם, בִּפְרָט שֶׁרַבִּי מִיכְל חָלוּשׁ בְּרַגְלָיו מְאֹד [וְאַף־עַל־פִּי־כֵן אֵינוֹ הַבֶּעטְלֶיר, שֶׁהוּא בְּלֹא רַגְלַיִם. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִשְׁמֹעַ גַּם אוֹתָהּ הַמַּעֲשֶׂה] וְגַם הֵבַנְתִּי מִדִּבְרֵיהֶם שֶׁהָלְכוּ מֵאוּמַאן בְּלֹא רְשׁוּת, כִּי לֹא קִבְּלוּ רְשׁוּת מִמַּעֲלָתוֹ, שֶׁקּוֹרִין גִּיזֶעגִינֶן קֹדֶם נְסִיעָתָם בְּרַגְלָם, וְהָיִיתִי רוֹצֶה לְהִתְאַפֵּק בְּכָל כֹּחִי שֶׁלֹּא לְצַעֲרָם, אַךְ לֹא יָכֹלְתִּי לְהִתְאַפֵּק, וְהוֹכַחְתִּים עַל פְּנֵיהֶם וְדִבַּרְתִּי עִמָּהֶם דְּבָרִים הַקָּשִׁים כְּגִידִין, שֶׁהָיָה אֶצְלָם כְּמַדְקְרוֹת חֶרֶב עַל בִּיאָתָם עָלַי עַתָּה. וּבֶאֱמֶת בְּלִבִּי הָיָה לִי רַחֲמָנוּת גָּדוֹל עֲלֵיהֶם, כִּי יָדַעְתִּי, כִּי אַף־עַל־פִּי־כֵן כַּוָּנָתָם לַשָּׁמַיִם בֶּאֱמֶת, אַךְ אַף־עַל־פִּי־כֵן לֹא יָכֹלְתִּי לְהִתְאַפֵּק וְדִבַּרְתִּי עִמָּהֶם דְּבָרִים קָשִׁים הַרְבֵּה מְאֹד, וְהָיָה בְּדַעְתִּי שֶׁלֹּא לְקַבְּלָם אֶצְלִי עַל שַׁבָּת, אַךְ מֵחֲמַת שֶׁהָיוּ עוֹד קְצָת אוֹרְחִים מִנֶּעמְרוֹב, לֹא רָצִיתִי לְבַיְּשָׁם כָּל־כָּךְ. וְהִנֵּה כָּעֵת אֲנִי מֻכְרָח לְשָׁלְחָם לְבֵיתָם וּלְשַׁלֵּם בַּעֲדָם שְׂכַר עֲגָלָה, מֵחֲמַת שֶׁאֶצְלִי הוּא סַכָּנַת נְפָשׁוֹת, שֶׁיֵּלֵךְ רַבִּי מִיכְל בְּרַגְלָיו חַס וְשָׁלוֹם, הַחֲלוּשִׁים כָּל־כָּךְ. וְהִנֵּה רַבִּי מִיכְל מִתְנַצֵּל לְפָנַי הַרְבֵּה וְאָמַר, שֶׁלֹּא הָיָה לָהוּט כָּל כָּךְ לֵילֵךְ אֵלַי, רַק עַל־יְדֵי דִּבְרֵי מַעֲלָתוֹ, שֶׁדִּבֵּר עִמּוֹ כַּמָּה פְּעָמִים וְאָמַר לוֹ, שֶׁהוּא צָרִיךְ דַּוְקָא שֶׁיִּהְיֶה אֶצְלִי בִּבְרֶסְלֶב; וְסִפֵּר לִי כַּמָּה דִּבּוּרִים, שֶׁמַּעֲלָתוֹ דִּבֵּר עִמּוֹ, שֶׁהַהֶכְרֵחַ שֶׁיִּהְיֶה אֶצְלִי, וְאַף־עַל־פִּי־כֵן הָיָה מִתְיָרֵא לְקַבֵּל רְשׁוּת מִמַּעֲלָתוֹ, פֶּן עַתָּה יִמְנַע אוֹתוֹ, מֵחֲמַת שֶׁאֵין לוֹ כֹּחַ בְּרַגְלָיו, כַּאֲשֶׁר בֶּאֱמֶת הָיָה רָאוּי לְמָנְעוֹ, עַל־כֵּן בָּאתִי עַתָּה בִּתְפִלָּה וּבַקָּשָׁה עֲבוּרוֹ וַעֲבוּר הָרַב נַחוּם יִצְחָק, שֶׁיְּרַחֵם מַעֲלָתוֹ עֲלֵיהֶם וְלֹא יוֹסִיף לְיַסְּרָם, כִּי כְּבָר קִבְּלוּ אֶצְלִי יִסּוּרִים הַרְבֵּה, חוּץ עִנּוּיִים וְטִלְטוּלִים בַּדֶּרֶךְ, עַל־כֵּן עַתָּה רָאוּי שֶׁתְּרַחֵם עֲלֵיהֶם לְקָרְבָם וְלֹא לְרַחֲקָם חַס וְשָׁלוֹם. נָא, אָחִי חֲבִיבִי זְכֹר רַחֲמָנוּת וְאַהֲבַת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל אֵלֵינוּ, שֶׁלָּקַח אוֹתָנוּ מִמָּקוֹם שֶׁלָּקַח, וְהוֹצִיאָנוּ מִמָּקוֹם שֶׁהוֹצִיא, וְקֵרְבָנוּ בְּהִתְקָרְבוּת גָּדוֹל כָּל־כָּךְ, יוֹתֵר מִכָּל הָעוֹלָם, וַאֲפִלּוּ מִכָּל אַנְשֵׁי־שְׁלוֹמֵנוּ, כַּאֲשֶׁר נִשְׁמַע מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ כַּמָּה פְּעָמִים, שֶׁאָנוּ יוֹדְעִים מִמֶּנּוּ יוֹתֵר מִכֻּלָּם, וּבֶאֱמֶת גַּם אֲנִי וְאַתָּה אֵין יוֹדְעִים מַה זֹּאת עָשָׂה ה' לָנוּ, שֶׁאֲנַחְנוּ שְׁנֵינוּ דַּיְקָא נֵדַע מֵאוֹר גָּדוֹל וְקָדוֹשׁ נוֹרָא וְנִשְׂגָּב כָּזֶה וְכוּ' וְכוּ' יוֹתֵר מִכָּל בָּאֵי עוֹלָם, וַאֲפִלּוּ מֵאֲנָשָׁיו הַצַּדִּיקִים וְכוּ', וּבְכָל זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב, כִּי עִנְיַן הִתְקָרְבוּת שֶׁלָּנוּ אֵלָיו זִכְרוֹנוֹ לִבְרָכָה, הוּא מַעֲשֶׂה מִשָּׁנִים קַדְמוֹנִיּוֹת וְכוּ' וְכוּ', וְדַי לַמֵּבִין. עַל־כָּל־פָּנִים רָאוּי לָנוּ לְמַלְּאוֹת רְצוֹנוֹ זַ"ל, לֵילֵךְ בִּדְרָכָיו לְרַחֵם בָּרַחֲמָנוּת שֶׁלּוֹ עַל כָּל הַחֲפֵצִים לְהִתְקָרֵב לִשְׁמוֹ הַנִּשְׂגָּב זַ"ל, וְלִבְלִי לְהַבִּיט עַל הָרַע וְהַחִסָּרוֹן שֶׁל כָּל אֶחָד, רַק לְהַבִּיט עַל הַטּוֹב שֶׁבָּהֶם לְבַד. נָא, אָחִי חֲבִיבִי, נַפְשִׁי וּלְבָבִי, זְכֹר וְהַבֵּט וְשִׂים לִבְּךָ הֵיטֵיב לְכָל אֵלֶּה הַדְּבָרִים, כִּי לֹא דָּבָר רֵיק הוּא, כִּי בֶּאֱמֶת לֹא בָּאתִי לְפַיֵּס אוֹתְךָ בִּשְׁבִילָם לְבַד, כִּי בִּשְׁבִיל כָּל אַנְשֵׁי־שְׁלוֹמֵנוּ שֶׁבִּקְהִלַּת־קֹדֶשׁ אוּמַאן, אֲשֶׁר כְּבָר נוֹדַע לִי שֶׁזֶּה כַּמָּה וְכַמָּה שָׁבוּעוֹת שֶׁאַתָּה בְּכַעַס עֲלֵיהֶם חִנָּם עַל לֹא דָּבָר, בִּפְרָט עַל רַבִּי עוֹזֵר, אֲשֶׁר הִרְבֵּיתָ לִכְעֹס עָלָיו וְאִם עִוֵּת בַּמֶּה שֶׁלֹּא גִּלָּה לְךָ בְּעֵת שֶׁיָּצָא הָאִישׁ מֹשֶׁה מֵאוּמַאן לְפֹה בְּלֹא רְשׁוּתְךָ, אֵין לְהַאֲשִׁימוֹ כָּל כַּךְ כִּי גַּם בֶּאֱמֶת גַּם עָלָיו קָצַפְתָּ הַרְבֵּה עַל־זֶה, אַךְ אַף־עַל־פִּי־כֵן כְּבָר יָדַעְתָּ, שֶׁצְּרִיכִין לְקַיֵּם בְּרֹגֶז רַחֵם תִּזְכּוֹר; לֶאֱחֹז בְּמִדּוֹתָיו שֶׁל הַשֵּׁם יִתְבָּרַךְ, שֶׁבְּעֹצֶם הַכַּעַס נִזְכֹּר לְרַחֵם דַּיְקָא, כַּמְבֹאָר בְּהַתּוֹרָה "קַרְטָלִיתָא", בְּסִימָן יח, בִּפְרָט כִּי גַּם אֲנִי וְאַתָּה יוֹדְעִין, שֶׁגַּם כַּוָּנַת רַבִּי עוֹזֵר הָיָה לְטוֹבָה, כְּדֵי לְקָרֵב נֶפֶשׁ לְרַבֵּנוּ זַ"ל, וְלֹא לְהַכְעִיסְךָ חַס וְשָׁלוֹם. וְאִם שֶׁלְּדַעְתֵּנוּ יָכוֹל לִהְיוֹת שֶׁעִוֵּת בָּזֶה אַף־עַל־פִּי־כֵן עָלֶיךָ וְעָלַי לִמְחֹל לוֹ, בִּפְרָט כִּי כְּבָר כָּעַסְתָּ עָלָיו יוֹתֵר, וּכְבָר שַׁקְלֵיהּ לְמִיטְרַפְּסֵיהּ [קִבֵּל הַעֹנֶשׁ שֶׁלּוֹ], וְרָאוּי לְךָ לְרַחֵם עָלָיו וְעַל כָּל אַנְשֵׁי־שְׁלוֹמֵנוּ מִשָּׁם לְקָרְבָם וְלֹא לְרַחֲקָם, חַס וְשָׁלוֹם, כִּי כַּוָּנָתָם לַשָּׁמַיִם, וּרְצוֹנוֹ יִתְבָּרַךְ וּרְצוֹן רַבֵּנוּ זַ"ל, שֶׁנְּקָרְבֵם, בִּפְרָט כִּי אַתָּה צָרִיךְ לָחוּשׁ, שֶׁלֹּא יִהְיֶה מִזֶּה חִלּוּל הַשֵּׁם, חַס וְשָׁלוֹם, כִּי מַה יֹּאמְרוּ הַבְּרִיּוֹת, בִּפְרָט בַּעֲלֵי הַמַּחֲלֹקֶת, שֶׁיֵּשׁ בֵּין אַנְשֵׁי־שְׁלוֹמֵנו בְּעַצְמָן; הֲלֹא יֹאמְרוּ שֶׁחַס וְשָׁלוֹם, גַּם בֵּין נָתָן וְנַפְתָּלִי כְּבָר נַעֲשָׂה מַחֲלֹקֶת חַס וְשָׁלוֹם, כִּי זֶה מַקְפִּיד עַל שֶׁהוֹלְכִין אֲנָשָׁיו לָזֶה וְכוּ' אוֹי לְאָזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת! עַל הָרִאשׁוֹנִים אָנוּ מִצְטַעֲרִין עַל הַמַּחֲלֹקֶת שֶׁמִּדַאשׁוֹב, וְחָלִילָה לְהוֹסִיף חַס וְשָׁלוֹם בִּפְרָט בֵּינֵינוּ, אֲשֶׁר לֹא נִמְצָא בְּכָל אַנְשֵׁי־שְׁלוֹמֵנוּ אֲנָשִׁים אַחִים אוֹהֲבִים נֶאֱמָנִים כְּמוֹתֵנוּ, וּבְוַדַּאי רָאוּי לָנוּ לֶאֱהֹב אֶת עַצְמֵנוּ בְּיֶתֶר שְׂאֵת וּבְיֶתֶר עֹז, מֵחֲמַת שֶׁזָּכִינוּ לֵידַע כָּל־כָּךְ מִמֶּנּוּ זַ"ל, וְשֶׁיִּהְיֶה לָנוּ חֵלֶק כָּזֶה בְּכַמָּה וְכַמָּה זְכוּת הָרַבִּים לְדוֹרוֹת. עַל־כֵּן אָנוּ צְרִיכִין לִשְׁמֹר עַצְמֵנוּ מְאֹד מְאֹד, שֶׁלֹּא תִּפָּגֵם הָאַהֲבָה שֶׁבֵּינֵינוּ חַס וְשָׁלוֹם כְּחוּט הַשְּׂעָרָה; וַאֲפִלּוּ אִם בֶּאֱמֶת לֹא נִפְגְּמָה כְּלָל צְרִיכִין עוֹד לָצֵאת יוֹתֵר בִּפְנֵי הַבְּרִיּוֹת, שֶׁלֹּא יֹאמְרוּ מַה שֶּׁיֹּאמְרוּ חַס וְשָׁלוֹם, עַל־כֵּן הֶעָבָר אַיִן. עַתָּה שְׁמַע בְּקוֹלִי אָחִי חֲבִיבִי, וַעֲזֹב הַקְּפִידָה וְהַכַּעַס שֶׁבְּלִבְּךָ עֲלֵיהֶם, וְתָשׁוּב אֲלֵיהֶם וּתְרַחֲמֵם וּתְקָרְבֵם בְּאַהֲבָה, כִּי בֶּאֱמֶת תְּחַיֶּה נַפְשָׁם, וּמַמָּשׁ תְּקַיֵּם כַּמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל כְּאִלּוּ קִיַּמְתָּ עוֹלָם מָלֵא, כִּי בֶּאֱמֶת כְּבָר בָּכוּ הַרְבֵּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְפָנַי עַל שֶׁאַתָּה מְרַחֲקָם, עַל־כֵּן לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלִּכְתֹּב לְךָ דְּבָרַי אֵלֶּה, וּמֻבְטְחַנִי בְּעֹצֶם אַהֲבָתֵנוּ, שֶׁתְּקַיֵּם דְּבָרַי אֵלֶּה, הַנֶּאֱמָרִים בֶּאֱמֶת וּבְתָמִים.
World to Come — an aspect of halachos (Torah laws). For through this comes easy childbirth, and so forth — as explained in the Torah teaching of the days of Chanukah (Likutay Tinyana, section 2) — as known to you. And behold — we are obligated to walk with this Torah always — to give thanks and to praise Hashem Yisborach always — for the greatness of the kindness He has done with us in general and in particular — for our having merited to be in the portion of our Master, our Teacher and our Rebbe — the holy and awesome and most exalted new light — and so forth and so forth. And if we accustom ourselves each day in this — to truly deepen our thoughts on the immensity of this kindness and this wondrous and awesome salvation that Hashem Yisborach has performed with us and with our children and with all Israel for all generations — and to give thanks and praise to Hashem Yisborach each day for this — through this we will be able to broaden our hearts to open our mouths to pour out before Him, may He be blessed, all that is in our heart — like a son who nestles before his father literally. For we see with our own eyes at every time that we are truly children of Hashem our G-d — for He bestows kindnesses upon us always, each day and at every time and at every hour — as a father has mercy on his children [Tehillim 103:13] and so forth. And behold I have long discourses regarding this matter — to strengthen and urge walking with this Torah — to draw close to Hashem Yisborach at every time through the aspect of todah and thanksgiving — which is the aspect of Chanukah — the aspect of halachos — through which truth shines in the fourfold form of speech — namely the three lines of truth in the four parts of speech, and so forth and so forth. And through this one merits to draw down the joy of Shabbos, and so forth — and through this there is revealed the simple Unity from within the changing actions — which is exceedingly precious before Hashem Yisborach — in the aspect of You are One and Your Name is One — and who is like Your people Israel, one nation on the earth [Shabbos Mincha liturgy] and so forth and so forth. How fortunate are our ears that we merited to hear such awesome things — if only our mouths were full of song as the sea [cf. Nishmas prayer] and so forth. And behold — now it is good to give thanks to Hashem in particular for the kindness He performed with us. For, thank G-d, Hashem Yisborach was with us in His help and arranged in His wonders — and strengthened us to return to begin to engage in completing the printing of the Teffilos. And my son Rabbi Shakhnah, may he live, already brought nine ryz (reams) of paper from Berdichev — along this ruined road. And in truth it was in the manner of a miracle and wondrous Providence from Him, may He be blessed — which it is impossible to explain in writing. And it is good to give thanks to Hashem for the past — and to request for the future — that Hashem Yisborach be with us and help us and save us with His wonders to complete the printing of the Teffilos speedily — according to His will, may He be blessed — and according to the will of our awesome Master, of blessed memory. For we still need salvation and great mercy to complete them. For I have nothing for the expenses of completion — and also for the paper I borrowed on credit. And I also do not know where to print them — for to travel to Minkovitz the expense is great — and here I do not know the way to go about it. And it is for this that I have come in this letter — to inform you and all our anshay shlomaynu of all this. Also know that in these times too — thank G-d — several wondrous and awesome prayers have been completed that greatly give life to souls. ## Segment 5
וְיֶתֶר מִזֶּה אֵין לְהַאֲרִיךְ בִּכְתָב, וְאִם יִהְיֶה ה' עִמָּדִי, נְדַבֵּר מִזֶּה פָּנִים אֶל פָּנִים אִם יִרְצֶה הַשֵּׁם. גַּם בִּקַּשְׁתִּי מְאֹד שֶׁתּוֹדִיעֵנִי, אוּלַי יֵשׁ לְךָ אֵיזֶה יְדִיעָה מִבַּת רַבֵּנוּ הַצַּדֶּקֶת מָרַת שָׂרָה תִּחְיֶה, מֶה עָלְתָה בָּהּ, אִם כְּבָר יָלְדָה בְּשָׁלוֹם, כִּי מְאֹד גָּדוֹל צַעֲרֵנוּ עַל שֶׁאֵין לָנוּ יְדִיעָה מִשָּׁם. הַשֵּׁם יִתְבָּרַךְ יַשְׁמִיעֵנוּ בְּשׂוֹרוֹת טוֹבוֹת מְהֵרָה.
And all who look upon them in truth — their soul yearns and thirsts for them to come out to the light speedily. And may Hashem complete it for us — for He, may He be blessed, has completed and will complete everything for the good speedily. Amen — so may it be His will. ## Segment 6
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
The words of one who loves you in truth for eternity. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה, וּבְנָהּ הַוָּתִיק מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, הַמִּתְפַּלֵּל בְּכַוָּנָה, וּבִתָּהּ רִבְקָה מִרְיָם שֶׁתִּחְיֶה פּוֹרְסִים שְׁלוֹמְכֶם. כָּל אַנְשֵׁי־שְׁלוֹמֵנוּ פּוֹרְסִים שָׁלוֹם בְּאַהֲבָה.
Nussun, as above. ## Segment 9
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ט
Overview: Written from Uman itself — on Erev Shabbos of Parshas Re'eh, the Shabbos of seeing — this brief but multi-part letter captures Reb Nussun at Rebbe Nachman's resting place in the late summer before Rosh Hashana. He is preoccupied, grieving, and yet pours out life-giving words to both sons and the whole community. The most striking moment is his allusion to the hidden good stored in his heart — received from "Him from whom I received" — which "has no measure." Nussun of Breslov. # ריא URL: https://ajew.org/reader-plain/alim-litrufa/2/210/ # ריא
ריא
Source: https://ajew.org/reader/alim-litrufa/2/210 ## Segment 1
ריא
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' וַיִּשְׁלַח תקצ"ו
Overview: Wednesday, Parshas Vayeitzei — Nemirov. Addressed to his son-in-law Rabbi Baruch, his daughter Chana Tzirl, and his granddaughter Esther Sheyndil. Great pain from the daughter's toothache — added to all their distresses. Blessed is Hashem — this week heard her pain has stopped. Very pleased by Rabbi Baruch's letter — saw his yearning toward the *tachlis.* Warning: be careful not to enter into debates and arguments for victory with other young men — *nitzachon* comes from turbid blood not yet worked through in service of Hashem. Accustom yourself to *temimus* — Torah and prayer and conversation with your Maker — cast off childish ways — do not enter into difficult questions at all — even about me do not entertain doubts. Then the Yiddish postscript to his daughter: *Libbe Techter* — don't worry — believe in Hashem — He Who gives life gives livelihood. And to his beloved children: *Libbe Kinder* — praised is Hashem that we don't tear holy books and we learn from them — I have already given you a good inheritance for eternity — no wealthy man can leave such an inheritance — we have nothing to be ashamed of. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, לוֹ וּלְבֵיתוֹ שָׁלוֹם וְכָל טוּב.
I received your letter from yesterday at around midday — and it was a comfort to me. ## Segment 4
מִכְתָּבְךָ מִיּוֹם אֶתְמוֹל קִבַּלְתִּי בְּשָׁעָה זֹאת כְּמוֹ חֲצוֹת הַיּוֹם, וְהָיָה לִי לְנַחַת. אִם אָמְנָם הוֹמֶה עָלַי לִבִּי עַל צַעֲרוֹ מֵעִנְיַן מַה שֶּׁעוֹבֵר עָלָיו, אַךְ יָדַעְתִּי כִּי אֵין שׁוּם אָדָם נָקִי מִזֶּה. וְאִם אָמְנָם לֹא כָּל אַפִּין שָׁוִין וְלֹא רְאִי זֶה כִּרְאִי זֶה, אַף עַל פִּי כֵן כֻּלָּן שָׁוִין בָּזֶה שֶׁבְּהֶכְרֵחַ שֶׁיַּעֲבֹר עָלָיו בְּכָל יוֹם, הַרְבֵּה הַרְבֵּה. וּמִן הַסְּתָם אִם לֶעָתִיד יַגִּידוּ לָאָדָם כָּל מַה שֶּׁעָבַר עָלָיו בְּכָל יוֹם כַּאֲשֶׁר שָׁמַעְנוּ מִזֶּה וְכוּ'. בְּוַדַּאי עוֹבֵר עַל כָּל אֶחָד בְּכָל יוֹם הַרְבֵּה, וּמִי שֶׁמֵּשִׂים לִבּוֹ לְדַקְדֵּק בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל שֶׁדָּרְשׁוּ עַל־פָּסוּק "וַיִּיצֶר". אוֹי לִי מִיּוֹצְרִי אוֹי לִי מִיִּצְרִי. נִמְצָא שֶׁעִקַּר הַיְּצִירָה שֶׁל הָאָדָם הוּא בִּבְחִינָה זֹאת שֶׁיִּהְיֶה מֻכְרָח לִסְבֹּל בִּלְבּוּל וּמִלְחָמָה זֹאת בְּכָל יוֹם שֶׁהוּא אוֹי לִי מִיּוֹצְרִי אוֹי לִי מִיִּצְרִי, וְכָךְ עוֹבֵר עַל כָּל אָדָם. וְאַדְּרַבָּא רָאוּי לְהַחֲיוֹת אֶת עַצְמוֹ עַל כָּל פָּנִים בָּזֶה מַה שֶּׁמַרְגִּישׁ עֲדַיִן שְׁתֵּי הָאוֹי"וֹת הָאֵלּוּ. כִּי יֵשׁ אֶחָד שֶׁכְּבָר אֵינוֹ מַרְגִּישׁ כְּלָל, וְאֵין לִבּוֹ דָוֶה עָלָיו כְּלָל מִכָּל מַה שֶּׁעוֹבֵר עָלָיו. וּכְמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל בְּפֵרוּשׁ שֶׁרָאוּי לְהַחֲיוֹת אֶת עַצְמוֹ בָּזֶה בְּעַצְמוֹ מַה שֶּׁעַל כָּל פָּנִים מַרְגִּישׁ כְּאֵבוֹ וְכוּ'. כַּנִּדְפַּס בְּלִקּוּטֵי תִּנְיָנָא. וּתְהִלָּה לָאֵל הֶחֱיִיתָנוּ בִּדְבָרֶיךָ בַּמֶּה שֶׁכָּתַבְתָּ שֶׁאַתָּה מְחַיֶּה אֶת עַצְמְךָ בְּהַדִּבּוּרִים וְהָעֵצוֹת שֶׁשָּׁמַעְתָּ מִמֶּנִּי, כָּךְ הוּא הַמִּדָּה, וְכָךְ יָפֶה לְךָ. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ'.
Peace — to my beloved son-in-law — my dear one — as my own son — the distinguished graduate — the veteran — our Teacher the Rabbi Baruch — may his light shine — and to my modest daughter — the honored Maras Chana Tzirl — may she live — and to my granddaughter Esther Sheyndil — may she live. ## Segment 5
לְעֵת עַתָּה אֵין כָּל חָדָשׁ לְהוֹדִיעוֹ, וְיִשְׁמַע הַכֹּל מִפִּי רַבִּי נַחְמָן מִטּוּלְטְשִׁין שֶׁנָּסַע מִפֹּה אֶתְמוֹל. וְנִפְלֵאתִי שֶׁלֹּא הִזְכַּרְתָּ בְּמִכְתָּבְךָ מֵעִנְיַן הַכּוֹבַע שֶׁל בְּנִי שֶׁמָּסַרְתִּי לְרַבִּי זְאֵב דְּפֹה, וְכָל מִכְתָּבִי הַקֹּדֶם הָיָה רַק בִּשְׁבִיל זֶה. וְעַל יְדֵי זֶה הִרְוַחְתָּ אֵיזֶה דִּבְרֵי אֱמֶת שֶׁכָּתַבְתִּי שָׁם, וְאַתָּה לֹא שַׂמְתָּ לִבְּךָ לַהֲשִׁיבֵנִי עַל זֶה כְּלָל. הֲלֹא יָדַעְתָּ כִּי כָּל הַחֲפָצִים שֶׁל הָאָדָם הָרוֹצֶה לְהִתְקָרֵב לַהַשֵּׁם יִתְבָּרַךְ, וּבִפְרָט הַחֲפָצִים שֶׁלִּי כֻּלָּם יְקָרִים מְאֹד, וְנוֹגְעִים כֻּלָּם מְאֹד לַעֲבוֹדַת ה', וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה כִּי מֵאֵלֶיךָ תָּבִין כָּל זֶה. וְהֶעָבָר אַיִן. עַתָּה תִּרְאֶה שֶׁיַּגִּיעַ לִי הַכּוֹבַע הַנַּ"ל מְהֵרָה, וְכַאֲשֶׁר דִּבַּרְתִּי עִם רַבִּי נַחְמָן הַנַּ"ל, וְזֵרַזְתִּי אוֹתוֹ עַל זֶה. גַּם לְזָרֵז מְאֹד מְאֹד לִשְׁלֹחַ לִי מִיָּד הַחֹשֶׁן מִשְׁפָּט חֵלֶק שֵׁנִי. כִּי מְאֹד מֻכְרָח לִי, וּלְמַעַן הַשֵּׁם לְבַל תַּחֲרֹשׁ בָּזֶה כְּלָל.
I received your letter before last Shabbas — and I had great pain from my daughter — may she live — from her toothache — which is added upon our worries and upheavals — may Hashem Yisborach have mercy. And blessed is Hashem — this week I heard that her pain has stopped. May Hashem Yisborach have mercy and save her from now on from all illness and pain and ailment. And may He give you livelihood and life and peace — which is above everything — Amen. ## Segment 6
הָאִגֶּרֶת שֶׁשָּׁלַחְתִּי עַל יְדֵי רַבִּי חַיִּים נָתָן, כְּבָר כָּתַבְתִּי לְךָ, שֶׁהָיָה לִי יְדִיעָה שֶׁנִּפְתַּח בְּבַארְטְנִיק. וְהַיְדִיעָה הָיָה עַל יְדֵי רַבִּי יַעֲקֹב שְׁטְרָאמוַואסֶער שֶׁסִּפֵּר זֹאת לִפְנֵי רַבִּי שְׁמוּאֵל וַויְנְבֶּערְג. וּלְדַעְתִּי אַתָּה יוֹדֵעַ וּמַכִּיר אֶת הָאִישׁ רַבִּי יַעֲקֹב הַנַּ"ל, עַל כֵּן תִּרְאֶה לְזָרֵז עַצְמְךָ לְהִתְוַעֵד עִמּוֹ, אוּלַי תּוּכַל לִפְעֹל שֶׁיּוֹדִיעַ לְךָ הֵיכָן הָאִגֶּרֶת. וְאִם אֶפְשָׁר לַחֲזֹר וּלְקַבְּלָם בְּוַדַּאי תִּשְׁתַּדֵּל בְּכָל כֹּחֲךָ לְקַבְּלָם וּלְהוֹדִיעֵנִי מִזֶּה. וְאָנוּ מַאֲמִינִים בְּהַשְׁגָּחָתוֹ הַפְּרָטִית יִתְבָּרַךְ, וּבְוַדַּאי הַכֹּל לְטוֹבָה, כִּי הָיָה לִי יְגִיעָה וְטִרְחָה גְּדוֹלָה קֹדֶם שֶׁשָּׁלַחְתִּי הַמִּכְתָּבִים הַנַּ"ל, אַךְ בְּוַדַּאי הַכֹּל מֵאֵת ה' יָצְאָה הִפְלִיא עֵצָה הִגְדִּיל תּוּשִׁיָּה. בְּכָל יוֹם רוֹאִים נִפְלְאוֹת ה' בְּכָל דָּבָר, מִלְּבַד מַה שֶּׁאָנוּ מַאֲמִינִים כִּי אִי אֶפְשָׁר לְהָאָדָם לְהָבִין שׁוּם דָּבָר, כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִרְאוֹת וְלִשְׁמֹעַ מַה שֶּׁרָאִינוּ וְשָׁמַעְנוּ, וּבְכָל פַּעַם אָמַר שֶׁאֵין יוֹדְעִים כְּלָל, וְשֶׁהָאֵין יוֹדֵעַ שֶׁלּוֹ הוּא חִדּוּשׁ יוֹתֵר מֵהַיְדִיעָה שֶׁלּוֹ. וְכָל זֶה אִי אֶפְשָׁר לְבָאֵר בִּכְתָב. כִּי הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ. וּבְעֹצֶם רַחֲמָיו יִתְבָּרַךְ זָכִינוּ שֶׁגַּם עִנְיָן הַנִּפְלָא הַזֶּה הִכְנִיס בָּנוּ שֶׁיִּהְיֶה נִצְרָךְ לָנוּ לְכָל אֶחָד וְאֶחָד אֲפִלּוּ בְּכָל הַיְרִידוֹת שֶׁבָּעוֹלָם. כִּי סִיֵּם אַחַר כָּךְ: וַאֲפִלּוּ אַתֶּם וְכוּ' שֶׁכָּל אֶחָד נָפַל לְמָקוֹם שֶׁנָּפַל וְכוּ' אֲבָל וְכוּ'', הַיְינוּ שֶׁלִּגְדֻלָּתוֹ אֵין חֵקֶר וְאֵין יוֹדְעִין כְּלָל, עַל כֵּן יֵשׁ תִּקְוָה לְאַחֲרִיתֵנוּ אֲפִלּוּ לְהַגְּרוּעִים שֶׁבַּגְּרוּעִים וְכוּ'; וְהָעִקָּר שֶׁלֹּא יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה וּמֵהַתַּחֲנוּנִים וְכוּ'. זְכֹר כָּל זֶה בְּכָל יוֹם. וְלֹא עָלָה עַל דַּעְתִּי לִכְתֹּב לְךָ מִזֶּה עַתָּה, אַךְ עֹצֶם תְּשׁוּקָתְךָ וְתַבְעֵרַת לִבְּךָ הַטּוֹב אֶל הָאֱמֶת הִכְרִיחַנִי לִכְתֹּב לְךָ כָּל זֶה. וַה' יָאִיר עֵינֶיךָ וְעֵינֵי כָּל הַחֲפֵצִים בָּאֱמֶת שֶׁיִּכָּנְסוּ דְּבָרֵינוּ הָאֲמִתִּיִּים בְּלִבָּם כִּי הֵם דְּבָרִים נִפְלָאִים מְאֹד מְאֹד אֲשֶׁר אֵין לְשַׁעֵר.
And behold — I was very much pleased by your words which you wrote in your letter — for I saw your yearning toward the ultimate purpose [תְּשׁוּקָתְךָ אֶל הַתַּכְלִית — the yearning toward the *tachlis* — the ultimate purpose and goal — the eternal spiritual destination. This is the essential quality Reb Nussun looks for in a young person — the genuine orientation toward what truly matters] . Would that this heart of yours remain in truth all your days — to fear Hashem and to trust in Him — for He will certainly not abandon you and all of us — for the kindnesses of Hashem have not ended and so forth. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ בָּזֶה וּבַבָּא לָנֶצַח.
And be careful from now on — my beloved son — not to enter into debates and arguments for victory with the other young men — who are also argumentative as is the way of young men. And from this come many *machlokos* and conflicts that greatly obstruct and cut off from the true path — for the argumentativeness comes from turbid blood that has not yet been worked through in the service of Hashem Yisborach [מִדָּמִים עֲכוּרִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם — the blood of a young person is still agitated and turbid — not yet refined through years of prayer and service. The impulse to win arguments is a physiological-spiritual phenomenon of youth that must be overcome through the work of *temimus* — wholeheartedness and simplicity] . Accustom yourself to draw yourself toward *temimus* in truth — to engage in Torah and prayer and conversation between yourself and your Maker — and cast away the ways of childhood from your heart — and especially — do not enter into difficult questions and investigations at all. And even about me — you are forbidden to entertain doubts — G-d forbid — for Hashem Yisborach knows that my entire intention is genuinely toward the truth in truth — to guide you in the path of Torah in truth — in the path of our forefathers from time immemorial — as I received from the mouth of our master our teacher and our holy rabbi — *zacher tzaddik v'kadosh livrachah.* Direct your heart well to the truth in truth — what is my intention — and likewise the intention of all our *anshei sh'lomaynu* — in the matter of our engagements — whether our intention — G-d forbid — is for imagined honor as is the fashion now — or for wealth. Hashem Yisborach knows — and also anyone who has a brain in his head can understand — that praised be G-d we are clean and I am clean of this and the like. More than this there is no leisure to extend. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וְעַזָּה. בִּפְרָט לִידִיד נַפְשִׁי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב שִׁמְשׁוֹן נֵרוֹ יָאִיר. גַּם אֲלֵיכֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה. חִזְקוּ וְאִמְצוּ וְכוּ', כִּי הָעוֹלָם הַזֶּה הֲבֵל הֲבָלִים וְכוּ' וְאֵין נִשְׁאָר לָאָדָם כִּי אִם תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים. וְאִם הַכֹּל יוֹדְעִים זֹאת אַף עַל פִּי כֵן הוּא אֱמֶת גָּמוּר בָּרוּר וְצָלוּל בְּלִי שׁוּם סָפֵק. וּצְרִיכִים לִזְכֹּר זֹאת בְּכָל יוֹם וָיוֹם. וְהַיּוֹם לָמַדְתִּי בִּישַּׁעְיָה סִימָן מ' "קוֹל אָמַר קְרָא" וְכוּ' "כָּל הַבָּשָּׂר חָצִיר". וּפֵרֵשׁ רַשִּׁ"י כָּל הַמַּגְבִּיהִים תֵּהָפֵךְ גְּדֻלָּתָם וְתִהְיֶה כֶּחָצִיר וְכוּ'. דָּבָר אַחֵר כָּל הַבָּשָׂר חָצִיר סוֹף אָדָם לָמוּת וְכוּ'. וְהָיָה בְּעֵינַי כַּחֲדָשׁוֹת בְּלָמְדִי זֹאת. מִי יִתֵּן שֶׁתָּשִׂימוּ לִבְּכֶם בֶּאֱמֶת לְכָל הַדְּבָרִים הָאֵלֶּה בֶּאֱמֶת וּבִתְמִימוּת וְאַל תִּירְאוּ כִּי יַעֲשִׁיר אִישׁ וְכוּ'. וְהַיּוֹם רָאִיתִי שֶׁמִּי שֶׁמֵּשִׂים לִבּוֹ אֶל הָאֱמֶת רוֹאֶה בְּכָל עֵת שֶׁכָּל הַסְּפָרִים צוֹעֲקִים וּמַכְרִיזִים כְּרוּזִים נוֹרָאִים לָשׁוּב אֶל הָאֱמֶת. יָתֵר מִזֶּה אֲנִי מִתְאַפֵּק בְּכָל כֹּחִי מִלִּכְתֹּב עוֹד עַל פְּנֵי הַשָּׂדֶה בִּפְרָט בָּעִתִּים הַלָּלוּ. וַה' יִתֵּן אֱמֶת לְיַעֲקֹב וְכוּ'.
The words of your father-in-law — who speaks in truth and wholeheartedness for your eternal good. Nussun of Breslov. *Libbe Techter* — Dear daughter! [לִיבֶּע טֶעכְטֶיר — Breslov Yiddish: "Dear daughter!" — Reb Nussun turns to address his daughter Chana Tzirl directly — in Yiddish — the language of the heart and the home — with great warmth and tenderness] For the sake of Hashem — do not worry! Believe in Hashem Yisborach — He will not abandon you. Look at those who are lower than you — how many young married men leave their father-in-law's table — and even that they do not have. Follow me — do not worry about tomorrow. [Hebrew translation in the original: My dear daughter — for G-d's sake do not worry — believe in Hashem Yisborach — He will not abandon you — look at those lower than you — how many young husbands leave their father-in-law's table and don't even have that — listen to my voice and do not worry about tomorrow] And if possible — establish some livelihood for yourself. And when my son Rabbi Shachna is here — ask him to consult with me — perhaps you can establish some livelihood. Only — for G-d's sake — just now do not worry at all. G-d is great — He Who gives life gives livelihood. And more — I have no time at all to write — be well and joyful. *Libbe Kinder* — Beloved children! Praised is Hashem Yisborach that we do not tear any holy books and that we also learn from them — praised be Hashem — there is something to learn. Praised be Hashem — I have already given you a good inheritance for eternity — no wealthy man in the world can leave such an inheritance. [אִיךְ הָאבּ אַייךְ שׁוֹין גִּיגִיבִּין אַגִיטֶע יְרוּשָׁה — I have already given you a good inheritance. The holy books and letters of Rebbe Nachman and Reb Nussun himself — these are the inheritance left to his children. No material wealth can compare to this inheritance] We have nothing — praised be Hashem — to be ashamed of. # ריב URL: https://ajew.org/reader-plain/alim-litrufa/2/211/ # ריב
ריב
Source: https://ajew.org/reader/alim-litrufa/2/211 ## Segment 1
ריב
*Libbe Kinder* — Beloved children! Praised is Hashem Yisborach that we do not tear any holy books and that we also learn from them — praised be Hashem — there is something to learn. Praised be Hashem — I have already given you a good inheritance for eternity — no wealthy man in the world can leave such an inheritance. [אִיךְ הָאבּ אַייךְ שׁוֹין גִּיגִיבִּין אַגִיטֶע יְרוּשָׁה — I have already given you a good inheritance. The holy books and letters of Rebbe Nachman and Reb Nussun himself — these are the inheritance left to his children. No material wealth can compare to this inheritance] We have nothing — praised be Hashem — to be ashamed of. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' וַיְחִי תקצ"ו נֶעמְרוֹב.
I r ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי כְּנַפְשִׁי וּלְבָבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
eceived your letter through Rabbi Nach ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי רַבִּי נַחְמָן מִטּוּלְטְשִׁין בִּתְחִלַּת יְמֵי חֲנֻכָּה, וּמֵאֵלֶיךָ תָּבִין כִּי הָיָה מֵהַנִּמְנָע לַהֲשִׁיבְךָ עַד הֵנָּה, הֵן מֵרִבּוּי טְרָדוֹת לַעֲסֹק עִם אַנְשֵׁי שְׁלוֹמֵנוּ בָּעִתִּים הַלָּלוּ, גַּם לֹא הָיָה לִי עִם מִי לַהֲשִׁיבְךָ כִּלְבָבִי, כִּי כְּבָר יָדַעְתָּ שֶׁמְּעַט אֲנָשִׁים הַבָּאִים אֵלֵינוּ הָעֵסֶק עִם כָּל אֶחָד וְאֶחָד גָּדוֹל בְּיוֹתֵר מִשְּׁאָר עֲסָקִים בְּעִנְיְנֵי מַשָּׂא וּמַתָּן וּמִשְׁפָּטִים וְכוּ' עִם אֲלָפִים נְפָשׁוֹת, כִּי עֵסֶק הַנּוֹגֵעַ לְיִרְאַת שָׁמַיִם בֶּאֱמֶת עוֹלֶה עַל הַכֹּל. וְעַל כֵּן הָיָה בִּלְתִּי אֶפְשָׁר לִקַּח מוֹעֵד לְיַחֵד הַדִּבּוּר אֵלֶיךָ כָּרָאוּי, וְגַם עַתָּה לֹא יָדַעְתִּי נַפְשִׁי מַה לִכְתֹּב לְךָ, כִּי כְּבָר יָדַעְתָּ וְשָׁמַעְתָּ הַכֹּל, וּכְבָר הֵשִׁיב נַפְשֵׁנוּ בְּדִבּוּרִים כְּשֵׁרִים וּנְקִיִּים בְּכָל שִׁבְעָה מְשִׁיבֵי טַעַם. וְיָדַעְתִּי גַּם יָדַעְתִּי שֶׁכָּל מַה שֶׁעוֹבֵר עָלֶיךָ עָבַר עַל כַּמָּה אֲנָשִׁים כְּשֵׁרִים יוֹתֵר מִמְּךָ, וְהַרְבֵּה מֵהֶם הָיוּ מְפֻרְסָמִים וּמַנְהִיגֵי הַדּוֹר, וְרֻבּוֹ כְּכֻלּוֹ הַגּוֹרֵם לָזֶה הוּא עַצְבוּת וּמָרָה שְׁחוֹרָה שֶׁמַּכְשִׁיל אֶת הָאָדָם בְּכַמָּה אֳפָנִים, כִּי מַחֲלִישׁ הַכֹּחַ וּמַגְבִּיר הַתַּאֲווֹת, וְגוֹרֵם עַצְבוּת וְרִפְיוֹן וּבִלְבּוּל גָּדוֹל וְכוּ', אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר בִּכְתָב; אַךְ דַּעַת לְנָבוֹן נָקָל, אַךְ אֵיךְ שֶׁהוּא חָלִילָה חָלִילָה שֶׁיַּפִּיל אוֹתְךָ כָּל עִנְיָן זֶה שֶׁכָּתַבְתָּ לִי. בְּוַדַּאי צְרִיכִין לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ עַל אֲשֶׁר בָּאנוּ בְּעִמְקֵי מַיִם וְכוּ', אֲבָל חָלִילָה לְהַמְשִׁיךְ עַל עַצְמוֹ פְּחָדִים יוֹתֵר מִדַּאי, כִּי אַדְּרַבָּא הַפְּחָדִים וְהַמָּרָה שְׁחוֹרָה מַזִּיקִים בְּיוֹתֵר חַס וְשָׁלוֹם חַס וְשָׁלוֹם. וּבִפְרָט כִּי תְּהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ שֶׁיָּכוֹל לְתַקֵּן הַכֹּל; וּמַה מְּאֹד יֵשׁ לְךָ לִשְׂמֹחַ בַּמֶּה שֶׁזָּכִיתָ לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה וְלִהְיוֹת עַל צִיּוּן הַקָּדוֹשׁ, וְאֵין צֹרֶךְ לְהַאֲרִיךְ בָּזֶה עַתָּה.
Peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — to him and to his household — peace and all good. ## Segment 5
חֲזַק וֶאֱמַץ בְּנִי, וְשַׂמַּח נַפְשְׁךָ מְאֹד בְּכָל הַדְּבָרִים אֲשֶׁר יָדַעְתָּ, וְאַל תַּחֲשֹׁב בָּזֶה כְּלָל לֹא מִקֹּדֶם וְלֹא אַחַר כָּךְ, כִּי גָּדוֹל ה' מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְיֵשׁ עִנְיָן שֶׁנִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וּתְהִלָּה לָאֵל עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ בִּימֵי חֲנֻכָּה הֶעָבַר בִּפְרָט בְּשַׁבַּת חֲנֻכָּה וְדִבַּרְנוּ בְּחַסְדּוֹ יִתְבָּרַךְ דִּבְרֵי תּוֹרָה וְשִׂיחוֹת קְדוֹשׁוֹת וְנוֹרָאוֹת אֲשֶׁר הֶחֱיָה מְאֹד אֹזֶן הַשּׁוֹמְעִים. וּקְצָת מֵהֶם תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן מִטּוּלְטְשִׁין, וּבִפְרָט מַה שֶּׁדִּבַּרְנוּ עַל פָּסוּק "הֵן אֱמֶת חָפַצְתָּ וְכוּ', וּבְסָתֻם" וְכוּ', וְהוּא נִצְרָךְ לְךָ עַתָּה מְאֹד, כִּי עִקַּר הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת שֶׁלְּךָ הִיא מֵרִבּוּי הָאֱמֶת, מֵחֲמַת שֶׁאַתָּה יוֹדֵעַ הָאֱמֶת כַּמָּה אַתָּה רָחוֹק, וְכַמָּה רַבּוּ פְּגָמֶיךָ וְכוּ', אֲבָל מֵחֲמַת שֶׁהָאֱמֶת הַזֶּה רוֹצֶה לְהַרְחִיק חַס וְשָׁלוֹם אוֹ לְהַחֲלִישׁ הַדַּעַת, עַל כָּל פָּנִים צְרִיכִין לְהַשְׁלִיךְ אֱמֶת כָּזֶה וְכוּ' וְכוּ'. וְאִי אֶפְשָׁר לְבָאֵר כָּל זֶה עַתָּה, כִּי קְצָרָה הַיְרִיעָה וְאֵין הַזְּמַן מַסְפִּיק וְתִשְׁמַע מִפִּי מוֹסֵר כְּתָב זֶה. וּמַה מְּאֹד כָּלְתָה נַפְשִׁי מֵהַגַּעְגּוּעִין עַל שֶׁלֹּא נִמְנֵיתָ עִמָּנוּ בְּשַׁבַּת חֲנֻכָּה הֶעָבַר, אַךְ נִחַמְתִּי בָּזֶה שֶׁזָּכִיתָ לִהְיוֹת בְּשַׁבָּת שֶׁקֹּדֶם חֲנֻכָּה. וּלְדַעְתִּי הָיָה לְךָ חֵלֶק גָּדוֹל בְּהַשַּׁבַּת חֲנֻכָּה שֶׁלָּנוּ, כִּי הַשַּׁבָּת שֶׁלָּכֶם שֶׁהֱיִיתֶם קֹדֶם חֲנֻכָּה הָיָה הֲכָנָה גְּדוֹלָה עַל שַׁבַּת חֲנֻכָּה, וְאִי אֶפְשָׁר לְבָאֵר כָּל זֶה; יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, כִּי הִגִּיעַ סָמוּךְ לִזְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית, יוֹמָם יְצַוֶּה ה' חַסְדּוֹ עָלֵינוּ וְעָלֶיךָ שֶׁתִּזְכֶּה לְהִתְחַזֵּק בַּעֲבוֹדַת ה' בְּכָל הַמְּקוֹמוֹת וּבְכָל הָעִנְיָנִים הָעוֹבְרִים עָלֶיךָ. כִּי אִי אֶפְשָׁר לְבָאֵר מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד, וְהָעִקָּר הוּא הִתְחַזְּקוּת, וְתוֹדָה לָקֵל יֵשׁ לָנוּ בַּמֶּה לְהִתְחַזֵּק תָּמִיד.
I received your letter from yesterday at around midday — and it was a comfort to me. Although my heart yearns over his pain from what passes over him — yet I know that no person is clean of this. And although not all faces are alike — and not this sight is like that sight — even so they are all equal in this: that inevitably much much passes over each one every day. And in all likelihood — if in the future they will tell a person all that passed over him each day — as we have heard of this and so forth. Certainly much passes over each and every one every day — and whoever pays careful attention to the words of our Sages — of blessed memory — who expounded on the verse *vayiitzer* [וַיִּיצֶר — Bereishis 2:7: "And Hashem formed man" — the word is written with two *yuds* — unusual. The Sages in Berachos 61a derive from this that a person was created with two opposing forces — *yetzer* for creation (*yotzri*) and *yetzer* for inclination (*yitzri*) — and hence the dual cry] : *oy li miyotzri — oy li miyitzri* — woe to me from my Creator — woe to me from my evil inclination! [Berachos 61a] — it emerges that the very essence of a person's creation is to be compelled to endure this confusion and this battle every day — *oy li miyotzri — oy li miyitzri* — and so it passes over every person. ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ
And on the contrary — one should give oneself life from the fact that one still feels both these cries — for there is someone who no longer feels it at all — and his heart does not ache at all from anything that passes over him. And as our Rebbe — of blessed memory — said explicitly — that one should give oneself life with this very thing — that at least one feels one's pain and so forth — as printed in *Likutay Tinyana* [לִקּוּטֵי תִּנְיָנָא — Likutay Moharan Part Two — the second collection of the Rebbe's Torah teachings. Reb Nussun is referring to a specific teaching where the Rebbe says that even the very fact that one feels one's spiritual pain is a sign of life — for there are those who have fallen so far that they no longer feel the pain of their distance from Hashem at all] . And praised be G-d — you gave me life with your words — when you wrote that you give yourself life through the words and the advice that you heard from me — so it is the right measure — and so it is good for you. Turn them over and turn them over and so forth. [Avos 5:22] ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
אַחַר כָּתְבִי הָאִגֶּרֶת הַזֶּה הִגִּיעַנִי מִכְתָּבְךָ עַל הַפָּאסְט חָתוּם בְּחוֹתָמְךָ, גַּם נִזְכַּרְתִּי שֶׁקֹּדֶם חֲנֻכָּה הִגִּיעַנִי עוֹד מִכְתָּב מֵאִתְּךָ וְקָרִיתִי עַתָּה עוֹד הַפַּעַם. וְכָל מִכְתָּבֶיךָ כֻּלָּם שָׂפָה אַחַת לָהֶם, צוֹעֲקִים בְּקוֹל מַר עַל מְרִירוּת עוֹלָם הַזֶּה הַמָּלֵא יְגוֹנוֹת הָעוֹבֵר עַל כָּל אֶחָד, לֹא רְאִי זֶה כִּרְאִי זֶה, אֲבָל כֻּלָּם סוֹבְלִים מְרִירוּת גָּדוֹל. וְכָל מִינֵי מְרִירוּת שֶׁל כָּל אֶחָד בְּגוּף וָנֶפֶשׁ וּמָמוֹן הַכֹּל נִמְשָׁךְ מֵהָרַע הַכּוֹלֵל שֶׁהוּא הַתַּאֲוָה הַכְּלָלִית אֲשֶׁר עָלֶיהָ נֶאֱמַר "וּמוֹצֵא אֲנִי מַר מִמָּוֶת וְכוּ', אֲשֶׁר הִיא מְצוֹדִים" וְכוּ'; אַךְ בָּזֶה בְּעַצְמְךָ יֵשׁ לְךָ וְלָנוּ לִשְׂמֹחַ מֵאֲחַר שֶׁאָנוּ יוֹדְעִים מִמִּלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא, אֲשֶׁר עַל זֶה נֶאֱמַר 'אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא'. וְאִם אָמְנָם צַר לְךָ מְאֹד בְּנִי חֲבִיבִי, עִם כָּל זֶה בָּזֶה לְבַד רָאוּי לְךָ לְהַחֲיוֹת אֶת עַצְמְךָ מַה שֶּׁאַתָּה מַרְגִּישׁ עַל כָּל פָּנִים הַמְּרִירוּת וּבִשְׁבִיל זֶה אַתָּה צוֹעֵק כָּל כָּךְ. וְזֶה בְּעַצְמוֹ נִמְשָׁךְ מִבְּחִינַת הַבְּרִית מֶלַח עוֹלָם הַמַּמְתִּיק הַמְּרִירוּת שֶׁעַל יְדֵי זֶה בְּעַצְמוֹ מַרְגִּישִׁין הַמְּרִירוּת בְּיוֹתֵר כְּדֶרֶךְ כָּל הָרְפוּאוֹת שֶׁמִּתְלַבְּשִׁים בִּדְבָרִים מְרוֹרִים שֶׁכְּשֶׁמַּנִּיחִין הָרְטִיָּה עַל הַמַּכָּה מַתְחִילִין לְהַרְגִּישׁ הַכְּאֵב יוֹתֵר. כִּי יָדוּעַ בְּחָכְמַת הָרְפוּאָה שֶׁהַחוֹלַאַת וְהָרְפוּאוֹת הֵם כְּמוֹ מִתְנַגְּדִים זֶה לָזֶה וְיֵשׁ בֵּינֵיהֶם מִלְחָמָה עֲצוּמָה. וּכְשֶׁהַחוֹלַאַת רוֹאָה שֶׁעוֹסְקִין בְּאֵיזֶהוּ סַם לְרַפְּאוֹתוֹ עַל יְדֵי שְׁתִיַּת הַסַּם, אוֹ עַל יְדֵי שֶׁמַּנִּיחִין אוֹתוֹ בִּרְטִיָּה מִבַּחוּץ, וְתֵכֶף כְּשֶׁמַּתְחִיל הַסַּם לַעֲשׂוֹת פְּעֻלָּתוֹ לְצֹרֶךְ רְפוּאָתוֹ לְגָרֵשׁ הַמַּחֲלָה, תֵּכֶף מִתְעוֹרֵר הַמַּחֲלָה בְּהִתְגַּבְּרוּת חָזָק נֶגֶד הַסַּם. וּבִשְׁבִיל זֶה קָשֶׁה מְאֹד לְכַוֵּן הָרְפוּאָה. (וְגַם זֶה אֶחָד מֵהַטְּעָמִים שֶׁלֹּא לַעֲסֹק בְּדָאקְטוֹרִים). כְּמוֹ כֵן הוּא בָּחֳלִי הַנֶּפֶשׁ מַמָּשׁ, וְיוֹתֵר וְיוֹתֵר, כִּי "כָּל הַגָּדוֹל מֵחֲבֵרוֹ יִצְרוֹ גָּדוֹל מִמֶּנּוּ", וְכָל מַה שֶּׁרוֹצִים לְהִתְגַּבֵּר בְּאֵיזֶהוּ הִתְגַּבְּרוּת גָּדוֹל אוֹ קָטָן נֶגֶד חֳלִי הַנֶּפֶשׁ. כְּמוֹ כֵן מִתְגַּבֵּר יוֹתֵר הַמִּתְנַגֵּד מִבִּפְנִים וּמִבַּחוּץ, וּמֵחֲמַת זֶה נִכְשְׁלוּ וְנָפְלוּ רַבִּים מְאֹד מְאֹד. וּכְבָר הֶאֱרִיךְ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל לְדַבֵּר בָּזֶה לְחַזֵּק מְאֹד מְאֹד אֶת כָּל אֶחָד וְאֶחָד בְּהִתְחַזְּקוּת נִפְלָא לְהַחֲיוֹתֵנוּ בְּשִׁבְעָה מְשִׁיבֵי טַעַם. וְתוֹדָה לָאֵל יֵשׁ לָנוּ דָּאקְטִיר כָּזֶה שֶׁבָּקִי מְאֹד בִּרְפוּאוֹת נַפְשֵׁנוּ עַד תַּכְלִיתוֹ עַד הַסּוֹף הָאַחֲרוֹן, וּמִלְּבַד רְפוּאוֹתָיו הַיְקָרִים כֹּחוֹ הַגָּדוֹל בְּעַצְמוֹ עוֹלֶה עַל הַכֹּל. וְהִנֵּה דִּבּוּרִים אֵלּוּ שֶׁכָּתַבְתִּי עַתָּה, הֵאִיר ה' עֵינַי עַתָּה בְּעֵת כְּתִיבָתִי, וְהִנֵּה הֵם דְּבָרִים נִפְלָאִים חֲדָשִׁים כֵּנִים וַאֲמִתִּיִּים. וְעַתָּה יֵשׁ בְּלִבִּי הַרְבֵּה לְהַאֲרִיךְ בָּהֶם, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה, גַּם אֵין הַפְּנַאי מַסְכִּים. וְדַי בָּזֶה כָּעֵת לְהַחֲיוֹת נַפְשְׁךָ לָנֶצַח, וְיִשְׁמַע חָכָם וְיוֹסִיף לֶקַח. חֲזַק בְּנִי וַחֲזַק וְתַאֲמִין בְּעַצְמְךָ כִּי לֹא אָבַד תִּקְוָתְךָ וְיֵשׁ שָׂכָר לִפְעֻלָּתְךָ, רַק חֲזַק וֶאֱמַץ מְאֹד בִּתְפִלָּה וּבְתַחֲנוּנִים לְעוֹלָם, וְיֶעֱרַב לְךָ לָעַד וְלָנֶצַח.
The words of your father who awaits to rejoice in you — in this world and the next forever. Nussun of Breslov. At present there is nothing new to inform him — and he will hear everything from the mouth of Rabbi Nachman of Tulchin who traveled from here yesterday. And I was astonished that you did not mention in your letter the matter of the hat (*kovah*) of my son — which I entrusted to Rabbi Ze'ev here — and my whole previous letter was only about this. And through this you gave him some words of truth that he wrote there — and you did not pay attention to respond to me about this at all. Do you not know that all the desires of a person who wants to draw close to Hashem Yisborach — and especially my own desires — are all very precious and all touch very much on the service of Hashem — and it is impossible to extend in this — for from yourself you understand all of this. And the past is gone. Now see that the hat arrives to me quickly — and as I spoke with the above-mentioned Rabbi Nachman and urged him about this. And also urgently urge very very much to send me at once the *Choshen Mishpat Part Two* — for I need it very greatly — and for G-d's sake do not delay in this at all. The letter that I sent via Rabbi Chaim Natan — I already wrote to you that I had information it was opened in Bartznik. And the information came through Rabbi Yaakov Shtramosvaser who told this before Rabbi Shmuel Weinberg. And in my estimation you know and recognize the above-mentioned Rabbi Yaakov — therefore see to strive to meet with him — perhaps you can manage that he will tell you where the letter is. And if it is possible to recover them — certainly strive with all your strength to recover them and to inform me of this. And we believe in His individual providence — Yisborach — and certainly everything is for good — for I had great effort and toil before I sent the above-mentioned letters — but certainly everything came from Hashem — He wondroused His counsel — He magnified His wisdom [Yeshayahu 28:29] . Every day we see the wonders of Hashem in every matter — besides what we believe — for it is impossible for a person to understand anything — for His thoughts — Yisborach — are very deep. How fortunate are we — that we merited to see and to hear what we have seen and heard. And every time he said: we do not know at all — and his *ein yodei'a* — his not-knowing — is a greater novella than his knowing [הָאֵין יוֹדֵעַ שֶׁלּוֹ הוּא חִדּוּשׁ יוֹתֵר מֵהַיְדִיעָה שֶׁלּוֹ — one of the most profound statements in all of Reb Nussun's writings. The Rebbe's acknowledgment of not-knowing — his *ayin* — his *ein yodei'a* — is itself a greater teaching than anything he knew and could express. The infinite depth of what cannot be known surpasses even the profound teachings that were transmitted] — for it is for each one according to what he imagines in his heart. And through the immensity of His mercies — Yisborach — we merited that even this wonderful matter entered into us — to be necessary for each and every one — even in all the descents of the world. For he concluded afterwards: and even you — and so forth — that each one fell to where he fell — and so forth — but... [וַאֲפִלּוּ אַתֶּם וְכוּ' — this is a reference to a specific teaching of the Rebbe — in which he addressed his students directly: "even you — each one fell to where he fell — but..." — the ellipsis is deliberate — for His greatness has no investigation and no one knows at all — and THEREFORE there is hope for every person without exception. The very incomprehensibility of Hashem's greatness is the ground of infinite hope] — that is — that for His greatness there is no investigation and no one knows at all — therefore there is hope for our future — even for the worst of the worst — and the essential is not to despair from crying out and from supplication and so forth. Remember all this every day. And it was not even my intention to write this to you just now — but the immensity of your yearning and the burning of your good heart toward the truth compelled me to write all of this to you. And may Hashem illuminate your eyes and the eyes of all who desire truth — that our true words enter their hearts — for they are wonderful things — very very wonderful — beyond measure. And peace to all our *anshei sh'lomaynu* with great and fierce love — and especially to the dear friend of my soul — the rabbinical scholar and so forth — our Teacher the Rabbi Shimshon — may his light shine. To you also were all these things said. Be strong and resolute and so forth — for this world is vanity of vanities — and what remains for a person is only Torah and prayer and good deeds. And even if everyone knows this — even so it is complete and clear and pure truth without any doubt whatsoever. And one must remember this every single day. And today I studied in Yeshayahu chapter 40: *"a voice says: call"* and so forth — *"all flesh is grass"* — and Rashi explained: all who raise themselves high — their greatness will be overturned and become as grass — and another interpretation: all flesh is grass — in the end a person dies. And it was in my eyes as new things when I studied this. Would that you pay attention in truth to all these matters in truth and wholeheartedness — and do not fear because a man becomes rich and so forth. And today I saw: whoever pays attention to the truth sees at every time that all the books cry out and proclaim awesome proclamations to return to the truth. More than this I hold myself back with all my strength from writing further in the open field — especially in these times. And may Hashem give truth to Yaakov and so forth. For he concluded afterwards: and even you — and so forth — that each one fell to where he fell — and so forth — but... [וַאֲפִלּוּ אַתֶּם וְכוּ' — this is a reference to a specific teaching of the Rebbe — in which he addressed his students directly: "even you — each one fell to where he fell — but..." — the ellipsis is deliberate — for His greatness has no investigation and no one knows at all — and THEREFORE there is hope for every person without exception. The very incomprehensibility of Hashem's greatness is the ground of infinite hope] — that is — that for His greatness there is no investigation and no one knows at all — therefore there is hope for our future — even for the worst of the worst — and the essential is not to despair from crying out and from supplication and so forth. Remember all this every day. And it was not even my intention to write this to you just now — but the immensity of your yearning and the burning of your good heart toward the truth compelled me to write all of this to you. And may Hashem illuminate your eyes and the eyes of all who desire truth — that our true words enter their hearts — for they are wonderful things — very very wonderful — beyond measure. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # ריג URL: https://ajew.org/reader-plain/alim-litrufa/2/212/ # ריג
ריג
Source: https://ajew.org/reader/alim-litrufa/2/212 ## Segment 1
ריג
Nussun the above-mentioned. ## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת שְׁמוֹת אוֹר לְיוֹם א' וָאֵרָא תקצ"ו נֶעמְרוֹב.
Overview: Monday, Parshas Vayechi — Nemirov. To Yitzchok — *k'nafshi u'l'vavi.* Received his letter at the beginning of Chanukah via Rabbi Nachman of Tulchin. Impossible to reply until now — the engagement with each person regarding fear of Heaven exceeds all business with thousands of souls. Yitzchok already knows everything and has already refreshed the soul in all *shiv'ah meshivei ta'am.* All that passes over him passed over many worthier people. Most of the cause is sadness and *marah shechorah* — weakens strength — strengthens desires — causes great confusion. *Da'at l'navin nakel.* But Heaven forbid this should bring him down — certainly need to cry out to Hashem — but the fears and melancholy are harmful — especially especially. Praised be G-d we have One to rely on who can repair everything. Rejoice that you were on Rosh Hashanah at the holy *tzion.* Be strong — rejoice in all that you know — don't think of this at all — G-d is very great and there is a matter that everything turns to good. The past Chanukah — especially Shabbas Chanukah — spoke holy and awesome conversations that greatly revived the ears of listeners. Especially *hein emes chafatzta u'v'satum* (Tehillim 51:8). For the essence of his sadness is from the abundance of truth — he knows how far he is and how great his defects — but because this truth wants to distance or weaken — one must cast away such truth. Time has come near for Krias Shema. Postscript: another letter arrived and recalled another from before Chanukah. All his letters have one language: bitterness of this world. All bitterness flows from the comprehensive desire — *u'motze ani mar mimaves.* But rejoice — we know of the salt that sweetens the bitterness — *ilmale milcha lav havei alma.* Give yourself life from the fact that you feel the bitterness and cry out — this flows from the *bris melach olam.* Illness and medicine are opponents — when the medicine works the illness intensifies — so with the illness of the soul — *kol hagadol meichavero yitzro gadol mimenu.* Our master is the true doctor — expert to the uttermost end — his power surpasses everything. *Hashem illuminated my eyes in the very moment of writing.* Be strong — believe in yourself that your hope has not perished — strong in prayer and supplication forever — and it will be sweet for you forever and ever. ## Segment 3
שָׁלוֹם לִכְבוֹד בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
I received your letter on the eve of last Shabbas Kodesh — immediately upon finishing my prayer — I read it before *Kiddush* — after the recitation of *Eishes Chayil*. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ בְּלֵיל שַׁבַּת קֹדֶשׁ הַסָּמוּךְ הֶעָבַר, תֵּכֶף אַחַר גְּמַר תְּפִלָּתִי קְרָאתִיו קֹדֶם קִדּוּשׁ אַחַר אֲמִירַת אֵשֶׁת חַיִל. וְאִם כִּי יָדַעְתִּי קֹדֶם קְרִיאָתִי שֶׁבְּוַדַּאי הוּא מָלֵא קֻבְּלָנָא וּצְעָקָה, עִם כָּל זֶה לֹא יָכוֹלְתִּי לְהִתְאַפֵּק מִלִּקְרוֹתוֹ תֵּכֶף בִּכְנִיסַת שַׁבָּת. וְהִנֵּה עַתָּה תֵּכֶף אַחַר הַבְדָּלָה יָשַׁבְתִּי לִכְתֹּב לְךָ מִכְתָּבִי זֶה, אוּלַי אוּכַל לְשָׁלְחוֹ לְךָ עַל יְדֵי עוֹבֵר וָשָׁב עַל הַיָּרִיד, וַעֲדַיִן אֵינִי יוֹדֵעַ אִם אֶמְצָא אֵיזֶה מֵהֶם. וְהִנֵּה לַהֲשִׁיבְךָ עַל צַעֲקָתְךָ, כְּבָר הִקְדִּים לָנוּ הַשֵּׁם יִתְבָּרַךְ רְפוּאָה לַמַּכָּה עַל יְדֵי רִבּוּי הַדִּבּוּרִים הַקְּדוֹשִׁים שֶׁסִּפַּרְתִּי לְךָ מֵרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה בִּכְתָב וּבְעַל פֶּה, שֶׁכֻּלָּם הֵם שִׁבְעָה מְשִׁיבֵי טַעַם לְהַחֲיוֹת גַּם אוֹתִי, גַּם אֶת כָּל הָעוֹלָם כֻּלּוֹ, גַּם אוֹתְךָ, כְּמוֹ שֶׁהוּא עַתָּה, כִּי אֵין עִנְיָן בָּעוֹלָם שֶׁאֵינוֹ כָּלוּל בִּדְבָרָיו הַקְּדוֹשִׁים זַ"ל. וְתוֹדָה לָאֵל כְּבָר שְׁמַעְתֶּם מִמֶּנִּי הַרְבֵּה וְהֵבַנְתָּ הַרְבֵּה וְרָאִיתָ הַרְבֵּה בִּסְפָרָיו הַקְּדוֹשִׁים, וּבְהַסְּפָרִים אֲשֶׁר חָנַּנִי ה' לְחַדֵּשׁ בִּדְבָרָיו הַקְּדוֹשִׁים. וּבְוַדַּאי רָאוּי לְךָ לְהָבִין מִדַּעְתְּךָ לְהַחֲיוֹת נַפְשְׁךָ גַּם עַתָּה, כִּי זֶה כְּלָל גָּדוֹל וּכְבָר דִּבַּרְנוּ מִזֶּה כַּמָּה פְּעָמִים שֶׁאֲפִלּוּ אִם נְדַבֵּר הַרְבֵּה כָּהֵנָּה וְכָהֵנָּה דִּבְרֵי אֱמֶת הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ, עִם כָּל זֶה צָרִיךְ כָּל אֶחָד לְהָבִין מֵהֶם דָּבָר מִתּוֹךְ דָּבָר לְהַחֲיוֹת נַפְשׁוֹ בִּמְקוֹמוֹ וּבִשְׁעָתוֹ, כְּפִי מַה שֶּׁהוּא. כִּי אִלּוּ פִינוּ מָלֵא דִּבּוּרִים אֲמִתִּיִּים וְכוּ' לֹא יוּכַל אִישׁ לְדַבֵּר לַחֲבֵרוֹ וְתַלְמִידוֹ בִּפְרָטֵי פְּרָטִיּוּת לְרַפְּאוֹת מַכְאוֹבֵי נַפְשׁוֹ וּלְחַזְּקוֹ וּלְאַמְּצוֹ בִּפְרָטֵי פְּרָטִיּוּת עַל כָּל מַה שֶּׁעוֹבֵר עָלָיו בְּיוֹם אֶחָד, מִכָּל שֶׁכֵּן בְּשָׁבוּעַ מִכָּל שֶׁכֵּן בְּחֹדֶשׁ וּבְשָׁנָה, מִכָּל שֶׁכֵּן כָּל יְמֵי חַיָּיו. וְהָעִקָּר לְהָבִין מֵעַצְמוֹ מֵהַדִּבּוּרִים קְדוֹשִׁים שֶׁמְּדַבְּרִים עִמָּכֶם לְקַבֵּל מֵהֶם הִתְחַזְּקוּת וְעֵצוֹת לְשַׂמֵּחַ נַפְשׁוֹ בְּתוֹךְ מְעוֹף צָרָה וְצוּקָה חַס וְשָׁלוֹם, לַהֲפוֹךְ כָּל מִינֵי יָגוֹן וַאֲנָחָה לְשִׂמְחָה. וּבִפְרָט שֶׁתּוֹדָה לָאֵל כְּבָר יֵשׁ לָנוּ יְסוֹד מוּסָד לְשַׂמֵּחַ נַפְשֵׁנוּ וּלְהַחֲיוֹת עַצְמֵנוּ בְּכָל מָקוֹם שֶׁהוּא בְּכָל מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד עַל יְדֵי שֶׁזִּכָּנוּ הַשֵּׁם יִתְבָּרַךְ לֵידַע וּלְהִתְקָרֵב לְאוֹר כָּזֶה וְכוּ', וְעַל כָּל פָּנִים אֵין אָנוּ מִתְנַגְּדִים עָלָיו.
Peace — to my beloved son — my dear one — as my soul and as my heart — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
וְדַע וְהַאֲמֵן בְּנִי חֲבִיבִי כִּי לֹא דָּבָר רֵיק הוּא מִמֶּנּוּ, וּבְכָל יוֹם וּבְכָל שָׁעָה אַתָּה צָרִיךְ לְהַחֲיוֹת עַצְמְךָ בָּזֶה. וְדַע בְּנִי כִּי בֶּאֱמֶת אַתָּה מַרְבֶּה לִדְאֹג יוֹתֵר מִדַּאי, וְהוּא מַעֲשֵׂי בַּעַל דָּבָר לְהַרְבּוֹת מָרָה שְׁחוֹרָה וְעַצְבוּת חַס וְשָׁלוֹם, וְהַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת בְּעַצְמוֹ מַזִּיקִים מְאֹד חַס וְשָׁלוֹם לְעִנְיָנְךָ. וְהֵיטֵב חָרָה לִי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר אֵין אַתָּה צַיָּת אוֹתִי, בִּפְרָט שֶׁכָּל דְּבָרַי הֵם בִּשְׁלִיחוּתוֹ וּבִשְׁמוֹ זַ"ל. וְתֵדַע וְתַאֲמִין שֶׁהוּא זַ"ל מַזְהִיר אוֹתְךָ לְבַל תַּחֲשֹׁב עוֹד כְּלָל בָּזֶה, לֹא לְפָנָיו וְלֹא לְאַחֲרָיו, כִּי דַּי לְצָרָה בִּשְׁעָתָהּ רַחֲמָנָא לִצְלַן. וְקִוִּיתִי לַה' שֶׁעַל יְדֵי זֶה תִּנָּצֵל, אַךְ אֵיךְ שֶׁיִּהְיֶה אַל תַּחֲשֹׁב בָּזֶה כְּלָל. וְהִזָּהֵר וְהִזָּהֵר לְקַיֵּם דְּבָרַי, וְאַל תַּטְרִיד דַּעְתְּךָ בָּזֶה כְּלָל, רַק תַּעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַשָּׂא וּמַתָּן וּלְפַקֵּחַ דַּעְתְּךָ בְּעִנְיְנֵי שִׂמְחָה, וּלְשַׂמֵּחַ נַפְשְׁךָ בְּמִלֵּי דִּבְדִיחוּתָא כִּי אֵינְךָ יוֹדֵעַ כְּלָל מַה נַּעֲשֶׂה בָּעוֹלָם. וְתֵדַע שֶׁדְּבָרִים כָּאֵלֶּה עָבְרוּ גַּם עַל גְּדוֹלֵי יִשְׂרָאֵל. וּבְפֵרוּשׁ רָאִיתִי בִּכְתַב הָרַב הַקָּדוֹשׁ מוֹרֵנוּ הָרַב ר' חַיִּים וִויטַאל זַ"ל הַנִּקְרָא סֵפֶר הֶחָזוֹן שֶׁעָבַר עָלָיו כָּאֵלֶּה.
I received your letter through Rabbi Nachman of Tulchin at the beginning of the days of Chanukah — and from yourself you will understand that it was impossible to reply to you until now — both from the multitude of preoccupations in engaging with our *anshei sh'lomaynu* in these times — and also I had no one through whom to reply to you as my heart desires — for as you already know — the few people who come to us — the engagement with each and every one regarding true fear of Heaven far exceeds all business conducted with thousands of souls in matters of commerce and legal disputes and the like. And therefore it was impossible to take a time to direct my speech toward you as is fitting. And even now I do not know what to write to you — for you already know and have heard everything — and you have already refreshed our soul with proper and pure words in all *shiv'ah meshivei ta'am* — the seven who satisfy the taste [שִׁבְעָה מְשִׁיבֵי טַעַם — from Mishlai 27:7: "a satisfied soul scorns honey — but to a hungry soul every bitter thing is sweet." Used in Breslov to refer to the Rebbe's teachings that revive and satisfy the spiritual palate — all seven modes of strengthening] . And I know full well that all that passes over you — has passed over many people worthier than you — and many of them were renowned and leaders of their generation. And most — indeed nearly all — of what causes this is sadness and *marah shechorah* — melancholy — which trips a person in several ways [עַצְבוּת וּמָרָה שְׁחוֹרָה — sadness and black bile — the classical *marah shechorah* of the melancholic temperament. Reb Nussun is carefully clinical here: the spiritual struggle Yitzchok is experiencing has a physiological dimension — it weakens the strength, strengthens the desires, and causes great confusion] — for it weakens the strength and strengthens the desires and causes sadness and laxity and great confusion and so forth — which cannot be expressed in writing. But *da'at l'navin nakel* — a person of understanding can easily understand. But Heaven forbid — Heaven forbid — that all this matter which you wrote to me should bring you down. Certainly we need to cry out to Hashem Yisborach for having come into the depths of waters and so forth. But Heaven forbid to draw upon oneself fears beyond what is needed — for the fears and the melancholy are harmful — especially — especially. And especially — for praised be G-d we have One to rely on who can repair everything. And how much should you rejoice that you merited to be on Rosh Hashanah — and to be on the holy *tzion* [צִיּוֹן — the graveside of Rebbe Nachman in Uman — which Yitzchok had visited for Rosh Hashanah — the central pilgrimage of Breslov] . And there is no need to extend in this just now. ## Segment 6
וּמַה מְּאֹד הוֹמֶה עָלַי לִבִּי עַל אֲשֶׁר כָּתַבְתָּ שֶׁאַתָּה מִתְבַּטֵּל מִדִּבְרֵי תּוֹרָה, וְאַתָּה מִתְבַּטֵּל מֵהַשִּׁעוּרִים שֶׁקָּבַעְתָּ לְךָ בִּתְחִלַּת הַחֹרֶף הַזֶּה. לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עוֹשֶׂה, לֹא כָּךְ הוּא הַמִּדָּה, וְלֹא כָּךְ יָפֶה הוּא לָנוּ. וְכִי לְחִנָּם הִרְבֵּיתִי לְדַבֵּר הַרְבֵּה עַד אֲשֶׁר כִּמְעַט נִחַר גְּרוֹנִי, לִבְלִי לְהִתְיָאֵשׁ עַצְמוֹ, וְלִבְלִי לִפֹּל בְּדַעְתּוֹ, וְלִבְלִי לָזוּז מִמְּקוֹמוֹ בְּשׁוּם אֹפֶן בְּכָל מַה שֶּׁיַּעֲבֹר עַל הָאָדָם. וְאַחֲרֵי כָּל אֵלֶּה תִּכְתֹּב לִי דִּבְרֵי שְׁטוּת הַנִּמְשָׁכִין מֵעֲנָוָה פְּסוּלָה, לִכְתֹּב שֶׁיָּדַעְתָּ בְּעַצְמְךָ שֶׁאַתָּה רָחוֹק מִלָּגֶשֶׁת אֶל הַקֹּדֶשׁ, עַל כֵּן מְבַלְבְּלִין אוֹתְךָ כָּל כָּךְ. הֲלֹא בְּוַדַּאי זֶה אֱמֶת שֶׁאֵין שׁוּם אָדָם רָאוּי לָגֶשֶׁת אֶל הַקֹּדֶשׁ לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ אֵל גָּדוֹל וְנוֹרָא רָם וְנִשָּׂא וְכוּ', מִכָּל שֶׁכֵּן מְלֵאִים חֵטְא וְעָווֹן כָּמוֹנוּ הַיּוֹם בְּדוֹרוֹת אֵלּוּ, אַךְ כְּבָר הִקְדִּימוּ לְהוֹדִיעַ לָנוּ צַדִּיקֵי אֱמֶת, וּבִפְרָט אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, שֶׁזֶּה עִקַּר גְּדֻלָּתוֹ יִתְבָּרַךְ, שֶׁהָרָחוֹק וּמְגֻשָּׁם בְּיוֹתֵר יַעֲבֹד אוֹתוֹ יִתְבָּרַךְ, כִּי זֶה כָּל תַּעֲנוּגָיו וְשַׁעֲשׁוּעָיו יִתְבָּרַךְ, כִּי בִּמְקוֹם גְּדֻלָּתוֹ יִתְבָּרַךְ שָׁם אָנוּ מוֹצְאִין עַנְוְתָנוּתוֹ. וּכְבָר דִּבַּרְתִּי עִמָּכֶם הַרְבֵּה שֶׁזֶּה הַטָּעוּת מָצוּי מְאֹד בִּבְנֵי הַנְּעוּרִים, שֶׁכָּל אֶחָד סוֹבֵר שֶׁלֹּא עָלָיו נֶאֱמַר עִנְיָן זֶה לְפִי רִבּוּי לִכְלוּכָיו וְטִנּוּפָיו וְקִלְקוּלָיו וְכוּ', וּבֶאֱמֶת אֵינוֹ כֵּן, כִּי אַדְּרַבָּה עָלָיו דַּיְקָא נֶאֱמַר כָּל זֶה. וּמָה אוֹסִיף לְדַבֵּר עוֹד עִמְּךָ, אַחֲרֵי שֶׁאֵינְךָ צַיָּת לִדְבָרַי שֶׁהֵם כֻּלָּם דִּבְרֵי אֱלֹהִים חַיִּים שֶׁקִּבַּלְתִּי מִבְּאֵר מַיִם חַיִּים מֵהַנַּחַל נוֹבֵעַ וְכוּ' שֶׁהֵם בְּחִינַת מַיִם עֲמֻקִּים עֵצָה בְּלֵב אִישׁ עָמֹק עָמֹק וְכוּ'. וְעַל יְדֵי תְּמִימוּת וּפְשִׁיטוּת דַּיְקָא יְכוֹלִים לְמָצְאָם כָּל אֶחָד בִּמְקוֹמוֹ וּשְׁעָתוֹ. וְזֶה זֶה עִקַּר הַנִּסָּיוֹן וְהַצֵּרוּף שֶׁל כָּל אָדָם שֶׁבְּכָל הַיְּרִידוֹת וְהַנְּפִילוֹת, וּבְכָל מַה שֶּׁעוֹבֵר עָלָיו לֹא יִתְרַחֵק מֵהַשֵּׁם יִתְבָּרַךְ וְלֹא מֵהַתּוֹרָה וּתְפִלָּה. וְהִנֵּה בַּיָּמִים הַלָּלוּ עִיַּנְתִּי בְּהַכֶּרֶךְ שֶׁכָּתַבְתִּי בְּסָמוּךְ הַמְדַבֵּר מִמַּה שֶּׁחִדַּשְׁתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּשָׁבוּעוֹת הֶעָבַר וּבְסָמוּךְ לוֹ, וְהֵם דְּבָרִים נִפְלָאִים לְהָשִׁיב נַפְשְׁךָ תָּמִיד, עַל כֵּן אֲנִי נִכְסָף מְאֹד שֶׁתְּקַבְּלֵם, וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁתִּהְיֶה פֹּה תַּזְכִּיר אוֹתִי וְאֶמְסְרֵם לְךָ. כִּי הַדְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּסָמוּךְ בְּוַדַּאי צְרִיכִים לָכֶם בְּיוֹתֵר.
Be strong and resolute — my son — and rejoice greatly in all that you know — and do not think of this matter at all — not before and not after — for G-d is very great and His greatness has no investigation. And there is a matter — that everything turns to good. And praised be G-d — Hashem Yisborach helped us during the past Chanukah — and especially on Shabbas Chanukah — and we spoke in His kindness — Yisborach — words of Torah and holy and awesome conversations that greatly revived the ears of the listeners. And a little of them you will hear from the bearer of this letter — Rabbi Nachman of Tulchin — and especially what we spoke on the verse: *hein emes chafatzta* — and so forth — and in the hidden [Tehillim 51:8] [הֵן אֱמֶת חָפַצְתָּ וּבְסָתֻם — "behold You desire truth — and in the hidden." The teaching spoken on Shabbas Chanukah: that Hashem desires truth — even the hidden truth — the truth that lives in the depths — in the *satum* — the sealed place — of each person's heart. Crucially relevant to Yitzchok's situation: his melancholy comes precisely from his excess of *emes* — his painful awareness of his spiritual distance. The teaching addresses this directly] — and it is very much needed for you just now. For the essence of your sadness and melancholy is from the abundance of truth — because you know the truth of how far you are and how great your defects — but because this truth wants to distance — G-d forbid — or to weaken the mind — one must at any rate cast away such truth and so forth. And it is impossible to express all of this just now — for the scroll is too short and time is insufficient — and you will hear from the mouth of the bearer of this letter. And how greatly my soul longed from the yearnings because you were not counted among us on that Shabbas Chanukah — but I consoled myself in the fact that you merited to be with us the Shabbas before Chanukah. And in my estimation you had a great portion in our Shabbas Chanukah — for the Shabbas you were present before Chanukah was a great preparation for Shabbas Chanukah — and it is impossible to express all of this. More than this there is no leisure to extend — for the time has come near to the hour of the morning *Krias Shema*. May Hashem command His kindness upon us and upon you by day — that you merit to strengthen yourself in the service of Hashem in all the places and in all the matters that pass over you. For it is impossible to express what passes over each person — and the essential is strengthening — and praised be G-d — we have with which to strengthen ourselves always. ## Segment 7
וְהִנֵּה לְסַפֵּר לְךָ גְּדֻלַּת ה' וַחֲסָדָיו וְנִפְלְאוֹתָיו בְּכָל עֵת, וּבִפְרָט מַה שֶּׁהִפְלִיא חַסְדּוֹ עִמָּנוּ בַּיָּמִים שֶׁעָבְרוּ בְּסָמוּךְ שֶׁבְּתוֹךְ צָרוֹת וּרְדִיפוֹת כָּאֵלֶּה הִרְחִיב לָנוּ הַרְבֵּה בְּחַסְדּוֹ הַנִּפְלָא תִּקְצַר הֲמוֹן יְרִיעוֹת. וּמֵהַשַּׁבַּת חֲנֻכָּה בְּוַדַּאי סִפֵּר לְךָ רַבִּי נַחְמָן טוּלְטְשִׁינֶער, וּבְשַׁבַּת פָּרָשַׁת וַיִּגַּשׁ גַּם כֵּן הָיוּ קְצָת אוֹרְחִים, אַךְ בְּשַׁבַּת פָּרָשַׁת וַיְחִי עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁהָיִינוּ שְׂמֵחִים מְאֹד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאָז הָיָה בְּרִית מִילָה אֵצֶל אָחִי רַבִּי יוֹסֵף נֵרוֹ יָאִיר, וּמֵאֵת ה' הָיְתָה סִבָּה שֶׁהֻכְרַח לִשְׁלֹחַ עֲגָלָה עֲבוּר בְּנִי רַבִּי שַׁכְנָא לְכַבְּדוֹ בְּמִצְוַת פְּרִיעָה, וְהָיָה פֹּה עַל שַׁבַּת קֹדֶשׁ. וְגַם אַנְשֵׁי בְּרֶסְלֶב וְרַבִּי שְׁמוּאֵל מֵאִיר וְרַבִּי גְּדַלְיָה מִלַּאדִיזִין. וּתְהִלָּה לָאֵל רָקַדְתִּי הַרְבֵּה בְּבֵיתִי, וְאַחַר כָּךְ עַל הַבֶּן זָכָר בְּבֵית אָחִי נֵרוֹ יָאִיר. וְיֵשׁ בָּזֶה הַרְבֵּה לְסַפֵּר, וְאִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה.
[Postscript — written after the letter arrived via the post] ## Segment 8
הָעֲשָׂרָה זְהוּבִים מֻכְרָחִים לִי מְאֹד, כִּי אֵין בְּבֵיתִי זוּז כָּל שֶׁהוּא, וְתִרְאֶה לְזָרֵז לְשָׁלְחָם לִי בְּמֻקְדָּם הָאֶפְשָׁרִי (כָּאן חָסֵר). וּמָאן דִּבְרָא יוֹמָא יָחוּס וִירַחֵם עָלַי, וִיגַלֶּה לִי וְלָנוּ עֵצוֹת עֲמֻקּוֹת בְּכָל יוֹם בִּבְחִינַת גּוֹלֶה עֲמֻקּוֹת מִנִּי חֹשֶׁךְ הַנִּזְכָּר בְּהַתּוֹרָה תִּקְעוּ אֱמוּנָה סִימָן ה' בְּלִקּוּטֵי תִּנְיָנָא, שֶׁאֶזְכֶּה לֵידַע אֵיךְ לְהִתְנַהֵג בְּכָל יוֹם. בִּפְרָט בְּעִנְיַן הַמַּעֲשֶׂה אֲשֶׁר נַעֲשֶׂה עִמָּנוּ עַתָּה, וּבִפְרָט עִמִּי. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה, גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר נוֹתֵן כֹּחַ לְיָעֵף כָּמוֹנִי לִסְבֹּל מַה שֶּׁאֲנִי סוֹבֵל עַתָּה, אֲשֶׁר הַרְבֵּה אַתֶּם יוֹדְעִים וְיוֹתֵר מִזֶּה מַה שֶּׁאֲנִי יוֹדֵעַ בְּעַצְמִי אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר שֶׁיּוּכַל אָדָם לִסְבֹּל זֹאת. פּוּק חָזֵי גְּבוּרְתָא דְּמָרָךְ, מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו אֲשֶׁר הִקְדִּים לְהָאִיר בִּי דִבּוּרִים קְדוֹשִׁים וּרְמָזִים בַּיָּד וְהִתְנוֹצְצוּת כָּזֶה עַד שֶׁמְּקַיֵּם וּמְחַיֶּה אוֹתִי גַּם עַתָּה עַד שֶׁמְּחַזֵּק וּמְחַיֶּה עַל יָדִי גַּם אֶתְכֶם גַּם וְכוּ', עַד שֶׁמְּזַכֵּנוּ גַּם לְהַהוּא רוּחָא דְּנָשִׁיב בְּשִׁית פִּרְקִין וְכוּ' שֶׁיִּשָּׂא לִבִּי אֶת רַגְלַי בֶּאֱמֶת וּבֶאֱמוּנָה שְׁלֵמָה לְרַקֵּד מֵחֲמַת שִׂמְחָה. וּתְהִלָּה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ, גַּם לִי גַּם לְךָ גַּם לְכָל הַחֲפֵצִים בָּאֱמֶת לַאֲמִתּוֹ.
After I wrote this letter — there arrived a letter of yours through the post — sealed with your seal. And I also remembered that before Chanukah there arrived another letter from you — and I read it again now. And all your letters — all of them — have one language: crying out bitterly about the bitterness of this world full of sorrows that passes over each one — not this sight like that sight — but all suffer great bitterness. And all kinds of bitterness of each person — in body and in soul and in money — all of it flows from the general evil — which is the comprehensive desire — about which it is said: *u'motze ani mar mimaves asher hi metzodim* — and I find more bitter than death — who is nets and snares [Koheles 7:26] and so forth. But in this very thing — you and we have reason to rejoice — for we know of the salt that sweetens the bitterness of the world [מִלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא — the salt that sweetens the bitterness of the world — one of the Rebbe's most profound images. The *milcha* — the salt — is the Torah and the *emunas tzaddikim* — the faith in the true *tzaddikim* — which does not eliminate the bitterness of existence but sweetens it — transforms it — makes it bearable. Referenced in the Rebbe's teaching on the Talmudic saying: *ilmale milcha lav havei alma yachol l'misbel meriruta* — if not for the salt the world could not endure its bitterness] — about which it is said: *ilmale milcha lav havei alma yachol l'misbel meriruta* — if not for the salt — the world would be unable to endure its bitterness [אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — from the Talmud (Bechorot 8b) in the name of Shlomo HaMelech — applied by the Rebbe to the *milcha* of Torah and *tzaddik* which makes the bitterness of existence endurable] . And even though you are very distressed — my beloved son — even so: in this alone it is fitting to give yourself life — the fact that you at least feel the bitterness — and for this you cry out so much. And this very thing flows from the dimension of the *bris melach olam* — the eternal salt covenant — which sweetens the bitterness [בְּרִית מֶלַח עוֹלָם — the eternal covenant of salt — from Bamidbar 18:19 — a covenant that cannot be broken. The salt is the *tzaddik* — the eternal covenant between the *tzaddik* and his generation — that sweetens the bitterness of the world. And through this very covenant — paradoxically — one feels the bitterness more intensely — for the salt that heals also sensitizes] — and through this very thing one feels the bitterness more — like all medicines that clothe themselves in bitter things — when one places the plaster upon the wound one begins to feel the pain more. For it is known in the wisdom of medicine that illness and medicines are like opponents to each other — with a great battle between them. When the illness sees that one is engaging with some remedy to heal it — whether through drinking the medicine or through placing it in a plaster from outside — as soon as the medicine begins doing its work for the purpose of healing — to drive out the illness — immediately the illness arouses with strong intensification against the medicine. And because of this it is very difficult to calibrate the healing. (And this is also one of the reasons not to engage with doctors.) So it is exactly with the illness of the soul — and even more so — for *kol hagadol meichavero yitzro gadol mimenu* — whoever is greater than his fellow — his evil inclination is greater than his [Sukkah 52a] . And the more one wishes to overcome — great or small — against the illness of the soul — so too the inner and outer opposition intensifies — and because of this very many very many fell. And our master — our teacher and our rabbi — of blessed memory — already elaborated greatly on this — to strengthen greatly each and every person with wonderful strengthening — to give us life through all *shiv'ah meshivei ta'am.* And praised be G-d — we have such a doctor who is very expert in the healing of our souls to its uttermost end — to the very last — and besides his precious medicines — his own great power surpasses everything. And behold — these words that I wrote just now — Hashem illuminated my eyes in the very moment of writing — and behold they are wonderful — new — true and authentic things. And now there is much in my heart to extend — but it is impossible in the open field — and the leisure does not agree. And this is enough just now to give yourself life forever — *v'yishma chacham v'yosif lekach* — and a wise person will hear and add teaching. Be strong — my son — and be strong — and believe in yourself that your hope has not perished and there is reward for your labor — only be very strong in prayer and supplication forever — and it will be sweet for you forever and ever. ## Segment 9
יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, וְהִנֵּה עֲדַיִן לֹא זִמַּרְנוּ הַמַּבְדִּיל וְאֵלִיָּהוּ, כִּי זֵרַזְתִּי עַצְמִי מִיָּד אַחַר הַבְדָּלָה לִכְתֹּב לְךָ דְּבָרַי אֵלֶּה. ה' יִגְמֹר בַּעֲדֵנוּ, כִּי גַּם לִשְׁלֹחַ לְךָ מִכְתָּב הוּא עֲבוֹדָה וִיגִיעָה גְּדוֹלָה, הֵן הַכְּתִיבָה, וּבְיוֹתֵר הַשְּׁלִיחוּת, וְהַכֹּל מֵחֲמַת הַמַּחֲלֹקֶת שֶׁמִּתְיָרְאִים לִשְׁלֹחַ דִּבְרֵי אֱמֶת שֶׁלֹּא יִתְהַלְּלוּ בָּהֶם בְּדִבְרֵי לֵיצָנוּת שֶׁלָּהֶם חַס וְשָׁלוֹם. וּבְוַדַּאי הַכֹּל לְטוֹבָה, כִּי גַּם בָּזֶה הַמְּנִיעָה בִּשְׁבִיל הַחֵשֶׁק. כִּי עַל יְדֵי זֶה עוֹזֵר הַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיוּ נִכְתָּבִים דִּבְרֵי אֱמֶת בְּיוֹתֵר הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ, כִּי אִי אֶפְשָׁר לְהַמְשִׁיךְ דִּבְרֵי אֱמֶת לַאֲמִתּוֹ, כִּי אִם עַל יְדֵי שְׁבִירַת מְנִיעוֹת הֵן מֵהַמַּשְׁפִּיעַ הֵן מֵהַמְקַבֵּל. וְגַם כָּל הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת שֶׁלְּךָ הַכֹּל בִּכְלַל הַמְּנִיעוֹת הַמִּתְפַּשְּׁטִין וּצְרִיכִין לְשָׁבְרָם, כִּי בְּיוֹתֵר צְרִיכִין לְהִשְׁתַּדֵּל לְשַׁבֵּר הָעַצְבוּת הַמַּזִיק חַס וְשָׁלוֹם יוֹתֵר מֵהַכֹּל. גִּוַואלְד שְׁרֶעק דִּיךְ נִיט מַיין לִיבּ קִינְד, שְׁרֶעק דִּיךְ נִיט, גָּאט אִיז מִיט דִּיר [אַהָה! אַל תִּפְחַד בְּנִי אֲהוּבִי, אַל תִּפְחַד ה' עִמְּךָ] בֶּאֱמֶת. זְכֹר מַה שֶּׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה גָּאט אִיז גְּרוֹיס מֶען וֵוייסְט גָּאר נִיט וְכוּ', אֲפִלּוּ אַיֶיער זַאךְ וִויהִין אִיטְלִיכֶער אִיז גִּיפַאלִין [ה' גָּדוֹל אֵין יוֹדְעִין כְּלָל וְכוּ' אֲפִלּוּ בְּעִנְיַן שֶׁלָּכֶם לְהֵיכָן שֶׁכָּל אֶחָד נָפַל] וְכוּ' וְכוּ', אֲבָל יֵשׁ עִנְיַן שֶׁנִּתְהַפֵּךְ הַכֹּל לְטוֹבָה, כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר. וְתֵדַע וְתַאֲמִין בֶּאֱמֶת כִּי גַּם אַתָּה כְּמוֹ שֶׁהוּא עַתָּה, כָּלוּל בִּדְבָרָיו הַקְּדוֹשִׁים הָאֵלּוּ. וַאֲפִלּוּ הַגָּרוּעַ בְּיוֹתֵר חַס וְשָׁלוֹם אֲלָפִים וּרְבָבוֹת מַדְרֵגוֹת, כָּלוּל גַּם כֵּן בִּדְבָרָיו אֵלּוּ. וְהַלְוַאי הָיָה שׁוֹמֵעַ דְּבָרִים אֵלּוּ הָיָה מְחַיֶּה עַצְמוֹ בְּחַיֵּי עוֹלָם לָנֶצַח וְלֹא הָיָה אוֹבֵד אֶת עוֹלָמוֹ, אֲבָל מַה נַּעֲשֶׂה כִּי בִּשְׁבִיל זֶה בְּעַצְמוֹ הִשְׁתַּטְּחוּ וְהִתְפַּשְּׁטוּ נֶגְדֵּנוּ כָּל כָּךְ בִּפְרָט עַתָּה. אֲבָל עַל יְדֵי זֶה יֵשׁ לְךָ וְלָנוּ וְכֻלָּנוּ לִשְׂמֹחַ הַרְבֵּה מֵאַחַר שֶׁאָנוּ זוֹכִים לִשְׁמֹעַ וּלְהַאֲמִין בְּדִבּוּרִים הַקְּדוֹשִׁים אֲמִתִּיִּים כָּאֵלֶּה נוֹרָאִים וַעֲמֻקִּים וּפְשׁוּטִים כָּאֵלֶּה, מָה אֹמַר מָה אֲדַבֵּר, מִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ רָאוּי לוֹ עַל יְדֵי דִּבּוּרִים אֵלֶּה וְכָאֵלֶּה לַהֲפֹךְ כָּל מִינֵי יָגוֹן וַאֲנָחָה לְשִׂמְחָה.
Yisborach in the weeks of Shavuos past and nearby — and they are wonderful words to restore your soul always — therefore I long greatly that you receive them — and if Hashem wills it — when you are here — remind me and I will give them to you. For the things that were innovated in the recent period — certainly you need them more than anything. And behold — to tell you of the greatness of Hashem and His kindnesses and His wonders at every time — and especially what He wondroused His *chesed* with us in the recent past days — that within such distresses and persecutions He expanded for us greatly in His wondrous *chesed* — the multitude of words would fall short. And from Shabbas Chanukah — certainly Rabbi Nachman of Tulchin told you. And on Shabbas Parshas Vayigash there were also some guests. And on Shabbas Parshas Vayechi — Hashem Yisborach helped us — that we were very joyful with Hashem's help — and then there was a *bris milah* at my brother Rabbi Yosef's — may his light shine — and Hashem arranged that he was compelled to send a wagon for my son Rabbi Shachna to honor him with the *mitzvah of priah* [מִצְוַת פְּרִיעָה — the *mohel's* role of *priah* — the second stage of *bris milah*. To be called to perform this role is a significant honor] — and he was here for Shabbas Kodesh. And also the people of Breslov — and Rabbi Shmuel Meir — and Rabbi Gedalyah of Ladyzhin. ## Segment 10
דִּבְרֵי אָבִיךָ הַמִּתְגַּעְגֵּעַ לְשַׂמֵּחַ נַפְשְׁךָ וּמְצַפֶּה לִישׁוּעָה.
And praised be G-d — I danced greatly in my house — and afterwards at the *ben zachar* [בֶּן זָכָר — the celebration marking the birth of a son — held in the home — with Torah study and words of joy] in my brother's house — may his light shine. And there is much to tell of this — and it is impossible in the open field. The ten gold coins are greatly needed for me — for there is not a single *zuz* in my house — and see to urge to send them to me as early as possible. And may He Who created the day have compassion and mercy on me — and reveal deep counsels from darkness [וּמָאן דִּבְרָא יוֹמָא יָחוּס וִירַחֵם עָלַי וִיגַלֶּה לִי עֵצוֹת עֲמֻקּוֹת מִנִּי חֹשֶׁךְ — Aramaic: "and may He Who created the day have compassion and mercy on me and reveal to me deep counsels from the darkness" — referencing the Rebbe's teaching *Tik'u Emunah* in Likutay Tinyana section 5] [cf. LM II:5] — that I merit to know how to conduct myself every day — especially in the matter that is now being done to us. [גִּוַואלְד שְׁרֶעק דִּיךְ נִיט מַיין לִיבּ קִינְד — Breslov Yiddish: "Ahh! Do not be afraid — my beloved child — do not be afraid — G-d is with you!" A direct Yiddish cry from the heart — the deepest and most intimate register of the letter] Do not be afraid — my beloved child — do not be afraid — G-d is with you — truly. Remember what our master — our teacher and our rabbi — of blessed memory — said: *Got iz groys — men veyst gar nit* — G-d is great — one does not know at all and so forth — even in *ayyer zach — vihin itlekher iz gifalin* — even in your matter — wherever each one has fallen [Hebrew translation in the original: G-d is great — one knows nothing at all — even in your matter — wherever each one has fallen] — but there is a matter that everything turns to good — for His greatness has no investigation. And know and believe in truth that you too — as you are right now — are included in these holy words. And even the worst of the worst — G-d forbid — by thousands and myriads of levels — is also included in these words. If only someone were to hear these things — he would give himself life for eternal life and would not lose his world — but what can be done — for because of this very thing they have spread out and extended so against us — especially now. But through this you and we and all of us have reason to rejoice greatly — for we merit to hear and to believe in such holy and true and awesome and deep and simple words. What shall I say — what shall I speak — whoever has a brain in his head — through words such as these — it is fitting to turn all kinds of grief and sighing into joy. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וּבְעִנְיַן הַשֵּׁמוֹת שֶׁל כַּלָּה וַחֲמוֹתָהּ שָׁמַעְתִּי מֵהָרַב ר' יְהוּדָה מִמֶּעדְוֶודֻבְקָא זַ"ל שֶׁרַבֵּנוּ זַ"ל לֹא הִקְפִּיד עַל זֶה כְּלָל.
The words of your father who intercedes for you. Nussun of Breslov. And regarding the matter of the names of the bride and her mother-in-law — I heard from the Rabbi Rabbi Yehudah of Medvedevka — of blessed memory — that our Rebbe — of blessed memory — was not at all particular about this. # ריד URL: https://ajew.org/reader-plain/alim-litrufa/2/213/ # ריד
ריד
Source: https://ajew.org/reader/alim-litrufa/2/213 ## Segment 1
ריד
And regarding the matter of the names of the bride and her mother-in-law — I heard from the Rabbi Rabbi Yehudah of Medvedevka — of blessed memory — that our Rebbe — of blessed memory — was not at all particular about this. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט תקצ"ו נֶעמְרוֹב.
Overview: Saturday night, *Motzai Shabbas* Shemos — Nemirov. Received Yitzchok's letter Friday — read it before *Kiddush* after *Eishes Chayil* — couldn't wait. Writing immediately after *Havdalah* — perhaps can send via a fair-goer. Hashem preceded the cure before the blow — the Rebbe's holy words are *shiv'ah meshivei ta'am* for everyone — there is no matter not included in them. Each person must understand from within something — to give his soul life in his place and time. The essential: understand from oneself — receive strengthening and advice — turn grief and sighing into joy. We have a settled foundation to rejoice our souls. This is not an empty matter — every day and every hour give yourself life with this. You are worrying more than necessary — work of the *Baal Davar.* The marah shechorah itself harms your matter. Greatly angered — you do not obey. He warns you: *dai l'tzarah b'sha'atah.* Do not think of this at all. Engage in Torah and prayer and commerce — *milei d'vdichuta* — you don't know what is happening in the world. Such things passed also over the great ones — explicitly in *Sefer Hachezon* of Rabbi Chaim Vital. Heart yearns over the fact that Yitzchok is nullifying Torah study and his regular *shiurim*. Not good — not the measure — not fitting for us. Words of folly from *anavah pesulah* — invalid humility. The essence of His glory is that the most distant serve Him — *bimkom gedullaso sham anah anvesusnoso.* This error is very common among young men — each thinks this was not said about him — but in truth it was said specifically about him — *daika.* This is the essential trial: in all descents — not to distance from Hashem and from Torah and prayer. Recently examined the booklet from the period of Shavuos — wonderful words — longs for Yitzchok to receive them. Then: Shabbas Chanukah, Shabbas Vayigash, Shabbas Vayechi — *bris milah* by his brother Rabbi Yosef — Rabbi Shachna came for *priah* — also people of Breslov and Rabbi Shmuel Meir and Rabbi Gedalyah of Ladyzhin — danced greatly. Ten gold coins urgently needed. May He Who created the day reveal deep counsels from darkness (LM II:5). *Givald shreck dich nit mein lib kind — Got iz groys — men veyst gar nit — Got iz mit dir.* Even in your matter — wherever each one has fallen — but there is a matter that everything turns to good. Even the worst of the worst is included in these words. Through this — reason to rejoice greatly — to turn all kinds of grief and sighing into joy. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבֶיךָ קִבַּלְתִּי כֻּלָּם, וּמָה אֹמַר לְךָ בְּנִי חֲבִיבִי, עֹצֶם צַעֲרִי שֶׁיֵּשׁ לִי מֵעִנְיָן זֶה. כִּי בְּמוֹצָאֵי שַׁבַּת קֹדֶשׁ כָּתַבְתִּי לְךָ אִגֶּרֶת בַּאֲרִיכוּת גָּדוֹל, וְהָיָה לִי יְגִיעָה גְּדוֹלָה עַל זֶה, וּשְׁלַחְתִּיו עַל יְדֵי הַפָּאסְט, וְאֵינִי יוֹדֵעַ כְּלָל מַה זֶּה שֶׁעֲדַיִן לֹא הִגִּיעַ לְיָדְךָ. גֹּדֶל הַיִּסּוּרִים שֶׁיֵּשׁ לִי מִזֶּה תּוּכַל לְשַׁעֵר בְּלִבְּךָ, וְאֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת בָּזֶה. וְהוּא אֶצְלִי מֵהַיִּסּוּרִים הַגְּדוֹלִים עַד שֶׁאֲנִי מֻכְרָח לְהָפְכָם לְשִׂמְחָה, כִּי בְּוַדַּאי גַּם זוֹ לְטוֹבָה, וּמִי יוֹדֵעַ דַּרְכֵי ה' וְנִפְלְאוֹתָיו. וּבְאוֹתוֹ הַמִּכְתָּב הַנַּ"ל כָּתַבְתִּי מִזֶּה גַּם כֵּן הַרְבֵּה, כַּמָּה יְגִיעוֹת אֲנִי צָרִיךְ לְהִתְיַּגֵּעַ בְּעִנְיַן הַמִּכְתָּבִים שֶׁיַּגִּיעוּ אֵלֶיךָ, וְהַכֹּל מֵחֲמַת הַמַּחֲלֹקֶת שֶׁעַל יְדֵי זֶה מִתְיָרְאִים מֵהַכַּת לֵצִים וְכוּ'. וְעַל יְדֵי זֶה כָּתַבְתִּי שָׁם דְּבָרִים הַמְּשִׁיבִים אֶת הַנֶּפֶשׁ, אַךְ בְּוַדַּאי הַכֹּל לְטוֹבָה.
I received all your letters. And what shall I say to you — my beloved son — the extent of my pain that I have from this matter. ## Segment 5
כָּעֵת אֵין בִּלְשׁוֹנִי מִלָּה לְהַאֲרִיךְ כִּי מוֹסֵר כְּתָב זֶה נָחוּץ, וַאֲנִי לֹא גָּמַרְתִּי עֲדַיִן הַלִּמּוּד שֶׁאַחַר הַתְּפִלָּה. אַךְ מֵהַסְּתָם תִשְׁמַע מֵהַמּוֹסֵר כְּתָב זֶה אֲשֶׁר יְחַיֶּה וְיָשִׁיב אֶת נַפְשְׁךָ. וְגַם מְעַט הַיִּסּוּרִים שֶׁתִּשְׁמַע מִמֶּנּוּ תִּרְאֶה לְהַחֲיוֹת נַפְשְׁךָ בָּהֶם, כִּי כְּבָר יָדַעְנוּ שֶׁהַכֹּל לְטוֹבָה, וְהַמְּנִיעָה בִּשְׁבִיל הַחֵשֶׁק. וּבְוַדַּאי לֹא יַעֲזֹב אוֹתָנוּ הַשֵּׁם יִתְבָּרַךְ, וְאִם גַּם פֹּה נִמְצָאִים מְנִיעוֹת הַרְבֵּה בְּוַדַּאי יִגְמֹר ה' כָּל מַה שֶּׁהִתְחִיל כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁנַּעֲשֶׂה עִמָּנוּ עַתָּה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד. וּבִפְרָט שֶׁיָּדַעְנוּ שֶׁגַּם עִם כָּל הָעוֹלָם נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה בִּפְרָט עִם הַחוֹלְקִים שֶׁמְּלֵאִים כַּעַס וִיגוֹנוֹת בְּיוֹתֵר, וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה. כְּבָר הֶאֱרַכְתִּי הַרְבֵּה לְדַבֵּר עִמָּכֶם אֲמִתַּת הָאֱמֶת שֶׁתִּזְכְּרוּ הֵיטֵב מַה שֶּׁכָּתוּב בְּסִפְרֵי קֹדֶשׁ שֶׁהָעוֹלָם מָלֵא יְגוֹנוֹת, כְּמוֹ שֶׁכָּתוּב (קֹהֶלֶת ב) "גַּם כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת". וּכְבָר אַתֶּם מְבִינִים קְצָת בָּזֶה, אַךְ עֲדַיִן אֵינְכֶם מְשִׂימִים לֵב הֵיטֵב לְהָבִין מִזֶּה שֶׁהַשֵּׁם יִתְבָּרַךְ אֵין כַּוָּנָתוֹ כְּלָל בְּקִיּוּם הָעוֹלָם בִּשְׁבִיל הַנְהָגוֹתֵיהֶם בְּדַרְכֵי הֲבָלִים הַנְּהֻגִּים בָּעוֹלָם רַק כָּל הַהֲבָלִים הַכֹּל בִּשְׁבִיל הַבְּחִירָה. וְעִקַּר כַּוָּנָתוֹ וּרְצוֹנוֹ וְחֶפְצוֹ יִתְבָּרַךְ הוּא רַק בְּכָל תְּנוּעָה וּנְקֻדָּה טוֹבָה שֶׁחוֹטֵף כָּל אֶחָד מִיִּשְׂרָאֵל בְּכָל יוֹם, אֲשֶׁר הַצַּדִּיקֵי אֱמֶת מְבָרְרִים וּמַעֲלִים אוֹתָם וּבוֹנִים מֵהֶם בִּנְיָנִים נִפְלָאִים וְנוֹרָאִים, וְאֵין שׁוּם חַיּוּת וְקִיּוּם כִּי־אִם עַל־יְדֵי צַדִּיקֵי אֱמֶת, וְאִם כָּל זֶה יָדוּעַ מִכְּבָר, צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם וְלִזְכֹּר שֶׁאֵין שׁוּם זְמַן כְּלָל כְּמוֹ שֶׁכָּתוּב עַל פָּסוּק "אֲנִי הַיּוֹם יְלִדְתִּיךָ" וְכוּ'. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ.
Peace — to the honor of my beloved son — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
I received your letter on the eve of last Shabbas Kodesh — immediately upon finishing my prayer — I read it before *Kiddush* — after the recitation of *Eishes Chayil*. And even though I knew before reading it that it would certainly be filled with complaint and crying — even so I could not hold myself back from reading it immediately at the entry of Shabbas. And behold — just now — immediately after *Havdalah* — I sat down to write this letter to you — perhaps I will be able to send it via a passerby going to the fair — and still I do not know if I will find such a person. And behold — to respond to your crying — Hashem already preceded the cure before the blow — through the multitude of holy words I told you from our holy and awesome Rebbe — blessed be the memory of the righteous and holy one — in writing and by mouth [הִקְדִּים רְפוּאָה לַמַּכָּה — the Talmudic principle that the Holy One provides the cure before the blow: even before the suffering arrives — the holy teachings of the Rebbe were already given to us as the medicine that would sustain us through whatever would come] — which are all *shiv'ah meshivei ta'am* — to give life to him — to all the world — and to you — as you are right now. For there is no matter in the world that is not included in his holy words . And praised be G-d — you have already heard from me greatly — and understood greatly — and seen greatly in his holy books — and in the books that Hashem graced me to innovate in his holy words. And certainly it is fitting for you to understand from your own understanding — how to give your soul life even now — for this is a great principle — and we have already spoken of this several times: that even if we speak many such words of truth that restore the soul — even so each person must understand from them something from within something — to give his soul life in his place and in his time — according to what he is. For if our mouths were filled with true words — no person can speak to his fellow or student the innermost particulars — to heal the pain of his soul and strengthen and fortify him in every particular of what passes over him in one single day — all the more so in a week — all the more so in a month and a year — all the more so all the days of his life. And the essential is to understand from oneself from the holy words spoken to you — to receive from them strengthening and advice — to rejoice the soul within the flight of trouble and distress — G-d forbid — to turn all kinds of grief and sighing into joy. And especially — for praised be G-d — we already have a settled foundation to rejoice our souls and give ourselves life in every place — in everything that passes over each person — through the fact that Hashem Yisborach graced us to know and to draw close to such a light and so forth. And at any rate — we do not oppose him. And know and believe — my beloved son — that this is not an empty matter — and every day and every hour you need to give yourself life with this. And know — my son — that in truth you are worrying more than necessary — and this is the work of the *Baal Davar* — the adversary — to increase *marah shechorah* and sadness — G-d forbid. And the *marah shechorah* and the sadness themselves greatly harm your matter — G-d forbid. And I was greatly angered at you — my beloved son — because you do not obey me — especially since all my words are in his *shlichus* — on his behalf. And know and believe that he — of blessed memory — warns you not to think of this matter anymore at all — not before and not after — for *dai l'tzarah b'sha'atah* — may the Merciful One save us [דַּי לְצָרָה בִּשְׁעָתָהּ — sufficient is the trouble in its hour — from Berachos 9b. The imperative not to extend the suffering of distress beyond its moment — not to pre-suffer and not to re-suffer. Each moment of distress belongs only to itself] [Berachos 9b] . And I hoped to Hashem that through this you will be saved — but either way — do not think of this at all. And be very careful and careful to fulfil my words — and do not trouble your mind with this at all — only engage in Torah and prayer and commerce — and divert your mind with joyful matters — and rejoice your soul with *milei d'vdichuta* — words of wit and lightness [מִלֵּי דִּבְדִיחוּתָא — Aramaic: words of light-heartedness and cheerfulness — the Talmudic tradition of using wit and levity to open the heart before words of Torah] — for you do not know at all what is happening in the world. And know that such things passed also over the great ones of Israel. And explicitly I saw in the writing of the holy rabbi — our Teacher Rabbi Chaim Vital — of blessed memory — called *Sefer Hachezon* — that such things passed over him. And how greatly my heart yearns over the fact that you wrote that you are nullifying Torah study — and you are nullifying the regular *shiurim* that you set for yourself at the beginning of this winter. This is not good — this is not the measure — and it is not fitting for us. Was it for nothing that I spoke at great length — until nearly my throat was hoarse — not to despair — not to fall in one's mind — not to move from one's place in any way in all that passes over a person? And after all of this — you write to me words of folly drawn from invalid humility [עֲנָוָה פְּסוּלָה — invalid or spurious humility — the Rebbe's term for false self-abasement that masquerades as genuine humility but is actually a form of spiritual despair and paralysis. True humility gives life — invalid humility takes it away] — writing that you know yourself that you are far from approaching the holy — therefore everything confuses you so much. Is it not certainly true that no person is worthy to approach the holy — to serve Him — the great and awesome — the exalted and elevated G-d — and so forth — and especially those filled with sin and transgression like us today in these generations? But the true *tzaddikim* have already preceded to inform us — and especially our master — that this is the essence of His glory — Yisborach — that the most distant and most coarse should serve Him — for this is all His delight and His play — for where there is His greatness there is His humility [בִּמְקוֹם גְּדֻלָּתוֹ יִתְבָּרַךְ שָׁם אָנוּ מוֹצְאִין עַנְוְתָנוּתוֹ — from Megillah 31a: "wherever you find the greatness of the Holy One — there you find His humility." Applied by the Rebbe: the greatness of Hashem is revealed precisely in His seeking out the most distant, the lowest, the most coarse — and this very seeking-out is His humility] . And I have already spoken with you greatly — that this error is very common among young men — that each one thinks this matter was not said about him — due to the multitude of his filth and impurity and corruption — but in truth it is not so — for on the contrary — it was said specifically about him — *daika.* And what more can I add to speak with you — after you do not obey my words which are all words of the living G-d — received from a well of living waters — from the flowing stream — which are deep waters — counsel in the heart of a person — deep deep [Mishlai 20:5] and so forth — and through *temimus* and simplicity specifically — everyone can find them in his place and in his time. And this — this — is the essential trial and purification of every person — that in all the descents and falls — and in all that passes over him — he should not distance himself from Hashem and from Torah and prayer. And behold — in these days I examined the booklet I recently wrote — which speaks of what I innovated with the help of Hashem Yisborach in the weeks of Shavuos past and nearby — and they are wonderful words to restore your soul always — therefore I long greatly that you receive them — and if Hashem wills it — when you are here — remind me and I will give them to you. For the things that were innovated in the recent period — certainly you need them more than anything. And behold — to tell you of the greatness of Hashem and His kindnesses and His wonders at every time — and especially what He wondroused His *chesed* with us in the recent past days — that within such distresses and persecutions He expanded for us greatly in His wondrous *chesed* — the multitude of words would fall short. And from Shabbas Chanukah — certainly Rabbi Nachman of Tulchin told you. And on Shabbas Parshas Vayigash there were also some guests. And on Shabbas Parshas Vayechi — Hashem Yisborach helped us — that we were very joyful with Hashem's help — and then there was a *bris milah* at my brother Rabbi Yosef's — may his light shine — and Hashem arranged that he was compelled to send a wagon for my son Rabbi Shachna to honor him with the *mitzvah of priah* [מִצְוַת פְּרִיעָה — the *mohel's* role of *priah* — the second stage of *bris milah*. To be called to perform this role is a significant honor] — and he was here for Shabbas Kodesh. And also the people of Breslov — and Rabbi Shmuel Meir — and Rabbi Gedalyah of Ladyzhin. And praised be G-d — I danced greatly in my house — and afterwards at the *ben zachar* [בֶּן זָכָר — the celebration marking the birth of a son — held in the home — with Torah study and words of joy] in my brother's house — may his light shine. And there is much to tell of this — and it is impossible in the open field. The ten gold coins are greatly needed for me — for there is not a single *zuz* in my house — and see to urge to send them to me as early as possible. And may He Who created the day have compassion and mercy on me — and reveal deep counsels from darkness [וּמָאן דִּבְרָא יוֹמָא יָחוּס וִירַחֵם עָלַי וִיגַלֶּה לִי עֵצוֹת עֲמֻקּוֹת מִנִּי חֹשֶׁךְ — Aramaic: "and may He Who created the day have compassion and mercy on me and reveal to me deep counsels from the darkness" — referencing the Rebbe's teaching *Tik'u Emunah* in Likutay Tinyana section 5] [cf. LM II:5] — that I merit to know how to conduct myself every day — especially in the matter that is now being done to us. [גִּוַואלְד שְׁרֶעק דִּיךְ נִיט מַיין לִיבּ קִינְד — Breslov Yiddish: "Ahh! Do not be afraid — my beloved child — do not be afraid — G-d is with you!" A direct Yiddish cry from the heart — the deepest and most intimate register of the letter] Do not be afraid — my beloved child — do not be afraid — G-d is with you — truly. Remember what our master — our teacher and our rabbi — of blessed memory — said: *Got iz groys — men veyst gar nit* — G-d is great — one does not know at all and so forth — even in *ayyer zach — vihin itlekher iz gifalin* — even in your matter — wherever each one has fallen [Hebrew translation in the original: G-d is great — one knows nothing at all — even in your matter — wherever each one has fallen] — but there is a matter that everything turns to good — for His greatness has no investigation. And know and believe in truth that you too — as you are right now — are included in these holy words. And even the worst of the worst — G-d forbid — by thousands and myriads of levels — is also included in these words. If only someone were to hear these things — he would give himself life for eternal life and would not lose his world — but what can be done — for because of this very thing they have spread out and extended so against us — especially now. But through this you and we and all of us have reason to rejoice greatly — for we merit to hear and to believe in such holy and true and awesome and deep and simple words. What shall I say — what shall I speak — whoever has a brain in his head — through words such as these — it is fitting to turn all kinds of grief and sighing into joy. And regarding the matter of the names of the bride and her mother-in-law — I heard from the Rabbi Rabbi Yehudah of Medvedevka — of blessed memory — that our Rebbe — of blessed memory — was not at all particular about this. The words of your father — who yearns to rejoice your soul — and awaits salvation. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רטו URL: https://ajew.org/reader-plain/alim-litrufa/2/214/ # רטו
רטו
Source: https://ajew.org/reader/alim-litrufa/2/214 ## Segment 1
רטו
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' תְּרוּמָה תקצ"ו
Overview: Tuesday, Eve of Rosh Chodesh Shevat — Nemirov. Received all of Yitzchok's letters. Cannot say enough — the extent of his pain from this matter. On *Motzai Shabbas* he wrote him a long letter with great effort — sent it via the post — does not know at all what happened that it still hasn't arrived. This is one of the great distresses — until compelled to turn them into joy — certainly this too is for good. In that letter he wrote much about how many efforts are needed for letters to reach him — all because of the *machloket* — fear of the sect of scoffers. At present no words — bearer is pressed — hasn't finished his post-prayer learning. Will hear from the bearer. Give yourself life with what you hear. All is for good — *ha'meni'ah bishvil ha'chesheq* — the obstacle is because of the yearning. Hashem will not abandon us — He will complete all that He began — it is not an empty matter. The opponents are filled with anger and sorrows more than anyone. Remember what is written in the holy books: the world is full of sorrows (*gam kol yamav ka'as u'makhovos* — Koheles 2:23). Hashem's intention in the existence of the world is not for the ways of vanity — all vanities are only for free choice. The essence of His desire is only in every good movement and good point that each person of Israel snatches every day — which the true *tzaddikim* clarify and elevate and build from them wondrous and awesome structures. No vitality and existence except through the true *tzaddikim.* Return to this every day — there is no time at all — *ani hayom y'lidticha* (Tehillim 2:7). ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
The bearer of this letter is very pressed just now. And I do not know what to write to you. ## Segment 4
מוֹסֵר כְּתָב זֶה נָחוּץ עַתָּה מְאֹד. וְאֵינִי יוֹדֵעַ מַה לִכְתֹּב לְךָ. מַה שֶּׁעָבַר פֹּה יְסַפֵּר לְךָ קְצָת רַבִּי נַחְמָן טוּלְטְשִׁינֶער. חֲזַק בְּנִי וַחֲזַק, וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל, וְהָסֵר מֵאִתְּךָ רִבּוּי הַמַּחֲשָׁבוֹת וְהַדְּאָגוֹת וְהַטְּרָדוֹת. זְכֹר כִּי הַכֹּל הֶבֶל וְאֵין שׁוּם זְמַן כְּלָל, וְאִם אַף עַל פִּי כֵן נַעֲשֶׂה עִמְּךָ מַה שֶּׁנַּעֲשֶׂה, יֵשׁ לָנוּ אָב זָקֵן וְאָנוּ בְּטוּחִים בְּכֹחוֹ הַגָּדוֹל כִּי רַב הוּא. וּצְרִיכִין לַחֲזֹר זֹאת הֵיטֵב בְּלִבּוֹ בְּכָל פַּעַם, וְלַאֲשֶׁר יָדַעְתִּי כִּי אַתָּה מֵכִין עַצְמְךָ לִהְיוֹת פֹּה בְּסָמוּךְ עַל אֵיזֶה שַׁבַּת קֹדֶשׁ. עַל כֵּן אֵין לְהַאֲרִיךְ יוֹתֵר. וּתְקַבֵּל רֶעדֶילֶי מֵהַזֵּייגֶירִיל [גַּלְגַּל מֵהַשָּׁעוֹן] שֶׁלִּי שֶׁהוּא אֶצְלְךָ וְיִרְאֶה לְתַקְּנוֹ וְלַהֲבִיאוֹ לְפֹה. וְאִם לֹא יוּכַל לְתַקְּנָן קֹדֶם בִּיאָתוֹ יָבִיא אוֹתוֹ לְפֹה כְּמוֹ שֶׁהוּא כִּי מֻכְרָח לִי מְאֹד, וַה' יַצְלִיחֲךָ בָּזֶה וּבַבָּא. וְתִזְכֶּה לְבַלּוֹת יָמֶיךָ בְּתוֹרָה וַעֲבוֹדַת ה'.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְכֶם.
I received all your letters. And what shall I say to you — my beloved son — the extent of my pain that I have from this matter. For on *Motzai Shabbas* I wrote you a letter at great length — and I had great effort over this — and I sent it via the post — and I do not know at all what happened — that it still has not reached your hand. The extent of the suffering I have from this — you can imagine in your heart — and I do not know at all what to do in this matter. And this is for me one of the great distresses — until I am compelled to turn them into joy — for certainly this too is for good — and who knows the ways of Hashem and His wonders. And in that above-mentioned letter I wrote much about this too — how many efforts I need to make for the letters to reach you — and all of it is because of the *machloket* — out of fear of the sect of scoffers and so forth. And through this I wrote there words that restore the soul. But certainly all is for good. At present there is no word on my tongue to extend — for the bearer of this letter is pressed — and I have not yet finished the learning after prayer. But in all likelihood you will hear from the bearer of this letter — who will give life to your soul. And from the little of the sufferings that you will hear from him — see to give yourself life with them — for we already know that all is for good — and the obstacle is because of the yearning [הַמְּנִיעָה בִּשְׁבִיל הַחֵשֶׁק — "the *meni'ah* is because of the *chesheq*": one of the most cherished Breslov principles. Every obstacle that stands in the way of a holy matter is itself a sign of the great yearning that the matter evokes — for the adversary's opposition is proportionate to the holiness of what is sought. Therefore the obstacle itself is proof of the value of what is being sought] . And certainly Hashem will not abandon us — and even if here too there are many obstacles — certainly Hashem will complete all that He began — for it is not an empty matter — what is being done with us now — in general and in particular with each and every one. And especially since we know that with the entire world too — what is being done — and in particular with the opponents — who are filled with anger and sorrows more than anyone — and it is impossible to extend in this. I have already spoken at great length — that you should remember well what is written in the holy books: that the world is full of sorrows — as is written in Koheles: *gam kol yamav ka'as u'makhovos* — also all his days are pain and sorrow [Koheles 2:23] . And you already understand a little of this — but you are still not paying sufficient attention — to understand from this that Hashem's intention in the ongoing existence of the world is not at all for the ways of vanity that are the custom in the world — for all the vanities are only for the sake of free will and choice. And the essence of His intention and will and desire — Yisborach — is only in every good movement and good point that each person of Israel snatches every day — which the true *tzaddikim* clarify and elevate and build from them wondrous and awesome structures [בִּנְיָנִים נִפְלָאִים וְנוֹרָאִים — from every tiny good point that each Jew snatches in his daily struggle — the true *tzaddikim* build extraordinary structures of holiness. This is the supreme vision: that the fragments of good — however small — are not lost but gathered and elevated into something vast and beautiful. The entire creation exists for this purpose] — and there is no vitality and existence except through the true *tzaddikim.* And even if all of this is already known — one must return to this every day and remember that there is no time at all — as written on the verse *ani hayom y'lidticha* — "I today have begotten you" [אֲנִי הַיּוֹם יְלִדְתִּיךָ — Tehillim 2:7: "the L-rd said to me — You are my son — I today have begotten you." Used in Breslov as the foundation of the teaching that every day is a completely new beginning — as if one is born fresh today. There is no yesterday and no tomorrow — only this day — *ani hayom* — therefore there is truly no time at all] [Tehillim 2:7] and so forth. More than this it is impossible to extend. The words of your father who intercedes for you and awaits your salvation quickly. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רטז URL: https://ajew.org/reader-plain/alim-litrufa/2/215/ # רטז
רטז
Source: https://ajew.org/reader/alim-litrufa/2/215 ## Segment 1
רטז
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' תְּצַוֶּה תקצ"ו נֶעמְרוֹב.
Overview: Tuesday, Parshas Terumah — very brief. The bearer is pressed. Doesn't know what to write. What has happened here — Rabbi Nachman of Tulchin will tell a little. *Chazak* — rejoice your soul in all that you can — remove from yourself the multitude of thoughts and worries and preoccupations. All is vanity — there is no time at all — even if what is being done with you is being done — we have an old Father — confident in His great power for it is great. Return to this well in one's heart every time. Since Yitzchok is preparing to come here for some upcoming Shabbas — no need to extend. Please retrieve the little wheel from his clock that is with Yitzchok — see to have it repaired and brought here — if it can't be repaired before arrival — bring it as it is. May Hashem make him successful — and may he merit to spend his days in Torah and the service of Hashem. ## Segment 3
שָׁלוֹם רַב לַאֲהוּבִי חֲתָנִי חֲבִיבִי הָרַבָּנִי הַמֻּפְלָג הַוָּתִיק מוֹרֵנוּ הָרַב בָּרוּךְ נֵרוֹ יָאִיר.
Yesterday I received your letter via someone from here — and it was a great comfort to me and to all of us. ## Segment 4
אֶתְמוֹל קִבַּלְתִּי מִכְתָּבְךָ עַל יְדֵי אִישׁ מִפֹּה וְהָיָה לִי וּלְכֻלָּנוּ לְנַחַת גָּדוֹל. וְהַיּוֹם הִזְמִין ה' לִי מוֹסֵר כְּתָב זֶה, וְאֵינִי יוֹדֵעַ מִי הוּא, עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ בְּדִבְרֵי אֱמֶת כְּלָל כַּיָּדוּעַ לָכֶם. כִּי מֵאַהֲבַתְכֶם הַחֲזָקָה כָּתַבְתִּי לָכֶם דְּבָרַי אֵלֶּה הַמֻּעָטִים. וּתְהִלָּה לָאֵל אִתָּנוּ פֹּה הַחַיִּים וְהַשָּׁלוֹם.
Peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
וּדְעוּ שֶׁיְּדִידֵנוּ הַמֻּפְלָג מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה נָסַע אֶתְמוֹל לְאוּמַאן עִם אִמּוֹ הַצְּנוּעָה מָרַת אָדְיל תִּחְיֶה, וְעִם עוֹד מֵאַנְשֵׁי שְׁלוֹמֵנוּ. וְשָׁם יִתְוַדְּעוּ יַחַד עִם הַנָּגִיד רַבִּי בֶּער מִטְּשֶׁעהרִין שֶׁיָּבוֹא לְשָׁם עִם בִּתּוֹ תִּחְיֶה וְשָׁם יִהְיֶה נִגְמָר הַהִתְקַשְּׁרוּת בֵּינֵיהֶם לְמַזָּל טוֹב, וְתִהְיֶה הַחֻפָּה לְמַזָּל טוֹב בְּסָמוּךְ. וְרַבִּי בֶּער הַנַּ"ל הָיָה בְּעַצְמוֹ בִּבְרֶסְלֶב בִּשְׁבִיל זֶה, וְהִשְׁתַּטֵּחַ בְּבַקָּשׁוֹת עֲצוּמוֹת לִפְנֵיהֶם שֶׁיִּשְׁתַּדְּכוּ עִמּוֹ, וְהוּא מְפַזֵּר לְנַדָּן יוֹתֵר מִשְּׁנֵי אֲלָפִים קֶערְבְּלִיךְ. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה. וְהַמִּרְשַׁעַת הַמְגֹרֶשֶׁת וְאָבִיהָ וְאִמָּהּ הַמִּרְשַׁעַת שִׁנֵּיהֶם חוֹרְקִים וּנְמַסִּים וּכְמַדְקֵרוֹת חֶרֶב בְּבִטְנָם. כֵּן יוֹסִיף ה' בְּרַחֲמָיו לְהַפִּילָם נְפִילָה אַחַר נְפִילָה, עַד יַכִּירוּ הָאֱמֶת וְיקְִרְחוּ קָרְחָה בְּרֹאשָׁם וְיִמְרְטוּ פְּנֵיהֶם עַל כָּל הָרָעוֹת שֶׁעָשׂוּ לְעַצְמָם שֶׁאִבְּדוּ בְּיָדַיִם הוֹן יָקָר כָּזֶה. וְגַם מֵהֶם וּבָהֶם מְטִיחִים דְּבָרִים נֶגֶד מֹשֶׁה הַמְהֻפָּךְ לְשַׁמָּה עַל אֲשֶׁר נֶאֱבַד לָנֶצַח מִטּוֹב כָּזֶה. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה יוֹתֵר.
The bearer of this letter is very pressed just now. And I do not know what to write to you. What has happened here — Rabbi Nachman of Tulchin will tell you a little. Be strong — my son — and be strong — and rejoice your soul in all that you can — and remove from yourself the multitude of thoughts and worries and preoccupations. Remember that all is vanity — and there is no time at all — and even if even so what is being done with you is being done — we have an old Father — and we are confident in His great power — for it is great [יֵשׁ לָנוּ אָב זָקֵן — "we have an old Father" — a Talmudic phrase of trust in the Heavenly Father — here applied to both Hashem and to the Rebbe himself — the "old Father" whose immense spiritual power continues to sustain and support those who lean on him even after his passing] . And one must return to this well in one's heart every time. And since I know that you are preparing to be here for some upcoming Shabbas Kodesh — therefore there is no need to extend more. And please retrieve the little wheel [רֶעדֶילֶי — Yiddish: the small wheel or gear — from the clock mechanism] from my clock [זֵייגֶירִיל — Yiddish: clock or watch — from the German *Zeiger*] that is with you — and see to have it repaired and brought here. And if it cannot be repaired before your arrival — bring it here as it is — for I need it very greatly. And may Hashem make you successful — in this and in the next — and may you merit to spend your days in Torah and the service of Hashem. ## Segment 6
ה' יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעֵנוּ מְהֵרָה בְּכֹחַ וּזְכוּת יְמֵי הַפּוּרִים הַקְּדוֹשִׁים הַמְמַשְׁמְשִׁין וּבָאִין לִקְרָאתֵנוּ לְשָׁלוֹם שֶׁנִּזְכֶּה לְהִנָּצֵל מִכָּל שׂוֹנְאֵינוּ וְרוֹדְפֵינוּ חִנָּם, יֵבֹשׁוּ וְיִבָּהֲלוּ מְאֹד כָּל אוֹיְבֵינוּ וְכוּ'. נָא לְהוֹדִיעֵנִי בְּכָל פַּעַם מִשְּׁלוֹמָם הַטּוֹב.
ehrin [טְשֶׁעהרִין — Shchehrin / Tshehrin — a town in the region — a wealthy and prominent man from the Breslov circle] — who will come there with his daughter — may she live — and there the bond between them will be concluded for good fortune — and the *chuppah* will take place for good fortune soon. And the above-mentioned Rabbi Beer himself had been in Breslov personally for this — and he prostrated himself with mighty supplications before them that they should make the *shidduch* with him — and he is disbursing more than two thousand *kerblech* [קֶערְבְּלִיךְ — Russian *rublei* — rubles — a substantial sum as a dowry] for the dowry. Blessed is Hashem Who helped us until now. And the wicked expelled one [הַמִּרְשַׁעַת הַמְגֹרֶשֶׁת — "the wicked expelled one" — a reference to a woman whose efforts to oppose this match or Reb Nussun's affairs have come to nothing. The language is bitter and triumphant] — and her father and her mother — the two wicked ones — their teeth gnash and they melt — and it is as if swords pierce their belly [cf. Tehillim 37:12; 112:10]. So may Hashem in His mercies continue to cast them down — fall after fall — until they recognize the truth and tear out the hair on their heads and tear their faces over all the evil they did to themselves — that they lost with their own hands such precious wealth. ## Segment 7
דִּבְרֵי חוֹתֶנְךָ וְאָבִיךָ הַדּוֹרֵשׁ שְׁלוֹם תּוֹרָתְךָ בְּאַהֲבָה עַזָּה.
And also Moshe the Overturned [מֹשֶׁה הַמְהֻפָּךְ — "Moshe the Overturned" — a specific individual known to Reb Nussun's correspondents who had opposed the *shidduch* or taken the side of the opponents — and is now the object of the scorn of those who opposed it] — against him too they hurl words — over the fact that he is lost forever from such a good. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְאָבִיךָ, יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שְׁלֹמֹה נֵרוֹ יָאִיר עִם כָּל בְּנֵי בֵּיתוֹ, חֲזַק וֶאֱמַץ יְדִידִי וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אֶתְכֶם. הָאֱלֹֹקִים הָרוֹעֶה אֶתְכֶם מֵעוֹדְכֶם גַּם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזָבְכֶם. קוּם קְרָא אֵלָיו יָחִישׁ לְאַמְּצָךְ. כִּי הוּא יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה, כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה.
And peace to your father — my dear friend — as my own soul — the distinguished veteran rabbinical scholar — our Teacher the Rabbi Shlomo — may his light shine — together with all his household. Be strong and resolute — my dear friend — and trust in Hashem — for He will not abandon you. The G-d Who has tended you from your beginning — even to old age and grey hair — may He not forsake you. [Bereishis 48:15; Tehillim 71:18] Arise — call out to Him — He will hasten to strengthen you. For He — Yisborach — hears the prayer of every mouth — for we have no strength except in the mouth. [כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה — "for we have no strength except in the mouth" — the Talmudic teaching (Yoma 20b) applied here as the ultimate ground of hope. Speech is the one power that remains to every Jew — prayer and crying out — in any circumstance whatsoever. This is the essential message to his father-in-law Rabbi Shlomo in the time of difficulty]. ## Segment 10
דִּבְרֵי הַמְיַעֲצוֹ לְטוֹבָתוֹ לָנֶצַח
Nussun of Breslov. And it is impossible to extend in this further. May Hashem Yisborach have mercy and save us quickly — through the strength and merit of the holy days of Purim that are approaching and coming to greet us in peace — that we merit to be saved from all our enemies and pursuers without cause — and they should be ashamed and greatly terrified — all our enemies and so forth. The words of your father who awaits salvation and intercedes for you all. And regarding your crying — what shall I answer you — my beloved son — have I not already written you much — and you have already heard much? And our books are in your hand — *hafoch bahem v'hafoch bahem.* You will find therein strengthening and salvations and consolations for all that passes over you and over all of us — to be among the *asirei hatikva* — the prisoners of hope [אֲסִירֵי הַתִּקְוָה — from Zecharya 9:12: "return to the stronghold — O prisoners of hope!" The phrase of ultimate hope in hopelessness: even the prisoner — even the one who is utterly confined — is still a prisoner of hope — still chained to a future of salvation] [Zecharya 9:12]. And already I spoke here with one person and asked him: *"Harishon adam tivaleid"* — "Were you born before the first man?" [הֲרִאשׁוֹן אָדָם תִּוָּלֵד — from Iyov 15:7: one of the challenges posed to Iyov by his companions. Iyov was crying bitterly about what passed over him — and his friends asked him: "Were you born before the first man — that you should know all that passes over every person in the world?" Applied here as a gentle rebuke to Yitzchok: do you expect to escape what every human being must endure?] [Iyov 15:7] — which is what Iyov's companions asked Iyov about his bitter crying — and they said to him: were you born before the first man? And Rashi explains: did you come before Adam Harishon — that you should know all that passes over every person in the world? ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # ריז URL: https://ajew.org/reader-plain/alim-litrufa/2/216/ # ריז
ריז
Source: https://ajew.org/reader/alim-litrufa/2/216 ## Segment 1
ריז
The words of one who counsels him for his eternal good. Nussun the above-mentioned. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' פְּקוּדֵי תקצ"ו.
Overview: Wednesday, Parshas Tetzaveh — Nemirov. To his son-in-law Rabbi Baruch. Yesterday received his letter — great comfort. Today Hashem provided an unknown bearer — impossible to extend in words of truth. From strong love — wrote these few words. Life and peace are here. Then: Rabbi Avraham Beer traveled yesterday to Uman with his mother Maras Adel and others from the *anshei sh'lomaynu* — to meet the *nagid* Rabbi Beer of Tshehrin who will come with his daughter — and there the bond between them will be concluded for good fortune — the *chuppah* soon. Rabbi Beer of Tshehrin himself had been in Breslov personally — prostrated himself in mighty supplications — disbursing more than two thousand *kerblech* for the dowry. *Baruch Hashem Who helped us until now.* The wicked ones gnash their teeth and melt as swords pierce their belly — may Hashem continue to cast them down until they recognize the truth. Also Moshe the Overturned — words hurled against him for being lost forever from such a good. The holy days of Purim are approaching — that we merit to be saved from all our enemies and pursuers. Please inform me always of their good welfare. Special closing greeting to his father-in-law Rabbi Shlomo: *chazak v'ematz — ha'Elokim haro'eh eschem mei'odchem — gam ad ziknah v'seivah al ya'azvechem — arise — call out to Him — for we have no strength except in the mouth.* ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי וִידִידִי.
I received your letter on *Ta'anis Esther* [תַּעֲנִית אֶסְתֵּר — the Fast ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ בְּיוֹם תַּעֲנִית אֶסְתֵּר בְּעֵת שֶׁנִּתְקַבְּצוּ אֵלַי כַּמָּה אוֹרְחִים מֵאַנְשֵׁי שְׁלוֹמֵנוּ. וְטִרְדַּת הַפּוּרִים הָיְתָה עָלַי, גַּם חֲשַׁשׁ מֵאֵימַת הַשּׂוֹנְאִים כַּיָּדוּעַ לְךָ, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וּמִפַּחַד אוֹיֵב תִּצֹּר חַיָּי, וְאַף עַל פִּי כֵן קָרִיתִי מִכְתָּבְךָ הֵיטֵב. וְהָיָה לִי צַעַר גָּדוֹל אָז עַד הַנֶּפֶשׁ. אַךְ בְּדַרְכֵי עֵצוֹת אֲמִתִּיּוֹת וּתְמִימוֹת נִפְלָאוֹת וַעֲמֻקּוֹת שֶׁל בַּעַל הָעֵצָה הָאֲמִתִּי הֵם חִזְּקוּנִי וְאִמְּצוּנִי לְהַגְבִּיר שִׂמְחַת פּוּרִים עַל כָּל הַנַּ"ל. וּתְהִלָּה לָאֵל שָׂמַחְנוּ קְצָת בְּפוּרִים וּבְשַׁבָּת שֶׁאַחֲרָיו, וְדִבַּרְנוּ דִּבְרֵי אֱמֶת הַנּוֹבְעִים מִמַּעְיְנֵי הַיְשׁוּעָה. וּמְעַט מֵהֶם תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה.
Abundant peace — to my beloved son-in-law — my dear one — the distinguished rabbinical scholar — the veteran — our Teacher the Rabbi Baruch — may his light shine. ## Segment 5
וְעַל אוֹדוֹת צַעֲקָתְךָ מָה אֲשִׁיבְךָ בְּנִי חֲבִיבִי, הֲלֹא כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה וְגַם שָׁמַעְתָּ הַרְבֵּה. וְגַם סְפָרֵינוּ מְצוּיִים בְּיָדְךָ הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם. תִּמְצָא הִתְחַזְּקוּת וִישׁוּעוֹת וְנֶחָמוֹת עַל כָּל אֲשֶׁר עוֹבֵר עָלֶיךָ וְעַל כֻּלָּנוּ לִהְיוֹת בִּכְלַל אֲסִירֵי הַתִּקְוָה. וּכְבָר דִּבַּרְתִּי פֹּה עִם אֶחָד וְשָׁאַלְתִּי אוֹתוֹ "הֲרִאשׁוֹן אָדָם תִּוָּלֵד", שֶׁהוּא מַה שֶּׁשָּׁאֲלוּ רֵעֵי אִיּוֹב אֶת אִיּוֹב עַל אוֹדוֹת צַעֲקָתוֹ הַמָּרָה, וְאָמְרוּ לוֹ הֲרִאשׁוֹן אָדָם נוֹלַדְתָּ, וּפֵרֵשׁ רַשִּׁ"י וְכִי נוֹלַדְתָּ קֹדֶם אָדָם הָרִאשׁוֹן, שֶׁתֵּדַע כָּל מַה שֶּׁעָבַר עַל כָּל אָדָם שֶׁבָּעוֹלָם וְכוּ'.
Yesterday I received your letter via someone from here — and it was a great comfort to me and to all of us. And today Hashem provided me with the bearer of this letter — and I do not know who he is — therefore it is impossible to extend in words of truth at all — as is known to you. From my strong love for you I wrote you these few words. And praised be G-d — life and peace are with us here. ## Segment 6
וּמִזֶּה יָכוֹל כָּל אָדָם לְהָבִין לְעִנְיָן מַה שֶּׁעוֹבֵר עָלָיו הֵן בְּעִנְיַן צָרְכֵי הַגּוּף וּפַרְנָסָה, הֵן בְּעִנְיַן מִדּוֹת וּמַעֲשִׂים וְכוּ'. וְכִי נוֹלַדְתָּ קֹדֶם אָדָם הָרִאשׁוֹן שֶׁתֵּדַע מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד. הֲלֹא הָאָדָם בָּא בִּשְׁבִיל זֶה לָעוֹלָם שֶׁיַּעֲבֹר עָלָיו מַה שֶּׁיַּעֲבֹר וְהוּא צָרִיךְ לִהְיוֹת חָזָק כְּצוּר לִסְבֹּל הַכֹּל, וּבְכָל אֲשֶׁר יַעֲבֹר עָלָיו יְקַוֶּה וִיצַפֶּה וִייַחֵל לְהַשֵּׁם יִתְבָּרַךְ, וְאַל יִתְיָאֵשׁ אֶת עַצְמוֹ מִן הָרַחֲמִים בְּשׁוּם אֹפֶן. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה, וְכָעֵת אֵין הַזְּמַן מַסְכִּים לְהַאֲרִיךְ.
And know that our distinguished dear friend — our Teacher the Rabbi Avraham Beer — may he live — traveled yesterday to Uman — together with his modest mother — Maras Adel — may she live — and with others from our *anshei sh'lomaynu.* And there they will meet together with the *nagid* Rabbi Beer of Tshehrin [טְשֶׁעהרִין — Shchehrin / Tshehrin — a town in the region — a wealthy and prominent man from the Breslov circle] — who will come there with his daughter — may she live — and there the bond between them will be concluded for good fortune — and the *chuppah* will take place for good fortune soon. And the above-mentioned Rabbi Beer himself had been in Breslov personally for this — and he prostrated himself with mighty supplications before them that they should make the *shidduch* with him — and he is disbursing more than two thousand *kerblech* [קֶערְבְּלִיךְ — Russian *rublei* — rubles — a substantial sum as a dowry] for the dowry. Blessed is Hashem Who helped us until now. And the wicked expelled one [הַמִּרְשַׁעַת הַמְגֹרֶשֶׁת — "the wicked expelled one" — a reference to a woman whose efforts to oppose this match or Reb Nussun's affairs have come to nothing. The language is bitter and triumphant] — and her father and her mother — the two wicked ones — their teeth gnash and they melt — and it is as if swords pierce their belly [cf. Tehillim 37:12; 112:10] . So may Hashem in His mercies continue to cast them down — fall after fall — until they recognize the truth and tear out the hair on their heads and tear their faces over all the evil they did to themselves — that they lost with their own hands such precious wealth. And also Moshe the Overturned [מֹשֶׁה הַמְהֻפָּךְ — "Moshe the Overturned" — a specific individual known to Reb Nussun's correspondents who had opposed the *shidduch* or taken the side of the opponents — and is now the object of the scorn of those who opposed it] — against him too they hurl words — over the fact that he is lost forever from such a good. And it is impossible to extend in this further. ## Segment 7
בְּנִי, הִתְגַבֵּר לְהַשְׁלִיךְ מֵאִתְּךָ כָּל הַפְּחָדִים וְהַמָּרָה שְׁחוֹרָה הֵן מֵהֶעָבַר וְהֵן מֵהֶעָתִיד. רַק תִּתְחַזֵּק לַחֲטֹף מַה שֶּׁתּוּכַל בְּכָל עֵת אֵיזֶה דְּבַר תּוֹרָה אוֹ תְּפִלָּה אוֹ מִצְוָה. וּבְטַח בְּכֹחוֹ הַגָּדוֹל שֶׁל זָקֵן דִּקְדֻשָּׁה שֶׁיֵּשׁ לוֹ כֹּחַ לְתַקֵּן הַכֹּל. וְשַׂמַּח נַפְשְׁךָ בְּכָל עֵת שֶׁזָּכִיתָ לִבְלִי לִהְיוֹת מִתְנַגֵּד עָלָיו וְעַל הַנִּלְוִים הַנִּקְרָאִים עַל שְׁמוֹ הַקָּדוֹשׁ זַ"ל. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה. אֲבָל בְּכָל יוֹם אַתָּה צָרִיךְ לִזְכֹּר זֹאת, וּבִפְרָט בְּעֵת הַלַּחַץ וְהַדֹּחַק חַס וְשָׁלוֹם. כִּי בֶּאֱמֶת גַּם אָנֹכִי בְּעָנְיִי בְּכָל מַה שֶּׁעוֹבֵר עָלַי כָּל חַיּוּתִי וְתִקְוָתִי וְהִתְחַזְּקוּתִי הַכֹּל עַל יְדֵי זֶה כַּאֲשֶׁר יָדַעְתָּ מְעַט בָּזֶה.
May Hashem Yisborach have mercy and save us quickly — through the strength and merit of the holy days of Purim that are approaching and coming to greet us in peace — that we merit to be saved from all our enemies and pursuers without cause — and they should be ashamed and greatly terrified — all our enemies and so forth. Please inform me every time of their good welfare. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ מִמְּךָ בְּשׂוֹרוֹת טוֹבוֹת
And peace to your father — my dear friend — as my own soul — the distinguished veteran rabbinical scholar — our Teacher the Rabbi Shlomo — may his light shine — together with all his household. Be strong and resolute — my dear friend — and trust in Hashem — for He will not abandon you. The G-d Who has tended you from your beginning — even to old age and grey hair — may He not forsake you. [Bereishis 48:15; Tehillim 71:18] Arise — call out to Him — He will hasten to strengthen you. For He — Yisborach — hears the prayer of every mouth — for we have no strength except in the mouth. [כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה — "for we have no strength except in the mouth" — the Talmudic teaching (Yoma 20b) applied here as the ultimate ground of hope. Speech is the one power that remains to every Jew — prayer and crying out — in any circumstance whatsoever. This is the essential message to his father-in-law Rabbi Shlomo in the time of difficulty] . ## Segment 9
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] ## Segment 10
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ וּבִּפְרָט בִּשְׁלוֹם יְדִידִי נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָתִיק פְּרִי צַדִּיק מוֹרֵנוּ הָרַב ר' נַחְמָן נֵרוֹ יָאִיר.
The words of your father-in-law and your father — who seeks the peace of your Torah with fierce love. Nussun of Breslov. His letter reached me yesterday with toil and effort. Just now there is nothing new to inform him. And regarding your crying about your sufferings — I was astonished at you — my beloved son. Did you not already know and hear much — that inevitably what will pass over a person must pass over him? And it is already explained in the holy books — that every person needs to have suffering every day — and whoever's mind is greater — his suffering is greater — may the Merciful One save us — and so forth — see there. # ריח URL: https://ajew.org/reader-plain/alim-litrufa/2/217/ # ריח
ריח
Source: https://ajew.org/reader/alim-litrufa/2/217 ## Segment 1
ריח
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' פָּרָשַׁת וַיִּקְרָא תקצ"ו.
His letter reached me yesterday with toil and effort. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב רַבִּי יִצְחָק שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ שָׁלוֹם וְיֵשַׁע רַב.
Just now there is nothing new to inform him. And regarding your crying about your sufferings — I was astonished at you — my beloved son. ## Segment 4
מִכְתָּבוֹ הִגִּיעַנִי אֶתְמוֹל בִּיגִיעָה וְטִרְחָא, כָּעֵת אֵין כָּל חָדָשׁ לְהוֹדִיעוֹ. וְעַל צַעֲקָתְךָ בְּעִנְיַן יִסּוּרֶיךָ, נִפְלֵאתִי עָלֶיךָ בְּנִי חֲבִיבִי. הֲלֹא כְּבָר יָדַעְתָּ וְשָׁמַעְתָּ הַרְבֵּה שֶׁבְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל הָאָדָם מַה שֶּׁיַּעֲבֹר. וּכְבָר מְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים שֶׁכָּל אָדָם צָרִיךְ שֶׁיִּהְיֶה לוֹ צַעַר בְּכָל יוֹם, וְכָל מִי שֶׁדַּעְתּוֹ גָּדוֹל, צַעֲרוֹ גָּדוֹל יוֹתֵר רַחֲמָנָא לִצְלַן וְכוּ' עַיֵּן שָׁם. וְאִם יִסּוּרִין כָּאֵלֶּה שֶׁכָּתַבְתָּ יִמְנְעוּ אֶת הָאָדָם מֵעֲבוֹדָתוֹ כִּמְעַט אֶפֶס תִּקְוָה חַס וְשָׁלוֹם. כִּי אִי אֶפְשָׁר לְהִמָּלֵט מִיִּסּוּרִין כָּאֵלֶּה. הָאֱמֶת שֶׁהֵם בְּוַדַּאי מְנִיעָה וְעִכּוּב, אַךְ אַף עַל פִּי כֵן כְּבָר דִּבַּרְנוּ הַרְבֵּה שֶׁבְּכָל יוֹם יְכוֹלִין לַחֲטֹף טוֹב, כִּי לֵית יוֹם דְּלֵית בֵּהּ טוֹב, רַק כָּל יוֹמָא אִית לֵהּ גָּדֵר מִלְּבָר וְכוּ'. כַּאֲשֶׁר הֶאֱרַכְנוּ בָּזֶה בְּשָׁבוּעוֹת זֶה אֵיזֶה שָׁנִים. וְאִם הַמְּנִיעוֹת וְהַטְּרָדוֹת מִשְׁתַּטְּחִים שֶׁכִּמְעַט קָשֶׁה לַעֲשׂוֹת שׁוּם עֲבוֹדַת ה', עַל זֶה כְּבָר הִקְדִּים לָנוּ הָרוֹעֵה יִשְׂרָאֵל וְהוֹדִיעָנוּ שֶׁהָרָצוֹן וְהַהִשְׁתּוֹקְקוּת וְהַכִּסּוּפִין בְּעַצְמָם טוֹבִים מְאֹד, וְשֶׁהָרָצוֹן בְּעַצְמוֹ נֶחֱשָׁב כְּאִלּוּ לוֹמְדִים בְּסֵפֶר וְכוּ'. וּצְרִיכִין לְהַאֲמִין שֶׁכָּל מְאֹרְעוֹתָיו הַכֹּל לְטוֹבָה גְּדוֹלָה. וְכִי אֶפְשָׁר לְפָרֵשׁ בְּסֵפֶר אוֹ בְּעַל פֶּה שֶׁאִם יִקְנֶה הַשֻּׁתָּף חֵלֶק בְּהַדִּירָה וְהוּא אֵינוֹ מְרוּצָה לְךָ מֵחֲמַת בָּנָיו וְכוּ' תַּאֲמִין שֶׁגַּם זֶה לְטוֹבָה. רַק הַתּוֹרָה הוֹדִיעָנוּ דֶּרֶךְ כְּלָל, שֶׁחַיָּב אָדָם לְהַאֲמִין שֶׁכָּל מְאוֹרְעוֹתָיו הֵם לְטוֹבָתוֹ אוֹ לְמָרֵק עֲווֹנוֹתָיו. אוֹ לְהַזְכִּירוֹ דַּיְקָא עַל יְדֵי זֶה שֶׁיָּשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, אוֹ כְּדֵי שֶׁיִּתְפַּלֵּל עַל זֶה. כִּי יָכוֹל לִהְיוֹת שֶׁדַּיְקָא עַל יְדֵי זֶה יִהְיֶה מֻכְרָח שֶׁיִּהְיֶה לוֹ הִתְבּוֹדְדוּת כְּדֵי שֶׁיְּפָרֵשׁ צַעֲרוֹ מֵעֵסֶק זֶה, וְעַל יְדֵי זֶה יָבוֹא מֵעִנְיָן לְעִנְיָן וְיִשְׁפֹּךְ כָּל שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. מִלְּבַד נִסְתָּרוֹת נִפְלְאוֹת ה' מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מְכַוֵּן בְּכָל הַדְּבָרִים שֶׁמֵּבִיא עַל הָאָדָם בִּשְׁבִיל בְּחִירָתוֹ כְּדֵי שֶׁדַּיְקָא עַל יְדֵי זֶה יָבִין רְמָזִים לְהִתְחַזֵּק לְהִתְקָרֵב אֵלָיו מִכָּל מָקוֹם שֶׁהוּא. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה, וּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים הַרְבֵּה מִזֶּה, אַךְ בְּכָל יוֹם צְרִיכִין לָשׂוּם לֵב לָזֶה וּלְהָבִין דָּבָר מִתּוֹךְ דָּבָר, כִּי אִי אֶפְשָׁר לְבָאֵר הַכֹּל בִּפְרָט. וְעַל כֻּלָּם כָּל סְמִיכָתֵנוּ וְתִקְוָתֵנוּ הוּא עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה בְּעַצְמוֹ, וּתְהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ. בָּרוּךְ ה' בְּשָׁכְבֵנוּ וּבְקוּמֵנוּ וְכוּ' אֲשֶׁר זָכִינוּ לִהְיוֹת בְּחֶלְקוֹ וְכוּ'. וִימֵי הַפֶּסַח הַקְּדוֹשִׁים מְמַשְׁמְשִׁין וּבָאִין. הַשֵּׁם יִתְבָּרַךְ יַעְזֹר לָנוּ וּלְכָל יִשְׂרָאֵל שֶׁהַיָּמִין יַעֲבִיר הַחֹשֶׁךְ מֵעֵינֵינוּ, וְנִזְכֶּה לִרְאוֹת נִפְלָאוֹת אֶת כָּל הַחֶסֶד אֲשֶׁר הִפְלִיא הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר בִּכְתָב וּבְעַל פֶּה וְכוּ'.
My beloved son — my dear one — and my friend. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
I received your letter on *Ta'anis Esther* [תַּעֲנִית אֶסְתֵּר — the Fast of Esther — the day before Purim] — when several guests gathered to me from our *anshei sh'lomaynu.* The preoccupation of Purim was upon me — and also the fear of the enemies — as is known to you — may Hashem Yisborach have mercy — and may He guard my life from the dread of the enemy. And even so I read your letter well. And I had great pain then — to the very soul. But through the ways of true and wonderful and deep counsel of the true Master of Counsel [בַּעַל הָעֵצָה הָאֲמִתִּי — the true Master of Counsel — the Rebbe himself — for the Rebbe is the *ba'al ha'eitzah ha'amitis* — the one who possesses the truly deep and wonderful counsel that can give life in every situation. His counsel is the antidote to every suffering and every darkness] — they strengthened and fortified me to overcome with the joy of Purim over all the above. And praised be G-d — we rejoiced a little on Purim and on the Shabbas following it — and we spoke words of truth flowing from the wellsprings of salvation [cf. Yeshayahu 12:3] . And a little of them you will hear from the bearer of this letter. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְהַשֵּׁם יִתְבָּרַךְ יוֹלִכֵנוּ בְּדֶרֶךְ הָאֱמֶת וְהַיָּשָׁר וְנִזְכֶּה לִזָּהֵר מִמַּשֶּׁהוּ חָמֵץ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. וְנִזְכֶּה לִשְׂמֹחַ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וְיִהְיֶה אֶצְלֵנוּ חָדָשׁ לְגַמְרֵי, וְנִרְאֶה אֶת עַצְמֵנוּ כְּאִלּוּ אֲנַחְנוּ בְּעַצְמֵנוּ יָצָאנוּ מִמִּצְרַיִם בַּשָּׁנָה הַזֹּאת, כְּמוֹ שֶׁכָּתוּב בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לְקַיֵּם זֹאת בֶּאֱמֶת, בִּפְרָט נִרְדָּפִים כָּמוֹנוּ שֶׁאָנוּ רוֹאִים נִסִּים שֶׁל יְצִיאַת מִצְרַיִם וּקְרִיעַת יַם סוּף בְּכָל יוֹם וּבְכָל עֵת. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לִרְאוֹת הַנִּסִּים בְּאִתְגַּלְיָא וְיִתְגַּלֶּה הָאֱמֶת לְעֵין כֹּל וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבֹשׁוּ, וְנַפְשֵׁנוּ תָּגִיל בַּה' תָּשִׂישׂ בִּישׁוּעָתוֹ אָמֵן.
The words of your father who awaits hearing good news from you. Nussun of Breslov. And regarding your crying — what shall I answer you — my beloved son — have I not already written you much — and you have already heard much? And our books are in your hand — *hafoch bahem v'hafoch bahem.* You will find therein strengthening and salvations and consolations for all that passes over you and over all of us — to be among the *asirei hatikva* — the prisoners of hope [אֲסִירֵי הַתִּקְוָה — from Zecharya 9:12: "return to the stronghold — O prisoners of hope!" The phrase of ultimate hope in hopelessness: even the prisoner — even the one who is utterly confined — is still a prisoner of hope — still chained to a future of salvation] [Zecharya 9:12] . And already I spoke here with one person and asked him: *"Harishon adam tivaleid"* — "Were you born before the first man?" [הֲרִאשׁוֹן אָדָם תִּוָּלֵד — from Iyov 15:7: one of the challenges posed to Iyov by his companions. Iyov was crying bitterly about what passed over him — and his friends asked him: "Were you born before the first man — that you should know all that passes over every person in the world?" Applied here as a gentle rebuke to Yitzchok: do you expect to escape what every human being must endure?] [Iyov 15:7] — which is what Iyov's companions asked Iyov about his bitter crying — and they said to him: were you born before the first man? And Rashi explains: did you come before Adam Harishon — that you should know all that passes over every person in the world? From this every person can understand — regarding what passes over him — whether in the matter of bodily needs and livelihood — whether in the matter of character traits and deeds and so forth. Were you born before Adam Harishon — that you should know what passes over everyone? For a person came into the world for the very purpose of enduring whatever will pass over him — and he must be strong as a rock to endure everything — and in all that passes over him — to hope and await and yearn to Hashem Yisborach — and never to despair from mercy in any way. And we have already spoken much of this — and at present time does not allow extending. My son — overcome and cast away from yourself all the fears and the *marah shechorah* — whether from the past and whether from the future. Only strengthen yourself to snatch what you can at every time — some word of Torah or prayer or *mitzvah.* And trust in the great power of the holy elder — who has the power to repair everything. And rejoice your soul at every time that you merited not to be an opponent of him — and of those attached to him who are called by his holy name. And we have already spoken much of this. But every day you need to remember this — and especially at the time of pressure and straits — G-d forbid. For in truth — also I myself — in my poverty — in all that passes over me — all my vitality and my hope and my strengthening — all of it is through this — as you know a little of this. # ריט URL: https://ajew.org/reader-plain/alim-litrufa/2/218/ # ריט
ריט
Source: https://ajew.org/reader/alim-litrufa/2/218 ## Segment 1
ריט
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' ב דְּחֹל הַמּוֹעֵד פֶּסַח תקצ"ו.
Overview: Wednesday, Parshas Vayikra — Nemirov. To Yitzchok and all his household. His letter arrived yesterday with toil and effort. Nothing new. And regarding his crying about his suffering — astonished: did he not already know and hear much — that inevitably what must pass will pass over a person? Every person needs suffering every day — and the greater one's mind — the greater the suffering. If such suffering would prevent a person from his service — it would be as if almost no hope. But impossible to escape from such suffering. The truth is it is an impediment — but even so — every day one can snatch good — *leit yoma d'leit beih tav* — only every day has its fence from outside — as elaborated on Shavuos these several years. If the obstacles spread out until it is nearly impossible to perform any service — the Shepherd of Israel already informed us that the *ratzon* and the yearning and the longing themselves are very good — and the will itself is considered as if one is studying from a book. One must believe that all his events are for great good. The Torah told us in general: a person is obligated to believe that all his events are for his good — or to scour his sins — or to remind him to return to Hashem — or so that he pray about this. It can be that specifically through this he will be compelled to have *hisbodidus* — pour out his trouble — come from matter to matter — pour out all his speech before Hashem. Besides the hidden wonders of Hashem — what He intends in all He brings upon a person — so that through this he understands the hints to draw close to Him. Every day must pay attention and understand something from within something. All our leaning and hope is upon the power of the holy elder himself. *Baruch Hashem b'shochveinu u'vkumeinu* — that we merited to be in his portion. And the holy days of Pesach are approaching. May Hashem remove the darkness from our eyes — see the wonders — all the *chesed* that cannot be expressed. May Hashem lead us in the path of truth — be careful of even a little leaven in the physical and spiritual. May it be completely new for us — we see ourselves as if we ourselves went out from Egypt this year — in every generation a person is obligated to see himself as if he himself went out from Egypt (Pesachim 116b). Especially the persecuted like us — who see miracles of the Exodus and the splitting of the Sea of Reeds every day. May Hashem help us to see the miracles openly — the truth be revealed to all — our enemies will see and be ashamed — *nafshenu tagil baHashem tassis bishu'ato* — Amen. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל וּמֵאַהֲבָתְךָ אֲשִׁיבְךָ מְעַט גַּם בְּחֹל הַמּוֹעֵד. אֲהוּבִי בְּנִי הֶחֱיִיתַנִי בִּדְבָרֶיךָ אֲשֶׁר אֲנִי רוֹאֶה מֵרָחוֹק שֶׁכְּבָר נִתְעוֹרֵר לְבַבְכֶם לְהָבִין מְעַט מִזְּעֵיר גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, גַּם בְּעֹצֶם הַצָּרוֹת וְהַהַרְפַּתְקָאוֹת הָעוֹבְרִים עָלֵינוּ, כִּי בֶּאֱמֶת הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה עַתָּה. וְהִנֵּה הַפָּאסְטַיי [הַדַּוָּר] עֲדַיִן עוֹמֵד בְּבֵיתִי, וְגַם זוֹ לְטוֹבָה בְּוַדַּאי. וְזֹאת צְרִיכִין לְהַאֲמִין בְּוַדַּאי כִּי לֹא לְעוֹלָם יָרִיב וְלֹא לָנֶצַח וְכוּ', וּבְוַדַּאי יָבוֹא הַיּוֹם אֲשֶׁר יִרְאוּ בְּשִׂמְחָתֵנוּ וְהֵם יֵבוֹשׁוּ. וְגַם עַתָּה תְּהִלָּה לָאֵל אֵין לָנוּ לְהִתְבַּיֵּשׁ כְּלָל.
I received your letter yesterday — and from my love for you I am replying to you a little even on *Chol HaMoed.* ## Segment 5
נָא מְאֹד בְּנִי חֲבִיבִי, הַשְׁלֵךְ מֵעָלֶיךָ הַמָּרָה שְׁחוֹרָה שֶׁלְךָ, וְהַיָּגוֹן וַאֲנָחָה הַרְחִיקֵם מֵעָלֶיךָ כְּכָל דַּרְכֵי הָעֵצוֹת שֶׁיָּדַעְתָּ, כִּי אַתָּה קוֹבֵל וְצוֹעֵק בְּמִכְתָּבְךָ יוֹתֵר מִדַּאי. וּכְבָר יָדַעְתָּ שֶׁעַל עִנְיָנִים כָּאֵלֶּה צְרִיכִים לְיַחֵד שָׁעָה בְּיוֹם לִצְעֹק בְּמַר נֶפֶשׁ עַל כָּל הָעוֹבֵר עַל הָאָדָם. וּשְׁאָר הַיּוֹם צְרִיכִין לְהִתְחַזֵּק בְּשִׂמְחָה בִּפְשִׁיטוּת שֶׁלֹּא עָשַׂנִי גּוֹי וְכוּ'. וְאַדְּרַבָּא עַל יְדֵי הַמְּרִירוּת הָעוֹבֵר עַל הָאָדָם יְכוֹלִין לְהָבִין עֹצֶם חַסְדּוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ אֲשֶׁר הוּא מְחַיֵּנוּ וּמְקַיְּמֵנוּ בְּעֹצֶם מְרִירוּת כָּזֶה, אֲשֶׁר אִלְמָלֵא מִלְחָא לָא הֲוֵינָא יְכוֹלִין לִסְבֹּל מְרִירוּתָא.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Rabbi Yitzchok — may he live — together with all his household — peace and great salvation. ## Segment 6
וְזֶהוּ כָּל עִנְיַן מִצְוַת אֲכִילַת מָרוֹר לִזְכֹּר "וַיְמָרְרוּ אֶת חַיֵּיהֶם" שֶׁגַּם בְּעֵת הַגְּאֻלָּה וְהַיְשׁוּעָה וְהַהַרְחָבָה צְרִיכִין לִזְכֹּר וְלֹא לִשְׁכֹּחַ אֶת הַמְּרִירוּת, שֶׁעַל יְדֵי זֶה יְכוֹלִים לִשְׂמֹחַ בְּהַיְשׁוּעָה. כִּי לְפִי עֹצֶם הַמְּרִירוּת שֶׁיֵּשׁ בָּעוֹלָם כַּאֲשֶׁר רוֹאִין בַּחוּשׁ בְּוַדַּאי הַכֹּל טוֹב וּמָתוֹק, אֲבָל אִם לֹא יִזְכֹּר הַמְּרִירוּת וְיִרְצֶה לְמַלּאוֹת חֶפְצוֹ בְּכָל תְּשׁוּקַת הֶבְלֵי הָעוֹלָם, לְעוֹלָם יֶחֱסַר לוֹ, וְלֹא יִרְאֶה טוֹב כָּל יָמָיו. וְכָל זֶה הוּא מֵעִנְיַן מַה שֶּׁדִּבַּרְנוּ בְּלֵיל שַׁבַּת הַגָּדוֹל, וּבְוַדַּאי תִּשְׁמַע מֵאַנְשֵׁי שְׁלוֹמֵנוּ וְיֶעֱרַב לָכֶם. וְעַתָּה כָּל חַיּוּתִי בְּעִנְיָן זֶה וְהוּא מֵעֵין מַה שֶּׁאָמַר הוּא זַ"ל עַל פָּסוּק "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי ה'". וְכֵן מַה שֶּׁאָמַר עַל פָּסוּק "הִנֵּה לְשָׁלוֹם מַר לִי מָר וְאַתָּה חָשַׁקְתָּ" וְכוּ'. אַךְ 'דִּבְרֵי תּוֹרָה עֲנִיִּים בִּמְקוֹמָם וַעֲשִׁירִים בְּמָקוֹם אַחֵר' וּכְשֶׁמַּרְחִיבִים הַדִּבּוּר בָּהֶם מַרְגִּישִׁין בְּיוֹתֵר הָעֵצוֹת הַנּוֹבְעִים מֵהֶם. לְמַעַן הַשֵּׁם יִתְבָּרַךְ אַל יִהְיוּ יְשָׁנִים וּזְקֵנִים בְּעֵינֶיךָ. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם, וּבְכָל יוֹם וָיוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים מַמָּשׁ.
His letter reached me yesterday with toil and effort. Just now there is nothing new to inform him. And regarding your crying about your sufferings — I was astonished at you — my beloved son. Did you not already know and hear much — that inevitably what will pass over a person must pass over him? And it is already explained in the holy books — that every person needs to have suffering every day — and whoever's mind is greater — his suffering is greater — may the Merciful One save us — and so forth — see there. ## Segment 7
וּזְכֹר הֵיטֵב כִּי אֲנַחְנוּ עוֹבְרִים בְּזֶה הָעוֹלָם שֶׁהוּא מָלֵא מְנִיעוֹת וְעִכּוּבִים מֵהַקְּלִפּוֹת הָרַבִּים וְהָעֲצוּמִים מְאֹד הַנֶּאֱחָזִים בּוֹ כִּי הוּא עוֹלָם הָעֲשִׂיָּה, אֲבָל הַכֹּל צֵל עוֹבֵר וְעָנָן כָּלֶה וְרוּחַ נוֹשֶׁבֶת וְכוּ', וְכָל חַיּוּתֵנוּ וּסְמִיכָתֵנוּ בְּכֹחַ הַצַּדִּיקִים הָאֲמִתִּיִּים שֶׁלֹּא הָיָה לָהֶם שׁוּם הִסְתַּכְּלוּת בְּזֶה הָעוֹלָם וְכוּ'. קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים וְכוּ'.
And if suffering like that which you wrote would prevent a person from his service — it would be as if there were almost no hope — G-d forbid. For it is impossible to escape from such suffering. The truth is that they are certainly an impediment and an obstacle — but even so — we have already spoken much that every day one can snatch good — for there is no day that has no good in it [לֵית יוֹמָא דְּלֵית בֵּהּ טוֹב — Aramaic: "there is no day that has no good in it." From the Talmud (Tanchuma) via the Rebbe's teaching — applied as the foundation of daily *avodah*: however difficult the day — however filled with impediments — there is always some good that can be snatched] — only every day has its own fence from outside [כָּל יוֹמָא אִית לֵהּ גָּדֵר מִלְּבָר — Aramaic: "every day has its fence from outside" — from the Zohar via the Rebbe's teaching: the good of each day is surrounded and guarded by a fence — by obstacles and impediments that must be broken through to reach the inner good. The fence is not the enemy of the good — it is part of the structure that makes the snatching of the good meaningful] and so forth — as we elaborated on this on Shavuos these several years. And if the obstacles and preoccupations spread out until it is nearly impossible to perform any service of Hashem — to this the Shepherd of Israel already preceded to inform us — that the *ratzon* — the will — and the yearning and the longing themselves are very good — and that the will itself is considered as if one is studying from a book [הָרָצוֹן וְהַהִשְׁתּוֹקְקוּת וְהַכִּסּוּפִין בְּעַצְמָם טוֹבִים מְאֹד — a foundational teaching of the Rebbe: even when one cannot pray or study or perform any service — the mere will to do so — the yearning and longing — is itself of great spiritual worth. And *haratzon b'atzmo necheshav k'ilu lomdin b'sefer* — the will itself is considered as if one is actually studying from a book] . ## Segment 8
דִּבְרֵי אָבִיךָ הַמַּזְהִירְךָ וּמְזָרְזֶךָ לִשְׂמֹחַ תָּמִיד וּבִפְרָט בֶּחָג הַקָּדוֹשׁ הַזֶּה. עוֹשֶׂה נִסִּים וְנִפְלָאוֹת בְּכָל דּוֹר יַעֲשֶׂה עִמָּנוּ נִסִּים גַּם עַתָּה, וְיַצִּילֵנוּ מִכָּל אוֹיְבֵינוּ וְרוֹדְפֵינוּ. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And one must believe that all his events are for great good. And is it possible to express in a book or by word of mouth — that if the partner buys a share in the dwelling and he is not favorable to you because of his children and so forth — that you should believe that this too is for good? Rather the Torah told us in general — that a person is obligated to believe that all his events are for his good — either to scour his sins — or to remind him specifically through this to return to Hashem Yisborach — or so that he pray about this. For it can be that specifically through this he will be compelled to have *hisbodidus* [הִתְבּוֹדְדוּת — personal seclusion and direct speech with Hashem — the Rebbe's essential practice. The very trouble and distress becomes the catalyst for the *hisbodidus* that brings one closer to Hashem than any other circumstance could] — in order to pour out his trouble from this matter before Hashem — and through this he will come from matter to matter — and pour out all his speech before Hashem Yisborach. Besides the hidden wonders of Hashem — what Hashem intends in all the things He brings upon a person for the sake of his free choice — so that specifically through this he understands the hints — to strengthen himself — to draw close to Him from wherever he is. And we have already spoken much of this — and it is explained greatly in the holy books — but every day one needs to pay attention to this — and understand something from within something — for it is impossible to express all this in particular detail. And over all of them — all our leaning and our hope is upon the power of the holy elder himself — and praised be G-d — we have One to lean on. Blessed be Hashem in our lying down and in our rising up [בָּרוּךְ ה' בְּשָׁכְבֵנוּ וּבְקוּמֵנוּ — from the daily liturgy: Hashem is blessed in our lying down and in our rising up — at every moment — all hours belong to Him and to His blessing] — and so forth — that we merited to be in his portion and so forth. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם לָעַד וְלָנֶצַח, מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וְכוּ'.
And the holy days of Pesach are approaching and coming. May Hashem Yisborach help us and all of Israel — that the right hand should remove the darkness from our eyes — and we merit to see the wonders — all the *chesed* that Hashem Yisborach wondroused with us — which cannot be expressed in writing or speech and so forth. And may Hashem Yisborach lead us in the path of truth and the straight — and may we merit to be careful of even a little leaven [חָמֵץ — the *chametz* — leaven — which symbolizes pride and the *yetzer hara.* The obligation to search out and destroy even the tiniest crumb of *chametz* is the symbol of the spiritual work of Pesach — removing pride and ego from the most hidden corners of the soul] — in the physical and the spiritual. And may we merit to rejoice in the joy of the holy festival coming upon us for good. And may it be completely new for us — and we see ourselves as if we ourselves went out from Egypt this year — as written: in every generation a person is obligated to see himself as if he himself went out from Egypt [Pesachim 116b; Haggadah] . May Hashem Yisborach help us to fulfil this in truth — especially the persecuted like us — who see miracles of the Exodus and the splitting of the Sea of Reeds every day and at every time. May Hashem Yisborach help us to see the miracles openly — and may the truth be revealed to the eyes of all — and our enemies will see and be ashamed — and our soul will exult in Hashem and rejoice in His salvation — Amen. Nussun of Breslov. The words of your father who awaits salvation. # רכ URL: https://ajew.org/reader-plain/alim-litrufa/2/219/ # רכ
רכ
Source: https://ajew.org/reader/alim-litrufa/2/219 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' לְמִסְפָּר בְּנֵי יִשְׂרָאֵל תקצ"ו.
I received your letter yesterday. ## Segment 2
שָׁלוֹם וְחַיִּים וּבְרָכָה לִכְבוֹד בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר לָנֶצַח וּלְכָל הַנִּלְוִים אֵלֵינוּ שָׁלוֹם וְיֵשַׁע רַב.
My beloved son — my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל. וְאִם אֵין הַזְּמַן מַסְפִּיק לַהֲשִׁיבְךָ, וְגַם עֲדַיִן אֵינִי יוֹדֵעַ מַה לַּהֲשִׁיבְךָ, עִם כָּל זֶה עֹצֶם תְּשׁוּקָתְךָ אִלְּצַנִי לְהַפְסִיק הַלִּמּוּד שֶׁאַחַר תְּפִלַּת שַׁחֲרִית וּלְקַצֵּר בּוֹ בִּשְׁבִילְכֶם, אוּלַי יַעְזֹר הַשֵּׁם יִתְבָּרַךְ לְהַזְמִין דִּבּוּרִים תַּחַת קֻלְמוֹסִי שֶׁיָּשִׁיבוּ אֶת נַפְשְׁכֶם וְיִהְיוּ בִּכְלַל תַּלְמוּד תּוֹרָה דְּרַבִּים דַּעֲדִיפָא מֵהַכֹּל. וּבִפְרָט תַּלְמוּד גָּדוֹל כָּזֶה הַנּוֹבֵעַ מֵהַנַּחַל נוֹבֵעַ וְכוּ', שֶׁמֵּבִיא לִידֵי מַעֲשֶׂה אֲשֶׁר אֵין לְמַעְלָה הֵימֶנּוּ.
I received your letter yesterday — and from my love for you I am replying to you a little even on *Chol HaMoed.* My beloved son — you gave me life with your words — for I see from afar that your heart has already awakened to understand a little from the very little — the greatness of the Creator — Yisborach — even within the very distresses and adventures that pass over us — for in truth they are His mighty deeds — they are His awesome acts. And it is impossible to extend in this just now. And behold — the postman [הַפָּאסְטַיי — the government postal courier — standing in his house waiting] is still standing in my house — and this too is certainly for good. And this we must certainly believe — for He will not contend forever — and not for eternity [Yeshayahu 57:16] and so forth — and certainly the day will come when they will see our joy and they will be ashamed. And even now — praised be G-d — we have nothing to be ashamed of at all. ## Segment 4
וְהִנֵּה כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, הֵן מַה שֶּׁנֶּחֱקַק בִּסְפָרִים קְדוֹשִׁים הַנִּדְפָּסִים, הֵן אֲשֶׁר בַּכְּרָכִים הַנִּכְתָּבִים אֲשֶׁר עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ לְחַדֵּשׁ בָּהֶם, וּלְהוֹצִיא דָּבָר מִתּוֹךְ דָּבָר, וַהֲלֹא הֵמָּה תַּחַת יָדְךָ, הֵן רִבּוּי הָאִגְּרוֹת אֲשֶׁר כְּבָר כָּתַבְתִּי לְךָ, וּבִפְרָט רִבּוּי הַדְּבָרִים אֲשֶׁר דִּבַּרְנוּ פָּנִים אֶל פָּנִים מֵאָז וְעַד הֵנָּה. וּמָה אוֹסִיף לְחַדֵּשׁ דָּבָר, הֲלֹא יָדַעְתָּ שֶׁעַל כָּל צַעֲקָתְךָ תּוּכַל לְקַבֵּל תְּשׁוּבָה מִמַּה שֶּׁיָּדַעְתָּ וְשָׁמַעְתָּ כְּבָר, אַךְ אַף עַל פִּי כֵן הֻכְרַחְתִּי לְמַלּאוֹת רְצוֹנְךָ לַהֲשִׁיבְךָ דָּבָר בִּשְׁבִיל זֶה בְּעַצְמוֹ, כְּדֵי לְהַזְכִּירְךָ וּלְזָרֶזְךָ שֶׁתִּזְכֹּר הֵיטֵב בְּכָל יוֹם וּבְכָל עֵת אֶת כָּל הַדִּבּוּרִים הַקְּדוֹשִׁים הָאֲמִתִּיִּים הַתְּמִימִים בְּכָל מִינֵי תְּמִימוּת, וְאַף עַל פִּי כֵן הֵם עֲמֻקִּים עֲמֻקִּים מְאֹד מְלֵאִים חָכְמָה עֲמֻקָּה אֲמִתִּית, עַמְקוּת לִפְנִים מֵעַמְקוּת עַד אֵין סוֹף וְאֵין תַּכְלִית אֲשֶׁר עֲלֵיהֶם אֵין לְהוֹסִיף וּמֵהֶם אֵין לִגְרֹעַ כִּי אִם לְעַיֵּן בָּהֶם וְלָשׂוּם לֵב עֲלֵיהֶם. תִּמְצָא בְּכָל פַּעַם כָּל מִינֵי מַטְעַמִּים הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ וְעֵצוֹת אֲמִתִּיּוֹת לְחַזֵּק נַפְשְׁךָ וְנֶפֶשׁ כְּמוֹתְךָ וְהַגְּרוּעִים מִמְּךָ, וְהַטּוֹבִים מִמְּךָ, כָּל אֶחָד לְפִי עֶרְכּוֹ הֶעָשִׁיר וְהֶעָנִי וְהַבֵּינוֹנִי, נְעָרִים גַּם זְקֵנִים בְּרִיאִים וְחַלָּשִׁים חַס וְשָׁלוֹם, בְּכָל מִינֵי עִתִּים הָעוֹבְרִים עַל הָאָדָם, הַכֹּל כַּאֲשֶׁר לַכֹּל יְכוֹלִים לִמְצֹא בָּהֶם טוּב טַעַם וְדַעַת אֲמִתִּי בְּאֹפֶן שֶׁיִּשָּׁאֵר כָּל אֶחָד עַל עָמְדוֹ בְּכָל עֵת לִקְפֹּץ עַל כָּל הָעוֹמְדִים עָלָיו בְּכָל יוֹם לְהַטְרִידוֹ מִשְּׁנֵי עוֹלָמוֹת חַס וְשָׁלוֹם.
Please — very much — my beloved son: cast away from yourself your *marah shechorah* — and the grief and sighing — remove them from yourself according to all the ways of counsel that you know — for you are complaining and crying in your letter more than necessary. And you already know that for such matters one must set aside an hour in the day to cry out bitterly about all that passes over a person — and the rest of the day one must strengthen oneself in joy in simplicity — *she'lo asani goy* and so forth [שֶׁלֹּא עָשַׂנִי גּוֹי — "Who has not made me a gentile" — from the morning blessings. In Breslov the simplest expression of gratitude for being a Jew — the foundation of the simplest joy — available to every person in any circumstance] . And on the contrary — through the bitterness that passes over a person one can understand the immensity of His *chesed* and His wonders — Yisborach — that He gives us life and sustains us within such immense bitterness — for if not for the salt we would not be able to endure the bitterness [אִלְמָלֵא מִלְחָא לָא הֲוֵינָא יְכוֹלִין לִסְבֹּל מְרִירוּתָא — the Talmudic teaching applied by the Rebbe: the Torah and the *tzaddik* are the salt that make the bitterness of existence endurable — and the very fact of endurance is itself proof of the salt's presence] . ## Segment 5
כִּי לֹא אֶחָד בִּלְבַד עוֹמֵד עַל כָּל אָדָם בְּכָל יוֹם לְכַלּוֹתוֹ לְגַמְרֵי חַס וְשָׁלוֹם, כִּי אִם רַבִּים מְאֹד רַבִּים רַבִּים מִכָּל צַד, כְּמוֹ שֶׁכָּתוּב (קֹהֶלֶת ט): "עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעַט וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אוֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדוֹלִים". וּכְבָר דִּבַּרְנוּ מִזֶּה, אֲבָל עֲדַיִן אַתֶּם צְרִיכִין לָשׂוּם לֵב לְכָל דִּבְרֵי הַמִּקְרָא הַזֶּה אֵיךְ הַמֶּלֶךְ שֶׁהוּא הַיֵּצֶר הָרָע מֶלֶךְ זָקֵן וּכְסִיל מְסַבֵּב אֶת הָאָדָם מִכָּל צַד וּבוֹנֶה עָלָיו מְצוֹדִים גְּדוֹלִים עַד שֶׁהָיָה בִּלְתִּי אֶפְשָׁר לַעֲמֹד נֶגְדּוֹ, לוּלֵא ה' עֶזְרָתָה לָנוּ בְּכָל יוֹם. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סֻכָּה נב:) בְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ וְכוּ'. וְאַף עַל פִּי כֵן יֵשׁ אֵיזֶה צַד בְּחִירָה לָאָדָם. אֲבָל זֶה יָדַעְנוּ מִכְּבָר שֶׁאֵין נִמְצָא בְּשׁוּם מָקוֹם עֵצוֹת נִפְלָאוֹת אֲמִתִּיּוֹת כְּמוֹ בִּסְפָרָיו הַקְּדוֹשִׁים, וּכְמוֹ הַדִּבּוּרִים שֶׁנִּדְבְּרוּ בֵּינֵינוּ שֶׁנּוֹבְעִים מִדְּבָרָיו הַקְּדוֹשִׁים שֶׁקִּבַּלְנוּ בִּכְתָב וּבְעַל־פֶּה.
And this is the entire matter of the *mitzvah* of eating *maror* — to remember *"vay'mar'ru es chayyeihem"* — "and they embittered their lives" [Shemos 1:14] — that even at the time of redemption and salvation and expansiveness one must remember and not forget the bitterness — for through this one can rejoice in the salvation. For according to the immensity of the bitterness that exists in the world — as one sees with one's very senses — certainly everything is good and sweet. But if one does not remember the bitterness — and wants to fill one's desire with all the vanities of the world — one will always lack — and will not see good all one's days. And all this is from the matter of what we spoke on the night of *Shabbas HaGadol* [שַׁבַּת הַגָּדוֹל — the great Shabbas before Pesach — when special discourses are traditionally delivered. Reb Nussun delivered a special teaching that night connecting the *maror* — the bitterness — with the capacity for joy] — and certainly you will hear of it from the *anshei sh'lomaynu* and it will be sweet to you. ## Segment 6
זִכְרוּ זֹאת הֵיטֵב וְהִתְאוֹשְׁשׁוּ וְהִתְחַזְּקוּ וִהְיוּ לַאֲנָשִׁים, וְאַל תִּהְיוּ מַה שֶּׁקּוֹרִין שְׁלֵימַזְלְנִיקֶס [שְׁלוּמִאֵלִים]. הַבִּיטוּ וּרְאוּ כִּי כָּל הָעוֹלָם מָלֵא מַכְאוֹבוֹת יוֹתֵר מִכֶּם, וְכָל מַה שֶּׁעוֹבֵר עָלֶיךָ וְעַל כֻּלְּכֶם כְּבָר עָבַר עַל כָּל מִי שֶׁרָצָה לִכְנֹס לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ הֵן בַּדּוֹר הַזֶּה הֵן בַּדּוֹרוֹת הַקּוֹדְמִים. "זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר וָדוֹר" הִזְהִירָנוּ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, וְהוּא מִצְוָה וְחִיּוּב עַל כָּל אָדָם. כִּי מִי שֶׁאֵינוֹ טִפֵּשׁ יָכוֹל לְהָבִין מִמַּה שֶּׁשָּׁמַע וְרָאָה בַּסְּפָרִים אֶת כָּל הַמַּעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ עִם כָּל אֶחָד בְּכָל דּוֹר וָדוֹר אֲשֶׁר רַבִּים רַבִּים נִטְרְדוּ עַל יְדֵי אֵלּוּ הַסִּבּוּבִים וְהַבִּלְבּוּלִים וְכוּ' רַחֲמָנָא לִצְלַן, וְאַשְׁרֵיהֶם אוֹתָם שֶׁנִּשְׁאֲרוּ קַיָּמִים בַּעֲבוֹדָתָם.
And now all my vitality is in this matter — and it is from the aspect of what he — of blessed memory — said on the verse *"v'ahavta l'rei'acha kamocha ani Hashem"* — "and you shall love your neighbor as yourself — I am Hashem" [Vayikra 19:18] [וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי ה' — The Rebbe's teaching connected the commandment of loving one's neighbor to the verse on *maror* and the bitterness of the world — that through truly feeling another's bitterness and one's own shared bitterness — the capacity to love emerges] . And also what he said on the verse: *"hineh l'shalom mar li mar v'atah chashakta"* — "behold for peace I had great bitterness — but You desired my soul" [Yeshayahu 38:17] and so forth. But *"divrei Torah aniyim bimkomam va'ashirim b'makom acher"* — "words of Torah are poor in their own place and rich in another place" [דִּבְרֵי תּוֹרָה עֲנִיִּים בִּמְקוֹמָם וַעֲשִׁירִים בְּמָקוֹם אַחֵר — from Yerushalmi Rosh Hashanah — meaning: a teaching that seems simple or even impoverished when stated briefly — reveals its extraordinary richness when extended and elaborated in its proper context. These teachings of the Rebbe on *v'ahavta l'rei'acha kamocha* and *hineh l'shalom mar li mar* are immeasurably deep — and when one extends the speech about them one feels more the counsels that flow from them] — and when one extends the speech about them one feels more the counsels that flow from them. For G-d's sake — do not let them grow old and aged in your eyes. Turn them over and turn them over — and every day and every day may they be in your eyes as completely new. ## Segment 7
וְעִקַּר הַיְסוֹד שֶׁל אוֹתָן שֶׁנִּשְׁאֲרוּ הוּא עַל יְדֵי הִתְחַזְּקוּת אֲמִתִּי שֶׁהֵבִינוּ מַה שֶּׁנַּעֲשָׂה בָּעוֹלָם וְלֹא הִנִּיחוּ עַצְמָן לְהַפִּיל בְּשׁוּם אֹפֶן. אֲבָל עֲדַיִן לֹא נִמְצָא מִי שֶׁיְּחַזֵּק כָּל כָּךְ בְּעֵצוֹת נִפְלָאוֹת כָּאֵלוּ כְּמוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, אֲשֶׁר מְחַזֵּק וּמֶקַיֵּם וּמֵשִׁיב אֶת כָּל הַנְּפָשׁוֹת אֲפִלּוּ הַיְרוּדִים מְאֹד מְאֹד בְּכַמָּה מִינֵי לְשׁוֹנוֹת עֲמֻקִּים וּתְמִימִים, וְכֻלָּם נִלְקָחִים מִמָּקוֹם שֶׁנִּלְקָחִים דְּלֵית מַחֲשָׁבָה תְּפִיסָא תַּמָּן. וּלְהַתְחִיל לְדַבֵּר מֵהֶם צְרִיכִין לַחֲזֹר וּלְבָאֵר כָּל סְפָרָיו הַקְּדוֹשִׁים. עַל כֵּן תַּחֲשׁוֹב דְּרָכֶיךָ וְתָשׁוּב רַגְלֶךָ אֶל עֵדֹתָיו הוּא חִדּוּשֵׁי תּוֹרָה הַקְּדוֹשִׁים אֲשֶׁר גִּלָּה לָנוּ. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵהּ בָּהֶם וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. יֶתֶר מִזֶּה אֵין לְהַאֲרִיךְ.
And remember well that we are passing through this world — which is full of obstacles and impediments from the many and very mighty *klippos* [קְלִפּוֹת — the shells or husks of impurity — the spiritual forces of obstruction that cling to the *olam ha'asiyah* — the world of action] that are fastened to it — for it is the world of action — but all is a passing shadow and a vanishing cloud and a blowing wind and so forth — and all our vitality and leaning is in the power of the true *tzaddikim* — who had no regard whatsoever for this world. *Kol rinnah vishu'ah b'ohalei tzaddikim* — the sound of joyful song and salvation in the tents of the righteous. [Tehillim 118:15] ## Segment 8
דִּבְרֵי אָבִיךָ וְאוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַדּוֹרֵשׁ טוֹבַתְכֶם וְהַצְלָחַתְכֶם בָּזֶה וּבַבָּא לָעַד וּלְעוֹלְמֵי עוֹלָמִים.
The words of your father who warns you and urges you to rejoice always — and especially on this holy festival. He Who does miracles and wonders in every generation — may He do miracles with us also now — and save us from all our enemies and pursuers. *Nagila v'nismecha bishu'aso* — let us rejoice and be glad in His salvation. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. לְכֻלָּם נֶאֶמְרוּ דְּבָרִים אֵלֶּה לְכָל הֶחָפֵץ בָּאֱמֶת לַאֲמִתּוֹ, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
Nussun of Breslov. And abundant peace to all our *anshei sh'lomaynu* with great love — and love of the world — forever and ever — *mayim rabbim lo yuchlu l'chabot es ha'ahavah* — many waters cannot extinguish the love [Shir HaShirim 8:7] and so forth. # כב URL: https://ajew.org/reader-plain/alim-litrufa/2/22/ # כב
כב
Source: https://ajew.org/reader/alim-litrufa/2/22 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בָּלָק [ט' תמוז] תקפ"ט.
With the help of G-d, may He be blessed Abundant peace and blessing — to the honor of my beloved, my brother, my dear one and friend — he who is the veteran, outstanding scholar in Torah and fear of G-d, and so forth — our Teacher the ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי מַחְמַד עֵינַי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Rabbi Naftali — may his light shine and radiate for eternity. Restrained by words — who can hold back from pouring out my speech and my grief before my brother — as my own soul — one who loves, cleaving more than a brother. For surely already heard by your ears is the evil tidings — the ## Segment 3
מִכְתָּבוֹ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר וּבְוַדַּאי צַעֲרִי גָּדוֹל מְאֹד מִצַּעֲרוֹ, וּבִפְרָט עַל בִּטּוּל תּוֹרָה וּתְפִלָּה שֶׁמְּבַטֵּל אוֹתוֹ, אַךְ מַה מְּאֹד הֶחֱיִיתַנִי בִּדְבָרֶיךָ שֶׁכָּתַבְתָּ שֶׁאַתָּה מִתְחַזֵּק עַל פִּי הַדְּבָרִים שֶׁשָּׁמַעְתָּ בְּחַג הַשָּׁבוּעוֹת הֶעָבַר, וְאַתָּה חוֹטֵף אֵיזֶה טוֹב כָּל מַה שֶּׁאַתָּה יָכוֹל לַחֲטֹף, וּבִשְׁאָר הָעִתִּים אַתָּה מִתְחַזֵּק בְּרָצוֹן וְכִסּוּפִין דִּקְדֻשָּׁה וְשׁוֹמֵר וּמַמְתִּין לִישׁוּעָתוֹ יִתְבָּרַךְ. כָּךְ הוּא הַמִּדָּה וְכָךְ יָפֶה לְךָ לְהִתְנַהֵג, כִּי אֲפִלּוּ כַּאֲשֶׁר יַעְזֹר ה' יִתְבָּרַךְ שֶׁיִּתְבַּטְּלוּ הַיִּסּוּרִים הָאֵלֶּה מֵאִתְּךָ, וְתִזְכֶּה לַחֲזֹר עַל מְקוֹמְךָ לְהַתְמִיד בְּלִמּוּדֶיךָ יוֹמָם וָלַיְלָה כְּבַתְּחִלָּה, גַּם אָז צְרִיכִין לִזְכֹּר כָּל דְּבָרֵינוּ וּלְהִתְנַהֵג בָּהֶם כַּאֲשֶׁר דִּבַּרְתִּי בָּהֶם קֹדֶם שָׁבוּעוֹת. בִּפְרָט כִּי אִי אֶפְשָׁר בְּלֹא בִּטּוּלִים הַמִּזְדַּמְּנִים בְּכָל יוֹם, כִּי כָּל יוֹמָא אִית לֵהּ גָּדֵר מִלְּבַר, אֲבָל לֵית יוֹם דְּלֵית בֵּהּ טוֹב וְכוּ' כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בְּעֶזְרָתוֹ הַגְּדוֹלָה. נָא בְּנִי חֲבִיבִי חֲזַק וַחֲזַק כִּי עַל פִּי דְּבָרִים הָאֵלֶּה אַתָּה יָכוֹל לִהְיוֹת אִישׁ כָּשֵׁר וְצַדִּיק כָּל יָמֶיךָ. רַק חֲזַק וֶאֱמַץ בַּתּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ בְּכָל מַה דְּאֶפְשָׁר, וְכָל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה, כִּי אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט וְכוּ'.
hand of Hashem that has struck our city — that taken from us were two beloved of our eyes — the beloved and the pleasant in their lives and in their death — they are the veteran our Teacher the Rabbi Yisroel HaKohen, of blessed memory — and his distinguished brother-in-law, the veteran our Teacher the Rabbi Asher Zelig, of blessed memory. Woe to us for our brokenness! May the Master of salvations and the Master of consolations save and console us speedily — and raise their souls to His throne of glory — to the source from which they were hewn — and may they merit immediately to receive the radiant countenance of the Atik Yomin (the Ancient of Days) — the face of our Master, our Teacher and Rebbe — the new light — may the memory of the righteous and holy one be for a blessing. And may their souls be bound in the bond of life forever. And may He console us and save us from all our troubles — and in particular from the trouble of the soul — that we merit at least from now to accustom ourselves to be in the World to Come — in such a manner that we will always be as He desires. Amen. And behold — on the day of Tisha B'Av (the ninth of Av) — in the midst of the depth of my grief and mourning over the destruction of the Holy Temple and over our deeds that delay its rebuilding — in the midst of this, the bearer of this letter came to my home — he is Rabbi Mikhl — and with him Rabbi Nachum Yitzchok — may his light shine. And I stood trembling and astonished — in particular because Rabbi Mikhl is very weak in his legs. [And yet he is not the beggar who has no legs — may Hashem grant us to hear that story too.] And I also understood from their words that they went from Uman without permission — for they did not receive leave from his eminence — what they call gizeginen (taking formal leave) before their journey on foot. And I wanted to hold myself back with all my strength from causing them grief — but I could not hold back. And I rebuked them to their faces and spoke with them very hard words — like sinews — which were to them like the piercings of a sword — their coming to me now in this manner. And in truth in my heart I had great compassion for them — for I knew that despite everything their intention was for Heaven in truth. But even so I could not hold back — and I spoke with them very many hard words. And it was my intention not to receive them at my home for Shabbos — but since there were also some other guests from Nemrov — I did not want to shame them so greatly. And behold now I am compelled to send them home and to pay for them the wagon fare — since for me it is a mortal danger that Rabbi Mikhl should walk on his legs, G-d forbid — so weak are they. And Rabbi Mikhl defended himself greatly before me and said he was not so eager to come to me — only through the words of your eminence — who spoke with him many times and told him that he must specifically be at my home in Breslov. And he told me several words that your eminence spoke with him — that it was necessary he be with me. And yet he was afraid to take leave from your eminence — lest now you prevent him — since he has no strength in his legs — as indeed it would have been right to prevent him. Please, my dear brother — remember the mercy and love of our Master, our Teacher and Rebbe, of blessed memory — toward us — that he took us from where he took us, and brought us out from where he brought us, and drew us close with such great closeness — more than all the world — and even more than all his righteous people — as was heard from his holy mouth explicitly many times. ## Segment 4
וְהִנֵּה דַּע בְּנִי כִּי בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ צִוִּיתִי לִסְתֹּר בֵּיתִי, וּכְבָר סָתְרוּ אוֹתָה לְגַמְרֵי עַד הַסֻּכָּה. וְגַם עַל זֶה הָיָה כַּמָּה מְנִיעוֹת, וְהַשֵּׁם יִתְבָּרַךְ בְּעֶזְרָתוֹ עֲזָרַנִי עַד כֹּה, וְעַתָּה אֲנִי מְצַפֶּה לִישׁוּעָתוֹ שֶׁבְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם יָבוֹא הַבַּעַל מְלָאכָה עִם כַּמָּה פּוֹעֲלִים לְהַתְחִיל לַעֲסֹק הֵיטֵב בַּבִּנְיָן, וּבְיוֹם שְׁלִישִׁי אִם יִרְצֶה הַשֵּׁם תִּהְיֶה הַזַּאקְלַאשְׁצִינֶע [הַנָּחַת הַיְסוֹד] לְחַיִּים וּלְשָׁלוֹם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
That we know from him more than all of them. And in truth — even I and you — we do not know what G-d has done for us: that we two specifically — know from such a great, holy, awesome, and most exalted light — more than all who come into the world — and even more than his righteous men — and it is impossible to elaborate on this in writing. For the matter of our closeness to him, of blessed memory, is a story from ancient times — and enough for the one who understands. At all events — it is fitting for us to fulfil his will, of blessed memory — to walk in his ways — to have his mercy on all who desire to draw close to his awesome name, of blessed memory — and not to look at the bad or the lack of each person — only to look at the good in them alone. Please, my dear brother — my soul and my heart — remember and look and set your heart well to all these matters — for it is not an empty thing. For in truth I have not come to appease you only for their sake — but for the sake of all our anshay shlomaynu in the holy community of Uman — for it has already become known to me that for several weeks now you have been angry with them for no reason — over nothing — and in particular with Rabbi Ozer — against whom you have greatly multiplied your anger. And if he erred in that he did not reveal to you when the man Moshe left Uman for here without your permission — he is not to be blamed so ## Segment 5
וְאוֹדוֹת בְּנִי חוֹרְגִי שְׁמֶעלְקֶא שֶׁיִּחְיֶה, כְּפִי הַנִּרְאֶה אִי אֶפְשָׁר לִמְנֹעַ אוֹתָם שָׁם מִלַּעֲסֹק בִּרְפוּאוֹת, וּלְדַעְתִּי הִיא סַכָּנָה לְעֵינָיו יוֹתֵר כָּל עִסְקֵי רְפוּאוֹת שֶׁלָּהֶם, עַל־כֵּן דִּבַּרְתִּי עִם זוּגָתִי, וְהִסְכִּימָה לְדַעְתִּי, שֶׁתֹּאמַר לָהֶם, שֶׁבְּאִם לֹא הִתְחִילוּ עֵינָיו לְהִתְרַפְּאוֹת שֶׁתֵּכֶף וּמִיָּד יַחְזְרוּ וְיִשְׁלְחוּ אוֹתוֹ לְפֹה וְקִוִּיתִי לַה' שֶׁפֹּה יִהְיֶה לוֹ רְפוּאָה שְׁלֵמָה בְּלִי שׁוּם רְפוּאָה גַּשְׁמִיּוֹת וְיִכְתֹּב לִי תֵּכֶף תְּשׁוּבָה עַל זֶה כִּי נָחוּץ הוּא מִכַּמָּה טְעָמִים.
much — for even for that very matter you were very angry with him — yet despite that you already know that one must fulfil: in anger, remember to show mercy [Chavakuk 3:2] — to hold fast to the qualities of Hashem Yisborach: that in the very midst of great anger — to remember to show mercy specifically — as explained in the Torah Kartilisa (Likutay Moharan I, 18). And in particular since both I and you know that Rabbi Ozer's intention too was for the good — to bring a soul close to our Master, of blessed memory — and not to anger you, G-d forbid. And if in our opinion he may have erred in this — even so it is upon you and upon me to forgive him — especially since you have already been angry with him more than enough. And he has already received his portion of suffering — and it is fitting for you to have mercy on him and on all our anshay shlomaynu there — to draw them close and not push them away, G-d forbid — for their intention is for Heaven. And it is His will, may He be blessed, and the will of our Master, of blessed memory — that we draw them close. And in particular — you must be careful lest there be from this a desecration of G-d's Name, G-d forbid. For what will people say — especially those who already oppose our fellowship — that G-d forbid, even between Nussun and Naftali a quarrel has already been made — G-d forbid. Woe to the ears that hear such things! We already grieve over the quarrel from Dashov — and far be it to add to it, G-d forbid — especially between us. For there are no men in all our anshay shlomaynu who are brothers — loving and faithful — as we are. And surely it is fitting for us to love one another with even greater abundance and might — because we merited to know so much from him, of blessed memory — and to have such a portion in so many merits of the many, for generations. Therefore we must guard ourselves very greatly so that the love between us not be blemished, G-d forbid, by so much as a hair. And even if in truth it has not been blemished at all — we must go out still more before people — that they not say what they would say, G-d forbid. Therefore — the past is gone. Now — hear my voice, my dear brother — abandon the grudge and anger in your heart toward them — and return to them and have mercy on them and draw them close with love. For in truth you will give life to their souls — and you will literally fulfil the preservation of many souls of Israel — as if you sustained an entire world. For in truth they have already wept greatly before Hashem Yisborach and before me over your pushing them away. Therefore I could not hold back from writing you these words of mine. And I am confident in the greatness of our love — that you will fulfil these words of mine — spoken in truth and with wholeness of heart. And beyond this there is no time to elaborate in writing — and if Hashem be with me, we will speak of this face to face, if G-d wills it. ## Segment 6
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד כַּאֲשֶׁר תָּבִין בְּעַצְמְךָ וְדוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם
And I have also requested greatly that you inform me — perhaps you have some news of the daughter of our Master the righteous one — Marat Sarah, may she live — what has become of her — whether she has already given birth in peace — for our grief is very great that we have no news from there. May Hashem Yisborach cause us to hear good tidings speedily. The words of one who loves you in truth for eternity. Nussun of Breslov. Postscript — Greetings The righteous Marat Adil, may she live — and her veteran son our Teacher the Rabbi Avraham Beer, may he live — who prays with devotion — and her daughter Rivka Miriam, may she live — extend greetings of peace to you. All our anshay shlomaynu extend greetings of peace with love. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רכא URL: https://ajew.org/reader-plain/alim-litrufa/2/220/ # רכא
רכא
Source: https://ajew.org/reader/alim-litrufa/2/220 ## Segment 1
רכא
The words of your father who warns you and urges you to rejoice always — and especially on this holy festival. He Who does miracles and wonders in every generation — may He do miracles with us also now — and save us from all our enemies and pursuers. *Nagila v'nismecha bishu'aso* — let us rejoice and be glad in His salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' כ"ה לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקצ"ו נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַמֻּפְלָא הַנָּגִיד מוֹרֵנוּ הָרַב שְׁמוּאֵל וַויְנְבֶּערְג נֵרוֹ יָאִיר.
I received his letter on Monday this week. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי בְּיוֹם ב' בְּשָׁבוּעַ זֹאת, וְהִנֵּה קוֹל הָרַעַשׁ עַל עֲלִילַת שֶׁקֶר מֵעִנְיַן מַה שֶּׁמְּהַפְּכִין דִּבְרֵי אֱלֹהִים חַיִּים שֶׁבְּסֵפֶר הָא"ב כְּבָר שָׁמַעְתִּי זֶה קֹדֶם פֶּסַח וְלֹא הָיָה אֶצְלִי דָּבָר חָדָשׁ. כִּי כְּבָר שָׁמַעְתִּי זֶה כַּמָּה שָׁנִים שֶׁהַמִּתְנַגְּדִים מָצְאוּ כָּאן מָקוֹם לִטְעוֹת לְהַחֲזִיק בְּמַחְלֻקְתָּם. כִּי בְּדֶרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ מוֹלִיכִין אוֹתוֹ, וְהַתּוֹרָה יֵשׁ בָּהּ שְׁנֵי כֹּחוֹת, זָכָה נַעֲשֶׂה לוֹ סַם חַיִּים, לֹא זָכָה נַעֲשֶׂה לוֹ סַם הַמָּוֶת, וְכָל אֶחָד יָכוֹל לִמְצֹא בְּהַתּוֹרָה כִּרְצוֹנוֹ. כְּמוֹ שֶׁרָאִינוּ שֶׁהָאַפִּיקוֹרְסִים מְפָרְשִׁין עִקַּר תּוֹרָתֵנוּ הַקְּדוֹשָׁה תּוֹרַת מֹשֶׁה אֱמֶת לְדַעְתָּם הָרָעָה, מִכָּל שֶׁכֵּן שְׁאָרֵי סְפָרִים קְדוֹשִׁים. וּבִפְרָט בַּדּוֹרוֹת שֶׁלְּפָנֵינוּ בְּעִנְיַן הַסְּפָרִים שֶׁנִּתְפַּשְּׁטוּ מֵהַבַּעַל שֵׁם טוֹב וְתַלְמִידָיו הַקְּדוֹשִׁים שֶׁמָּצְאוּ בָּהֶם הַחוֹלְקִים הַלּוֹמְדִים, אַף עַל פִּי שֶׁהָיוּ קְצָתָם צַדִּיקִים וּגְדוֹלִים בַּתּוֹרָה, אַף עַל פִּי כֵן חָתְרוּ וּמָצְאוּ כְּדַעְתָּם, כְּאִלּוּ חַס וְשָׁלוֹם תַּלְמִידֵי הַבַּעַל שֵׁם טוֹב זַ"ל הַנִּקְרָאִים בְּשֵׁם חֲסִידִים הֵם כּוֹתְבִים דְּבָרִים כְּנֶגֶד הַתּוֹרָה חַס וְשָׁלוֹם.
Peace and life and blessing — to the honor of my beloved son — the rabbinical scholar — our Teacher the Rabbi our Teacher the Rabbi Yitzchok — may his light shine forever — and to all those joined to us — peace and great salvation. ## Segment 5
וְאִם לֹא הָיְתָה צַעֲקַת הַחוֹלְקִים עָלֵינוּ כִּי אִם עַל דָּבָר זֶה בִּלְבַד, בְּוַדַּאי הָיָה לִי לְהָשִׁיב לָהֶם, אַךְ הֲלֹא זֶה יָדוּעַ וּמְפֻרְסָם שֶׁגַּם מִקֹּדֶם חָלְקוּ הַרְבֵּה וְיָצָא עָתָק מִפִּיהֶם בְּחֵרוּפִים וְגִדּוּפִים וְלֵיצָנוּת בְּלִי שִׁעוּר בְּחִנָּם עַל לֹא דָּבָר. רַק מֵחֲמַת שֶׁכָּל הַנִּלְוִים אֵלָיו זַ"ל וְלִשְׁמוֹ הַקָּדוֹשׁ בְּחַיָּיו וּלְאַחַר הִסְתַּלְּקוּתוֹ בּוֹעֵר לִבּוֹ בְּרִשְׁפֵּי אֵשׁ שַׁלְהֶבֶת יָהּ לְהַשֵּׁם יִתְבָּרַךְ וְתוֹרָתוֹ הַקְּדוֹשָׁה וּלְהִתְפַּלֵּל בְּכַוָּנָה, וּמֵשִׂים לֵב הֵיטֵב שֶׁהָעוֹלָם הֲבֵל הֲבָלִים אֵין בּוֹ מַמָּשׁ וְכוּ' וּמַרְגִּיל עַצְמוֹ לֵילֵךְ בַּעֲצוֹתָיו הַקְּדוֹשִׁים הַכְּלוּלִים מִתַּרְיַ"ג עֲטִין דְּאוֹרַיְתָא הַמְיַשְּׁרִים אֶת הָאָדָם לֵילֵךְ בְּדֶרֶךְ הָאֱמֶת, בְּדֶרֶךְ אֲבוֹתֵינוּ הַקְּדוֹשִׁים אֲשֶׁר מֵעוֹלָם וְכוּ' וְכוּ'. מַה נֹּאמַר וּמַה נְּדַבֵּר אַשְׁרֵינוּ שֶׁאֲנַחְנוּ זָכִינוּ לְהִנָּצֵל מִטָּעוּתָם וְשָׂם חֶלְקֵנוּ בַּחַיִּים לְהִתְקָרֵב לְאוֹר הַקָּדוֹשׁ וֶאֱמֶת כָּזֶה.
I received your letter yesterday. And even though time is insufficient to reply to you — and still I do not know what to reply to you — even so the immensity of your yearning compelled me to interrupt the learning after the morning prayer and to shorten it for your sake — perhaps Hashem Yisborach will help to arrange words under my pen that will restore your souls — and be in the category of *talmud Torah d'rabbim* — the Torah study of the many — which surpasses everything [תַּלְמוּד תּוֹרָה דְּרַבִּים — from the Talmud: Torah study that benefits many simultaneously surpasses in merit all other forms of Torah study. A letter of this kind — one that strengthens many souls — constitutes such study] — and especially such great *talmud* that flows from the flowing stream — which leads to action — which is above everything. ## Segment 6
וְהִנֵּה דַּע יְדִידִי שֶׁפֹּה כַּאֲשֶׁר נַעֲשֶׂה הָרַעַשׁ מֵעִנְיַן מַה שֶׁכָּתוּב בְּהָא"ב (ע' דעת ח"ב) נִמְצְאוּ אֲנָשִׁים בַּעֲלֵי דֵּעָה שֶׁאֵינָם מֵאַנְשֵׁי שְׁלוֹמֵנוּ כְּלָל רַק שֶׁנָּטוּ דַּעְתָּם לְהִסְתַּכֵּל עַל הָאֱמֶת, וְשָׂחֲקוּ מִזֶּה, וְאָמְרוּ שֶׁאֲפִלּוּ לֹא הָיָה שׁוּם תֵּרוּץ עַל זֶה, אֵיךְ יַעֲלֶה עַל הַדַּעַת לַחֲלֹק עַל צַדִּיק מְפֻרְסָם כָּזֶה בִּשְׁבִיל אֵיזֶה קֻשְׁיָא וּפְלִיאָה שֶׁמָּצְאוּ בִּסְפָרָיו, כִּי הֲלֹא כְּבָר שָׁמַעְנוּ פְּלִיאוֹת רַבּוֹת גְּדוֹלוֹת מֵאֵלֶּה עַל כָּל הַצַּדִּיקִים מְפֻרְסָמִים. אַדְּרַבָּא אֵין צַדִּיק מְפוּרְסָם שֶׁלֹּא יִהְיֶה פְּלִיאוֹת וּתְמִיהוֹת עֲצוּמוֹת עָלָיו. וְאָמְרוּ גַּם כֵּן מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה 'זָכָה נַעֲשָׂה לוֹ סַם חַיִּים, לֹא זָכָה נַעֲשָׂה לוֹ' וְכוּ'. וְאֶחָד אָמַר מָשָׁל נָאֶה עַל זֶה. וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב כָּל דִּבְרֵיהֶם.
And behold — I have already written you much — both what is engraved in the printed holy books — and in the written booklets that Hashem Yisborach helped me to innovate in them — and to bring out something from within something — and are they not in your hand — both the multitude of the letters I have already written you — and especially the multitude of words that we spoke face to face from then until now. And what can I add to innovate — for you know that for all your crying you can receive an answer from what you already know and heard. But even so I was compelled to fulfil your desire to reply — for this very reason — to remind you and urge you to remember well every day and at every time all the holy true wholesome words — and even so they are very very deep — filled with true deep wisdom — depth within depth without end and without limit — upon which nothing can be added and from which nothing can be subtracted — only to examine them and to pay attention to them. You will find every time all kinds of delicacies that restore the soul — and true counsels to strengthen your soul — and the soul of those like you — and those worse than you — and those better than you — each one according to his level — the wealthy and the poor and the middle — young and old — healthy and weak — G-d forbid — in all kinds of times that pass over a person — all as one — everyone can find in them good taste and true knowledge — in a way that each one remains in his place at every time — to leap upon all those who stand against him every day to disturb him from both worlds — G-d forbid. ## Segment 7
וּמִכָּל שֶׁכֵּן שֶׁלְּפִי הָאֱמֶת רוֹאִים בְּעֵינָם כַּוָּנָתוֹ הַקְּדוֹשָׁה שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, שֶׁאֵין כַּוָּנָתוֹ חַס וְשָׁלוֹם לָדַעַת טִבְעֵי הָעוֹלָם עַל פִּי חָכְמַת הַמְּחַקְּרִים כְּמוֹ אַרִיסְטוֹ וְאַפְּלָטוֹן שֵׁם רְשָׁעִים יִרְקָב. רַק כַּוָּנָתוֹ לָדַעַת סוֹד הַטֶּבַע מֵהֵיכָן שָׁרְשָׁהּ בְּאוֹתִיּוֹת הַתּוֹרָה וּבְצֵרוּפֵיהֶם וְכוּ', כַּמּוּבָן וּמְבֹאָר בָּאוֹת הַקּוֹדֵם לָזֶה עַיֵּן שָׁם. וּמִי שֶׁמֵּשִׂים לֵב לְמַה שֶּׁכָּתוּב בָּאוֹת הַקָּדוּם לָזֶה, יוּכַל לְהִתְנוֹצֵץ לוֹ שָׁם מְעַט גְּדֻלַּת רַבֵּנוּ זַ"ל הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. עַיֵּן שָׁם כָּל תֵּבָה וְתֵבָה, כִּי כֻּלָּם מְנוּיִים וּסְפוּרִים בְּדִקְדּוּק גָּדוֹל וּבִפְרָט מַה שֶּׁכָּתוּב שָׁם בַּסּוֹף "וְהַזּוֹכֶה לְהָבִין אֶת הַתּוֹרָה יוּכַל לְהָבִין רְמִיזַת כָּל הַהֶבְדֵּלִים שֶׁבֵּין כָּל הַנִּבְרָאִים. וְגַם יֵדַע הִתְאַחֲדוּתָם הַיְנוּ רֵאשִׁיתָם וְתַכְלִיתָם. כִּי בְּרֵאשִׁית וּבְתַכְלִית הֵם בְּאַחְדוּת בְּלִי הֶבְדֵּל", שׁוֹמוּ שָׁמַיִם עַל זֹאת. הָעִירָה וְהָקִיצָה ה' לְמִשְׁפָּטוֹ וּלְרִיבוֹ, מִי שָׁמַע מִי רָאָה נוֹרָאוֹת כָּאֵלֶּה. וְאִם הָיָה הַחוֹלֵק מֵשִׂים לִבּוֹ אֶל הָאֱמֶת לְבַטֵּל נִצְחוֹנוֹ הָרַע נֶגֶד הָאֱמֶת, הָיָה רוֹאֶה שָׁם גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת תּוֹרָתֵנוּ הַקְּדוֹשָׁה וּגְדֻלַּת רַבֵּנוּ זַ"ל. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה כָּאן, עַל כָּל פָּנִים מִזֶּה אָנוּ מְבִינִים שֶׁמַּה שֶּׁכָּתַב תֵּכֶף. "דַּע לְפִי גֹּדֶל יְדִיעַת טִבְעֵי הָעוֹלָם" וְכוּ' כַּוָּנָתוֹ לְפִי גֹּדֶל יְדִיעַת הַטֶּבַע אֵיךְ הוּא מֻשְׁרֶשֶׁת בְּאוֹתִיּוֹת הַתּוֹרָה שֶׁעַל פִּיהָ מִתְנַהֵג הַטֶּבַע. וּכְמוֹ שֶׁכָּתוּב אַחַר כָּךְ "כִּי דָּנִיֵּאל הָיָה חָכָם גָּדוֹל, וְכָל רָז לָא אָנֵס לֵהּ, וְהָיָה יוֹדֵעַ טֶבַע הָאַרְיֵה" וְכוּ'. וּבְוַדַּאי מַה שֶּׁכָּתַב וְכָל רָז לָא אָנֵס לֵהּ, אֵין כַּוָּנָתוֹ חַס וְשָׁלוֹם עַל חָכְמַת הַמְּחַקְּרִים כְּפִי דַּעַת הַטּוֹעִים הָאוֹמְרִים שֶׁחַס וְשָׁלוֹם אַרִיסְטוֹ הָיָה חָכָם כְּדָנִיֵּאל אוֹ יוֹתֵר, רַחֲמָנָא לִצְלַן מִדֵּעוֹת רָעוֹת כָּאֵלּוּ. אֲבָל אָנוּ מַאֲמִינִים בְּנֵי מַאֲמִינִים שֶׁמַּה שֶּׁנֶּאֱמַר עַל דָּנִיֵּאל וְכָל רָז לָא אָנֵס לֵהּ, הַכַּוָּנָה עַל רָזִין עִלָּאִין, רָזִין גְּנוּזִין וּסְתִימִין. וּמִי שֶׁיּוֹדֵעַ הַטֶּבַע עַל פִּי סִתְרֵי רָזִין גְּנוּזִין כָּאֵלֶּה בְּוַדַּאי הַטֶּבַע נִּשְׁתַּעְבֵּד תַּחְתָּיו. וְזֶהוּ בְּעַצְמוֹ תֹּקֶף הַנֵּס שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ לְדָנִיֵּאל.
For not one alone stands against every person every day to destroy him entirely — G-d forbid — but very many — very many — from every side — as it is written in Koheles: *"a small city and few people in it — and a great king came to it and surrounded it and built great siegeworks against it"* [Koheles 9:14] . And we have already spoken of this — but you still need to pay attention to all the words of this verse — how the king who is the *yetzer hara* — the old and foolish king — surrounds a person from every side and builds great siegeworks against him until it would be impossible to stand against him — were it not that Hashem helps us every day. And as our Sages said [Sukkah 52b] : every day a person's *yetzer hara* overpowers him — and were it not that the Holy One — blessed be He — helps him. And even so there is some aspect of free choice for a person. But this we have known for a long time — that nowhere are there to be found such wonderful true counsels as in his holy books — and as the words spoken between us that flow from his holy words that we received in writing and by mouth. ## Segment 8
כִּי הַחוֹלְקִים רוֹצִים לַהֲפֹךְ הַקְּעָרָה עַל פִּיהָ, וְכָל חֲרִיקַת שִׁנָּם הוּא שֶׁרוֹצִים לְהַעֲלִיל וּלְהַכְחִישׁ. שֶׁאִם כֵּן מַכְחִישִׁים חַס וְשָׁלוֹם בְּתֹקֶף הַנֵּס. וְיִמָּלֵא פִּיהֶם חָצָץ עַל שְׁטוּת הֶבֶל כָּזֶה, שֶׁרוֹצִים לִתְלוֹת בּוּקֵי סְרוּקֵי בְּצַדִּיק אֲמִתִּי קָדוֹשׁ וְנוֹרָא כָּזֶה, אֲשֶׁר יָדוּעַ וּמְפֻרְסָם, שֶׁכָּל יָמָיו עָסַק בִּיגִיעוֹת עֲצוּמוֹת לְהַכְנִיס אֱמוּנָה בְּיִשְׂרָאֵל בִּפְשִׁיטוּת וּבִתְמִימוּת בְּלִי שׁוּם חָכְמוֹת, וְגִלָּה הַרְבֵּה תּוֹרוֹת נִפְלָאוֹת וְנוֹרָאוֹת עַל זֶה כַּמְפֻרְסָם. וְאַיְתֵי סֵפֶר וּתֶחֱזֶה בֵּהּ. וְכָל יִסּוּרִים קָשִׁים וַעֲצוּמִים שֶׁהָיָה לוֹ, וְכָל הִתְנַגְּדוּת הַמַּחֲלֹקֶת הֶעָצוּם עָלָיו וְעַל הַנִּלְוִים אֵלָיו הוּא רַק מֵחֲמַת זֶה שֶׁרוֹצֶה לְהַכְנִיעַ כָּל דֵּעוֹת זָרוֹת וּכְפִירוֹת מִיִּשְׂרָאֵל, וּלְהַכְנִיס אֱמוּנָה שְׁלֵמָה בָּעוֹלָם כַּיָּדוּעַ לְמִי שֶׁזָּכָה לַעֲמֹד לְפָנָיו. וְאֵיךְ יַעֲלֶה עַל הַדַּעַת שֶׁיִּסְתֹּר דִּבְרֵי עַצְמוֹ חַס וְשָׁלוֹם שֶׁכָּתַב כַּמָּה פְּעָמִים בִּסְפָרָיו הַקְּדוֹשִׁים לְחַזֵּק אֱמוּנַת הַנִּסִּים שֶׁעוֹשִׂים הַצַּדִּיקִים אֲפִלּוּ עַכְשָׁיו, מִכָּל שֶׁכֵּן הַנִּסִּים שֶׁל הַצַּדִּיקִים הַקּוֹדְמִים זַ"ל זְכוּתָם יָגֵן עָלֵינוּ. כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה "תְּהֹמֹת יְכַסְיֻמוּ" וְכוּ' וּבִשְׁאָרֵי מְקוֹמוֹת.
Remember this well — and rouse yourselves and strengthen yourselves and be men — and do not be what they call *shleimaz'lnikes* — schlemiels [שְׁלֵימַזְלְנִיקֶס — Yiddish: "unlucky wretches" — those who have completely given up and consider themselves hopeless cases] . Look and see that the entire world is full of pains more than you — and all that passes over you and all of you — has already passed over everyone who wanted to enter to draw close to Him — whether in this generation or in the previous generations. *"Zekor y'mos olam binu sh'nos dor v'dor"* — "Remember the days of old — understand the years of generation after generation" [Devarim 32:7] — Moshe Rabbeinu — upon him be peace — warned us — and it is a *mitzvah* and an obligation upon every person. For whoever is not foolish can understand from what he heard and saw in the books — all the events that happened under the sun with each one in every generation — that very many were disturbed through these circlings and confusions and so forth — may the Merciful One save us — and fortunate are those who remained standing in their service. ## Segment 9
אֲבָל הָאֱמֶת נִגְלֶה לַחָפֵץ בֶּאֱמֶת, כִּי אַדְּרַבָּא זֶהוּ בְּעַצְמוֹ תֹּקֶף הַנֵּס שֶׁנַּעֲשָׂה לְדָנִיֵּאל, שֶׁהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו חָמַל עָלָיו, עַל יְדֵי רִבּוּי תְּפִלּוֹתָיו שֶׁזָּכָה לַעֲמֹד עַל הַדָּבָר לְהַשִּׂיג אָז גֹּדֶל יְדִיעַת טֶבַע הָאַרְיֵה בְּשָׁרְשׁוֹ הָעֶלְיוֹן עַד לְמַעְלָה מַעְלָה, עַד שֶׁנִּכְנְעוּ הָאֲרָיוֹת נֶגְדּוֹ וְלֹא הִזִּיקוּהוּ כְּלָל.
And the essential foundation of those who remained is through true strengthening — that they understood what was happening in the world and did not allow themselves to fall in any way. But still — there was never found anyone who strengthens so much with such wonderful counsels as our master — our teacher and our rabbi — of blessed memory — who strengthens and sustains and restores all the souls — even the very very fallen — in many kinds of deep and wholesome languages — and all of them taken from the place from which they are taken — where no thought can grasp there. And to begin to speak of them one would need to return and explain all his holy books. Therefore consider your ways and return your foot to His testimonies — which are the holy Torah novellae that he revealed to us. *Hafoch bahem v'hafoch bahem — v'siv u'v'lei bahem — u'meihem lo tazu'a* — turn them over and turn them over — grow old and worn out in them — and from them do not move [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵהּ בָּהֶם — from Avos 5:22 — applied here to the holy books and teachings of the Rebbe himself] [Avos 5:22] — for there is no finer attribute than them. More than this there is no need to extend. ## Segment 10
כִּי זֶה יָדוּעַ, שֶׁכָּל הַנִּסִּים שֶׁהַשֵּׁם יִתְבָּרַךְ עָשָׂה לְכָל הַצַּדִּיקִים שֶׁכֻּלָּם הָיוּ עַל־יְדֵי תְּפִלָּה, אֲבָל אַף־עַל־פִּי־כֵן בְּעֵת הַנֵּס, סִבֵּב הַשֵּׁם יִתְבָּרַךְ אֵיזֶה סִבָּה לְטוֹבָה, שֶׁעַל־יְדֵי־זֶה הָיָה הַנֵּס. וְעַל כֵּן בְּרֹב הַנִּסִּים צִוָּה ה' יִתְבָּרַךְ לַעֲשׂוֹת אֵיזֶה דָּבָר בִּשְׁבִיל הַנֵּס, כְּמוֹ שֶׁשָּׁלַח ה' יִתְבָּרַךְ אֶת הָאַרְבֶּה, כְּתִיב (שְׁמוֹת י): "נְטֵה אֶת יָדְךָ בָּאַרְבֶּה" וְכוּ' וְכֵן בַּשְּׁחִין כְּתִיב: "קְחוּ מְלֹא חָפְנֵיכֶם פִּיחַ כִּבְשָׁן", וְכֵן בִּשְׁאָרֵי נִסִּים. וְכֵן בֶּאֱלִישָׁע כְּתִיב (מְלָכִים־ב ד): "וַיִּקְחוּ קֶמַח וַיַּשְׁלִיכוּ אֶל הַסִּיר, וְלֹא הָיָה מָוֶת בַּסִּיר" וְכוּ'. וַהֲלֹא הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו יִתְבָּרַךְ לַעֲשׂוֹת הַנֵּס בְּלִי שׁוּם עֲשִׂיַּת אֵיזֶה דָּבָר, אַךְ כָּךְ דַּרְכּוֹ יִתְבָּרַךְ, וּמִי יָבִין עֹצֶם מִפְעֲלוֹתָיו.
And peace to all our *anshei sh'lomaynu* with great love. To all of them were these words said — to all who desire the truth in truth. *Chizku v'ya'ametz l'vavchem kol ham'yachalim laHashem* — be strong and let your heart take courage — all you who hope to Hashem. [Tehillim 31:25] ## Segment 11
כְּמוֹ כֵן בְּעִנְיַן דָּנִיֵּאל, שֶׁהָיָה הַנֵּס נִפְלָא עַל יְדֵי תְּפִלָּתוֹ, אַךְ זֶה הָיָה עִקַּר סִבַּת הַנֵּס מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ חִזֵּק אֶת דַּעְתּוֹ אָז, בְּעֵת שֶׁהֻשְׁלַךְ לְגוֹב הָאֲרָיוֹת, שֶׁיִּהְיֶה דַּעְתּוֹ דְּבוּקָה וּקְשׁוּרָה בְּהַשֵּׁם יִתְבָּרַךְ וּבְתוֹרָתוֹ הַקְּדוֹשָׁה, עַד שֶׁיָּדַע וְהִשִּׂיג סוֹד הַטֶּבַע, אֵיךְ הוּא מִתְנַהֵג בִּידִיעָה, הַיְנוּ בִּידִיעַת אוֹתִיּוֹת הַתּוֹרָה וְצֵרוּפֵיהֶם, וְעַל יְדֵי זֶה נִצַּל מֵהֶם. כִּי זֶה יָכוֹל כָּל אָדָם לְהָבִין, שֶׁהוּא נֵס נִפְלָא שֶׁיִּהְיֶה דַּעְתּוֹ חֲזָקָה בְּעֵת צָרָה כָּזֹאת, כְּשֶׁהָאֲרָיוֹת שׁוֹאֲגִים בְּקוֹלָם הַנּוֹרָא וּמַשְׁלִיכִים אוֹתוֹ בֵּינֵיהֶם, וְאַף עַל פִּי כֵן יַעֲמֹד בְּדַעְתּוֹ לְהַשִּׂיג וְלֵידַע טִבְעָם בְּשָׁרְשָׁם הָעֶלְיוֹן, עַל פִּי רָזִין עֶלְיוֹנִים הַגְּנוּזִים בְּהַתּוֹרָה הַכְּלוּלִים בּוֹ יִתְבָּרַךְ, עַד שֶׁיִּנָּצֵל עַל יְדֵי זֶה בְּוַדַּאי, אֵין נִמְצָא עַתָּה מִי שֶׁיַּעֲמֹד בָּזֶה. וַהֲלֹא מַה שֶּׁגַּם כָּל רָז לָא אָנֵס לֵהּ לְדָנִיֵּאל, זֶהוּ בְּעַצְמוֹ נֵס נִפְלָא, וְזָכָה לָזֶה עַל יְדֵי תְּפִלָּה כַּמְפֹרָשׁ שָׁם בְּדָנִיֵּאל שֶׁהִתְפַּלֵּל עַל זֶה וְצִוָּה לַחֲבֵרָיו חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁיִּתְפַּלְלוּ לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה "וֶאֱדַיִין בְּחֶזְוָן לֵילְיָא רָזָא גֲלִי". וּכְמוֹ כֵן כְּשֶׁרָצוּ לְהַשְׁלִיכוֹ לְגֹב אֲרָיוֹת הִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ, עַד שֶׁהַשֵּׁם יִתְבָּרַךְ פָּקַח עֵינֵי דַּעְתּוֹ שֶׁהִשִּׂיג סוֹדוֹת וְרָזִין שֶׁמֵּהֶם כָּל כֹּחַ הַטֶּבַע שֶׁל הָאַרְיֵה, וְעַל יְדֵי זֶה נִכְנְעוּ הָאֲרָיוֹת נֶגְדּוֹ וְנִצַּל מֵהֶם.
And all the harsh and immense sufferings he had — and all the opposition of the immense *machloket* against him and against those attached to him — is only because of this — that he wants to subdue all foreign views and heresy from Israel — and to instill complete faith in the world — as is known to whoever merited to stand before him. But the truth is revealed to one who desires the truth — for on the contrary — this itself is the force of the miracle done for Daniel: that Hashem in His mercies had compassion on him — through the multitude of his prayers — that he merited to stand on the matter — to attain then the greatness of the knowledge of the nature of the lion in its supernal root — up to the very highest — until the lions were subdued before him and did not harm him at all. For this is known — that all the miracles that Hashem Yisborach did for all the *tzaddikim* — all of them were through prayer — but even so — at the time of the miracle — Hashem Yisborach arranged some cause for good — through which the miracle came. ## Segment 12
וַהֲלֹא זֶה עִקַּר שְׁלֵמוּת הָאֱמוּנָה לְהַאֲמִין שֶׁהַטֶּבַע מִתְנַהֵג עַל יָדוֹ יִתְבָּרַךְ, וְהַטֶּבַע בְּעַצְמָהּ הוּא הַשְׁגָּחָה. וּמִי שֶׁיֵּשׁ לוֹ אֱמוּנָה זֹאת בִּשְׁלֵמוּת הוּא יָכוֹל לְשַׁנּוֹת הַטֶּבַע, כִּי יוֹדֵעַ הָאֱמֶת שֶׁאֵין טֶבַע כְּלָל, רַק הַשֵּׁם יִתְבָּרַךְ מַנְהִיג עוֹלָמוֹ כָּךְ בַּסֵּדֶר הַזֶּה, שֶׁתִּהְיֶה הַיַּבָּשָׁה יַבָּשָׁה וְהַיָּם יָם, שֶׁזֶּה נִקְרָא אֵצֶל הָעוֹלָם טֶבַע, אַךְ בִּרְצוֹנוֹ מְשַׁנֶּה הַסֵּדֶר הַזֶּה, וּמְהַפֵּךְ הַיָּם לְיַבָּשָׁה. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (תַּעֲנִית כה.) 'מִי שֶׁאָמַר לַשֶּׁמֶן וְיַדְלִיק, הוּא יֹאמַר לַחֹמֶץ וְיַדְלִיק'.
And therefore in most miracles Hashem commanded to do some thing for the sake of the miracle — as Hashem sent the locusts — it is written [Shemos 10:12]: *"stretch out your hand over the locusts"* and so forth. And so with the boils it is written: *"take for yourselves handfuls of furnace soot"*. And so with Elisha it is written [Melachim II 4:41]: *"and they took flour and threw it into the pot — and there was no death in the pot"* and so forth. And is there not much room and salvation before Him — Yisborach — to do the miracle without any doing of some thing — but this is His way — Yisborach — and who can understand the immensity of His works. So too in the matter of Daniel — the miracle was wondrous through his prayer — but this was the essential cause of the miracle — what Hashem Yisborach strengthened his mind then — at the time he was thrown into the lions' den — that his mind should be cleaved and bound to Hashem and His holy Torah — until he knew and attained the secret of nature — how it is conducted through knowledge — namely through the knowledge of the letters of the Torah and their combinations — and through this he was saved from them. For this every person can understand — that it is a wondrous miracle that his mind should be strong at such a time of distress — when the lions are roaring with their awesome voice and throwing him among them — and even so he stands in his mind to attain and know their nature in their supernal root — according to the supernal secrets hidden in the Torah that are comprised in Him — until he is saved through this certainly — there is no one now who can stand in this. And is it not that *"v'kol raz la aneis lei" ## Segment 13
הַכְּלָל שֶׁכָּל הַנִּסִּים הֵם רַק עַל יְדֵי זֶה עַל יְדֵי שֶׁמַּאֲמִינִים שֶׁכָּל סֵדֶר הַטֶּבַע מִתְנַהֶגֶת עַל יָדוֹ יִתְבָּרַךְ, שֶׁמַּנְהִיג וּמְקַיֵּם עוֹלָמוֹ עַל יְדֵי אוֹתִיּוֹת הַתּוֹרָה וְצֵרוּפֵיהֶם. וּמִי שֶׁיּוֹדֵעַ כָּל זֹאת יָכוֹל לַעֲשׂוֹת נִסִּים נִפְלָאִים וּלְשַׁנּוֹת הַטֶּבַע, כִּי יוֹדֵעַ שֶׁהַכֹּל בִּרְצוֹנוֹ יִתְבָּרַךְ, אֲבָל הַכֹּל עַל יְדֵי תְּפִלָּה. כִּי יְדִיעָה זֹאת אִי אֶפְשָׁר לְהַשִּׂיג בְּכָל פַּעַם, כִּי אִם עַל יְדֵי תְּפִלָּה. וּבוֹחֵן לִבּוֹת הוּא יוֹדֵעַ הָאֱמֶת, שֶׁאֲנַחְנוּ צוֹעֲקִים בֶּאֱמֶת יוֹתֵר מֵהַחוֹלְקִים. מִי שֶׁעָנָה לְדָנִיֵּאל בְּגֹב הָאֲרָיוֹת הוּא יַעֲנֵנוּ, בִּפְרָט עַתָּה שֶׁאָנוּ בֵּין שִׁנֵּיהֶם יוֹתֵר מִבְּפִי אֲרָיוֹת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, מוּטָב שֶׁיַּפִּיל אָדָם עַצְמוֹ לְגוֹב אֲרָיוֹת וְכוּ'. וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן, כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. מִי שֶׁעָנָה לְדָנִיֵּאל וְכוּ', וּלְכָל הַצַּדִּיקִים וְהַחֲסִידִים וְהַיְּשָׁרִים וְהַתְּמִימִים הוּא יַעֲנֵנוּ, וְיַצִּילֵנוּ מֵחֶרֶב מִפִּיהֶם, וְיֵבוֹשׁוּ וְיִכָּלְמוּ מְבַקְשֵׁי נַפְשֵׁנוּ; יֵבֹשׁוּ וְיִבָּהֲלוּ מְאֹד כָּל אוֹיְבֵינוּ, יָשֻׁבוּ יֵבֹשׁוּ רָגַע. אָמֵן כֵּן יְהִי רָצוֹן.
* for Daniel — this itself is a wondrous miracle — and he merited to this through prayer — as is explicit there in Daniel — that he prayed about this and commanded his companions Chananya Mishael and Azarya to pray to Hashem Yisborach about this — *"v'edayin b'chezvan leilya raza gali"* — "and then in a night vision the secret was revealed" [Daniel 2:19]. And so too when they wanted to throw him into the lions' den — he prayed to Hashem — until Hashem Yisborach opened the eyes of his mind — that he attained the secrets and mysteries from which all the power of the nature of the lion — and through this the lions were subdued before him and he was saved from them. ## Segment 14
וּמְאֹד מְאֹד נִפְלֵאתִי עָלֶיךָ חֲבִיבִי, מַה שֶּׁהִתְחִיל דַּעְתְּךָ לְהִתְבַּלְבֵּל מֵקֻשְׁיָא זֹאת. כִּי אֲפִלּוּ אִם הָיְתָה אֵיזֶה קֻשְׁיָא וּפְלִיאָה, הֲלֹא כְּבָר מְפֻרְסָם שֶׁעַל הַצַּדִּיק בְּהֶכְרֵחַ שֶׁיִּהְיֶה קֻשְׁיוֹת וּפְלִיאוֹת כִּי הוּא מִתְדַּמֶּה לְיוֹצְרוֹ וְכוּ'. כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים. וְכָל זֶה הוּא לְהַזְכִּיר אוֹתְךָ וַחֲבֵרֶיךָ לְהַתְחִיל מֵחָדָשׁ לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, מֵאַחַר שֶׁאַתֶּם רוֹאִים שֶׁעֲדַיִן חוֹתְרִים עֲלֵיכֶם וְכוּ'. בַּעַל הָרַחֲמִים יָחוּס עָלַי וַעֲלֵיכֶם שֶׁנִּזְכֶּה לֵילֵךְ בִּדְרָכָיו הָאֲמִתִּיִּים לְמַעַן לֹא נֵבוֹשׁ לְעוֹלָם. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַל פְּנֵי הַשָּׂדֶה.
And is this not the essential completeness of faith — to believe that nature is conducted by Him — and that nature itself is providence. And whoever has this faith in completeness — he can change nature — for he knows the truth that there is no nature at all — only Hashem conducts His world in this order — that the dry land should be dry land and the sea should be sea — which is called by the world nature — but in His will He changes this order — and overturns the sea into dry land. And as our Sages said [Ta'anis 25a]: *"He Who said to the oil and it burned — He will say to the vinegar and it will burn."* The principle is that all miracles are only through this — through believing that all the order of nature is conducted by Him — Who conducts and sustains His world through the letters of the Torah and their combinations. And whoever knows all this can do wondrous miracles and change nature — for he knows that everything is in His will — but all through prayer. For this knowledge cannot be attained every time — except through prayer. And the Examiner of hearts knows the truth — that we cry out in truth more than the opponents. He Who answered Daniel in the lions' den — He will answer us — especially now that we are between their teeth more than in the mouth of lions — as our Sages said: better that a person throw himself into a lions' den and so forth. ## Segment 15
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח.
And we have no one to lean on except our Father in Heaven. He Who answered Daniel and so forth — and all the *tzaddikim* and the pious and the upright and the wholesome — He will answer us — and save us from the sword from their mouths — and those who seek our soul will be ashamed and humiliated — they will be ashamed and greatly terrified — all our enemies — they will return and be ashamed in an instant. Amen — so may it be His will. And I was very very astonished at you — my dear one — that your mind began to be confused from this difficulty. For even if there were some difficulty and wonder — is it not already publicized that upon the *tzaddik* — there must inevitably be difficulties and wonders — for he resembles his Creator and so forth — as explained in his holy books. And all this is to remind you and your friends to begin anew to cry out to Hashem Yisborach — to draw close to Him — Yisborach — in truth — since you see that they are still digging against you and so forth. ## Segment 16
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 17
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לִידִידִי כְּנַפְשִׁי אָחִי וַחֲבֵרִי הַוָּתִיק וְחָסִיד הַמְפֻרְסָם מוֹרֵנוּ הָרַב נַפְתָּלִי וּלְכָל בְּנֵי בֵיתוֹ וּלְכָל הַנִּלְוִים אֵלָיו שָׁלוֹם וְיֶשַׁע רַב. נָא אָחִי חֲבִיבִי לִכְתֹּב לִי מִיָּד אִגֶּרֶת בִּכְתַב יָדוֹ בְּעַצְמוֹ כְּדֵי לְהָשִׁיב נַפְשִׁי בְּעֵת כָּזֹאת, וְעֵת צָרָה הִוא לְיַעֲקֹב וּמִמֶּנּוּ יִוָּשֵׁעַ.
May the Master of Mercy have compassion on me and on you — that we merit to walk in His true ways — so that we not be ashamed forever. *Nagila v'nismecha bishu'aso.* More than this it is impossible to extend in the open field. Nussun of Breslov. The words of your father and your lover in truth forever — who seeks your good and your success — in this world and the next — forever and for all the worlds of worlds. For the opponents want to overturn the bowl — and all their gnashing of teeth is that they want to fabricate and deny — for if so they are denying — G-d forbid — the force of the miracle. And may their mouths be filled with gravel for such foolish vanity — that they want to hang empty fabrications on such a true holy and awesome *tzaddik* — who is known and publicized — that all his days he engaged with immense efforts to instill faith in Israel in simplicity and wholeheartedness without any wisdoms — and he revealed many wonderful and awesome Torahs about this as is publicized — and bring the book and see it. And all the harsh and immense sufferings he had — and all the opposition of the immense *machloket* against him and against those attached to him — is only because of this — that he wants to subdue all foreign views and heresy from Israel — and to instill complete faith in the world — as is known to whoever merited to stand before him. ## Segment 18
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רכב URL: https://ajew.org/reader-plain/alim-litrufa/2/221/ # רכב
רכב
Source: https://ajew.org/reader/alim-litrufa/2/221 ## Segment 1
רכב
Overview: Wednesday, 25th of *B'midbar* — Nemirov. To Rabbi Shmuel Weinberg — *rav shalom — y'didi k'nafshi.* Received his letter Monday this week. The noise about the false accusation regarding what they are twisting from the words of the living G-d in the *Aleph-Beis* book — already heard this before Pesach — not a new thing. Already heard this several years ago — the opponents found here a place to err and hold onto their *machloket.* For in the way a person wants to go they lead him — the Torah has two powers — *zocheh sam chayyim — lo zocheh sam hamaves* — if one merited it becomes a medicine of life — if not — a medicine of death. The heretics interpret even our holy Torah according to their evil view — all the more so other holy books. In the previous generations the opposing scholars found fault even with the books of the Baal Shem Tov — as if G-d forbid the *Chassidim* were writing against the Torah. If the opponents only cried about this matter — he would respond. But is it not known that even before they opposed and scoffed without measure — for nothing — only because all those attached to him burn with the flames of fire of the divine flame for Hashem and His holy Torah — and pay attention that the world is vanity — and walk in his holy counsels which are comprised of the 613 ways of Torah. *Ashreinu* that we merited to be saved from their error. Then: here when the noise arose — people of understanding who are not from the *anshei sh'lomaynu* laughed and said: even if there were no answer — how could one oppose such a famous *tzaddik* for some difficulty found in his books? There is no famous *tzaddik* who does not have great wonders about him. And all the more so according to the truth — the Rebbe's holy intention is not G-d forbid to know nature according to the wisdom of Aristotle and Plato — may the name of the wicked rot. Rather his intention is to know the *secret* of nature — from where its root is — in the letters of the Torah and their combinations. See the letter preceding this one — every single word — counted and enumerated with great precision — especially: *"and one who merits to understand the Torah can understand the hint of all the distinctions between all the created beings. And also know their unity — their beginning and their end. For in the beginning and in the end they are in unity without distinction"* — be appalled O heavens at this. The *"v'kol raz la aneis lei"* of Daniel refers to supernal secrets — hidden and sealed — not the wisdom of Aristotle. Whoever knows nature according to such hidden secrets — nature is subjugated beneath him — this is the force of the miracle for Daniel. All the Rebbe's sufferings and *machloket* against him are only because he wants to subdue all foreign views and heresy from Israel and instill complete faith in the world. The essential cause of Daniel's miracle: Hashem strengthened his mind in the lions' den so his mind was cleaved and bound to Hashem and His holy Torah — until he knew the secret of nature — how it is conducted through the knowledge of the letters of the Torah — and through this the lions were subdued before him. This is the essential completeness of faith — to believe that nature is conducted by Him — and nature itself is providence. *"He Who said to the oil and it burned — He will say to the vinegar and it will burn"* (Ta'anis 25a). He Who answered Daniel in the lions' den — He will answer us — especially now that we are between their teeth more than in the mouth of lions. We have no one to lean on except our Father in Heaven. *Nagila v'nismecha bishu'aso.* Closing: special greeting to his brother and veteran friend Rabbi Naftali — please write me immediately a letter in your own handwriting — to restore my soul — *v'eis tzarah hi l'Yaakov u'mimennah yivvashe'a.* ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' כ"ו לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקצ"ו נֶעמְרוֹב.
I received your letter yesterday — and I was pleased hearing of your good welfare. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי חֲתָנִי כִּבְנִי חֲבִיבִי וִידִידִי הָרַבָּנִי הַמֻּפְלָא מוֹרֵנוּ הָרַב בָּרוּךְ נֵרוֹ יָאִיר.
And behold — the postman is still standing in my house — and I do not know at all when he will leave. More than this there is nothing new to inform you. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל, וְנֶהֱנֵיתִי בְּשָׁמְעִי מִשְּׁלוֹמְכֶם הַטּוֹב. וְהִנֵּה הַפָּאסְטַאיי [הַדַּוָּר] עֲדַיִן עוֹמֵד בְּבֵיתִי, וְאֵינִי יוֹדֵעַ כְּלָל מָתַי יֵצֵא. יָתֵר מִזֶּה אֵין חָדָשׁ לְהוֹדִיעֲךָ. וּמוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד, וְאִי אֶפְשָׁר לְהַאֲרִיךְ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל אֲבִיכֶם וַעֲלֵיכֶם, וְיַרְחִיב יָדוֹ וִימַלֵּא כָּל מַחְסוֹרְכֶם. וְהָעִקָּר שֶׁיְּחַזֵּק ה' יִתְבָּרַךְ אֶת לְבָבְךָ לְהִתְחַזֵּק בְּתוֹרַת ה' וּבִתְפִלָּה, וְלִבְטֹחַ בַּה' כִּי לֹא יַעֲזֹב אֶתְכֶם. כִּי אֵין שׁוּם עֵצָה לְשׁוּם אָדָם בָּעוֹלָם כִּי אִם בִּטָּחוֹן. וְעִקַּר הִתְחַזְּקוּת הַבִּטָּחוֹן הוּא עַל יְדֵי הִתְחַזְּקוּת בְּתוֹרָה וּתְפִלָּה כָּל הַיּוֹם, כִּי הָעוֹלָם צֵל עוֹבֵר, וְאֵיךְ שֶׁיִּהְיֶה נְבַלֶּה יָמֵינוּ בְּשָׁוֶה, וְאֵין מְלַוִּין לוֹ לָאָדָם וְכוּ'. וְאִם כִּי הַכֹּל יוֹדְעִין זֹאת, צְרִיכִין לַחֲזֹר וְלִזְכֹּר זֹאת בְּכָל יוֹם. וְלֹא עַל חִנָּם הִזְכִּיר לָנוּ הַתַּנָּא זֹאת, אַף עַל פִּי שֶׁיָּדוּעַ לַכֹּל, כִּי אִם לְהַזְכִּיר אֶת הָאָדָם שֶׁלֹּא יִשְׁכַּח בְּכָל עֵת אֶת תַּכְלִיתוֹ הַנִּצְחִי. וְהַשֵּׁם יִתְבָּרַךְ יַאֲרִיךְ יְמֵיכֶם וּשְׁנוֹתֵיכֶם בְּטוּב וּבִנְעִימִים.
Abundant peace — to the honor of my dear friend — as my own soul — the distinguished rabbinical scholar — the *nagid* — our Teacher the Rabbi Shmuel Weinberg — may his light shine. I received his letter on Monday this week. And behold — the noise about the false accusation regarding the matter of what they are twisting from the words of the living G-d in the *Aleph-Beis* book [סֵפֶר הָאָ"ב — the *Sefer Aleph-Beis* of Rebbe Nachman — a collection of alphabetically-arranged aphorisms and teachings. The opponents had seized upon a passage — apparently in *Da'as* Part 2 — which they claimed supported a rationalist or naturalistic interpretation of reality. Reb Nussun here responds with a sustained and brilliant defense] — I already heard this before Pesach and it was not a new thing to me. For I had already heard this several years ago — that the opponents found here a place to err and to hold onto their *machloket.* For in the way that a person wants to go — they lead him. And the Torah has two powers: if one merited — it becomes for him a medicine of life — if one did not merit — it becomes for him a medicine of death [זָכָה נַעֲשֶׂה לוֹ סַם חַיִּים לֹא זָכָה נַעֲשֶׂה לוֹ סַם הַמָּוֶת — from Yoma 72b. The Torah itself is neutral — its effect depends entirely on the intention and the inner state of the one who approaches it. Those who approach with argumentativeness and pride will find a pretext for opposition; those who approach with humility and yearning will find life] — and each one can find in the Torah what he wants. As we have seen that the heretics interpret the very essence of our holy Torah — the Torah of Moshe — according to their evil view — all the more so other holy books. And especially in the previous generations — regarding the books that spread from the Baal Shem Tov and his holy students — that the opposing scholars found in them — even though some of them were righteous and great in Torah — even so they dug and found according to their view — as if G-d forbid the students of the Baal Shem Tov — of blessed memory — called *Chassidim* — were writing things against the Torah — G-d forbid. And if the crying of those who oppose us were only about this matter alone — certainly I would have to respond to them. But is it not known and publicized that even before — they opposed greatly — and arrogant words came out of their mouths — in insults and mockery and scoffing without measure — for nothing — over nothing. Only because all those who are attached to him and to his holy name — in his lifetime and after his passing — their heart burns with the flames of fire — the divine flame — for Hashem and His holy Torah — and to pray with intention — and they pay attention well that the world is vanity of vanities with no substance — and they accustom themselves to walk in his holy counsels which are comprised of the 613 ways of Torah that straighten a person to walk in the path of truth — in the path of our holy forefathers from time immemorial. What shall we say — what shall we speak — *ashreinu* that we merited to be saved from their error — and that our portion was placed in life — to draw close to such a holy and true light. And know — my friend — that here — when the noise arose from the matter of what is written in the *Aleph-Beis* [see *Da'as* Part 2] — there were found people of understanding who are not from our *anshei sh'lomaynu* at all — only that they inclined their mind to look at the truth — and they laughed at this — and said: even if there were no answer to this — how could it enter one's mind to oppose such a famous *tzaddik* because of some difficulty and wonder they found in his books — for we have already heard many wonders greater than these about all the famous *tzaddikim.* On the contrary — there is no famous *tzaddik* who does not have great wonders and astonishments about him. And they also cited the Sages' teaching: *"if one merited — it becomes for him a medicine of life — if one did not merit"* and so forth. And one of them said a beautiful parable about this. And it is impossible to express all their words in writing. And all the more so — according to the truth — they see with their own eyes the holy intention of our master — our teacher and our rabbi — of blessed memory — that his intention is not — G-d forbid — to know the nature of the world according to the wisdom of the investigators like Aristotle and Plato — may the name of the wicked rot. Rather his intention is to know the secret of nature — from where its root is — in the letters of the Torah and their combinations [הַכַּוָּנָה לָדַעַת סוֹד הַטֶּבַע מֵהֵיכָן שָׁרְשָׁהּ בְּאוֹתִיּוֹת הַתּוֹרָה — this is the Rebbe's central teaching on nature and Torah: that the natural world is conducted through the letters of the Torah and their combinations — nature itself has no independent existence but is an expression of the letters of Torah] — as is understood and explained in the letter preceding this one — see there. And whoever pays attention to what is written in the letter preceding this one — can have illuminated for him there a little of the greatness of our holy and awesome Rebbe — *zacher tzaddik v'kadosh livrachah.* See there every single word — for all of them are counted and enumerated with great precision — and especially what is written there at the end: *"and one who merits to understand the Torah can understand the hint of all the distinctions between all the created beings. And also know their unity — namely their beginning and their end. For in the beginning and in the end they are in unity without distinction"* — be appalled O heavens at this. Awake — arise — Hashem — to His judgment and His cause — who has heard — who has seen — such awesome things! And if the opponent were to pay attention to the truth — to nullify his evil argumentativeness against the truth — he would see there the greatness of the Creator Yisborach and the greatness of our holy Torah and the greatness of our Rebbe. And it is impossible to extend here — but at any rate from this we understand: when he wrote immediately — *"know according to the greatness of the knowledge of the nature of the world"* — his intention is: according to the greatness of the knowledge of nature — how it is rooted in the letters of the Torah — according to which nature is conducted. And as written afterwards: *"for Daniel was a great sage — and v'kol raz la aneis lei* — and he knew the nature of the lion"* and so forth. And certainly what is written *"v'kol raz la aneis lei"* [וְכָל רָז לָא אָנֵס לֵהּ — Aramaic from Daniel 4:6: "and no secret is hidden from him." The opponents interpreted this as referring to the rational investigations of Aristotle. Reb Nussun vigorously disputes this: the *razin* — secrets — are supernal secrets hidden in the Torah — not the natural philosophy of the Greeks] — his intention is not — G-d forbid — on the wisdom of the investigators — according to the view of those who err who say — G-d forbid — that Aristotle was as wise as Daniel or more — may the Merciful One save us from such evil views. But we are believers — children of believers — that what is said about Daniel *"v'kol raz la aneis lei"* — the intention is on supernal secrets — hidden and sealed secrets. And whoever knows nature according to such hidden sealed secrets — certainly nature is subjugated beneath him. And this itself is the force of the miracle that Hashem did for Daniel. For the opponents want to overturn the bowl — and all their gnashing of teeth is that they want to fabricate and deny — for if so they are denying — G-d forbid — the force of the miracle. And may their mouths be filled with gravel for such foolish vanity — that they want to hang empty fabrications on such a true holy and awesome *tzaddik* — who is known and publicized — that all his days he engaged with immense efforts to instill faith in Israel in simplicity and wholeheartedness without any wisdoms — and he revealed many wonderful and awesome Torahs about this as is publicized — and bring the book and see it. And all the harsh and immense sufferings he had — and all the opposition of the immense *machloket* against him and against those attached to him — is only because of this — that he wants to subdue all foreign views and heresy from Israel — and to instill complete faith in the world — as is known to whoever merited to stand before him. But the truth is revealed to one who desires the truth — for on the contrary — this itself is the force of the miracle done for Daniel: that Hashem in His mercies had compassion on him — through the multitude of his prayers — that he merited to stand on the matter — to attain then the greatness of the knowledge of the nature of the lion in its supernal root — up to the very highest — until the lions were subdued before him and did not harm him at all. For this is known — that all the miracles that Hashem Yisborach did for all the *tzaddikim* — all of them were through prayer — but even so — at the time of the miracle — Hashem Yisborach arranged some cause for good — through which the miracle came. And therefore in most miracles Hashem commanded to do some thing for the sake of the miracle — as Hashem sent the locusts — it is written [Shemos 10:12] : *"stretch out your hand over the locusts"* and so forth. And so with the boils it is written: *"take for yourselves handfuls of furnace soot"*. And so with Elisha it is written [Melachim II 4:41] : *"and they took flour and threw it into the pot — and there was no death in the pot"* and so forth. And is there not much room and salvation before Him — Yisborach — to do the miracle without any doing of some thing — but this is His way — Yisborach — and who can understand the immensity of His works. So too in the matter of Daniel — the miracle was wondrous through his prayer — but this was the essential cause of the miracle — what Hashem Yisborach strengthened his mind then — at the time he was thrown into the lions' den — that his mind should be cleaved and bound to Hashem and His holy Torah — until he knew and attained the secret of nature — how it is conducted through knowledge — namely through the knowledge of the letters of the Torah and their combinations — and through this he was saved from them. For this every person can understand — that it is a wondrous miracle that his mind should be strong at such a time of distress — when the lions are roaring with their awesome voice and throwing him among them — and even so he stands in his mind to attain and know their nature in their supernal root — according to the supernal secrets hidden in the Torah that are comprised in Him — until he is saved through this certainly — there is no one now who can stand in this. And is it not that *"v'kol raz la aneis lei"* for Daniel — this itself is a wondrous miracle — and he merited to this through prayer — as is explicit there in Daniel — that he prayed about this and commanded his companions Chananya Mishael and Azarya to pray to Hashem Yisborach about this — *"v'edayin b'chezvan leilya raza gali"* — "and then in a night vision the secret was revealed" [Daniel 2:19] . And so too when they wanted to throw him into the lions' den — he prayed to Hashem — until Hashem Yisborach opened the eyes of his mind — that he attained the secrets and mysteries from which all the power of the nature of the lion — and through this the lions were subdued before him and he was saved from them. And is this not the essential completeness of faith — to believe that nature is conducted by Him — and that nature itself is providence. And whoever has this faith in completeness — he can change nature — for he knows the truth that there is no nature at all — only Hashem conducts His world in this order — that the dry land should be dry land and the sea should be sea — which is called by the world nature — but in His will He changes this order — and overturns the sea into dry land. And as our Sages said [Ta'anis 25a] : *"He Who said to the oil and it burned — He will say to the vinegar and it will burn."* The principle is that all miracles are only through this — through believing that all the order of nature is conducted by Him — Who conducts and sustains His world through the letters of the Torah and their combinations. And whoever knows all this can do wondrous miracles and change nature — for he knows that everything is in His will — but all through prayer. For this knowledge cannot be attained every time — except through prayer. And the Examiner of hearts knows the truth — that we cry out in truth more than the opponents. He Who answered Daniel in the lions' den — He will answer us — especially now that we are between their teeth more than in the mouth of lions — as our Sages said: better that a person throw himself into a lions' den and so forth. And we have no one to lean on except our Father in Heaven. He Who answered Daniel and so forth — and all the *tzaddikim* and the pious and the upright and the wholesome — He will answer us — and save us from the sword from their mouths — and those who seek our soul will be ashamed and humiliated — they will be ashamed and greatly terrified — all our enemies — they will return and be ashamed in an instant. Amen — so may it be His will. And I was very very astonished at you — my dear one — that your mind began to be confused from this difficulty. For even if there were some difficulty and wonder — is it not already publicized that upon the *tzaddik* — there must inevitably be difficulties and wonders — for he resembles his Creator and so forth — as explained in his holy books. And all this is to remind you and your friends to begin anew to cry out to Hashem Yisborach — to draw close to Him — Yisborach — in truth — since you see that they are still digging against you and so forth. May the Master of Mercy have compassion on me and on you — that we merit to walk in His true ways — so that we not be ashamed forever. *Nagila v'nismecha bishu'aso.* More than this it is impossible to extend in the open field. And peace to all our *anshei sh'lomaynu* with great love — and especially to my dear friend — as my own soul — my brother and my veteran pious friend — our Teacher the Rabbi Naftali — and to all his household and all those attached to him — peace and great salvation. Please — my dear brother — write me immediately a letter in his own handwriting — in order to restore my soul at such a time — and *eis tzarah hi l'Yaakov u'mimennah yivvashe'a* — it is a time of trouble for Yaakov — and from it he will be saved. [Yirmiyahu 30:7] The words of one who loves him in truth forever. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רכג URL: https://ajew.org/reader-plain/alim-litrufa/2/222/ # רכג
רכג
Source: https://ajew.org/reader/alim-litrufa/2/222 ## Segment 1
רכג
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת בַּמִּדְבָּר תקצ"ו.
And peace to all our *anshei sh'lomaynu* with great love — and especially to my dear friend — as my own soul — my brother and my veteran pious friend — our Teacher the Rabbi Naftali — and to all his household and all those attached to him — peace and great salvation. Please — my dear brother — write me immediately a letter in his own handwriting — in order to restore my soul at such a time — and *eis tzarah hi l'Yaakov u'mimennah yivvashe'a* — it is a time of trouble for Yaakov — and from it he will be saved. [Yirmiyahu 30:7] ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבֶיךָ כֻּלָּם, וְאֵין בְּפִי מִלָּה לְהוֹדִיעֲךָ עַתָּה, אַךְ מֵחֲמַת שֶׁמּוֹסֵר כְּתָב זֶה בָּא לְבֵיתִי הֻכְרַחְתִּי לְמַעַן אַהֲבָתְךָ לִשְׁלֹחַ עַל יָדוֹ כְּתַב יָדִי. וּתְהִלָּה לָאֵל אִתָּנוּ הַחַיִּים וְהַשָּׁלוֹם. וּבְשָׁעָה זֹאת גָּמַרְתִּי הַהַבְדָּלָה וִימֵי הַשָּׁבוּעוֹת מְמַשְׁמְשִׁין וּבָאִין. שָׁבוּעוֹת חָדָשׁ שֶׁלֹּא עָבַר עָלַי כָּזֹאת זֶה כַּמָּה שָׁנִים שֶׁאֶהְיֶה מֻכְרָח לִהְיוֹת בְּנֶעמְרוֹב, וְיִהְיֶה פַּחַד מִלְּהִתְקַבֵּץ יַחַד לוֹמַר יַחַד אַקְדָּמוֹת. וְאִם לֹא מָנְעוּ הַמּוֹנְעִים כִּי אִם אֲמִירַת הָאַקְדָּמוֹת שֶׁל הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ גַּם כֵּן רָאוּי שֶׁיָּבוֹא עֲלֵיהֶם מַה שֶּׁיָּבוֹא. אַךְ אַף עַל פִּי כֵן קִוִּיתִי לַה' שֶׁיֻּמְשַׁךְ עָלֵינוּ קְדֻשַּׁת שָׁבוּעוֹת זְמַן מַתַּן תּוֹרָה בְּחַסְדּוֹ הַגָּדוֹל. וְאַתָּה בְּנִי חֲבִיבִי, כִּרְצוֹנְךָ תַּעֲשֶׂה, בְּעִנְיַן בִּיאָתְךָ לְפֹה, כִּי אֲנִי אֵינִי יָכוֹל לְיַעֶצְךָ עַתָּה בָּזֶה. וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יְשַׂמְּחֵנוּ בְּשִׂמְחַת מַתַּן תּוֹרָה. וְנִזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לְהָכִין עַצְמֵנוּ כָּרָאוּי עַל חַג הַשָּׁבוּעוֹת. וּבִזְכוּתוֹ הַגָּדוֹל נִזְכֶּה שֶׁיֻּמְשַׁךְ עָלֵינוּ קְדֻשַּׁת קַבָּלַת הַתּוֹרָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. דִּבְרֵי אָבִיךָ הַמְחַיֶּה וּמְשַׂמֵּחַ עַצְמוֹ בְּכָל עֵת בַּמֶּה שֶׁזָּכִיתִי לְהִתְקָרֵב וְלֵידַע מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה מֵרַבִּי קָדוֹשׁ וְנוֹרָא כָּזֶה מִתּוֹרָה כָּזֹאת וְכוּ' אַשְׁרֵינוּ וְכוּ'.
I received all your letters — and there is nothing on ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה
Abundant peace — to the honor of my beloved son-in-law — as my own son — my dear one and my friend — the distinguished rabbinical scholar — our Teacher the Rabbi Baruch — may his light shine. I received your letter yesterday — and I was pleased hearing of your good welfare. And behold — the postman is still standing in my house — and I do not know at all when he will leave. More than this there is nothing new to inform you. And the bearer of this letter is very pressed — and it is impossible to extend. May Hashem Yisborach have mercy on your father and on all of you — and expand His hand and fill all your deficiencies. Nussun of Breslov. And the essential: may Hashem Yisborach strengthen your heart to strengthen yourself in the Torah of Hashem and in prayer — and to trust in Hashem — for He will not abandon you. For there is no advice for any person in the world except *bitachon* — trust [בִּטָּחוֹן — *bitachon* — trust in Hashem — the single comprehensive counsel that encompasses all other counsel. No strategy, no plan, no human resource can substitute for the foundational act of placing one's full reliance upon Hashem] . And the essential strengthening of *bitachon* is through strengthening in Torah and prayer all day — for the world is a passing shadow — and however things will be — we will spend our days equally — and nothing accompanies a person and so forth [וְאֵין מְלַוִּין לוֹ לָאָדָם — "and nothing accompanies a person" — from Pirkei Avos 6:9: in the hour of his departure from the world — neither silver nor gold nor precious stones accompany him — but only Torah and good deeds. Referenced here as the ultimate ground for investing all one's energy in Torah and prayer rather than in the anxious pursuit of material security] . And even if everyone knows this — one must return and remember this every single day. And it was not for nothing that the Tanna reminded us of this — even though it is known to all — but only to remind a person so that he not forget at any time his eternal purpose. [תַּכְלִיתוֹ הַנִּצְחִי — his eternal purpose — the *tachlis* — the ultimate reason for which a person was placed in this world. Everything else in life — wealth — status — comfort — is temporary and accompanies no one beyond the grave. Only his eternal purpose remains] And may Hashem Yisborach prolong your days and years in goodness and pleasantness. # רכד URL: https://ajew.org/reader-plain/alim-litrufa/2/223/ # רכד
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Source: https://ajew.org/reader/alim-litrufa/2/223 ## Segment 1
רכד
And the essential: may Hashem Yisborach strengthen your heart to strengthen yourself in the Torah of Hashem and in prayer — and to trust in Hashem — for He will not abandon you. For there is no advice for any person in the world except *bitachon* — trust [בִּטָּחוֹן — *bitachon* — trust in Hashem — the single comprehensive counsel that encompasses all other counsel. No strategy, no plan, no human resource can substitute for the foundational act of placing one's full reliance upon Hashem]. And the essential strengthening of *bitachon* is through strengthening in Torah and prayer all day — for the world is a passing shadow — and however things will be — we will spend our days equally — and nothing accompanies a person and so forth [וְאֵין מְלַוִּין לוֹ לָאָדָם — "and nothing accompanies a person" — from Pirkei Avos 6:9: in the hour of his departure from the world — neither silver nor gold nor precious stones accompany him — but only Torah and good deeds. Referenced here as the ultimate ground for investing all one's energy in Torah and prayer rather than in the anxious pursuit of material security] . And even if everyone knows this — one must return and remember this every single day. And it was not for nothing that the Tanna reminded us of this — even though it is known to all — but only to remind a person so that he not forget at any time his eternal purpose. [תַּכְלִיתוֹ הַנִּצְחִי — his eternal purpose — the *tachlis* — the ultimate reason for which a person was placed in this world. Everything else in life — wealth — status — comfort — is temporary and accompanies no one beyond the grave. Only his eternal purpose remains] ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' פָּרָשַׁת שְׁלַח לְךָ תקצ"ו נֶעמְרוֹב.
And may Hashem Yisborach prolong your days and years in goodness and pleasantness. ## Segment 3
בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת הוּא יְנַחֵם אֶת בְּנִי חֲבִיבִי חֶמְדַּת לְבָבִי הַוָּתִיק הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים אָמֵן כֵּן יְהִי רָצוֹן.
This near evening time — my brother-in-law — my friend the ## Segment 4
זֶה סָמוּךְ לְעֵת עֶרֶב בָּא בִּמְחִצָּתִי גִּיסְךָ יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב יוֹסֵף נֵרוֹ יָאִיר, וְהֵבִיא מִכְתָּב קָצָר מֵאִתְּךָ, וְאָז הֵבַנְתִּי צָרָתְךָ אֲשֶׁר הִיא צָרָתִי אֲשֶׁר נִפְקַד נֶפֶשׁ בִּתְּךָ הַקְּטַנָּה עָלֶיהָ הַשָּׁלוֹם תְּהֵא נַפְשָׁהּ צְרוּרָה בִּצְרוֹר הַחַיִּים. וְלֹא הָיָה לִי פְּנַאי לְהִצְטַעֵר וּלְהִתְנַחֵם, כִּי הֻכְרַחְתִּי לְדַבֵּר עִמּוֹ, וּבְתוֹךְ כָּךְ זְמַן הַמִּנְחָה הִגִּיעַ. וְעַתָּה הֵבַנְתִּי מִקֹּדֶם מְרִירַת צַעֲקָתְךָ בָּאִגֶּרֶת הַקּוֹדֶם עַל יְדֵי רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר, וְהָאִגֶּרֶת שֶׁבִּבְרֶסְלֶב עֲדַיִן לֹא הִגִּיעַ לְיָדִי כַּאֲשֶׁר תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה, וְהִנֵּה לְנַחֵם אוֹתְךָ בִּפְשִׁיטוּת כְּדֶרֶךְ הָעוֹלָם אֵין מֵהַצֹּרֶךְ, כִּי מֵאֵלֶיךָ תָּבִין כִּי כָּאֵלֶּה וְכָאֵלֶּה עוֹבְרִים עַל כָּל הָעוֹלָם, וְרַבִּים שָׁתוּ רַחֲמָנָא לִצְלַן וּבִפְרָט בִקְהִלַּתְכֶם בָּעִתִּים הַלָּלוּ, ה' יִשְׁמֹר אוֹתָם מֵעַתָּה. הָרַחֲמָן הוּא יִגְדֹּר פִּרְצָתָם וּפִרְצַת עַמּוֹ יִשְׂרָאֵל וִינַחֲמֵם וְיוֹשִׁיעֵם בְּנֶחָמוֹת צִיּוֹן וִירוּשָׁלַיִם. אַךְ עִקַּר הַנֶּחָמָה מִכָּל הַצָּרוֹת רַחֲמָנָא לִצְלַן הוּא הַדַּעַת שֶׁל הַתּוֹרָה וְהַצַּדִּיקִים הָאֲמִתִּיִּים כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים קיט) "זֹאת נֶחָמָתִי בְעָנְיִי" וְכוּ', וְכַמְבֹאָר עַל פָּסוּק (יְשַׁעְיָה מ): "נַחֲמוּ נַחֲמוּ וְכוּ'.
My beloved son — my dear one. ## Segment 5
וְיָדַעְתִּי בְּנִי יָדַעְתִּי כִּי זֶה זֶה עִקַּר צַעֲקָתְךָ בְּמִכְתָּבְךָ כַּמְבֹאָר שָׁם בְּפֵרוּשׁ שֶׁאַתָּה צוֹעֵק מָרָה כָּרָאוּי לִצְעֹק עַל זֶה, מָתַי תִּזְכֶּה לָשׁוּב עַל יְדֵי כָּל הָרְמָזִים וְהַקְּרִיאוֹת שֶׁקּוֹרְאִים אוֹתְךָ לָשׁוּב וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. וּבֶאֱמֶת עַל זֶה צְרִיכִים בְּוַדַּאי לִצְעֹק, וְלִזְעֹק בְּכָל יוֹם וָיוֹם. אַךְ אַף עַל פִּי כֵן צְרִיכִים לִזְכֹּר הֵיטֵב מַה שֶׁהִזְהִירָנוּ הוּא זַ"ל בְּכַמָּה אַזְהָרוֹת לְהִתְחַזֵּק בְּשִׂמְחָה תָּמִיד וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וְשִׂמְחָה, וּבִפְרָט בְּעֵת צָרָה חַס וְשָׁלוֹם צְרִיכִין לְהִתְחַזֵּק בְּיוֹתֵר לִבְלִי לִמְשֹׁךְ אַחַר הַצַּעַר בְּיוֹתֵר חַס וְשָׁלוֹם. רַק לְנַחֵם וּלְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל מַה דְּאֶפְשָׁר, וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה. וּתְהִלָּה לָאֵל, יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ גַּם עַתָּה, וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב, בִּפְרָט בָּעִתִּים הַלָּלוּ.
I received all your letters — and there is nothing on my tongue to inform you just now — but since the bearer of this letter came to my house — I was compelled from love of you to send a letter by his hand. And praised be G-d — life and peace are with us. And just now I finished *Havdalah* — ## Segment 6
זְכֹר אַל תִּשְׁכַּח אֶת כָּל אֲשֶׁר שָׁמַעְתָּ מִכְּבָר, וְיוֹתֵר מִזֶּה הַרְבֵּה גָּדְלוּ וְשָׂגְבוּ רַחֲמָיו יִתְבָּרַךְ בְּלִי שִׁעוּר, כִּי חַסְדֵי ה' לֹא תָמְנוּ. וְיֵשׁ לִי עַתָּה שִׂיחָה נָאָה בְּעִנְיָן זֶה שֶׁעִקַּר נִסָּיוֹן הָאָדָם וּבְחִירָתוֹ הוּא מֵחֲמַת שֶׁאֵינוֹ יוֹדֵעַ מַה נַּעֲשֶׂה עִמּוֹ. כִּי אִם הָיָה יוֹדֵעַ הָאָדָם כָּל מַה שֶּׁנַּעֲשֶׂה עִמּוֹ בְּכָל עֵת, וְהֵיכָן הוּא עוֹמֵד וְאוֹחֵז בְּכָל עֵת, וְאֵיךְ גַּם עַתָּה יָקָר בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ מְאֹד מְאֹד כָּל תְּנוּעָה טוֹבָה וְכוּ' שֶׁנִּמְצָא בוֹ, בְּוַדַּאי הָיוּ הַכֹּל רוֹדְפִים בְּכָל כֹּחָם לְהַשֵּׁם יִתְבָּרַךְ וְהָיוּ הַכֹּל צַדִּיקִים. אַךְ עִקַּר הַנִּסָּיוֹן וְהַבְּחִירָה הוּא עַל יְדֵי הֶעְלֵם הַיְדִיעָה. וְעַל כֵּן בֶּאֱמֶת אִי אֶפְשָׁר בְּשׁוּם אֹפֶן שֶׁיֵּדַע הָאָדָם בְּחַיָּיו הֵיכָן הוּא אוֹחֵז. כַּאֲשֶׁר שָׁמַעְתִּי בִּשְׁמוֹ זַ"ל כִּי בָּזֶה תָּלוּי הַבְּחִירָה. אֲבָל הֶחָפֵץ בֶּאֱמֶת לָחוּס עַל תַּכְלִיתוֹ הַנִּצְחִי רָאוּי לוֹ לְהִתְחַזֵּק עַל יְדֵי זֶה בְּעַצְמוֹ וְלֵידַע וּלְהָבִין עַל כָּל פָּנִים שֶׁאֵינוֹ יוֹדֵעַ כְּלָל כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. וּמִי יוֹדֵעַ כַּמָּה יָקָר בְּעֵינָיו תְּנוּעוֹתֶיךָ הַטּוֹבִים. וְדַוְקָא עַל יְדֵי זֶה שֶׁהוּא רָחוֹק כָּל כָּךְ, עַל יְדֵי זֶה דַּוְקָא יְקָרִים בְּעֵינָיו כָּל תְּנוּעָה וְהַעְתָּקָה טוֹבָה אֲפִלּוּ כְּחוּט הַשְּׂעָרָה, בִּפְרָט שֶׁכְּבָר גִּלָּה אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל מִזֶּה הַרְבֵּה וּדְבָרָיו חַיִּים וְקַיָּמִים נֶאֱמָנִים וְנֶחְמָדִים לָעַד וְכוּ'. וְיוֹתֵר מִזֶּה יֵשׁ בְּלִבִּי לְדַבֵּר בָּזֶה, אַךְ אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב מִכַּמָּה טְעָמִים.
— and the days of *Shavuos* are approaching and coming. A *Shavuos* the like of which has not passed over me in several years — that I will be compelled to be in Nemirov — and there will be fear of gathering together to say *Akdamus* together [אַקְדָּמוֹת — the beautiful Aramaic liturgical poem recited on *Shavuos* morning before the Torah reading — a centerpiece of the *Shavuos* celebration. The *machloket* was so intense that even this communal recitation of *Akdamus* was a matter of fear] . And if the obstacles prevented nothing but the saying of *Akdamus* of our holy gathering — even so it is fitting that whatever will come upon them should come. But even so — I hoped to Hashem that the holiness of *Shavuos* — the time of the giving of the Torah — should be drawn upon us in His great *chesed.* And you — my beloved son — as you wish — you may do — regarding your coming here — for I cannot advise you just now in this matter. And may Hashem in His mercies gladden us with the joy of the giving of the Torah. And may we merit at any rate from now to prepare ourselves fittingly for the festival of *Shavuos.* And through his great merit — may we merit that the holiness of the receiving of the Torah be drawn upon us. *Nagila v'nismecha bishu'aso.* ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ מִמְּךָ בְּשׂוֹרוֹת טוֹבוֹת תָּמִיד
And peace to all our *anshei sh'lomaynu* with great love. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father — who gives himself life and gladdens himself at every time with the fact that he merited to draw close and to know — from our master our teacher and our rabbi — *zacher tzaddik v'kadosh livrachah* — from such a holy and awesome rabbi — from such a Torah and so forth — *ashreinu* and so forth. ## Segment 10
וְהִנֵּה עַתָּה הִגִּיעַ אוֹר יוֹם אוֹר הַבֹּקֶר, בֹּקֶר דְּאַבְרָהָם. וּבְוַדַּאי עַתָּה מִתְחַדְּשִׁים חֲסָדִים חֲדָשִׁים וְנִפְלָאִים מְאֹד כְּמוֹ שֶׁכָּתוּב (אֵיכָה ג) "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", וְאַף עַל פִּי כֵן קָשֶׁה מְאֹד לְהַתְחִיל לְהִתְפַּלֵּל, כִּי כָּל יוֹם קָצָר מִלְּמַעְלָה וְרָחָב מִלְּמַטָּה. אַךְ אַף עַל פִּי כֵן צְרִיכִין לְהַאֲמִין שֶׁהַחֲסָדִים מִתְחַדְּשִׁין בְּכָל בֹּקֶר כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים צב) "לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ". וְעַל יְדֵי הָאֱמוּנָה בְּגֹדֶל חַסְדּוֹ וְטוּבוֹ בְּכָל עֵת עַל כָּל אָדָם אֲפִלּוּ עַל הַגָּרוּעַ שֶׁבַּגְּרוּעִים, עַל יְדֵי זֶה הַכֹּל יְכוֹלִין לְהִתְחַזֵּק לְהַתְחִיל בְּכָל יוֹם וּבְכָל עֵת מֵחָדָשׁ. וְהָעִקָּר הוּא לְהַרְחִיק הַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, אַךְ צְרִיכִין לְהָבִין מֵעַצְמוֹ וּלְהַכְרִיחַ אֶת עַצְמוֹ בְּכָל הַכֹּחוֹת לְהַכְנִיס שִׂמְחַת הַתּוֹרָה וְהַמִּצְווֹת שֶׁאָנוּ זוֹכִין בְּכָל יוֹם לְהַכְנִיס הַשִּׂמְחָה בְּלִבּוֹ.
Nussun of Breslov. ## Segment 11
וְתֵדַע וְתַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁאַחַר כָּל הַצָּרוֹת וְהַיִּסּוּרִין שֶׁסָּבַלְנוּ, וְאַחַר כָּל הַהַרְחָקוֹת שֶׁאָנוּ רְחוֹקִים מֵאָבִינוּ שֶׁבַּשָּׁמַיִם עַל יְדֵי מַעֲשֵׂינוּ שֶׁאֵינָם כַּהֹגֶן אַף עַל פִּי כֵן אַשְׁרֵינוּ. "אַשְׁרֵינוּ אַשְׁרֵינוּ" שֶׁאָנוּ זוֹכִים לוֹמַר בְּכָל יוֹם שְׁנֵי פְּעָמִים "אַשְׁרֵינוּ". וְאִם תַּרְגִּיל עַצְמְךָ לִשְׂמֹחַ בָּזֶה תּוּכַל לִזְכּוֹת שֶׁעַל כָּל פָּנִים פַּעַם אֶחָד בְּכָל יְמֵי חַיֶּיךָ תַּרְגִּישׁ הֵיטֵב בְּלִבְּךָ נְעִימַת הַשִּׂמְחָה הַזֹּאת שֶׁל "אַשְׁרֵינוּ" שֶׁאָנוּ מְיַחֲדִים שְׁמוֹ וְכוּ', וְאָז תָּבִין לְמַפְרֵעַ מְתִיקַת עֲרֵיבַת נְעִימַת חֶלְקֵנוּ וְגוֹרָלֵנוּ וִירוּשָׁתֵנוּ, וְתִתְחָרֵט עַל הֶעָבָר עַל שֶׁלֹּא הִתְחַזַּקְתָּ לִהְיוֹת בְּשִׂמְחָה יוֹתֵר וְיוֹתֵר, וּתְחַיֶּה עַצְמְךָ בִּמְעַט הַשִּׂמְחָה שֶׁזָּכִיתָ בְּכָל פַּעַם. וְהִנֵּה מֵעֹצֶם אַהֲבָתְךָ הֻכְרַחְתִּי עַצְמִי לְחַדֵּשׁ לְךָ דִּבְרֵי אֱמֶת עַתָּה בַּבֹּקֶר קֹדֶם הַתְּפִלָּה. וְחֶסֶד לְאַבְרָהָם יָגִיל וִישַׂמַּח נַפְשֵׁנוּ בִּישׁוּעָתוֹ תָּמִיד.
Overview: *Motzai Shabbas* Parshas *Bamidbar* — Nemirov. To Yitzchok. Received all his letters — nothing on his tongue just now — but since the bearer came to his house — was compelled from love of him to send a letter by his hand. Praised be G-d — life and peace are with us. Just finished *Havdalah* — and the days of *Shavuos* are approaching and coming. A *Shavuos* the like of which has not passed over him in several years — compelled to be in Nemirov — there will be fear of gathering together to say *Akdamus* together. And if the obstacles prevented nothing but the saying of *Akdamus* of the holy gathering — even so it is fitting that whatever comes upon them should come. But even so — hoped to Hashem that the holiness of *Shavuos* — the time of the giving of the Torah — should be drawn upon them in His great *chesed.* You my beloved son — as you wish — you may do regarding your coming here — cannot advise him just now. May Hashem gladden us with the joy of the giving of the Torah. May we merit to prepare ourselves fittingly. May the holiness of the receiving of the Torah be drawn upon us. *Nagila v'nismecha bishu'aso.* Closing: the words of your father who gives himself life and gladdens himself at every time with the fact that he merited to draw close and to know from such a holy and awesome rabbi — from such a Torah — *ashreinu.* Peace to all the *anshei sh'lomaynu* with great love. But the essential trial and free choice is through the concealment of the knowledge. [הֶעְלֵם הַיְדִיעָה — the concealment of the knowledge — the hidden-ness of how far one has actually come — of how precious each of one's good movements truly is in the eyes of Hashem. This concealment is not a cruelty but the very foundation of free choice: if a person truly saw how precious he is — he could not resist running to Hashem with all his heart. The concealment is the gift of free will] And therefore in truth — it is impossible in any way for a person to know in his lifetime where he stands — as I heard in his name — of blessed memory — that in this the free choice depends. But one who truly desires to have regard for his eternal purpose — it is fitting for him to strengthen himself through this very thing — and to know and understand at any rate that he does not know at all — for His thoughts — Yisborach — are very deep. And who knows how precious in His eyes are your good movements. And specifically through the fact that he is so far — through this specifically are precious in His eyes every good movement and stirring — even like a hair's breadth — especially since our master — our teacher and our rabbi — of blessed memory — already revealed much of this — and his words are living and enduring and faithful and beloved forever and so forth. And more than this there is much in my heart to speak of this — but impossible to extend in writing for several reasons. But the essential consolation from all the troubles — may the Merciful One save us — is the *da'as* of the Torah and the true *tzaddikim* — as it is written [Tehillim 119:50]: *"zos nechamasi v'onyyi"* — "this is my consolation in my affliction" — and so forth — and as explained on the verse [Yeshayahu 40:1]: *"nachamu nachamu"* — "comfort — comfort." ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רכה URL: https://ajew.org/reader-plain/alim-litrufa/2/224/ # רכה
רכה
Source: https://ajew.org/reader/alim-litrufa/2/224 ## Segment 1
רכה
The words of your father — who gives himself life and gladdens himself at every time with the fact that he merited to draw close and to know — from our master our teacher and our rabbi — *zacher tzaddik v'kadosh livrachah* — from such a holy and awesome rabbi — from such a Torah and so forth — *ashreinu* and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' חֻקַּת תקצ"ו.
Behold — ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
today in my house — my brother-in-law from the holy communit ## Segment 4
הִנֵּה הַיּוֹם בְּבֵיתִי גִּיסִי מִקְּהִלָּה קְדוֹשָׁה מְיַיאסְקִיפְקֶא וְגִיסִי רַבִּי יוֹנָה הִירְשׁ וְרַבִּי שְׁמוּאֵל בְּר"מ מִלַּאדִיזִין בְּעֵסֶק שִׁדּוּךְ מִפֹּה שֶׁבָּאוּ לְפֹה אֶתְמוֹל, וְהַיּוֹם בָּא גַּם גִּיסִי רַבִּי מַתִּתְיָהוּ מִלַּאדִיזִין. וְהַכֹּל מֵאֵת ה', וּמִי יוֹדֵעַ דְּרָכָיו הַנִּפְלָאִים שֶׁמַּזְמִין מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה בְּכָל יוֹם וְכוּ' וְהַכֹּל רְמָזִים נִפְלָאִים וְכוּ'. וְהִנֵּה אֵין לִי פְּנַאי עַתָּה לְהַאֲרִיךְ כְּלָל מֵחֲמַת זֶה, וִיקַבֵּל הָאִגֶּרֶת הָרָצוּף פֹּה לְר"ש, וּבְוַדַּאי יִקְרָאֶנּוּ וְיָבִין רְמָזִים גַּם לְעַצְמוֹ. וְאִם הָיִיתָ רוֹאֶה מִכְתַּב ר"ש אֵלַי הָיִיתָ רוֹאֶה וְשׁוֹמֵעַ צְעָקוֹת מָרוֹת וּמְרִירוּת שֶׁקָּשֶׁה לְשָׁמְעָם, וּכְבָר הֵשַׁבְתִּי לוֹ קְצָת כַּאֲשֶׁר תִּרְאֶה בְּעֵינֶיךָ וְתֹאמַר לְר"ש שֶׁאַל יַקְפִּיד שֶׁשָּׁלַחְתִּי הָאִגֶּרֶת פָּתוּחַ לְיָדְךָ, כִּי הָאֱמֶת שֶׁעָלָה עַל דַּעְתִּי לְחָתְמוֹ בְּפָנֶיךָ. אַךְ הִסְתַּכַּלְתִּי בְּמִכְתָּבוֹ שֶׁכָּתַב שֶׁאָשִׁיב לוֹ תְּשׁוּבָה בְּתוֹךְ מִכְתָּבְךָ, עַל כֵּן הֵבַנְתִּי שֶׁאֵינוֹ מַקְפִּיד עָלֶיךָ, גַּם אֵין רָאוּי לוֹ לְהַקְפִּיד כְּלָל עַל זֶה כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ, וְכֻלָּנוּ כְּאִישׁ אֶחָד בְּעֹצֶם אַהֲבָתֵנוּ. אַשְׁרֵי מִי שֶׁלֹּא יַחֲלֹק עַצְמוֹ מֵאִתָּנוּ. וְאָנוּ בְּכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה "כִּבְרוֹשׁ רַעֲנָן" וְכוּ', שֶׁכָּל הָרוֹצֶה לִזְכּוֹת לִשְׁאֹב מִבְּאֵר מַיִם חַיִּים דְּבָרִים הַמְחַיִּין אֶת הַנֶּפֶשׁ לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים יָבוֹא וְיִזְכֶּה. וְאִם הַמְּנִיעוֹת מִשְׁתַּטְּחִין כְּנֶגְדָּם כִּבְרִיחֵי בַּרְזֶל וְדַלְתוֹת נְחֹשֶׁת מָה אֶעֱשֶׂה. גַּם אָנֹכִי יֵשׁ לִי מְנִיעוֹת לְקָרְבוֹ יוֹתֵר מִמֶּנּוּ, כַּיָּדוּעַ לָכֶם בִּפְרָט עַתָּה. יֵיטִיב ה' לְהַבָּא, אַךְ זֶה יָדוּעַ מִכְּבָר, וְעַכְשָׁיו בְּיוֹתֵר, שֶׁאִי אֶפְשָׁר לָנוּ לְהִתְקָרֵב וּלְהִתְוַעֵד יַחַד, וּלְדַבֵּר דִּבְרֵי אֱמֶת מַה שֶּׁצְּרִיכִין לְדַבֵּר כִּי אִם עַל יְדֵי שְׁבִירַת מְנִיעוֹת עֲצוּמוֹת.
*Ba'al hayeshu'os u'va'al hanechaamos hu y'nachem* — The Master of salvations and the Master of consolations — He should console my beloved son — the desire of my heart — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — together with all who go forth from his loins — may they live to length of days and good years — Amen — so may it be His will. ## Segment 5
וְעַתָּה בְּנִי חֲבִיבִי חֲזַק וֶאֱמַץ, וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר, וַחֲטֹף וֶאֱכֹל, חֲטֹף וֶאֱכֹל אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וּמִצְווֹת, וּזְכֹר הֵיטֵב מַה שֶּׁאָמַר רַבֵּנוּ זַ"ל (שִׂיחוֹת הָרַ"ן כג): אַשְׁרֵי מִי שֶׁאוֹכֵל כַּמָּה פְּרָקִים מִשְׁנָיוֹת וְשׁוֹתֶה כַּמָּה קַפִּיטְלִיךְ תְּהִלִּים, וּמִתְלַבֵּשׁ בְּכַמָּה מִצְווֹת. כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל, וּמַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ וְכוּ'. וְאִם כִּי הוּא דָּבָר יָדוּעַ לַכֹּל, צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם וְלִשְׁמֹר הַזִּכָּרוֹן הֵיטֵב לִזְכֹּר בְּעָלְמָא דְּאָתֵי בְּכָל יוֹם בִּכְלָל וּבִפְרָט. וְאַל יִהְיוּ בְּעֵינֶיךָ כִּישָׁנִים אֶלָּא כַּחֲדָשִׁים. וְלֹא עַל חִנָּם הִזְכִּירוּ אוֹתָנוּ רַבּוֹתֵינוּ זַ"ל בְּכַמָּה לְשׁוֹנוֹת כָּאֵלֶּה לְבַל נִישַׁן אֶת יָמֵינוּ חַס וְשָׁלוֹם, וְדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר (תְּהִלִּים לט) "אַךְ הֶבֶל יֶהֱמָיוּן וְכוּ', אַךְ הֶבֶל בְּנֵי אָדָם כָּזָב בְּנֵי אִישׁ וְכוּ' אַךְ הֶבֶל כָּל אָדָם" וְכוּ'. שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם צָוַח "הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים" וְכוּ'. 'רַבִּי מֵאִיר כַּד סַיֵּם סִפְרָא דְּאִיּוֹב הֲוָה אָמַר סוֹף אָדָם לָמוּת וְכוּ', אַשְׁרֵי מִי שֶׁעֲמָלוֹ בַּתּוֹרָה' (סַנְהֶדְּרִין צט.), וְכֵן שְׁאָרֵי סִפְרֵי מוּסָר. אַךְ עֵצוֹת לְהַצִּיל אֶת עַצְמוֹ אֲפִלּוּ הַפָּחוּת שֶׁבַּפְּחוּתִים וְכוּ', גִּלָּה אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל אֲשֶׁר אֵין דֻּגְמָתָם, אַשְׁרֵי שֶׁיֹּאחֵז בָּהֶם. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ עַתָּה.
This near evening time — my brother-in-law — my friend the rabbinical scholar — our Teacher the Rabbi Yosef — may his light shine — came to me and brought a brief letter from you — and then I understood your trouble which is my own trouble — that the soul of your little daughter was taken — upon her be peace — may her soul be bound in the bond of life. [נִפְקַד נֶפֶשׁ בִּתְּךָ הַקְּטַנָּה — "the soul of your little daughter was taken" — a bereavement. Yitzchok's young daughter has passed away. Reb Nussun learns of this through the brief letter brought by his brother-in-law Rabbi Yosef. He had already sensed something from the bitterness of the crying in the previous letter] And I had no leisure to grieve and be comforted — for I was compelled to speak with him — and in the midst of this the time of *Mincha* arrived. And now I understood from before — the bitterness of the cry in your previous letter that came via Rabbi Mordechai. And the letter in Breslov has not yet arrived to my hand — as you will hear from the bearer of this letter. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
And behold — to comfort you in simplicity as is the way of the world — there is no need — for from yourself you will understand that such things and such things pass over all the world — and many have suffered — may the Merciful One save us — and especially in your community in these times — may Hashem protect them from now. May the Merciful One repair their breach and the breach of His people Israel — and console them and save them with the consolations of Zion and Jerusalem. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits always hearing good news from you. Nussun of Breslov. But the essential consolation from all the troubles — may the Merciful One save us — is the *da'as* of the Torah and the true *tzaddikim* — as it is written [Tehillim 119:50] : *"zos nechamasi v'onyyi"* — "this is my consolation in my affliction" — and so forth — and as explained on the verse [Yeshayahu 40:1] : *"nachamu nachamu"* — "comfort — comfort." And I know — my son — I know — that this — this — is the essential cry of your letter — as is explained there explicitly — that you are crying out bitterly as is fitting to cry out about this: when will you merit to return through all the hints and the calls that call you to return and draw close to Him — Yisborach? And in truth — about this one must certainly cry out — and cry out every single day. But even so — one must remember well what he warned us in many warnings — to strengthen oneself always in joy — and to turn all grief and sighing into gladness and joy — and especially at a time of trouble — G-d forbid — one must strengthen oneself even more — not to be drawn after the sorrow more than necessary — G-d forbid. Only to console and gladden oneself in all that is possible — and to turn all grief and sighing into joy. And praised be G-d — we have with which to rejoice even now — and it is impossible to express in writing — especially in these times. Remember — do not forget all that you have already heard — and more than this greatly — His mercies — Yisborach — have grown and are exalted without measure — for the kindnesses of Hashem have not ended. And I have now a beautiful discourse on this matter: the essential trial and free choice of a person is because he does not know what is being done with him. For if a person were to know all that is being done with him at every time — and where he stands and holds at every time — and how even now every good movement of his is very very precious in the eyes of Hashem Yisborach — certainly everyone would run with all their strength to Hashem Yisborach and everyone would be righteous. But the essential trial and free choice is through the concealment of the knowledge. [הֶעְלֵם הַיְדִיעָה — the concealment of the knowledge — the hidden-ness of how far one has actually come — of how precious each of one's good movements truly is in the eyes of Hashem. This concealment is not a cruelty but the very foundation of free choice: if a person truly saw how precious he is — he could not resist running to Hashem with all his heart. The concealment is the gift of free will] And therefore in truth — it is impossible in any way for a person to know in his lifetime where he stands — as I heard in his name — of blessed memory — that in this the free choice depends. But one who truly desires to have regard for his eternal purpose — it is fitting for him to strengthen himself through this very thing — and to know and understand at any rate that he does not know at all — for His thoughts — Yisborach — are very deep. And who knows how precious in His eyes are your good movements. And specifically through the fact that he is so far — through this specifically are precious in His eyes every good movement and stirring — even like a hair's breadth — especially since our master — our teacher and our rabbi — of blessed memory — already revealed much of this — and his words are living and enduring and faithful and beloved forever and so forth. And more than this there is much in my heart to speak of this — but impossible to extend in writing for several reasons. And peace to all our *anshei sh'lomaynu* with great love. And behold — just now arrived the light of day — the light of morning — the morning of Abraham [בֹּקֶר דְּאַבְרָהָם — the morning of Abraham — from *Bereishis Rabbah* 11:8: each morning of the world is illuminated with the *chesed* of Abraham — the *Chesed d'Avraham* — the pure lovingkindness of the first patriarch. The dawn is not merely a physical phenomenon but a spiritual renewal flowing from the root of all *chesed*] . And certainly now new and wonderful *chasadim* are being renewed — as it is written [Eichah 3:23] : *"chadashim labekarim rabbah emunasecha"* — "they are new every morning — great is Your faithfulness." And even so it is very difficult to begin to pray — for every day is narrow from above and wide from below [כָּל יוֹם קָצָר מִלְּמַעְלָה וְרָחָב מִלְּמַטָּה — a teaching from the Zohar: each day has a narrow opening from above — the divine influence must be drawn down through concentrated effort and prayer — but below it spreads out wide. The narrowness at the top reflects the resistance and difficulty of beginning — of the first moments of prayer and service] . But even so — one must believe that the *chasadim* are renewed every morning — as it is written [Tehillim 92:3] : *"l'hagid baboker chasdecha"* — "to tell of Your *chesed* in the morning." And through the belief in the greatness of His *chesed* and goodness at every time — upon every person — even upon the worst of the worst — through this everyone can strengthen themselves to begin fresh every day and every time. And the essential is to distance the *marah shechorah* and the sadness — and to turn all grief and sighing into joy. And we have already spoken of this greatly — but one must understand from oneself and compel oneself with all one's forces to bring in the joy of the Torah and the *mitzvos* — which we merit every day — to bring the joy into one's heart. And know and believe with complete faith that after all the troubles and the sufferings we endured — and after all the distances that we are distanced from our Father in Heaven through our deeds that are not proper — even so — *ashreinu.* *"Ashreinu — ashreinu"* — that we merit to say every day twice *"ashreinu."* [אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים לוֹמַר בְּכָל יוֹם שְׁנֵי פְּעָמִים אַשְׁרֵינוּ — "how fortunate are we — how fortunate are we — that we merit to say every day twice *ashreinu.*" The word *ashreinu* — meaning "how fortunate are we" — appears twice in the *Aleinu* prayer: once in the first paragraph (*"ashreinu mah tov chelkeinu"* — how fortunate is our portion) and once in the second (*"ashrei adam batoach bach"*). Reb Nussun here teaches that even this simple daily utterance — the word *ashreinu* said twice in prayer — is a cause of extraordinary joy if one truly feels what it means] . And if you accustom yourself to rejoice in this — you can merit that at least once in all the days of your life you will truly feel in your heart the pleasantness of the sweetness of this joy of *"ashreinu"* — that we unify His name — and then you will understand retroactively the sweetness and pleasantness of our portion and our lot and our inheritance — and you will regret the past — that you did not strengthen yourself to be in even more and more joy — and you will give yourself life with the little joy that you merited at each time. And behold — from the immensity of my love for you — I was compelled to innovate for you words of truth now in the morning before prayer. And *"chesed l'Avraham"* — may He gladden and rejoice our soul in His salvation always. [Michah 7:20] Nussun the above-mentioned. # רכו URL: https://ajew.org/reader-plain/alim-litrufa/2/225/ # רכו
רכו
Source: https://ajew.org/reader/alim-litrufa/2/225 ## Segment 1
רכו
And peace to all our *anshei sh'lomaynu* with great love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' בָּלָק תקצ"ו.
Overview: Monday, Parshas Chukas — Nemirov. To Yitzchok. Today in his house — his brother-in-law from Meya'askipka and Rabbi Yona Hirsh and Rabbi Shmuel b"r Moshe from Ladyzhin — in connection with a *shidduch* matter — who came yesterday. And today also came his brother-in-law Rabbi Matisyahu from Ladyzhin. All of this is from Hashem — who knows His wondrous ways that He arranges thought speech and action every day — all wondrous hints. No leisure to extend — Yitzchok should receive the enclosed letter for Rabbi Shmuel Weinberg — who will read it and understand the hints for himself as well. If Yitzchok were to see Rabbi Shmuel's letter to him — he would see and hear bitter cries that are hard to hear — and he has already replied to him somewhat as Yitzchok will see with his own eyes. Tell Rabbi Shmuel not to be particular that the letter was sent open by Yitzchok's hand. For *anashim achim anachnu* — we are brethren — and all as one person in the immensity of our love. Fortunate is one who does not separate himself from us. And we in the power of the holy elder — *"k'veirosh ra'anan"* — like a fresh cypress — that whoever wishes to draw from the well of living waters — let him come and merit. And if the obstacles spread against them like iron bars and brass doors — what can be done? Also he himself has obstacles to draw near him even more — as is known — especially now. It is impossible to draw close and gather together and to speak the true words — except through breaking great obstacles. Then: And now my beloved son — be strong and resolute — rejoice your soul — and *"chatof v'echol — chatof v'eshti"* — snatch and eat — snatch and eat — the food and drink and garments of Torah and prayer and *mitzvos* — and remember well what our Rebbe said (*Sichos HaRan* 23): *"Ashrei mi she'ochel kamah perakim Mishnayos v'shosseh kamah kapitlach Tehillim u'mislabesh b'kamah mitzvos."* For outside of this everything is vanity — return to this every day — guard the memory well — remember the World to Come in general and in particular — not as old but as new. It was not for nothing that our Sages reminded us in many such languages — not to waste our days. King David: *"ach hevel yeheameyun... ach hevel kol adam"* (Tehillim 39). King Solomon: *"hevel havalim amar Koheles"* (Koheles 1:2). Rabbi Meir kad siyem sifra d'Iyov: *"sof adam lamus... ashrei mi she'amalo baTorah"* (Sanhedrin 99). And so the other books of *mussar.* But counsels to save oneself — even the least of the least — our master revealed whose like has no parallel — *ashrei she'yochaz bahem.* ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
הִנֵּה הֵכַנְתִּי מִכְתָּב לְלֶעמְבֶּרְג לְשָׁלְחוֹ עַתָּה עַל יְדֵי הַפָּאסְט [דֹּאַר], וְהַפָּאסְט נָחוּץ כִּי עַתָּה סָמוּךְ לַחֲצוֹת. וְהִנֵּה שָׁמַעְתִּי שֶׁבְּדַעְתְּךָ לִהְיוֹת פֹּה בְּסָמוּךְ עַל כֵּן אֵין לְהַאֲרִיךְ כְּלָל. וְהִנֵּה מַה שֶּׁעוֹבֵר עָלֵינוּ בְּכָל יוֹם אִי אֶפְשָׁר לְבָאֵר גְּדוֹלִים מַעֲשֵׂי ה' וְנִפְלְאוֹתָיו אֲשֶׁר רוֹאִים מֵרָחוֹק בְּכָל יוֹם. וְאָנוּ מְבָרְכִים בְּכָל יוֹם שָׁלשׁ פְּעָמִים מַצְמִיחַ קֶרֶן יְשׁוּעָה. עַל כֵּן צְרִיכִין לְהַאֲמִין שֶׁכָּל מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם בִּכְלָל וּבִפְרָט הַכֹּל הוּא צְמִיחַת קֶרֶן יְשׁוּעָה. וּכְפִי הִתְחַזְּקוּת הָאֱמוּנָה בָּזֶה, כֵּן זוֹכִין לִישׁוּעָה בֶּאֱמֶת גַּם בְּאִתְגַּלְיָא. וְיֵשׁ בְּלִבִּי הַרְבֵּה בָּזֶה, אַךְ אִי אֶפְשָׁר לְבָאֵר כָּל זֶה אֲפִלּוּ בַּפֶּה מִכָּל שֶׁכֵּן בִּכְתָב. אַךְ אַף עַל פִּי כֵן צָרִיךְ כָּל אֶחָד לְהַאֲמִין בָּזֶה. וְהַשֵּׁם יִתְבָּרַךְ יְגַלֶּה לָנוּ יְשׁוּעָתוֹ בְּקָרוֹב נָגִילָה וְנִשְׂמְחָה בוֹ.
Behold — I have prepared a letter to Lemberg to send it now via the post — and the post is pressed — for it is now near midnight. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה.
Peace — to my beloved son — my dear one — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. Behold — today in my house — my brother-in-law from the holy community of Meya'askipka [מְיַיאסְקִיפְקֶא — a town in the region, one of the communities surrounding Nemirov and Breslov where Reb Nussun had family and *anshei sh'lomaynu*] — and my brother-in-law Rabbi Yona Hirsh — and Rabbi Shmuel son of Rabbi Moshe from Ladyzhin — all in connection with a *shidduch* matter from here — who came yesterday. And today also came my brother-in-law Rabbi Matisyahu from Ladyzhin. And all of this is from Hashem — and who knows His wondrous ways — that He arranges thought speech and action every day — and all of it is wondrous hints and so forth. And behold — I have no leisure now to extend at all because of this — and he should receive the enclosed letter for Rabbi Shmuel [ר"ש — Rabbi Shmuel Weinberg — to whom Letter 220 was addressed — a close companion and *nagid* of the community — his letter of anguished crying prompted this response] — and he will certainly read it and will understand the hints for himself as well. And if you were to see Rabbi Shmuel's letter to me — you would see and hear bitter cries and bitterness that are hard to hear — and I have already replied to him somewhat — as you will see with your own eyes. And tell Rabbi Shmuel not to be particular that I sent the letter open by your hand — for in truth the thought arose in my mind to seal it before you — but then I looked at his letter where he wrote that I should reply to him within your letter — therefore I understood that he does not mind regarding you — and also it is not fitting for him to be particular about this at all. The words of your father who awaits salvation. Nussun of Breslov. For *anashim achim anachnu* — we are brothers and brethren [Bereishis 13:8] — and we are all as one person in the immensity of our love. Fortunate is one who does not separate himself from us. And we — in the power of the holy elder — *"k'veirosh ra'anan"* — like a fresh cypress [כִּבְרוֹשׁ רַעֲנָן — from Hoshea 14:9: "I am like a fresh cypress — from Me your fruit is found." A verse the Rebbe applied to himself — he is like the ever-fresh cypress tree — a source of living fruit for all who seek. Even now — even after his passing — his power remains fresh and living] [Hoshea 14:9] and so forth — that whoever wishes to merit to draw from the well of living waters — words that give life to the soul for all the worlds and for eternal eternity — let him come and merit. And if the obstacles spread against them like iron bars and brass doors — what can be done? Also I myself have obstacles to draw near him even more than him — as is known to you — especially now. May Hashem improve things in the future. But this is known for some time — and now more than ever — that it is impossible for us to draw close and gather together — and to speak the true words that need to be spoken — except through breaking great obstacles. And now my beloved son — be strong and resolute — and rejoice your soul in all that is possible — and snatch and eat — snatch and eat — the food and drink and garments of Torah and prayer and *mitzvos* [חֲטֹף וֶאֱכֹל חֲטֹף וֶאֱשְׁתֵּה — "snatch and eat — snatch and drink" — from the Talmud (Eruvin 54a): this world is like a wedding feast where one must snatch quickly. Reb Nussun masterfully extends the image: the food and drink and garments are Torah chapters and Tehillim chapters and *mitzvos* — the truly nourishing provisions for eternity] — and remember well what our Rebbe — of blessed memory — said [*Sichos HaRan* 23] : *"Ashrei mi she'ochel kamah perakim Mishnayos v'shosseh kamah kapitlach Tehillim u'mislabesh b'kamah mitzvos"* — "Fortunate is one who eats several chapters of Mishnah and drinks several chapters of Tehillim and clothes himself in several *mitzvos.*" For outside of this — everything is vanity — and *"mah yisron la'adam b'chol amalo"* — "what profit does a person have from all his toil" [Koheles 1:3] and so forth. And even though this is a thing known to all — one must return to this every day and guard the memory well — to remember the World to Come every day in general and in particular. And may they not be in your eyes as old — but as new. And it was not for nothing that our Sages reminded us in many such languages — not to waste our days — G-d forbid. And King David — upon him be peace — said [Tehillim 39:6–7, 12] : *"ach hevel yeheameyun"* — "they are but vanity — *ach hevel b'nei adam kazav b'nei ish* — vanity are the children of men — a lie the children of man — *ach hevel kol adam* — vanity is every person." And King Solomon — upon him be peace — cried out: *"hevel havalim amar Koheles hevel havalim"* — "vanity of vanities — said Koheles — vanity of vanities" [Koheles 1:2] and so forth. And *"Rabbi Meir kad siyem sifra d'Iyov havah amar: sof adam lamus v'sof b'heima limot... ashrei mi she'amalo baTorah"* [רַבִּי מֵאִיר כַּד סַיֵּם סִפְרָא דְּאִיּוֹב הֲוָה אָמַר — "When Rabbi Meir would finish the book of Iyov he would say: the end of a person is to die and the end of an animal is to die — and everything dies — and fortunate is one whose labor is in Torah" — from Sanhedrin 99b. The most sobering of all conclusions drawn from the book of human suffering] [Sanhedrin 99b] — and so the other books of *mussar.* But counsels to save oneself — even the least of the least — our master revealed — whose like has no parallel — *ashrei she'yochaz bahem* — fortunate is one who holds fast to them. More than this there is no leisure to extend just now. And peace to all our *anshei sh'lomaynu* with great love. # רכז URL: https://ajew.org/reader-plain/alim-litrufa/2/226/ # רכז
רכז
Source: https://ajew.org/reader/alim-litrufa/2/226 ## Segment 1
רכז
And peace to all our *anshei sh'lomaynu* with love. ## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת עֵקֶב תקצ"ו.
Overview: Thursday, Parshas Balak — Nemirov. Brief. Prepared a letter to Lemberg to send now via the post — near midnight — the post is pressed. Heard that Yitzchok intends to be here soon — therefore no need to extend at all. What passes over them every day is impossible to express — great are the acts of Hashem and His wonders seen from afar every day. And we bless three times every day *"matzmia' keren y'shu'ah"* — therefore one must believe that everything that is happening in the world — in general and in particular — is all the sprouting of the horn of salvation. And according to the strengthening of one's faith in this — so one merits to salvation — truly — even in the open. There is much in his heart about this — but impossible to express even by mouth — certainly not in writing. But each person must believe in this. May Hashem reveal His salvation to us soon — *nagila v'nismecha bo.* ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ, וְהָיָה לִי לְנַחַת בִּרְאוֹתִי עֹצֶם תְּשׁוּקַת רְצוֹנְךָ הַטּוֹב. וְעַתָּה מֵאֵלֶיךָ תָּבִין שֶׁאֵין הַזְּמַן גֹּרֶם לַהֲשִׁיבְךָ, כִּי מוֹסְרֵי כְּתָב זֶה נוֹסְעִים מִיָּד אַחַר הַבְדָּלָה. אַךְ מֵעֹצֶם תְּשׁוּקָתְךָ לִרְאוֹת מִכְתָּבִי, הִכְרַחְתִּי עַצְמִי לִכְתֹּב לְךָ מְעַט דְּבָרַי אֵלֶּה. וַאֲשֶׁר אַתָּה חוֹשֵׁב מֵהַיּוֹם עַל נְסִיעַת רֹאשׁ הַשָּׁנָה, אִם אָמְנָם יָפֶה שֶׁיִּהְיֶה רֹאשׁ הַשָּׁנָה בַּמַּחֲשָׁבָה כָּל הַשָּׁנָה כֻּלָּהּ. אֲבָל שֶׁיִּהְיֶה לְךָ צַעַר עַתָּה מֵהַמְּנִיעוֹת, בָּזֶה לֹא צָדַקְתָּ, כִּי כְּבָר דִּבַּרְנוּ שֶׁאֵין לַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ. וּבִפְרָט שֶׁלְּדַעְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לֹא יִהְיֶה לְךָ עַתָּה יִסּוּרִים חַס וְשָׁלוֹם כְּמוֹ אֶשְׁתַּקָּד וְלֹא פָּחוֹת מֵהֶם, וְלִפְטֹר בְּלֹא כְּלוּם אִי אֶפְשָׁר. אַדְּרַבָּא רָאוּי לְךָ לִשְׂמֹחַ מְאֹד מַה שֶּׁיְּמֵי רֹאשׁ הַשָּׁנָה מְמַשְׁמְשִׁין וּבָאִין, וְתִזְכֶּה לִהְיוֹת עַל צִיּוּן הַקָּדוֹשׁ. וּכְבָר דִּבַּרְתִּי שֶׁמַּה שֶּׁאֲנִי יוֹדֵעַ שֶׁצְּרִיכִין לַעֲשׂוֹת בְּלִי סָפֵק, אֵינוֹ נֶחֱשָׁב כְּלָל יִסּוּרִים וּמְנִיעוֹת כְּלָל, בִּפְרָט לַחֲשֹׁב מַה שֶּׁיִּהְיֶה אַחַר כָּךְ; וְאֵין לְהַאֲרִיךְ בָּזֶה כִּי כְּבָר שָׁבַרְתָּ הַרְבֵּה מְנִיעוֹת, וְקִוִּיתִי לַה' שֶׁעַתָּה תִּסַּע בְּנָקֵל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנִי לְקַבֵּל בִּילֶעט מְהֵרָה, וְאֶזְכֶּה לִהְיוֹת בְּקָרוֹב שָׁם בְּאוּמַאן. יָתֵר מִזֶּה תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה.
I received your letter — and it was a comfort to me — seeing the immensity of the yearning of your good will. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
My beloved son — my dear one. Behold — I have prepared a letter to Lemberg to send it now via the post — and the post is pressed — for it is now near midnight. And behold — I heard that you intend to be here soon — therefore there is no need to extend at all. And behold — what passes over us every day — it is impossible to express — great are the acts of Hashem and His wonders which we see from afar every day. And we bless three times every day *"matzmia' keren y'shu'ah"* — He Who causes the horn of salvation to sprout [מַצְמִיחַ קֶרֶן יְשׁוּעָה — from the *Shmoneh Esrei* — the blessing of the *tzaddik* — *"matzmia' keren yeshu'ah"* — He Who causes the horn of salvation to sprout. We recite this blessing three times every day. Reb Nussun draws a profound teaching from this: the *sprouting* (*tzmichah*) is precisely the nature of salvation — it grows from hidden roots — imperceptibly at first — until it emerges. Every event in the world — even the difficult ones — is part of this hidden sprouting] . Therefore one must believe that everything that is happening in the world — in general and in particular — is all the sprouting of the horn of salvation. And according to the strengthening of one's faith in this — so one merits to salvation — truly — even in the open. And there is much in my heart about this — but it is impossible to express all of this — even by mouth — certainly not in writing. But even so — each person must believe in this. And may Hashem Yisborach reveal His salvation to us soon — *nagila v'nismecha bo.* And peace to all our *anshei sh'lomaynu* with love. The words of your father. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רכח URL: https://ajew.org/reader-plain/alim-litrufa/2/227/ # רכח
רכח
Source: https://ajew.org/reader/alim-litrufa/2/227 ## Segment 1
רכח
And behold — what passes over us every day — it is impossible to express — great are the acts of Hashem and His wonders which we see from afar every day. And we bless three times every day *"matzmia' keren y'shu'ah"* — He Who causes the horn of salvation to sprout [מַצְמִיחַ קֶרֶן יְשׁוּעָה — from the *Shmoneh Esrei* — the blessing of the *tzaddik* — *"matzmia' keren yeshu'ah"* — He Who causes the horn of salvation to sprout. We recite this blessing three times every day. Reb Nussun draws a profound teaching from this: the *sprouting* (*tzmichah*) is precisely the nature of salvation — it grows from hidden roots — imperceptibly at first — until it emerges. Every event in the world — even the difficult ones — is part of this hidden sprouting]. Therefore one must believe that everything that is happening in the world — in general and in particular — is all the sprouting of the horn of salvation. And according to the strengthening of one's faith in this — so one merits to salvation — truly — even in the open. And there is much in my heart about this — but it is impossible to express all of this — even by mouth — certainly not in writing. But even so — each person must believe in this. And may Hashem Yisborach reveal His salvation to us soon — *nagila v'nismecha bo.* ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ה' כִּי תֵצֵא תקצ"ו נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ שֶׁתְּהִלָּה לָאֵל בְּזֶה הַיּוֹם בִּשְּׂרוּ אוֹתִי שֶׁיִּתְּנוּ לִי בִּילֶעט [אִשּׁוּר], כִּי הִגִּיעָה הַתְּשׁוּבָה מִקַּאמִינִיץ לִתֵּן. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עַד כֹּה עֲזָרָנוּ. כֵּן יוֹסִיף ה' לְהוֹשִׁיעֵנוּ מִכָּל צָרוֹתֵינוּ, וִישִׁיבֵנוּ מְהֵרָה לְשָׁלוֹם לְבֵיתִי לִבְרֶסְלֶב, וְיָרוּם קַרְנֵנוּ לְמַעְלָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבֹשׁוּ. וְלַה' הַיְשׁוּעָה, כִּי יֵשׁ לָנוּ תְּהִלָּה לָאֵל עַל מִי לִסְמֹךְ. וְהִנֵּה עַתָּה אֲנִי מְקַוֶּה לְקַבֵּל הַבִּילֶעט בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּשָׁבוּעַ זֹאת. וְאָז אֶסַּע לְאוּמַאן אִם יִרְצֶה הַשֵּׁם אַחַר שַׁבָּת הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה בְּיוֹם ג' אוֹ ד' פָּרָשַׁת תָּבוֹא הַבָּא עָלֵינוּ לְטוֹבָה. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וִיבִיאֵנִי מְהֵרָה לְשָׁם לְשָׁלוֹם מְהֵרָה. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ כִּי מוֹסֵר כְּתָב זֶה נָחוּץ. וִיקַבֵּל קֻנְטְרֵסִים מִכְתַּב יָדִי וְיִשְׁמְרֵם אֶצְלוֹ, כִּי הֵם דְּבָרִים יְקָרִים מְאֹד מִפָּז וּמִפְּנִינִים כַּיָּדוּעַ לְךָ. וְעַתָּה תִּתְחַזֵּק בִּישׁוּעַת ה' אֲשֶׁר עֲזָרָנוּ עַד הֵנָּה וּתְצַפֶּה לִישׁוּעָתוֹ תָּמִיד שֶׁיְּזַכְּךָ לָבוֹא לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה בְּלִי יִסּוּרִים גְּדוֹלִים. וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לִפְעֹל בַּקָּשָׁתֵינוּ בְּרַחֲמִים בְּרֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה שֶׁנִּזְכֶּה לְהִכָּתֵב וּלְהֵחָתֵם לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם, לִזְכּוֹת עַל כָּל פָּנִים מֵעַתָּה לֵילֵךְ בְּדֶרֶךְ הָאֱמֶת אֲשֶׁר הוֹרָנוּ גְּאוֹן עֻזֵּנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה.
And peace to all our *anshei sh'lomaynu* with love. ## Segment 5
דִּבְרֵי אָבִיךָ הַמּוֹדֶה עַל הֶעָבַר וּמְבַקֵּשׁ עַל לְהַבָּא וּמְצַפֶּה לִישׁוּעָה.
My beloved son — my dear one. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לִידִידִי כְּנַפְשִׁי הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר. יְשׁוּעָתֵנוּ תְּשַׂגֶּבְךָ וּתְחַזֶּקְךָ שֶׁתָּבוֹא אַתָּה גַּם אַתָּה לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה לִהְיוֹת נִמְנֶה עִמָּנוּ. מָה אֹמַר לְךָ יְדִיד נַפְשִׁי הַמַּאֲמִין לֹא יָחוּשׁ, בִּפְרָט כִּי יָדַעְתִּי כִּי תְּהִלָּה לָאֵל לִבְּךָ נָכוֹן וְחָזָק בְּהָאֱמֶת לַאֲמִתּוֹ. עַל כֵּן אַל תִּתְרַשֵּׁל חַס וְשָׁלוֹם מִלְּקַיֵּם דְּבָרֵינוּ, כִּי הָעוֹלָם הַזֶּה צֵל עוֹבֵר וְרֶוַח כָּזֶה אֵין נִמְצָא בָּעוֹלָם, וְדַי לַמֵּבִין בָּזֶה.
I received your letter — and it was a comfort to me — seeing the immensity of the yearning of your good will. And from yourself you understand that time does not permit a reply — for the bearers of this letter are traveling immediately after *Havdalah.* But from the immensity of his yearning to see my letter — I compelled myself to write him these few words. ## Segment 8
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח הַמְזָרְזוֹ לְטוֹבָתוֹ הַנִּצְחִית.
The words of your father who awaits salvation. Nussun of Breslov. And as for what you are already thinking today about the journey of Rosh Hashanah — indeed it is fine that Rosh Hashanah should be in the thought throughout the entire year. But that you should have pain now from the obstacles — in this you are not right — for we have already spoken that one should not think from one day to the other. And especially since in my view — with Hashem's help — you will not have sufferings now — G-d forbid — like last year — and not less than them — and to be absolved with nothing is impossible. [וְלִפְטֹר בְּלֹא כְּלוּם אִי אֶפְשָׁר — "and to be absolved with nothing is impossible" — a remarkable teaching: one cannot pass through Rosh Hashanah without some degree of effort and the overcoming of obstacles. The very fact that obstacles exist in coming to the holy *tzion* is itself part of the *avodah* of Rosh Hashanah — not something to be regretted] On the contrary — it is fitting for you to rejoice greatly that the days of Rosh Hashanah are approaching and coming — and you will merit to be on the holy *tzion.* And I have already spoken that what I know one must certainly do — that is not counted at all as suffering and obstacles — especially to think about what will be afterwards. And there is no need to extend in this — for you have already broken many obstacles — and I hoped to Hashem that now you will travel easily with Hashem's help for Rosh Hashanah coming upon us for good. May Hashem Yisborach grant me to receive a *bilet* [בִּילֶט — a government travel permit — required for travel under the restrictions of the Czarist authorities. Reb Nussun himself could not travel to Uman without such official permission — adding a further layer of yearning and obstacle to his own *Rosh Hashanah* pilgrimage] quickly — and may I merit to be there in Uman soon. More than this you will hear from the bearer of this letter. Overview: *Motzai Shabbas* Parshas Eikev — Nemirov. To Yitzchok. Received his letter — a comfort — seeing the immensity of the yearning of his good will. The bearers of this letter are traveling immediately after *Havdalah* — time does not permit — but from the immensity of his yearning to see his letter — compelled himself to write these few words. And as for what he is already thinking today about the journey of Rosh Hashanah — indeed it is fine that Rosh Hashanah should be in the thought throughout the entire year. But that he should have pain now from the obstacles — in this he is not right — one should not think from one day to the other. And especially since in his view — he will not have sufferings now G-d forbid like last year — and not less than them — and to be absolved with nothing is impossible. On the contrary — it is fitting for him to rejoice greatly that the days of Rosh Hashanah are approaching and he will merit to be on the holy *tzion.* What he knows one must certainly do — that is not counted as suffering and obstacles at all. He has already broken many obstacles — and he hoped to Hashem that now he will travel easily for Rosh Hashanah. May Hashem grant him to receive a *bilet* quickly — and may he merit to be in Uman soon. More than this you will hear from the bearer of this letter. Until now — His mercies — Yisborach — have helped us — for praised be G-d — today they informed me that they will give me the *bilet* [בִּילֶעט — the government travel permit — required under Czarist law. After months of effort — the response finally came from Kamenetz granting the permit. This was the great obstacle to Reb Nussun's annual journey to Uman for Rosh Hashanah] — for the response came from Kamenetz to grant it. *Tov l'hodos laHashem* — good to thank Hashem Who helped us until now. [Tehillim 92:2] So may Hashem continue to save us from all our troubles — and return me quickly in peace to my home in Breslov — and may our horn be raised on high — and our enemies will see and be ashamed. And the salvation is Hashem's — for we have — praised be G-d — One to lean on. And behold — now I hope to receive the *bilet* with Hashem's help this week. And then I will travel to Uman — if Hashem wills — after the following Shabbas coming upon us for good — on Tuesday or Wednesday of Parshas Tavo coming upon us for good. May Hashem have mercy on me and bring me there quickly in peace. More than this there is no leisure to extend — for the bearer is pressed. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רכט URL: https://ajew.org/reader-plain/alim-litrufa/2/228/ # רכט
רכט
Source: https://ajew.org/reader/alim-litrufa/2/228 ## Segment 1
רכט
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תָּבוֹא תקצ"ו נֶעמְרוֹב.
The words of your father who awaits salvation. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ הַקָּטָן עַל יְדֵי הֶעָרֵל מוֹסֵר כְּתָב זֶה, וְהַמִּכְתָּב מִיּוֹם ו' בַּאֲרִיכוּת עֲדַיִן לֹא רָאִיתִי. וְהִנֵּה הַבִּילֶעט עֲדַיִן לֹא קִבַּלְתִּי, כִּי נִתְמַהֲמַהּ קְצָת בְּיוֹם ה' וְהָיִיתִי רוֹצֶה לִשְׁלֹחַ עֲגָלָה בִּשְׁבִיל זֶה בְּיוֹם ו', וּמֵחֲמַת שֶׁהָיָה עֶרֶב שַׁבַּת קֹדֶשׁ נִתְעַצֵּל הָאִישׁ הַמְיֻחָד לָזֶה שֶׁבְּהֶכְרֵחַ לִגְמֹר הַדָּבָר עַל יָדוֹ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. כָּעֵת בְּדַעְתִּי לִנְסֹעַ בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם לִבְרֶסְלֶב וְכֵן צִוּוּ עָלַי מִבְּרֶסְלֶב כָּל אַנְשֵׁי שְׁלוֹמֵנוּ. שֶׁכֻּלָּם עוֹמְדִים וּמְצַפִּים שֶׁאָבוֹא לְשָׁם לְשָׁלוֹם. וּבְחַסְדּוֹ הַגָּדוֹל אֲקַבֵּל שָׁם הַבִּילֶעט בִּישׁוּעָתוֹ הַנִּפְלָאָה יִתְבָּרַךְ, וּמִשָּׁם אֶסַּע לְאוּמַאן אִם יִרְצֶה הַשֵּׁם. אִם אֶפְשָׁר שֶׁיָּבוֹא לִבְרֶסְלֶב בְּנָקֵל בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם מַה טּוֹב, מִן הַסְּתָם יִהְיֶה לִי לִינַת לַיְלָה שָׁם בִּבְרֶסְלֶב וַה' הַטּוֹב יַעֲשֶׂה. וְכַאֲשֶׁר הֵחֵל חַסְדּוֹ כֵּן יִגְמֹר בַּעֲדֵנוּ לָבוֹא לְאוּמַאן לְשָׁלוֹם חִישׁ קַל מְהֵרָה וְלִפְעֹל שָׁם כָּל בַּקָּשָׁתֵנוּ לְטוֹבָה. וְנִזְכֶּה שֶׁאָשׁוּב מְהֵרָה לְשָׁלוֹם לְבֵיתִי לִבְרֶסְלֶב לָשֶׁבֶת שָׁם בְּשַׁלְוָה וְהַשְׁקֵט וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבֹשׁוּ. וִיקֻיַּם מְהֵרָה "אֹיְבַי יָשֻׁבוּ יֵבֹשׁוּ רָגַע.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד וּמְצַפֶּה לִישׁוּעָה.
My beloved son — my dear one. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. נִפְלֵאתִי שֶׁלֹּא כָּתַבְתָּ לִי שׁוּם תְּשׁוּבָה מֵרַבִּי יַעֲקֹב אוֹדוֹת נְסִיעָתוֹ לְאוּמַאן.
Until now — His mercies — Yisborach — have helped us — for praised be G-d — today they informed me that they will give me the *bilet* [בִּילֶעט — the government travel permit — required under Czarist law. After months of effort — the response finally came from Kamenetz granting the permit. This was the great obstacle to Reb Nussun's annual journey to Uman for Rosh Hashanah] — for the response came from Kamenetz to grant it. *Tov l'hodos laHashem* — good to thank Hashem Who helped us until now. [Tehillim 92:2] So may Hashem continue to save us from all our troubles — and return me quickly in peace to my home in Breslov — and may our horn be raised on high — and our enemies will see and be ashamed. And the salvation is Hashem's — for we have — praised be G-d — One to lean on. And behold — now I hope to receive the *bilet* with Hashem's help this week. And then I will travel to Uman — if Hashem wills — after the following Shabbas coming upon us for good — on Tuesday or Wednesday of Parshas Tavo coming upon us for good. May Hashem have mercy on me and bring me there quickly in peace. More than this there is no leisure to extend — for the bearer is pressed. ## Segment 8
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ז
The words of your father — who gives thanks for the past and beseeches for the future — and awaits salvation. Nussun of Breslov. And let him receive the notebooks written in my handwriting and keep them with him — for they are things precious much more than gold and pearls — as is known to you. And now strengthen yourself through the salvation of Hashem Who helped us until now — and await His salvation always — that He may grant you to come to Uman for Rosh Hashanah coming upon us for good without great sufferings. And may Hashem help us to fulfill our requests in mercy on Rosh Hashanah coming upon us for good — that we merit to be inscribed and sealed for good long life and for peace — to merit at any rate from now to walk in the path of truth which our exalted master taught us — our master our teacher and our rabbi — *zacher tzaddik v'kadosh livrachah.* And peace to all our *anshei sh'lomaynu* with great love. And especially to my dear friend — as my own soul — the distinguished our Teacher the Rabbi Ya'akov — may his light shine. Our salvation shall exalt and strengthen you — that you too — you also — come to Uman for Rosh Hashanah coming upon us for good — to be counted among us. What shall I say to you — dear friend of my soul — the believer will not be distressed [הַמַּאֲמִין לֹא יָחוּשׁ — from Yeshayahu 28:16: "whoever believes will not be in haste" — applied here in the Breslov sense: one who truly believes has no anxiety about the outcome — the faith itself is the tranquility] — and especially I know that praised be G-d your heart is firm and strong in the truth in truth. Therefore do not be lax — G-d forbid — from fulfilling our words — for this world is a passing shadow — and such profit is not found in the world — and it is sufficient for one who understands this. And peace to all our *anshei sh'lomaynu* with great love. And especially to my dear friend — as my own soul — the distinguished our Teacher the Rabbi Ya'akov — may his light shine. Our salvation shall exalt and strengthen you — that you too — you also — come to Uman for Rosh Hashanah coming upon us for good — to be counted among us. What shall I say to you — dear friend of my soul — the believer will not be distressed [הַמַּאֲמִין לֹא יָחוּשׁ — from Yeshayahu 28:16: "whoever believes will not be in haste" — applied here in the Breslov sense: one who truly believes has no anxiety about the outcome — the faith itself is the tranquility] — and especially I know that praised be G-d your heart is firm and strong in the truth in truth. Therefore do not be lax — G-d forbid — from fulfilling our words — for this world is a passing shadow — and such profit is not found in the world — and it is sufficient for one who understands this. # רל URL: https://ajew.org/reader-plain/alim-litrufa/2/229/ # רל
רל
Source: https://ajew.org/reader/alim-litrufa/2/229 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' שֵׁם ה' תקצ"ז בְּרֶסְלֶב.
The words of one who loves him in truth forever — who urges him toward his eternal good. Nussun the above-mentioned. ## Segment 2
בְּנִי חֲבִיבִי.
My dear son. ## Segment 3
עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו הָעֲצוּמִים שֶׁיָּצָאתִי וּבָאתִי לְשָׁלוֹם מִנֶּעמְרוֹב לְאוּמַאן, וּמֵאוּמַאן לְטֶעפְּלִיק עַל שַׁבַּת תְּשׁוּבָה, וּמִשָּׁם לְפֹה בְּרֶסְלֶב, וְשָׁבַתְתִּי פֹּה שַׁבַּת שַׁבָּתוֹן יוֹם הַכִּפּוּרִים הָאָיֹם וְהַנּוֹרָא מְאֹד. מִי יְמַלֵּל גְבוּרוֹת ה' וְכוּ'. אִלּוּ כָּל הַיַּמִּים דְּיוֹ וְכוּ'. וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁאָשׁוּב לְפֹה לְבֵיתִי בְּקָרוֹב בְּנִפְלְאוֹתָיו וַחֲסָדָיו הָרַבִּים אֲשֶׁר לֹא תָמְנוּ וְלֹא כָלוּ כַּאֲשֶׁר אָנוּ רוֹאִים בְּעֵינֵינוּ. וְיוֹתֵר מֵהֵמָּה, הַנִּסְתָּרוֹת לַה' אֱלֹהֵינוּ, חֲסָדָיו הַנֶּעְלָמִים חַסְדֵי חִנָּם מֵהָאוֹצַר מַתְּנַת חִנָּם שֶׁמַּמְשִׁיךְ הַפְּרָאסְטִיק [הַפָּשׁוּט] הַגָּדוֹל, שֶׁאָנוּ זוֹכִים לֵידַע מִמֶּנּוּ מְעַט דִּמְעַט קָט, מִי יָבִין עֹצֶם גָּדְלוֹ וְרוֹמְמוּתוֹ. וְהִנֵּה בְּשָׁעָה זֹאת סִבֵּב הַשֵּׁם יִתְבָּרַךְ שֶׁקָּרָאתִי לִבְנִי שַׁכְנָא שֶׁיִּחְיֶה, מֵרִבּוּי טִרְדּוֹתָיו, וּבָא אֶצְלִי וְהֶרְאָה לִי מִכְתָּבְךָ שֶׁכָּתַבְתָּ אֵלָיו. וְזֶה סִבֵּב שֶׁכָּתַבְתִּי לְךָ עַתָּה דְּבָרַי אֵלֶּה הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה, מִתּוֹךְ חֲבִילֵי חֲבִילוֹת טִרְדוֹתַי עַתָּה מִכַּמָּה צְדָדִים. וּתְהִלָּה לָאֵל שָׁבַתְתִּי פֹּה יוֹם הַכִּפּוּרִים הַקָּדוֹשׁ בְּשָׁלוֹם וְשַׁלְוָה בְּאֵין פֶּגַע. וּתְהִלָּה לָאֵל הַכֹּל עַל נָכוֹן מֵעִם ה', מִיּוֹם צֵאתִי מִנֶּעמְרוֹב עַד הֵנָּה. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וִישִׁיבֵנוּ לְשָׁלוֹם לְפֹה, וּמִכָּאן לָאָרֶץ הַקְּדוֹשָׁה. יָתֵר אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל. וּשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ יִגְדַּל נָא עַל יָדֵינוּ. וְאִלְמָלֵא לָא אֲתֵינָא לְעָלְמָא אֶלָּא לִשְׁמֹעַ הַטַּעַם שֶׁנִּקְרָא יוֹם הַזֶּה שֵׁם ה' דַּיִּי (עַיֵּן לִקּוּטֵי תִנְיָנָא סו). וְאִם תִּזְכֶּה תִּשְׁמַע מִמֶּנִּי בָּזֶה הַרְבֵּה. וְכָל דְּבָרַי שֶׁכָּתַבְתִּי עַתָּה הַכֹּל נוֹבְעִים מִזֶּה. מִי יִתֶּנְךָ בְּנִי בְּתוֹךְ פְּנִימִיּוּת מֹחִי וּלְבָבִי בְּתוֹךְ הַשִּׁעוּר שֶׁבְּלִבִּי, הָיִיתָ מֵבִין מְעַט גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ וְנוֹרְאוֹתָיו וְנִפְלְאוֹתָיו וַחֲסָדָיו עַד בְּלִי דַּי, מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב.
My beloved son — my dear one. I received your brief letter via the gentile who is the bearer of this letter — but the longer letter of Friday I have not yet seen. And behold — the *bilet* I have still not received — for it was slightly delayed on Thursday — and I wanted to send a wagon for it on Friday — but since it was *Erev Shabbas Kodesh* — the designated person became lazy — through whom it must necessarily be completed — with Hashem's help. At present my intention is to travel tomorrow — if Hashem wills — to Breslov — and so all the *anshei sh'lomaynu* from Breslov commanded me — all of them standing and awaiting that I should come there in peace. And in His great *chesed* I will receive the *bilet* there through His wondrous salvation — Yisborach — and from there I will travel to Uman — if Hashem wills. If it is possible for you to come to Breslov easily tomorrow — if Hashem wills — that would be good — and in all likelihood I will spend the night there in Breslov — and Hashem the Good will do. And just as His *chesed* began — so may He complete it for us — to come to Uman in peace — quickly — speedily — and to accomplish there all our requests for good. And may we merit that I return quickly in peace to my home in Breslov — to dwell there in tranquility and quiet — and our enemies will see and be ashamed. And may it be fulfilled quickly: *"oyvai yashuvu yeivoshu raga"* — "my enemies will return and be ashamed in an instant." [Tehillim 6:11] And peace to all our *anshei sh'lomaynu* with great love. I was astonished that you did not write me any reply from Rabbi Ya'akov regarding his traveling to Uman. The words of your father — very preoccupied — and awaiting salvation. Nussun of Breslov. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # כג URL: https://ajew.org/reader-plain/alim-litrufa/2/23/ # כג
כג
Source: https://ajew.org/reader/alim-litrufa/2/23 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' מַסְעֵי [כ"ה תמוז] תקפ"ט.
With the help of G-d, may He be blessed ## Segment 2
לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Peace to my beloved son, the delight of my eyes — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 3
מוֹסֵר כְּתָב זֶה יְדִידִי בֶּן אֲחוֹתִי רַבִּי אַיְיזִיק שֶׁיִּחְיֶה יְסַפֵּר לְךָ טִרְדוֹתַי, בִּפְרָט מֵהַדֶּלֶף הַטּוֹרֵד שֶׁהָיָה בַּשָּׁבוּעַ הֶעָבַר אֲשֶׁר הֻכְרַחְתִּי לְטַלְטֵל אֶת עַצְמִי הַרְבֵּה כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ, אַךְ הוּא הִפְצִיר בִּי הַרְבֵּה לִכְתֹּב לְךָ אִגֶּרֶת לְהַחֲיוֹת אוֹתְךָ וַאֲנִי מֻכְרָח לִכְתֹּב אֶת אֲשֶׁר יִשְׁלַח ה' בְּלִבִּי.
His letter I received last week — and surely my grief is very great at his grief — and in particular over the disruption of Torah study and prayer that it causes him. But how greatly you gave me life with your words — that you wrote that you are strengthening yourself on the basis of the words you heard on the past Shavuos — and that you snatch whatever good you are able to snatch — and in the remaining times you strengthen yourself with holy will and longing — and wait and hope for His salvation, may He be blessed. This is the right approach — and this is how it is beautiful for you to conduct yourself. ## Segment 4
וְדַע בְּנִי חֲבִיבִי כִּי עַתָּה אֲנִי מְחַיֶּה אֶת עַצְמִי בְּהַתּוֹרָה (לִקּוּטֵי תִנְיָנָא ע"ד) שֶׁל הַפְּרָאסְטַאק הַגָּדוֹל שֶׁמְחַיֶּה כָּל הַפְּרָאסְטַקֶיס, הֵן הַיּוֹדְעִים לִלְמֹד וְעוֹסְקִים בַּתּוֹרָה שֶׁצְּרִיכִין לְהַחֲיוֹתָם בְּשָׁעָה וָעֵת שֶׁהֵם מְבַטְּלִין מֵהַתּוֹרָה, הֵן פְּרָאסְטַאקֶיס לְגַמְרֵי, וַאֲפִלּוּ הַמֻּנָּחִים בִּשְׁאוֹל תַּחְתִּית, כֻּלָּם הוּא מְחַיֶּה עַל יְדֵי פְּשִׁיטוּתוֹ שֶׁאָז הוּא מְקַבֵּל מֵהָאוֹצַר מַתְּנַת חִנָּם שֶׁהוּא בְּחִינַת הַחֶסֶד חִנָּם שֶׁהָיָה מְקַיֵּם הָעוֹלָם קֹדֶם מַתַּן תּוֹרָה, שֶׁהוּא בְּחִינַת הַדֶּרֶךְ לְאֶרֶץ יִשְׂרָאֵל. אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ דִבְרֵי אֱלֹקִים חַיִּים כָּאֵלֶּה. מַה נְּדַבֵּר מַה נְּדַבֵּר, כַּמָּה וְכַמָּה אוֹצְרֵי אוֹצְרֵי מַתְּנַת חִנָּם הִשְׁפִּיעַ עָלֵינוּ הַשֵּׁם יִתְבָּרַךְ בָּזֶה לְבַד שֶׁזָּכִינוּ לִשְׁמֹעַ תּוֹרָה הַזֹּאת שֶׁל הָאוֹצַר מַתְּנַת חִנָּם, וּבָזֶה בְּוַדַּאי אַתָּה יָכוֹל לְהַחֲיוֹת אֶת עַצְמְךָ תָּמִיד כָּל יְמֵי חַיֶּיךָ, בִּפְרָט בָּעִתִּים הַלָּלוּ שֶׁאַתָּה בְּחִינַת פְּרָאסְטִיק בְּכַמָּה שָׁעוֹת וְעִתִּים, אֲבָל תִּזְכֹּר אֶת עַצְמְךָ תָּמִיד בְּכָל עֵת הַבִּטּוּל, שֶׁיֵּשׁ פְּרָאסְטִיק גָּדוֹל כָּזֶה שֶׁגִּלָּה הַשִּׂיחָה וְהַתּוֹרָה הַזֹּאת, שֶׁהוּא מְחַיֶּה הַכֹּל אֲפִלּוּ אוֹתָן שֶׁלֹּא שָׁמְעוּ זֹאת וְאֵין יוֹדְעִין מִזֶּה וַאֲפִלּוּ הַחוֹלְקִים עָלָיו, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כַּמָּה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ שֶׁאָנוּ זָכִינוּ לִשְׁמֹעַ כָּל זֶה מִפִּיו הַקָּדוֹשׁ וּמִפִּי סְפָרָיו הַקְּדוֹשִׁים, בְּוַדַּאי אָנוּ יְכוֹלִין לְהַחֲיוֹת עַצְמֵנוּ בָּזֶה תָּמִיד. וְהִנֵּה יֵשׁ בָּזֶה הַרְבֵּה הַרְבֵּה לְדַבֵּר, אַךְ אֵין הַפְּנַאי מַסְכִּים כְּלָל וַהֲלֹא הַסְּפָרִים לְפָנֶיךָ פּוּק עַיֵּן וְתִשְׁכַּח בָּהֶם כָּל מַה שֶּׁיֶּחְסַר לְךָ, וְעַיֵּן בְּהַתּוֹרָה הַקְּדוֹשָׁה כִּי הִיא מֻכְרַחַת לְךָ עַתָּה בְּיוֹתֵר, וְהָעִקָּר הוּא הָאֱמוּנָה שֶׁצְּרִיכִין לְהַאֲמִין בְּכָל עֵת שֶׁהַשֵּׁם יִתְבָּרַךְ בָּרָא כָּל דָּבָר בִּרְצוֹנוֹ בַּעֲשָׂרָה מַאֲמָרוֹת, וּבְאֵלּוּ הָעֲשָׂרָה מַאֲמָרוֹת נֶעְלָמִין עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁהֵם כְּלַל הַתּוֹרָה, וְעַל כֵּן בְּכָל מַה שֶּׁעוֹשִׂין הֵן מְלָאכָה אוֹ שֶׁיּוֹשְׁבִין בַּחֲנוּת, צְרִיכִין לֵידַע וּלְהַאֲמִין וְלִזְכֹּר בְּכָל עֵת שֶׁיֵּשׁ בָּזֶה תּוֹרָה הַנֶּעְלֶמֶת בַּעֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא כָּל דָּבָר, וְכָל מִין סְחוֹרָה שֶׁיֵּשׁ בְּהַחֲנוּת, כִּי הַכֹּל בָּרָא הַשֵּׁם יִתְבָּרַךְ בַּעֲשָׂרָה מַאֲמָרוֹת. וּזְכֹר זֹאת הֵיטֵב הֵיטֵב בֶּאֱמֶת לַאֲמִתּוֹ כִּי הִיא חַיֶּיךָ, וּבִפְרָט בְּכֹחַ הַפְּרָאסְטִיק הַגָּדוֹל אֲנַחְנוּ כֻּלָּנוּ יְכוֹלִים לְקַבֵּל מֵהָאוֹצַר מַתְּנַת חִנָּם וְכוּ' וְכַנַּ"ל. וּכְשֶׁתְּחַיֶּה אֶת עַצְמְךָ בָּזֶה בֶּאֱמֶת אֲפִלּוּ בְּעֵת הַבִּטּוּלִים הַגְּדוֹלִים, וַאֲפִלּוּ אִם הוּא כְּמוֹ שֶׁהוּא אֲנִי בָּטוּחַ בְּהַשֵּׁם יִתְבָּרַךְ שֶׁעַל יְדֵי זֶה בְּעַצְמוֹ תָּשׁוּב בְּכָל עֵת אֶל הַלִּמּוּד הַתּוֹרָה הַקְּדוֹשָׁה וְאֶל עֲבוֹדַת הַתְּפִלָּה. אַף גַּם יִתּוֹסֵף לְךָ חֵשֶׁק חָדָשׁ בְּכָל פַּעַם אֶל הַתּוֹרָה וְתַהֲפֹךְ הַכֹּל לְטוֹבָה, וְהָעִקָּר שֶׁתִּתְחַזֵּק אֶת עַצְמְךָ בְּשִׂמְחָה תָּמִיד וְתִבְטַח בַּה', כִּי הַכֹּל לְטוֹבָתְךָ, וּבְקָרוֹב תִּוָּשַׁע בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וּתְבַַשְּׂרֵנִי מְהֵרָה בְּחַסְדּוֹ הַגָּדוֹל, אַךְ לְעֵת עַתָּה תַּעֲבִיר הַכֹּל מִדַּעְתְּךָ, וְתַעֲבִיר מִדַּעְתְּךָ כָּל הַדְּאָגוֹת וְהַמַּחֲשָׁבוֹת וְכַיּוֹצֵא בָּזֶה הַמַּטְרִידִים וּמְבַלְבְּלִים חַס וְשָׁלוֹם, רַק הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ, וְיוֹשִׁיעַ לְךָ וּלְכָל הַנִּלְוִים אֵלֶיךָ בְּכָל מַה שֶּׁאַתֶּם צְרִיכִים לְהִוָּשַׁע.
For even when Hashem Yisborach helps and these sufferings depart from you — and you merit to return to your place to be constant in your studies day and night as at the beginning — even then, one must remember all our words and conduct oneself by them as I spoke of them before Shavuos. In particular because it is impossible to be without the interruptions that occur each day — for each day has its own fence from without. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ.
And regarding my stepson Shmelke, may he live — it seems it is impossible to prevent them there from engaging in remedies. And in my opinion all their medical treatments are a danger to his eyes — more than everything. Therefore I spoke with my wife and she agreed with my opinion — that she should tell them: if his eyes have not begun to heal — they should immediately return and send him here. And I trust in Hashem that here he will have complete healing without any physical remedies. And let him write me immediately a response to this — for it is urgent for several reasons. The words of your father — greatly preoccupied as you will understand yourself — who seeks your welfare with love and prays abundantly on your behalf. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רלא URL: https://ajew.org/reader-plain/alim-litrufa/2/230/ # רלא
רלא
Source: https://ajew.org/reader/alim-litrufa/2/230 ## Segment 1
רלא
I received your brief letter via the gentile who is the bearer of this letter — but the longer letter of Friday I have not yet seen. And behold — the *bilet* I have still not received — for it was slightly delayed on Thursday — and I wanted to send a wagon for it on Friday — but since it was *Erev Shabbas Kodesh* — the designated person became lazy — through whom it must necessarily be completed — with Hashem's help. At present my intention is to travel tomorrow — if Hashem wills — to Breslov — and so all the *anshei sh'lomaynu* from Breslov commanded me — all of them standing and awaiting that I should come there in peace. And in His great *chesed* I will receive the *bilet* there through His wondrous salvation — Yisborach — and from there I will travel to Uman — if Hashem wills. If it is possible for you to come to Breslov easily tomorrow — if Hashem wills — that would be good — and in all likelihood I will spend the night there in Breslov — and Hashem the Good will do. And just as His *chesed* began — so may He complete it for us — to come to Uman in peace — quickly — speedily — and to accomplish there all our requests for good. And may we merit that I return quickly in peace to my home in Breslov — to dwell there in tranquility and quiet — and our enemies will see and be ashamed. And may it be fulfilled quickly: *"oyvai yashuvu yeivoshu raga"* — "my enemies will return and be ashamed in an instant." [Tehillim 6:11] ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' נֹחַ תקצ"ז בְּרֶסְלֶב
Nussun of Breslov. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
הַשָּׁלִיחַ מֵאִתְּךָ בָּא לְפֹה לְבֵית הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה בִּהְיוֹתִי יוֹשֵׁב עַל הַשֻּׁלְחָן בִּסְעֻדַּת שַׁחֲרִית, וְקִבַּלְתִּי מִיָּד מִכְתָּבְךָ הַנִּשְׁלַח עַל יְדֵי בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר, וּמְאֹד הֶחֱיֵיתִי אֶת נַפְשִׁי בְּמִכְתַּב בִּתִּי וַחֲתָנִי שֶׁיִּחְיוּ. וּמִכְתָּבְךָ מִיּוֹם ה' עֲדַיִן לֹא קִבַּלְתִּי. וְהִנֵּה בְּמוֹצָאֵי שַׁבָּת זֶה תֵּכֶף אַחַר הַבְדָּלָה נָסַעְתִּי לְפֹה לְפַקֵּחַ עַל עֲסָקַי מִכַּמָּה טְעָמִים. וּלְפִי דַּעְתִּי אֶתְעַכֵּב פֹּה עַד יוֹם ג' הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה. עַל כֵּן אִם יוּכַל בְּנָקֵל לָבוֹא לְפֹה בְּיוֹם מָחָר מַה טּוֹב. וְכָעֵת אֵין דַּעְתִּי צְלוּלָה כְּלָל לְהַרְחִיב בְּדִבְרֵי אֱמֶת וְחִבָּה. וִיקַבֵּל הַמִּכְתָּב לַחֲתָנִי נֵרוֹ יָאִיר וְיִשְׁתַּדֵּל לְשָׁלְחוֹ עַל יְדֵי אִישׁ בָּטוּחַ. וְגַם יוֹסִיף לִכְתֹּב בְּעַצְמוֹ כִּרְצוֹנוֹ, וְיוֹדִיעֵנִי אִם שָׁלַח מִכְתָּבִי לְיָדָם לִבְרָאִיהלוֹב כִּי הוּא מִצְוָה גְּדוֹלָה. כִּי יָדַעְתִּי שֶׁהֵם מְצַפִּים מְאֹד לִרְאוֹת מִכְתָּב מֵאִתִּי. וְהִנֵּה עַד הֵנָּה עֲזָרַנִי רַחֲמָיו יִתְבָּרַךְ שֶׁהָיָה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְגַם תּוֹדָה לָאֵל שָׂמַחְנוּ קְצָת בִּשְׁמִינִי עֲצֶרֶת וְשִׂמְחַת תּוֹרָה וּבְשַׁבַּת בְּרֵאשִׁית וְדִבַּרְנוּ דִּבְרֵי אֱמֶת וְהַכֹּל בְּשָׁלוֹם תְּהִלָּה לָאֵל. מִי יִתֵּן שֶׁיִּגְמֹר הַשֵּׁם יִתְבָּרַךְ יְשׁוּעָתוֹ שֶׁאָשׁוּב לְבֵיתִי לְפֹה לִבְרֶסְלֶב בְּשָׁלוֹם מְהֵרָה. וּמִגֹּדֶל הַטִּרְדָּא וּנְחִיצַת מוֹסֵר כְּתָב זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ כָּרָאוּי. וְעוֹד חָזוֹן לַמּוֹעֵד לְהַרְחִיב הַדִּבּוּר יוֹתֵר.
And peace to all our *anshei sh'lomaynu* with great love. I was astonished that you did not write me any reply from Rabbi Ya'akov regarding his traveling to Uman. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
My beloved son — my dear one. Until now — His mighty mercies — have helped us — that I went and came in peace: from Nemirov — to Uman — and from Uman to Teplik for *Shabbas Teshuvah* [שַׁבַּת תְּשׁוּבָה — the Shabbas between Rosh Hashanah and Yom Kippur — the Shabbas of Return — one of the most sacred and charged Shabbases of the year. Reb Nussun spent it in Teplik — still making his way back toward Breslov] — and from there here to Breslov — and I spent here *Shabbas Shabason* — Yom Kippur — the awesome and very terrible day. *"Mi y'malel gevuros Hashem v'chu'"* — "who can express the mighty acts of Hashem" [Tehillim 106:2] — *"illu kol hayamim deyo v'chu'"* — "if all the days were ink" and so forth. And the salvation and the hope are Hashem's — that I will return here to my home soon — through His wonders and His great *chasadim* which have not ended and not ceased — as we see with our own eyes. And more than these — the hidden things belong to Hashem our G-d — His hidden *chasadim* — the *chasadim* of pure grace from the treasure — the gift of grace — that the great *prost* — the great simple one — draws forth [הַפְּרָאסְטִיק הַגָּדוֹל — the great *prost* — from the Yiddish and Slavic *prostiy* — "simple" — one of Reb Nussun's most intimate names for the Rebbe himself. The Rebbe's essential quality was this supreme simplicity — *temimus* — the *prost* par excellence — the one from whom all the hidden *chasadim* of pure grace flow] — which we merit to know from him only a very little of the very little — who can understand the immensity of his greatness and his exaltedness? And behold — at this very hour — Hashem Yisborach arranged that I called to my son Rabbi Shachna — may he live — from the multitude of his preoccupations — and he came to me and showed me the letter you had written to him. And this was what caused me to write him these few strengthening words — from within bundles upon bundles of my preoccupations just now from several directions. And praised be G-d — I spent here Yom Kippur the holy day in peace and tranquility without any trouble. And praised be G-d — all is well established from Hashem — from the day I left Nemirov until now. May Hashem have mercy on us and return us in peace here — and from here to the Holy Land [וּמִכָּאן לָאָרֶץ הַקְּדוֹשָׁה — "and from here to the Holy Land" — Reb Nussun's fervent hope to travel to Eretz Yisrael — a dream he held throughout his life — ultimately he traveled to Eretz Yisrael in 5622 / 1822 in an earlier period. Here the phrase expresses the ultimate aspiration] . More than this there is no leisure to extend at all. And may His great name be blessed and glorified through us. And *"ilmale lo aseina l'alma ela lishmo'a hata'am she'nikra hayom hazeh Shem Hashem — dayi"* — "if I had not come into the world — except to hear the reason why this day is called 'Shem Hashem' — that would have been enough for me" [אִלּוּ לֹא אֲתֵינָא לְעָלְמָא אֶלָּא לִשְׁמֹעַ הַטַּעַם שֶׁנִּקְרָא יוֹם הַזֶּה שֵׁם ה' דַּיִּי — This is one of the most ecstatic utterances in all of Reb Nussun's writings. *Shem Hashem* — literally "the Name of Hashem" — is one of the names for Parshas Ha'azinu — and more deeply it refers to the teaching in Likutay Tinyana 66 about the *shem Hashem* — the name of Hashem — and its profound connection to the holy day and the entire structure of creation. Reb Nussun says: if I had come into the world for no other reason than to hear and understand this one teaching of the Rebbe — *dayyi* — that alone would have been sufficient justification for my entire existence. The phrase echoes the *Dayenu* of the Passover Haggadah] [cf. Likutay Tinyana 66] . And if you merit — you will hear from me much about this. And all the words I wrote just now — all of them flow from this. *"Mi yitneich b'ni b'toch p'nimiyus moichi u'l'vavi — b'toch hashi'ur sheb'libi"* — "Would that you were in the innermost depth of my mind and heart — within the measure that is in my heart — you would understand a little the greatness of Hashem Yisborach and His awesome acts and His wonders and His *chasadim* without end — what the mouth cannot speak and the heart cannot think." [מִי יִתֶּנְךָ בְּנִי בְּתוֹךְ פְּנִימִיּוּת מֹחִי וּלְבָבִי — "would that you were in the innermost depth of my mind and heart" — one of the most lyrical and intimate expressions in all of Reb Nussun's letters. He is overflowing with the experience of this day — the holiness of Yom Kippur in Breslov after the Rosh Hashanah in Uman — and he longs to transmit even a fraction of it to his beloved son] And behold — at this very hour — Hashem Yisborach arranged that I called to my son Rabbi Shachna — may he live — from the multitude of his preoccupations — and he came to me and showed me the letter you had written to him. And this was what caused me to write him these few strengthening words — from within bundles upon bundles of my preoccupations just now from several directions. And praised be G-d — I spent here Yom Kippur the holy day in peace and tranquility without any trouble. And praised be G-d — all is well established from Hashem — from the day I left Nemirov until now. May Hashem have mercy on us and return us in peace here — and from here to the Holy Land [וּמִכָּאן לָאָרֶץ הַקְּדוֹשָׁה — "and from here to the Holy Land" — Reb Nussun's fervent hope to travel to Eretz Yisrael — a dream he held throughout his life — ultimately he traveled to Eretz Yisrael in 5622 / 1822 in an earlier period. Here the phrase expresses the ultimate aspiration]. More than this there is no leisure to extend at all. And may His great name be blessed and glorified through us. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רלב URL: https://ajew.org/reader-plain/alim-litrufa/2/231/ # רלב
רלב
Source: https://ajew.org/reader/alim-litrufa/2/231 ## Segment 1
רלב
And behold — at this very hour — Hashem Yisborach arranged that I called to my son Rabbi Shachna — may he live — from the multitude of his preoccupations — and he came to me and showed me the letter you had written to him. And this was what caused me to write him these few strengthening words — from within bundles upon bundles of my preoccupations just now from several directions. And praised be G-d — I spent here Yom Kippur the holy day in peace and tranquility without any trouble. And praised be G-d — all is well established from Hashem — from the day I left Nemirov until now. May Hashem have mercy on us and return us in peace here — and from here to the Holy Land [וּמִכָּאן לָאָרֶץ הַקְּדוֹשָׁה — "and from here to the Holy Land" — Reb Nussun's fervent hope to travel to Eretz Yisrael — a dream he held throughout his life — ultimately he traveled to Eretz Yisrael in 5622 / 1822 in an earlier period. Here the phrase expresses the ultimate aspiration]. More than this there is no leisure to extend at all. And may His great name be blessed and glorified through us. ## Segment 2
יוֹם ד' רֹאשׁ חֹדֶשׁ חֶשְׁוָן תקצ"ז בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת. וְכָל יוֹם אֶתְמוֹל הָיִיתִי עוֹמֵד וּמְצַפֶּה לִרְאוֹתְךָ וְלָא אִיסְתַּיַע מִלְּתָא. וּמַה לַּעֲשׂוֹת כִּי מְנִיעַת הַפַּרְנָסָה מִשְׁתַּטַּחַת מְאֹד בְּכָל פַּעַם, אַךְ טוֹב לְהוֹדוֹת לַה' שֶׁרְצוֹנְךָ חָזָק אֶל הָאֱמֶת. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עוֹד חָזוֹן לַמּוֹעֵד, וּבְוַדַּאי נִתְרָאֶה פָּנִים בְּקָרוֹב, וּבוֹא תָּבוֹא בְּרִנָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה הַיּוֹם בַּבֹּקֶר עָבַר בְּמַחֲשַׁבְתִּי לִכְתֹּב לְךָ מֵחָדָשׁ אֲשֶׁר בִּלְבָבִי, אַךְ כָּעֵת טָרִידְנָא טוּבָא.
My beloved son — my dear one. ## Segment 5
וְהַכְּלָל שֶׁצָּרִיךְ אַתָּה לַחֲשֹׁב בְּכָל יוֹם כְּאִלּוּ הַיּוֹם נוֹלַדְתָּ, וּכְאִלּוּ אֵין לְךָ בָּעוֹלָם כִּי אִם אוֹתוֹ הַיּוֹם בִּלְבַד, וְלִבְלִי לְהַטְרִיד מַחֲשַׁבְתְּךָ עַל לְעָבַר וְעַל לְהַבָּא. וְאִם אָמְנָם אַתָּה עוֹסֵק בְּמַשָּׂא וּמַתָּן וְצָרְכֵי פַּרְנָסָה שֶׁהוּא עַל לְהַבָּא, אַף עַל פִּי כֵן הָעִקָּר הוּא הַיּוֹם הַזֶּה שֶׁאַתָּה עוֹמֵד בּוֹ. כִּי אֵינְךָ יוֹדֵעַ מַה יּוֹלֵד יוֹם. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, וּכְבָר שָׁמַעְתָּ הַרְבֵּה בָּזֶה, וּבְכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים. וּמַה מְּאֹד אָנוּ צְרִיכִין לִשְׂמֹחַ בְּחֶלְקֵנוּ עַל עֹצֶם חַסְדּוֹ שֶׁהִבְדִּילָנוּ מִכַּמָּה טָעוּתִים וְעֵצוֹת נִבְעָרוֹת וְכוּ'. וְאִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה בִּפְרָט בָּעִתִּים הַלָּלוּ.
Your messenger arrived here — at the house of the righteous woman Maras Adel — may she live [מָרַת אָדְיל — Maras Adel — the pious widow of the Rebbe himself — who lived in Breslov. Reb Nussun was sitting at her table for the morning meal when the messenger arrived — a touching detail that places us in the warm intimacy of the Breslov household] — while I was sitting at the table at the morning meal — and I received immediately the letter sent via my son Rabbi Shachna — may his light shine. And I greatly gave life to my soul with the letter from my daughter and son-in-law — may they live. And the letter from Thursday I have still not received. And behold — on Motzai Shabbas this past — immediately after Havdalah — I traveled here to attend to my affairs for several reasons. And according to my view — I will stay here until Tuesday coming upon us for good. Therefore — if you can come here easily tomorrow — that would be good. And at present my mind is not clear at all to extend in words of truth and affection. ## Segment 6
חֲזַק בְּנִי וֶאֱמַץ כִּי ה' אִתְּךָ גַּם עַתָּה. וְכָל תְּשׁוּקַת לְבָבְךָ הַטּוֹב הַכֹּל נִרְשָׁם לְמַעְלָה לְטוֹבָה. מִכָּל שֶׁכֵּן כְּשֶׁאַתָּה זוֹכֶה לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל לְדַבֵּר בְּפֶה מָלֵא הַכִּסּוּפִין הַטּוֹבִים שֶׁלְּךָ בְּכָל יוֹם שֶׁזֶּה הָעִקָּר. וְהַשֵּׁם יִתְבָּרַךְ מִתְאַוֶּה גַּם לִתְפִלָּתְךָ וְשִׂיחָתְךָ, וְאֵין שׁוּם דִּבּוּר נֶאֱבָד. חֲזַק בְּנִי וֶאֱמַץ בַּתּוֹרָה וּתְפִלָּה וְשִׂיחָה לְפָנָיו יִתְבָּרַךְ, כָּל מַה שֶּׁתּוּכַל לַחֲטֹף בְּכָל יוֹם וּבְכָל עֵת בֵּין הַרְבֵּה בֵּין מְעַט כִּי אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט וְכוּ'. וְהִנֵּה אֲנִי מִתְעַכֵּב פֹּה זֶה יוֹם ד, וְהַיּוֹם אוֹ מָחָר אִם יִרְצֶה ה' אֶסַּע לְבֵיתִי. וַעֲדַיִן לֹא עָשִׂינוּ מְאוּמָה בַּעֲסָקֵינוּ, וְכַאֲשֶׁר תִּהְיֶה אֶצְלֵנוּ אִם יִרְצֶה הַשֵּׁם אֲסַפֵּר לְךָ הַכֹּל, כָּעֵת אָנוּ מַשְׁלִיכִים יְהָבֵנוּ רַק עַל הַשֵּׁם יִתְבָּרַךְ לְבַד שֶׁהוּא יוֹרֶה אוֹתָנוּ הַדֶּרֶךְ הַיָּשָׁר וְהָעֵצָה הַטּוֹבָה, בְּאֹפֶן שֶׁאֶזְכֶּה לָשׁוּב לְבֵיתִי לְפֹה לְשָׁלוֹם. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
And let him receive the enclosed letter for his son-in-law — and strive to send it via a trusted person — and also add his own writing as he wishes. And inform me whether he sent my letter to them in Brayhilov [בְּרָאִיהְלוֹב — Brayhilov — another community in the Breslov circle whose members were anxiously awaiting a letter from Reb Nussun during his long exile in Nemirov] — for it is a great mitzvah — for I know they are greatly awaiting to see a letter from me. And behold — until now His mercies — Yisborach — have helped me that all was well established with Hashem's help. And also — praised be G-d — we rejoiced a little on Shemini Atzeres and Simchas Torah and Shabbas Bereishis — and we spoke words of truth — and all was in peace — praised be G-d. May Hashem Yisborach complete His salvation — that I return to my home here in Breslov in peace quickly. And from the greatness of the preoccupation and the pressing of the bearer — it is impossible to extend as is fitting. And there is still a vision for the appointed time to extend the speech more. [cf. Chavakuk 2:3] ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father who awaits salvation. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
הָאִשָּׁה שָׂרָה יָצְאָה בְּמֵאוּן אַחַר הַבְטָחָתָהּ לִהְיוֹת בְּבֵיתְךָ, וּלְדַעְתִּי אַף עַל פִּי שֶׁעַתָּה יֵשׁ לְךָ צַעַר גָּדוֹל מִזֶּה מֵחֲמַת שֶׁאֵין מְשָׁרֶתֶת מְצוּיָה, אַף עַל פִּי כֵן בְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ יַעְזֹר לְךָ וְתִמְצָא כִּרְצוֹנְךָ, וְאָז תּוֹדֶה לַה' עַל שֶׁמֵּאֲנָה בָּזֶה כִּי הוּא לְטוֹבָתְךָ. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁתִּהְיֶה אֶצְלִי אֲדַבֵּר עִמְּךָ גַּם מִזֶּה, כִּי כָּל הִלְכוֹת דֶּרֶךְ אֶרֶץ הַכֹּל נוֹגֵעַ וְכָלוּל בַּעֲבוֹדַת ה'. כִּי הַיּוֹם כָּלוּל מִתּוֹרָה וְדֶרֶךְ אֶרֶץ, וְהֵם כְּלוּלִים זֶה בָּזֶה, כַּאֲשֶׁר יוּכַל כָּל אָדָם לְהָבִין בְּעַצְמוֹ. וּבְכָל הַדְּבָרִים אֵין שׁוּם עֵצָה כִּי אִם לְהַמְתִּין לִישׁוּעָתוֹ יִתְבָּרַךְ, וּבְתוֹךְ כָּךְ לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּזְמִין לוֹ מַה שֶּׁצָּרִיךְ, הֵן דָּבָר קָטָן וְדָבָר גָּדוֹל, כָּל פְּרָטֵי צָרְכֵי אֲכִילָה וּשְׁתִיָּה וּמַלְבּוּשִׁים וְדִירוֹת וּכְלֵי אֲכִילָה וּכְלֵי הַבַּיִת וּמְשָׁרְתִים וּשְׂכַר לִמּוּד וְכוּ', אֵין עֵצָה וְתַחְבּוּלָה כִּי אִם לְהַשְׁלִיךְ יְהָבוֹ עַל הַשֵּׁם יִתְבָּרַךְ שֶׁיַּזְמִין לוֹ מַה שֶּׁצָּרִיךְ. וְאִם צָרִיךְ אֵיזֶה עֲשִׂיָּה וְעֵצָה וְתַחְבּוּלָה לָזֶה שֶׁיַּזְמִין לוֹ הַשֵּׁם יִתְבָּרַךְ וְיוֹרֵהוּ הָעֵצָה הַטּוֹבָה בְּעִתּוֹ וּבִזְמַנּוֹ, כִּי בְּכָל הַדְּבָרִים צְרִיכִין עֵצָה טוֹבָה. כִּי בְּכָל הַדְּבָרִים יֵשׁ סְפֵקוֹת וַחֲלֻקַּת הָעֵצָה הַרְבֵּה, עַד שֶׁאִי אֶפְשָׁר לָשִׁית עֵצוֹת בְּנַפְשׁוֹ, כִּי אִם לִסְמֹךְ עָלָיו יִתְבָּרַךְ וּלְבַקֵּשׁ מִלְּפָנָיו שֶׁיְּרַחֵם וִיתַקְּנֶנּוּ בְּעֵצָה טוֹבָה מִלְּפָנָיו.
Nussun of Breslov. ## Segment 10
דִּבְרֵי אָבִיךָ אֲשֶׁר עֹצֶם אַהֲבָתְךָ וּתְשׁוּקָתְךָ הַטּוֹב אִלְּצוּנִי לִכְתֹּב לְךָ עַתָּה דְּבָרַי אֵלֶּה, וְעֵינַי מְצַפּוֹת לְהַשֵּׁם יִתְבָּרַךְ שֶׁתְּחַיֶּה נַפְשְׁךָ בָּזֶה, אוּן טַאקֶי פָארְט הָאפּ [וּבְכָל זֹאת רַק שִׂמְחָה]. כִּי תְּהִלָּה לָאֵל יֵשׁ לָנוּ אָב זָקֵן וְכוּ', וְיֵשׁ לָנוּ עַל מִי לִסְמֹךְ תְּהִלָּה לָאֵל. וְהַכֹּל הֶבֶל הַכֹּל הֶבֶל, אַךְ הֶבֶל בְּנֵי אָדָם כָּזָב בְּנֵי אִישׁ, אֲבָל חִדּוּשֵׁי תּוֹרָה שֶׁקִּבַּלְנוּ בַּדּוֹר הַזֶּה חִדּוּשִׁים אֲמִתִּיִּים כָּאֵלֶּה וְכוּ' הֵם דִּבְרֵי אֱלֹהִים חַיִּים, דְּבַר אֱלֹקֵינוּ אֲשֶׁר יָקוּם לְעוֹלָם וְקוּשְׁטָא קָאֵי.
The words of your father who awaits salvation. Nussun of Breslov. And the general principle [וְהַכְּלָל — the general rule — a classic Breslov letter structure: Reb Nussun presents the entire teaching in one pithy principle, then elaborates] — that you need to think every day as if today you were born — and as if you have nothing in the world except that day alone — and not to trouble your mind about the past and about the future. And even though you are engaged in commerce and livelihood needs which is about the future — even so — the essential is this day that you are standing in — for you do not know what the day will bring. And there is much to speak about this — and you have already heard much about this — and every day may they be in your eyes as new. And how greatly we need to rejoice in our portion over the immensity of His chesed that He separated us from many errors and foolish counsels and so forth. And it is impossible to express in the open field — especially in these times. Be strong — my son — and be resolute — for Hashem is with you even now. And all the yearning of your good heart is all recorded on high for good. All the more so when you merit to bring from potential to actual — to speak with a full mouth your good longings every day — which is the essential. And Hashem Yisborach desires also your prayer and your speech — and no speech is lost. Be strong — my son — and be resolute in Torah and prayer and speech before Him — Yisborach — all that you can snatch every day and every time — whether much or little — for one who does much and one who does little and so forth. And behold — I am staying here — this is day 4 — and today or tomorrow if Hashem wills I will travel to my home. And we have still done nothing in our affairs — and when you will be with me if Hashem wills I will tell you everything — at present we are casting our burden only upon Hashem Yisborach alone — that He will show us the straight path and the good counsel — in a way that I will merit to return to my home here in peace. More than this there is no leisure to extend. [Postscript — on the woman Sarah and on casting all particular needs upon Hashem] The woman Sarah left in refusal after her promise to be in your house [שָׂרָה — a servant woman — it was apparently arranged that she would work in Yitzchok's household and she broke this arrangement] — and in my view — even though you now have great pain from this because there is no servant available — even so — certainly Hashem Yisborach will help you and you will find as you wish — and then you will thank Hashem that she refused — for it is for your good. And if Hashem wills — when you will be with me — I will speak with you about this also — for all the laws of derech eretz are all relevant and included in the service of Hashem. For the day is comprised of Torah and derech eretz — and they are included one in the other — as every person can understand for himself. And in all matters there is no counsel except to wait for His salvation — Yisborach — and in the meantime to ask from Hashem Yisborach that He arrange for him what he needs — whether a small matter or a great matter — all the particular needs of food and drink and clothing and dwellings and eating utensils and household utensils and servants and tuition fees — there is no counsel and strategy except to cast one's burden upon Hashem Yisborach that He arrange what he needs. And if some action and counsel and strategy is needed for this — that Hashem Yisborach will arrange it and show him the good counsel in its time and in its season — for in all matters one needs good counsel. For in all matters there are doubts and much division of counsel — until it is impossible to devise counsels for oneself — except to lean upon Him — Yisborach — and to ask from before Him that He have mercy and repair him with good counsel from before Him. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רלג URL: https://ajew.org/reader-plain/alim-litrufa/2/232/ # רלג
רלג
Source: https://ajew.org/reader/alim-litrufa/2/232 ## Segment 1
רלג
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּצֵא תקצ"ז.
The words of your father who awaits salvation. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ג' חַיֵּי שָׂרָה. וְהַיּוֹם חָזַרְתִּי וְקָרִיתִי אוֹתוֹ וְנֶהֱנֵיתִי מְאֹד מִצּוּף נֹעַם אִמְרוֹתָיו הַנֶּאֱמָרִים מִקִּירוֹת לִבּוֹ. וְאֵין בְּפִי מִלָּה לַהֲשִׁיבוֹ עַתָּה, אַךְ מֵעֹצֶם תְּשׁוּקָתוֹ לְמִכְתָּבַי אֲנִי מֻכְרָח לְמַלְּאוֹת מִשְׁאֲלוֹתָיו. וּכְבָר הִקְדִּים בְּמִכְתָּבוֹ לִכְתֹּב מַאֲשֶׁר בִּלְבָבִי עַתָּה כַּאֲשֶׁר שָׁמַעְתָּ מְעַט מִפִּי רַבִּי דָּוִד מֵעִנְיַן הַהִתְחַדְּשׁוּת, שֶׁבְּכָל יוֹם וְשָׁעָה נַעֲשִׂים חֲדָשׁוֹת לְגַמְרֵי, וְיוֹתֵר מִזֶּה יֵשׁ בְּלִבִּי מִזֶּה. וּבְחַסְדּוֹ הַנִּפְלָא אֲשֶׁר מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם וְכוּ', כְּבָר כָּתַבְתִּי מִזֶּה, וְהַכֹּל כָּלוּל בַּמֶּה שֶׁהִזְהִיר הוּא זַ"ל בְּקוֹל רָם וְגָעַר בָּנוּ וְאָמַר בְּזֶה הַלָּשׁוֹן (שִׂיחוֹת הָרַ"ן נא): אַלְט טָאר מֶען נִיט זַיין [אָסוּר לִהְיוֹת זָקֵן]. וּבָזֶה הֵקִיץ אוֹתָנוּ לָשׂוּם לֵב לְדִבְרֵי רַבּוֹתֵינוּ זַ"ל שֶׁהִזְהִירָנוּ גַּם כֵּן בְּפָרָשַׁת קְרִיאַת שְׁמַע עַל פָּסוּק "אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם", בְּכָל יוֹם יִהְיֶה בְּעֵינֶיךָ כַּחֲדָשִׁים, כַּמּוּבָא בְּפֵרוּשׁ רַשִּׁ"י זַ"ל, וְכֵן עַל הַפָּסוּק "הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם" וְכוּ'. וְכֵן רָמְזוּ לָנוּ לְפָרֵשׁ בְּעַצְמֵנוּ בְּכָל מָקוֹם שֶׁכָּתַב הַיּוֹם בְּאַזְהָרַת קִיּוּם הַתּוֹרָה וְהַמִּצְווֹת, שֶׁהַכַּוָּנָה כְּאִלּוּ הַיּוֹם נִצְטַוִּינוּ מֵחָדָשׁ. וְהוּא אַזְהָרָה גְּדוֹלָה מְאֹד, וּצְרִיכִין לַחֲזֹר זֹאת הַרְבֵּה בְּכָל יוֹם וּבְכָל שָׁעָה. כִּי גַּם בְּכָל שָׁעָה נַעֲשִׂין חִדּוּשִׁים נִפְלָאִים, מִכָּל שֶׁכֵּן בְּכָל יוֹם וּבְכָל שָׁבוּעַ וְחֹדֶשׁ, מִכָּל שֶׁכֵּן בְּכָל שָׁנָה וּשְׁמִטָּה וְכוּ'.
My beloved son — my dear one. ## Segment 5
וְאֶפְשָׁר שָׁמַעְתָּ מַה שֶּׁאָמַרְתִּי בָּעִתִּים הַלָּלוּ עַל פָּסוּק (אֵיכָה ג): "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", שֶׁהוּא מְדַבֵּר מֵעִנְיַן הִתְחַדְּשׁוּת הַדַּעַת בְּכָל יוֹם, וְאָמַרְתִּי בְּחַסְדּוֹ יִתְבָּרַךְ, שֶׁאֲפִלּוּ אִם אֵין הָאָדָם זוֹכֶה לִרְאוֹת וּלְהָבִין עֹצֶם נִפְלְאוֹת הַהִתְחַדְּשׁוּת בְּכָל בֹּקֶר, צָרִיךְ עַל כָּל פָּנִים לְהַאֲמִין בֶּאֱמוּנָה רַבָּה שֶׁבְּוַדַּאי נִתְחַדֵּשׁ נִפְלָאוֹת בְּכָל יוֹם, כְּמוֹ שֶׁאוֹמְרִים 'עוֹשֶׂה חֲדָשׁוֹת' וְכוּ'. וְזֶהוּ "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", שֶׁצָּרִיךְ שֶׁיִּהְיֶה לוֹ אֱמוּנָה רַבָּה לְהַאֲמִין שֶׁבְּכָל יוֹם וּבְכָל בֹּקֶר הוּא יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת הַרְבֵּה בִּבְחִינַת "חֲדָשִׁים לַבְּקָרִים", וְהָבֵן. וּצְרִיכִין לֵילֵךְ בָּזֶה מְאֹד וְלָשִׂים לֵב מְאֹד לְמַה שֶּׁאָנוּ אוֹמְרִים בְּכָל יוֹם: 'וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית', וּבִפְרָט מַה שֶּׁאוֹמְרִים 'עוֹשֶׂה חֲדָשׁוֹת בַּעַל מִלְחָמוֹת' וְכוּ'. וּבְוַדַּאי יִגְמֹר הַשֵּׁם יִתְבָּרַךְ הַכֹּל כָּרָאוּי, וְיֵיטִיב עִמָּנוּ הַרְבֵּה טוֹבָתוֹ הַנִּצְחִית, אַךְ צְרִיכִין לְצַפּוֹת לִישׁוּעָה בְּכָל יוֹם.
I received your letter just now. All of yesterday I was standing and awaiting to see you — and it did not come to pass. What to do — for the obstacle of livelihood spreads greatly every time — but good to thank Hashem that your will is strong toward the truth. And with Hashem's help — there is still a vision for the appointed time — and certainly we will see each other's faces soon — and you will come with joyful song with Hashem's help. And today in the morning it passed through my mind to write you something new that is in my heart — but at present I am very preoccupied. ## Segment 6
וְגַם מֵהַסְּתָם שָׁמַעְתָּ קְצָת מַה שֶּׁדִּבַּרְתִּי עַל פָּסוּק "וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק", שֶׁצְּרִיכִין לִרְאוֹת הַיְשׁוּעָה כְּמוֹ שֶׁרוֹאִין הַדָּבָר בְּעֵינֵינוּ מַמָּשׁ, אַךְ הוּא "מֵרָחוֹק", שֶׁזֶּהוּ פֵּרוּשׁ הַפָּסוּק הַזֶּה בְּעִנְיַן אַבְרָהָם בְּעֵת שֶׁהוֹלִיךְ אֶת יִצְחָק בְּנוֹ לַעֲקֵדָה, שֶׁהַס"ם רָצָה לְבַלְבְּלוֹ הַרְבֵּה הַרְבֵּה בְּכַמָּה הַסָּתוֹת וּפִתּוּיִים, עַד שֶׁבַּסּוֹף אָמַר לוֹ שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד הַשֶּׂה לְעוֹלָה וְלֹא יִצְחָק לְעוֹלָה, וְהֵשִׁיב לוֹ כָּךְ עָנְשׁוֹ שֶׁל בַּדַּאי שֶׁאֲפִלּוּ אִם אוֹמֵר דְּבַר אֱמֶת אֵין שׁוֹמְעִין לוֹ וְכוּ' כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל בִּגְמָרָא וּמִדְרָשׁ.
And the general principle [וְהַכְּלָל — the general rule — a classic Breslov letter structure: Reb Nussun presents the entire teaching in one pithy principle, then elaborates] — that you need to think every day as if today you were born — and as if you have nothing in the world except that day alone — and not to trouble your mind about the past and about the future. And even though you are engaged in commerce and livelihood needs which is about the future — even so — the essential is this day that you are standing in — for you do not know what the day will bring. And there is much to speak about this — and you have already heard much about this — and every day may they be in your eyes as new. And how greatly we need to rejoice in our portion over the immensity of His chesed that He separated us from many errors and foolish counsels and so forth. And it is impossible to express in the open field — especially in these times. ## Segment 7
רְאֵה וְהָבֵן וְהַבֵּט הֵיטֵב וְשִׂים לֵב לְכָל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם בְּעִנְיַן הַנִּסָּיוֹן וְהַתּוֹרָה בְּכָל אָדָם וּבְכָל זְמַן. וְצָרִיךְ כָּל אֶחָד לִקַּח לְעַצְמוֹ רְמָזִים וּמוּסָר לְפִי דַּרְכּוֹ. כַּמָּה וְכַמָּה הַבַּעַל דָּבָר מְסַבֵּב בְּתַחְבּוּלוֹתָיו עִם כָּל אֶחָד אֲפִלּוּ עִם הַקָּטָן שֶׁבַּקְּטַנִּים לִדְחוֹתוֹ חַס וְשָׁלוֹם, וּצְרִיכִין לְהִתְחַזֵּק כְּנֶגְדּוֹ בְּתֹקֶף הַתִּקְוָה וְהַסְּמִיכָה שֶׁאָנוּ סְמוּכִים בְּכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה, כִּי בְּעֹצֶם חֲלִישׁוּתֵנוּ אֵין לָנוּ כֹּחַ כִּי אִם עַל יְדֵי זֶה. וּצְרִיכִין לִהְיוֹת חָזָק כְּאִלּוּ אָנוּ רוֹאִים הַתִּקְוָה טוֹבָה בְּעֵינֵינוּ מַמָּשׁ, אַךְ הוּא מֵרָחוֹק מְאֹד בִּבְחִינַת וַיַּרְא אֶת הַמָּקוֹם, שֶׁרָאָה אֶת הַמָּקוֹם שֶׁהוּא מְקוֹם הַבֵּית הַמִּקְדָּשׁ, שֶׁעֲתִידִין זַרְעוֹ שֶׁל יִצְחָק לִירַשׁ, אַךְ הוּא מֵרָחוֹק. כִּי לְעֵת עַתָּה הָיָה מוֹלִיךְ אוֹתוֹ לַעֲקֵדָה לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ בְּלִי שׁוּם מַחֲשֶׁבֶת חוּץ. וְאִם שֶׁהוּא תַּרְתֵּי דְּסָתְרֵי מְאֹד, שֶׁרוֹאֶה הַמָּקוֹם שֶׁל בֵּית הַמִּקְדָּשׁ שֶׁיִּירְשׁוּ זַרְעוֹ שֶׁל יִצְחָק לֶעָתִיד בִּגְדֻלָּה כָּזֹאת וְכוּ', וְעַתָּה הוּא מוֹלִיךְ אוֹתוֹ לִשְׁחִיטָה, אַף עַל פִּי כֵן לֹא הִרְהֵר אַחַר מִדּוֹתָיו חַס וְשָׁלוֹם.
Be strong — my son — and be resolute — for Hashem is with you even now. And all the yearning of your good heart is all recorded on high for good. All the more so when you merit to bring from potential to actual — to speak with a full mouth your good longings every day — which is the essential. And Hashem Yisborach desires also your prayer and your speech — and no speech is lost. Be strong — my son — and be resolute in Torah and prayer and speech before Him — Yisborach — all that you can snatch every day and every time — whether much or little — for one who does much and one who does little and so forth. And behold — I am staying here — this is day 4 — and today or tomorrow if Hashem wills I will travel to my home. And we have still done nothing in our affairs — and when you will be with me if Hashem wills I will tell you everything — at present we are casting our burden only upon Hashem Yisborach alone — that He will show us the straight path and the good counsel — in a way that I will merit to return to my home here in peace. More than this there is no leisure to extend. ## Segment 8
כִּי זֶה הָעִקָּר לְבַעֵר וּלְסַלֵּק כָּל הַקֻּשְׁיוֹת וְהַבִּלְבּוּלִים וְהָעַקְמִימִיּוּת שֶׁבְּלִבּוֹ וְלַעֲשׂוֹת אֶת שֶׁלּוֹ וְלַחֲטֹף טוֹב כָּל מַה שֶּׁיּוּכַל הַרְבֵּה אוֹ מְעַט, כִּי אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט וְכוּ'; וְלִהְיוֹת חָזָק בִּרְצוֹנוֹת וְכִסּוּפִים טוֹבִים, וְלִהְיוֹת סָמוּךְ בְּכֹחַ הַצַּדִּיקֵי הָאֱמֶת שֶׁיִּגְמְרוּ עִמָּנוּ בְּוַדַּאי מַה שֶּׁהִתְחִילוּ. וְאִם נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה צְרִיכִים לֵידַע הָאֱמֶת שֶׁאֵין אָנוּ יוֹדְעִים כְּלָל, כִּי "אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי", שֶׁזֶּהוּ בְּעַצְמוֹ בִּבְחִינַת "וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק". וּכְתִיב (שְׁמוֹת ב): "וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק" שֶׁהוּא גַּם כֵּן מֵעֵין זֶה שֶׁבִּתְחִלָּה הִתְנַבְּאָה עַל מֹשֶׁה שֶׁיּוֹשִׁיעַ אֶת יִשְׂרָאֵל, וְאַחַר כָּךְ רָאֲתָה שֶׁמַּשְׁלִיכִין אוֹתוֹ לַיְאוֹר וְכוּ'. וְכַמּוּבָא (בְּרַמְבַּ"ן שָׁם) שֶׁהַפָּסוּק מְרַמֵּז עַל זֶה שֶׁהִתְיַצְּבָה מֵרָחוֹק לִרְאוֹת וּלְקַוּוֹת עַל הַסּוֹף וְהַתִּקְוָה טוֹבָה, רַק הוּא מֵרָחוֹק. וְזֶהוּ (מִשְׁלֵי לא): "מִמֶּרְחָק תָּבִיא לַחְמָהּ". מִמֶּרְחָק דַּיְקָא שֶׁלַּחְמָהּ שֶׁל תּוֹרָה אֵין יְכוֹלִין לְקַבֵּל כִּי אִם מִמֶּרְחָק דַּיְקָא וְכַנַּ"ל. וְגַם הַלֶּחֶם בְּגַשְׁמִיּוּת שֶׁהוּא הַפַּרְנָסָה צְרִיכִין לֵידַע שֶׁבָּא מִמֶּרְחָק הַרְבֵּה, כָּל אֶחָד לְפִי פַּרְנָסָתוֹ. וְאָז חֲזָקִים בְּוַדַּאי בְּבִטָּחוֹן שֶׁצְּרִיכִים לִהְיוֹת בָּטוּחַ שֶׁבְּוַדַּאי יְפַרְנְסוֹ הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי, וְאִם הוּא רָחוֹק מִמֶּנּוּ כֵן הַדָּבָר, כִּי בְּוַדַּאי מִמֶּרְחָק תָּבִיא לַחְמָהּ, מִמֶּרְחָק דַּיְקָא. כִּי 'קָשִׁין מְזוֹנוֹתָיו כִּקְרִיעַת יַם סוּף', וְאַף עַל פִּי כֵן תָּבִיא בְּוַדַּאי. נִמְצָא שֶׁבֵּין בְּגַשְׁמִיּוּת וּבֵין בְּרוּחָנִיּוּת צְרִיכִין לְקַיֵּם "וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק" לִרְאוֹת הַתִּקְוָה מַמָּשׁ, אַךְ הוּא מֵרָחוֹק. וְאָז דַּיְקָא יָכוֹל לִהְיוֹת שֶׁתָּבוֹא הַתִּקְוָה בְּהֶסַּח הַדַּעַת תֵּכֶף וּמִיָּד בִּזְמַן קָצָר. כְּמוֹ שֶׁהָיָה בְּעִנְיָן זֶה בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם. שֶׁתֵּכֶף נִמְתַּק הַדִּין. וְנֶאֱמַר לוֹ "אַל תִּשְׁלַח יָדְךָ" וְכוּ'; אַךְ תֵּכֶף אַחַר כָּךְ הָיָה צָרִיךְ לְהִתְחַזֵּק בְּבִטָּחוֹן וְתִקְוָה לִישׁוּעָה אַחֶרֶת שֶׁהוּא לִמְצֹא הַזִּוּוּג שֶׁל יִצְחָק. כְּמוֹ שֶׁכָּתוּב שָׁם "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" וְכוּ', וּפֵרֵשׁ רַשִּׁ"י אַחֲרֵי הִרְהוּרֵי דְּבָרִים וְכוּ' בְּעִנְיַן זִוּוּגוֹ שֶׁל יִצְחָק. וַעֲזָרוֹ הַשֵּׁם יִתְבָּרַךְ שֶׁנִּתְבַּשֵּׂר גַּם עַל זֶה שֶׁנּוֹלְדָה רִבְקָה, וְאִם הוּא בְּשׂוֹרָה טוֹבָה נִפְלָאָה, אַף עַל פִּי כֵן עֲדַיִן הוּא רָחוֹק מְאֹד שֶׁיִּצְחָק בֶּן שְׁלֹשִׁים וְשֶׁבַע שָׁנָה, וְרִבְקָה זִוּוּגוֹ בַּת יוֹם אֶחָד וְכוּ'. וְאַחַר כָּךְ בָּא לְבֵיתוֹ וּמָצָא שֶׁמֵּתָה אִשְׁתּוֹ הָרִאשׁוֹנָה הַצַּדֶּקֶת שָׂרָה אִמֵּנוּ, וְגַם לֹא מָצָא מָקוֹם לְקָבְרָהּ. וְכַמּוּבָא בַּמִּדְרָשׁ שֶׁכָּל זֶה הָיָה בִּכְלַל הַנִּסְיוֹנוֹת שֶׁל אַבְרָהָם אָבִינוּ וְכוּ'. וַעֲדַיִן עַדַיִן עַתָּה גַּם עַתָּה לֹא נִתְמַלֵּא הַתִּקְוָה שֶׁל אַבְרָהָם אָבִינוּ וְשֶׁל כָּל אֲבוֹתֵינוּ זַ"ל, כִּי אָנוּ עַתָּה בַּדְּיוֹטָא הַתַּחְתּוֹנָה בְּתֹקֶף מְרִירַת הַגָּלוּת בְּגוּף וָנֶפֶשׁ וּמָמוֹן. מַה נֹּאמַר מַה נְּדַבֵּר. לוּלֵא ה' עֶזְרָתָה לָנוּ שֶׁשָּׁלַח לָנוּ צַדִּיקָיו הָאֲמִתִּיִּים בְּכָל דּוֹר וָדוֹר כִּמְעַט אָבְדָה תִּקְוָתֵנוּ לְגַמְרֵי חַס וְשָׁלוֹם, אַךְ עַתָּה בְּתֹקֶף כֹּחָם הֶעָצוּם שֶׁל הַצַּדִּיקֵי אֱמֶת אֲשֶׁר הוֹדִיעַ ה' יְשׁוּעָתוֹ עַל יָדָם תְּהִלָּה לָאֵל, תִּקְוָתֵנוּ חֲזָקָה מְאֹד מְאֹד שֶׁבְּוַדַּאי יִגְמֹר הַשֵּׁם יִתְבָּרַךְ מַה שֶּׁהִתְחִיל. וּבְקַטְנוּתֵינוּ וַעֲנִיּוּתֵינוּ אָנוּ צְרִיכִין לְהַגְדִּיל דַּעְתֵּנוּ לְקַבֵּל רְמָזִים מִכָּל הַנַּ"ל, וְלִרְאוֹת הַמָּקוֹם מֵרָחוֹק כַּנַּ"ל. וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב הַכֹּל, אַךְ דַּי בָּזֶה לַמֵּשִׂים לֵב אֶל הָאֱמֶת.
[Postscript — on the woman Sarah and on casting all particular needs upon Hashem] The woman Sarah left in refusal after her promise to be in your house [שָׂרָה — a servant woman — it was apparently arranged that she would work in Yitzchok's household and she broke this arrangement] — and in my view — even though you now have great pain from this because there is no servant available — even so — certainly Hashem Yisborach will help you and you will find as you wish — and then you will thank Hashem that she refused — for it is for your good. And if Hashem wills — when you will be with me — I will speak with you about this also — for all the laws of derech eretz are all relevant and included in the service of Hashem. For the day is comprised of Torah and derech eretz — and they are included one in the other — as every person can understand for himself. And in all matters there is no counsel except to wait for His salvation — Yisborach — and in the meantime to ask from Hashem Yisborach that He arrange for him what he needs — whether a small matter or a great matter — all the particular needs of food and drink and clothing and dwellings and eating utensils and household utensils and servants and tuition fees — there is no counsel and strategy except to cast one's burden upon Hashem Yisborach that He arrange what he needs. And if some action and counsel and strategy is needed for this — that Hashem Yisborach will arrange it and show him the good counsel in its time and in its season — for in all matters one needs good counsel. For in all matters there are doubts and much division of counsel — until it is impossible to devise counsels for oneself — except to lean upon Him — Yisborach — and to ask from before Him that He have mercy and repair him with good counsel from before Him. ## Segment 9
וְתֵדַע בְּנִי חֲבִיבִי כִּי הֶחֱיִיתַנִי שֶׁהוֹצֵאתָ מִלִּבִּי עַל הַכְּתָב דְּבָרִים אֵלּוּ עַל יְדֵי עֹצֶם תְּשׁוּקָתְךָ הַטּוֹבָה. כִּי אִם אָמְנָם דִּבּוּרִים אֵלּוּ קְבוּעִים בְּלִבִּי מִכְּבָר יוֹתֵר מִמַּה שֶּׁכָּתַבְתִּי, וּכְבָר דִּבַּרְתִּי בָּהֶם הַרְבֵּה, אַף עַל פִּי כֵן נִתְעוֹרְרוּ אֶצְלִי מֵחָדָשׁ דִּבּוּרִים אֵלּוּ, כִּי אִם אָמְנָם אָנוּ מְדַבְּרִים לְקַיֵּם 'בְּכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים'. אַךְ גַּם דִּבּוּרִים אֵלּוּ בְּעַצְמָן צְרִיכִין לְבַל יִתְיַשְּׁנוּ. וְכֵן לְעוֹלָם.
The words of your father — whose immensity of love for you and your good yearning compelled him to write him these words now — and his eyes await Hashem Yisborach that you will give yourself life with this — un taki fort hoff — and in any case — forward with hope! [אוּן טַאקֶי פָארְט הָאפּ — Yiddish: "and in any case — forward with hope!" — one of Reb Nussun's characteristic Yiddish exclamations of encouragement: whatever has happened, whatever obstacles remain — forward with hope, always forward] For praised be G-d — we have an old Father and so forth — and we have One to lean on — praised be G-d. And all is vanity — all is vanity — but the Torah novellae that we received in this generation — true novellae such as these — they are words of the living G-d — the word of our G-d which will stand forever — and kushta ka'ei. [קוּשְׁטָא קָאֵי — Aramaic: "and truth endures" — from the Talmud (Shabbas 55a): the seal of the Holy One is truth — *emet* — and *kushta ka'ei* — truth stands and endures. The Yiddish folk saying says: *a lig shtayt nit* — a lie cannot stand — *nor kushta ka'ei* — but truth endures forever] ## Segment 10
דִּבְרֵי אָבִיךָ הַמֻּכְרָח לְסַיֵּם כִּי זְמַן מִנְחָה הִגִּיעַ שֶׁתִּקֵּן יִצְחָק אָבִינוּ. בַּעַל הַיְשׁוּעוֹת יְזַכֵּנוּ לְקַיֵּם: "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה", לְהַרְבּוֹת בְּשִׂיחָה לִפְנֵי קוֹנוֹ בְּכָל יוֹם וּלְהִתְחַזֵּק בָּזֶה מְאֹד מְאֹד בְּכָל יוֹם מֵחָדָשׁ. וְאִם בְּתוֹךְ כָּךְ בֵּין יוֹם לְיוֹם נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה, יֵדַע וְיַאֲמִין כִּי הַדִּבּוּר טוֹב אֵינוֹ נֶאֱבָד לְעוֹלָם. 'וְכַד חַם גַבֵּהּ אִתְהַפַּךְ'. וְלִסְתֹּר וְלַעֲקֹר הַסְּבָרָא שֶׁל 'יַבֶּשְׁתָּא הִיא' חַס וְשָׁלוֹם, וּבָזֶה צְרִיכִין לְהִתְחַזֵּק בְּיוֹתֵר לְקַיֵּם כָּל הַנַּ"ל הַמְרֻמָּז בַּפָּסוּק "וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק". וְהָבֵן בְּנִי חֲבִיבִי הֵיטֵב, וְשִׂים לִבְּךָ בִּפְשִׁיטוּת לְכָל הַנַּ"ל לְקַיְּמָם בֶּאֱמֶת כָּל מַה שֶּׁתּוּכַל לְהִתְגַּבֵּר בָּזֶה. כִּי גַּם עָלֶיךָ בִּפְרָטִיּוּת הָאַזְהָרָה לְהִתְחַזֵּק בַּשִּׂיחָה הַנַּ"ל. וְאִם נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, אֲבָל אֵין לְךָ רְשׁוּת לִפָּטֵר הֵימֶנָּה.
Nussun the above-mentioned. ## Segment 11
אַשְׁרֵינוּ שֶׁיֵּשׁ לָנוּ כֵּלִים כָּאֵלֶּה לְדַבֵּר בָּהֶם, כַּמָּה וְכַמָּה יֵשׁ לָנוּ לְהוֹדוֹת עַל הֶעָבָר אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ'. וְעַל יְדֵי זֶה יִהְיֶה לָנוּ כֹּחַ לִצְעֹק וּלְבַקֵּשׁ עַל לְהַבָּא בְּכָל יוֹם, וְרֹב הַיּוֹם יִהְיֶה בְּשִׂמְחָה. וּתְהִלָּה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ עַל כָּל הַחֶסֶד אֲשֶׁר עָשָׂה עִמָּנוּ וַאֲשֶׁר הוּא עָתִיד לַעֲשׂוֹת עִמָּנוּ, כִּי גַּם עַתָּה אָנוּ רוֹאִין מֵרָחוֹק תִּקְוָתֵנוּ וִישׁוּעָתֵנוּ לָנֶצַח וְכַנַּ"ל. וְהָבֵן הַדְּבָרִים הֵיטֵב לְשָׂשׂוֹן וּלְשִׂמְחָה לַהֲפֹךְ הַכֹּל לְשִׂמְחָה.
Overview: Wednesday, Rosh Chodesh Cheshvan — Breslov. To Yitzchok. Received his letter just now. All of yesterday was standing and awaiting to see him — it did not come to pass. What to do — the obstacle of livelihood spreads greatly every time — but good to thank Hashem that your will is strong toward the truth. With Hashem's help there is still a vision for the appointed time — certainly they will see each other's faces soon — and he will come with joyful song. Today in the morning it passed through his mind to write something new — but he is very preoccupied. Then the general principle: you need to think every day as if today you were born — and as if you have nothing in the world except that day alone — and not to trouble your mind about past or future. Even though engaged in commerce — the essential is this day that you are standing in — for you do not know what the day will bring. Every day may they be in your eyes as new. How greatly we need to rejoice in our portion over the immensity of His chesed that He separated us from many errors and foolish counsels. Be strong my son — for Hashem is with you even now. All the yearning of your good heart is recorded on high. All the more so when you merit to bring from potential to actual — to speak with a full mouth your good longings — which is the essential. Hashem desires also your prayer and your speech — no speech is lost. He is staying here — day 4 — today or tomorrow if Hashem wills he will travel to his home. Casting the burden only upon Hashem alone — that He will show them the straight path. Then postscript: The woman Sarah left in refusal after her promise — Hashem will help you find as you wish — then you will thank Hashem that she refused — for it is for your good. All the laws of derech eretz are relevant and included in the service of Hashem. The day is comprised of Torah and derech eretz — they are included one in the other. In all matters there is no counsel except to cast one's burden upon Hashem — whether a small matter or a great matter — all the particular needs of food and drink and clothing and dwellings and household utensils and servants and tuition — cast one's burden upon Hashem. For in all matters there are doubts and much division of counsel — impossible to devise counsels for oneself — except to lean upon Him and ask that He repair him with good counsel from before Him. Closing: forward with hope — un taki fort hoff! For praised be G-d we have an old Father — we have One to lean on. All is vanity — but the Torah novellae of this generation — true novellae such as these — are words of the living G-d — the word of our G-d which will stand forever — and kushta ka'ei. ## Segment 12
דִּבְרֵי אָבִיךָ הַמְצַפֶּה מֵרָחוֹק לִישׁוּעָה שְׁלֵמָה בְּקָרוֹב.
I received your letter on Tuesday, Parshas Chayei Sarah. And today I returned and read it — and greatly enjoyed the sweetness of the pleasantness of its words spoken from the walls of his heart. And there is no word in my mouth to reply to you just now — but from the immensity of his yearning for my letters — I am compelled to fulfil his requests. And he already preceded in his letter to write what is in my heart now — as you heard a little from Rabbi David regarding the matter of renewal — that every day and hour completely new things are made. And more than this there is in my heart about this. ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 14
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה עַזָּה. גַּם לָהֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה לְכָל אֶחָד לְפִי מְקוֹמוֹ וּשְׁעָתוֹ. וְאִם יִרְצוּ נִתֵּן לָהֶם רְשׁוּת לִקְרוֹת דְּבָרַי אֵלֶּה, כִּי תְּהִלָּה לָאֵל אֵין לָנוּ לְהִתְבַּיֵּשׁ בְּדִבּוּרִים אֵלּוּ לִפְנֵי כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, אַךְ הַמַּחֲלֹקֶת מְכַסָּה וְכוּ', וּכְשֵׁם שֶׁמִּצְוָה לוֹמַר הַנִּשְׁמַע וְכוּ'. אַךְ הֶחָפֵץ לִשְׁמֹעַ הָאֱמֶת תֵּן לֶחָכָם וְיֶחְכַּם עוֹד. כִּי "שְׂפַת אֱמֶת תִּכּוֹן לָעַד".
The words of your father — whose immensity of love for you and your good yearning compelled him to write him these words now — and his eyes await Hashem Yisborach that you will give yourself life with this — un taki fort hoff — and in any case — forward with hope! [אוּן טַאקֶי פָארְט הָאפּ — Yiddish: "and in any case — forward with hope!" — one of Reb Nussun's characteristic Yiddish exclamations of encouragement: whatever has happened, whatever obstacles remain — forward with hope, always forward] For praised be G-d — we have an old Father and so forth — and we have One to lean on — praised be G-d. And all is vanity — all is vanity — but the Torah novellae that we received in this generation — true novellae such as these — they are words of the living G-d — the word of our G-d which will stand forever — and kushta ka'ei . [קוּשְׁטָא קָאֵי — Aramaic: "and truth endures" — from the Talmud (Shabbas 55a): the seal of the Holy One is truth — *emet* — and *kushta ka'ei* — truth stands and endures. The Yiddish folk saying says: *a lig shtayt nit* — a lie cannot stand — *nor kushta ka'ei* — but truth endures forever] Nussun the above-mentioned. And also in all likelihood you heard a little what I spoke on the verse *"vayar es hamakom mei'rachok"* — "and he saw the place from afar" [Bereishis 22:4] — that one must see the salvation as if seeing the thing with one's own eyes — but it is "mei'rachok" — from afar. For this is the interpretation of this verse regarding Avraham Avinu when he led his son Yitzchok to the Akeidah — that the Samech-Mem [סַמֶּ"ך מֶ"ם — the Samech-Mem — the Adversary — the force of spiritual opposition — wanted to confuse Avraham greatly with many incitements and enticements during the journey to the Akeidah] wanted to confuse him greatly with many incitements and enticements — until in the end he said to him: I heard from behind the curtain — the sheep for the burnt offering and not Yitzchok for the burnt offering. And he replied to him: such is the punishment of a liar — that even if he says a true thing — they do not listen to him — as our Sages said in the Gemara and Midrash. See and understand and look well and pay attention to all the things said there regarding the trial and the Torah in every person and every time — and every person must take for himself hints and mussar according to his way. How many and how many times the Baal Davar surrounds with his strategies with each person — even with the smallest of the small — to push him away — G-d forbid — and one must strengthen against him with the force of the hope and the leaning that we lean upon the power of the holy elder — for in the immensity of our weakness we have no strength except through this. And one must be strong as if we are seeing the good hope with our own eyes — but it is from very far — in the aspect of vayar es hamakom — that he saw the place — which is the place of the Beis HaMikdash — that the seed of Yitzchok is destined to inherit — but it is from afar. For at present he was leading him to the Akeidah — to do His will — Yisborach — without any extraneous thought — and even though it is tartei d'satrei very much [תַּרְתֵּי דְּסָתְרֵי — Aramaic: "two contradictories" — two seemingly irreconcilable realities simultaneously present: he sees the place where his son's descendants will inherit greatness — and in this very moment is walking him toward slaughter] — even so he did not entertain doubts about His ways — G-d forbid. For this is the essential — to uproot and remove all the questions and confusions and crookedness that are in one's heart — and to do one's part — and to snatch good all that one can — much or little — for one who does much and one who does little — and to be strong in good wills and longings — and to be leaning upon the power of the true tzaddikim who will certainly complete with us what they began. And if what happens happens — one must know the truth that we do not know at all — for *"amarti echkamah v'hi rechokah mimeni"* — "I said I will be wise and it is far from me" [Koheles 7:23] — which is itself in the aspect of "vayar es hamakom mei'rachok." And *"vateitatzav achoso mei'rachok"* [Shemos 2:4] — "his sister stood from afar" — which is also from this aspect — that at first she prophesied about Moshe that he would save Israel — and afterwards she saw that they were throwing him into the river. And as brought in the Ramban there — that the verse hints at this — that she stood from afar to see and to hope for the end and the good hope — only it is from afar. And this is [Mishlei 31:14]: *"mimmerchak tavi lachmah"* — mimmerchak daika — that the bread of Torah cannot be received except from afar daika. [מִמֶּרְחָק תָּבִיא לַחְמָהּ מִמֶּרְחָק דַּיְקָא — "mimmerchak daika" — specifically from afar — the word daika (Aramaic: "precisely — specifically") adds precision: it is not merely that the bread comes from a distance — the distance itself is essential and necessary. One cannot receive the bread of Torah in any other way than from afar] And also the bread in the physical — the livelihood — one must know that it comes from very far — each one according to his livelihood. And then certainly strong in bitachon — that Hashem Yisborach will provide as is fitting — and if it is far from him — so is the matter — for certainly mimmerchak tavi lachmah — mimmerchak daika — for "kashim mezonos kik'riat yam suf" [קָשִׁין מְזוֹנוֹת כִּקְרִיעַת יַם סוּף — "the earning of one's livelihood is as difficult as the splitting of the Sea of Reeds" — Talmud, Pesachim 118a. Yet: just as the Sea of Reeds was split — certainly the livelihood comes as well. The very difficulty is the proof of the miracle] — and even so tavi — certainly she brings. It emerges that both in the physical and in the spiritual one must fulfil "vayar es hamakom mei'rachok" — to see the hope truly — but it is from afar. And then specifically it can be that the hope will come in a moment of inattention — immediately and quickly in a short time — as was the case with Avraham Avinu — upon him be peace — that immediately the judgment was sweetened — and it was said to him "al tishlach yadcha" — "do not send your hand." But immediately afterwards he needed to strengthen in bitachon and hope for another salvation — to find the match for Yitzchok. As it is written there *"vay'hi acharei had'varim ha'eileh"* — and Rashi explained: after the thoughts regarding the match of Yitzchok. And Hashem Yisborach helped him that he was informed also about this — that Rivka was born. And even though it is wonderful good news — even so it is still very far — Yitzchok is thirty-seven years old and Rivka his match is one day old. And afterwards he came home and found that his first righteous wife — Sarah our mother — had died — and also did not find a place to bury her. And as brought in the Midrash — that all this was included in the trials of Avraham Avinu. And still — still — now — also now — the hope of Avraham Avinu and of all our forefathers has not yet been fulfilled — for we are now on the lowest level in the force of the bitterness of the exile in body and soul and money. What shall we say — what shall we speak. Were it not that Hashem helped us — that He sent us His true tzaddikim in every generation — our hope would have been almost entirely lost — G-d forbid. But now — in the force of their immense power — the true tzaddikim — through whom Hashem made known His salvation — praised be G-d — our hope is very very strong that certainly Hashem Yisborach will complete what He began. And in our smallness and poverty we need to enlarge our da'as to receive hints from all the above — and to see the place from afar as above. And it is impossible to express in writing everything — but it is sufficient in this for one who pays attention to the truth. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רלד URL: https://ajew.org/reader-plain/alim-litrufa/2/233/ # רלד
רלד
Source: https://ajew.org/reader/alim-litrufa/2/233 ## Segment 1
רלד
[Postscript — on the woman Sarah and on casting all particular needs upon Hashem] The woman Sarah left in refusal after her promise to be in your house [שָׂרָה — a servant woman — it was apparently arranged that she would work in Yitzchok's household and she broke this arrangement] — and in my view — even though you now have great pain from this because there is no servant available — even so — certainly Hashem Yisborach will help you and you will find as you wish — and then you will thank Hashem that she refused — for it is for your good. And if Hashem wills — when you will be with me — I will speak with you about this also — for all the laws of derech eretz are all relevant and included in the service of Hashem. For the day is comprised of Torah and derech eretz — and they are included one in the other — as every person can understand for himself. And in all matters there is no counsel except to wait for His salvation — Yisborach — and in the meantime to ask from Hashem Yisborach that He arrange for him what he needs — whether a small matter or a great matter — all the particular needs of food and drink and clothing and dwellings and eating utensils and household utensils and servants and tuition fees — there is no counsel and strategy except to cast one's burden upon Hashem Yisborach that He arrange what he needs. And if some action and counsel and strategy is needed for this — that Hashem Yisborach will arrange it and show him the good counsel in its time and in its season — for in all matters one needs good counsel. For in all matters there are doubts and much division of counsel — until it is impossible to devise counsels for oneself — except to lean upon Him — Yisborach — and to ask from before Him that He have mercy and repair him with good counsel from before Him. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' וַיְּחִי תקצ"ז נֶעמְרוֹב.
The words of your father — whose immensity of love for you and your good yearning compelled him to write him these words now — and his eyes await Hashem Yisborach that you will give yourself life with this — un taki fort hoff — and in any case — forward with hope! [אוּן טַאקֶי פָארְט הָאפּ — Yiddish: "and in any case — forward with hope!" — one of Reb Nussun's characteristic Yiddish exclamations of encouragement: whatever has happened, whatever obstacles remain — forward with hope, always forward] For praised be G-d — we have an old Father and so forth — and we have One to lean on — praised be G-d. And all is vanity — all is vanity — but the Torah novellae that we received in this generation — true novellae such as these — they are words of the living G-d — the word of our G-d which will stand forever — and kushta ka'ei. [קוּשְׁטָא קָאֵי — Aramaic: "and truth endures" — from the Talmud (Shabbas 55a): the seal of the Holy One is truth — *emet* — and *kushta ka'ei* — truth stands and endures. The Yiddish folk saying says: *a lig shtayt nit* — a lie cannot stand — *nor kushta ka'ei* — but truth endures forever] ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
כָּל מִכְתָּבֶיךָ קִבַּלְתִּי וְהָיָה לִי לְנַחַת. וְכָעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב כִּי כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, אַךְ מֵהַפְצָרַת יְדִידְךָ רַבִּי נַחְמָן מוֹסֵר כְּתָב זֶה לִכְתֹּב לְךָ. הֻכְרַחְתִּי לִקַּח עֵט סוֹפֵר לִדְרֹשׁ בִּשְׁלוֹמְךָ עַל כָּל פָּנִים. וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ תָּמִיד. וּתְהִלָּה לָאֵל עָבְרוּ יְמֵי חֲנֻכָּה בְּשָׁלוֹם, וְהָיוּ אֶצְלִי קְצָת מֵאַנְשֵׁי שְׁלוֹמֵנוּ בִּיגִיעוֹת עֲצוּמוֹת, וּמִי יָבִין דַּרְכֵי ה', כִּי נִדְמָה לִי שֶׁאַתָּה וְאַנְשֵׁי טוּלְטְשִׁין בְּוַדַּאי יִהְיוּ אֶצְלִי עַל שַׁבַּת חֲנֻכָּה. וְעַל הַשְּׁאָר הָיָה רָחוֹק בְּעֵינַי מְאֹד. וְעַתָּה נִתְהַפֵּךְ הַדָּבָר, וְאָנוּ רוֹאִים בְּכָל יוֹם שֶׁאֵין יוֹדְעִים כְּלָל, אַךְ אַתָּה הָיִיתָ אָנוּס וְאֹנֶס רַחֲמָנָא פַּטְרֵהּ. וְהִנֵּה מוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ בְּוַדַּאי מֵאֲשֶׁר נִדְבַּר פֹּה בְּשַׁבָּת הַנַּ"ל, וְגַם בְּוַדַּאי כְּבָר שָׁמַעְתָּ קְצָת מֵרַבִּי דָּוִד. וְתֵדַע שֶׁתְּהִלָּה לָאֵל הָיָה לְךָ חֵלֶק גָּדוֹל בַּמֶּה שֶׁנִּתְחַדֵּשׁ בִּישׁוּעָתוֹ בְּזֶה הַשַּׁבָּת הַנַּ"ל. כִּי תְּשׁוּקָתְךָ הַטּוֹבָה עַד שֶׁכָּתַבְתִּי לְךָ מִכְתָּבְךָ הַקֹּדֶם גָּרְמוּ הַרְבֵּה חִדּוּשִׁים אֲמִתִּיִּים וְנִפְלָאִים שֶׁנִּתְחַדְּשׁוּ בְּנִפְלְאוֹתָיו בְּשַׁבַּת חֲנֻכָּה הֶעָבַר. גְּדוֹלִים מַעֲשֵׂי ה', מִי יָבִין נִפְלְאוֹתָיו וַחֲסָדָיו בְּכָל יוֹם וּבְכָל עֵת וְכוּ'. עַל כֵּן חֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי וְחַדֵּשׁ עַצְמְךָ בְּכָל עֵת, בִּפְרָט בְּכָל בֹּקֶר, וּתְקַיֵּם אֲשֶׁר דִּבַּרְנוּ הַרְבֵּה שֶׁצְּרִיכִין לְהַאֲמִין שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת כְּמוֹ שֶׁכָּתוּב: "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", וּכְמוֹ שֶׁאָנוּ אוֹמְרִים בְּכָל יוֹם 'עוֹשֶׂה חֲדָשׁוֹת' וְכוּ'. וְגַם תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה מַה שֶּׁדִּבַּרְתִּי עִמּוֹ הַיּוֹם הִתְחַזְּקוּת נִפְלָא הָרָמוּז בַּפָּסוּק: "אָנֹכִי אֵרֵד עִמְּךָ וְכוּ' וְאָנֹכִי אַעַלְךָ" וְכוּ' וְתָבִין נִפְלְאוֹת ה'. וְהָעִקָּר שֶׁתָּבִין מִכָּל זֶה לְעַצְמְךָ בִּבְחִינַת 'נֵר חֲנֻכָּה לְכָל אֶחָד וְאֶחָד' לְהַמְהַדְּרִין. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Nussun the above-mentioned. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father who awaits salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Peace — to my beloved son — my dear one — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. I received your letter on Tuesday, Parshas Chayei Sarah. And today I returned and read it — and greatly enjoyed the sweetness of the pleasantness of its words spoken from the walls of his heart. And there is no word in my mouth to reply to you just now — but from the immensity of his yearning for my letters — I am compelled to fulfil his requests. And he already preceded in his letter to write what is in my heart now — as you heard a little from Rabbi David regarding the matter of renewal — that every day and hour completely new things are made. And more than this there is in my heart about this. The words of your father who is compelled to conclude — for the time of Mincha has arrived — which Yitzchok Avinu established. May the Master of salvations grant us to fulfil: *"vayeitzei Yitzchok lasuach basadeh"* — "and Yitzchok went out to meditate in the field" [Bereishis 24:63] [וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה — the verse from which the Maariv prayer is derived according to one opinion — and the verse of this week's parasha Vayeitzei. Reb Nussun closes the letter with a call to multiply speech — sicha — before one's Maker: the hisbodidus — the private daily outpouring — which the Rebbe called the most essential of all practices] — to multiply speech before one's Maker every day — and to strengthen greatly in this every day anew. And if in the meantime between one day and the next what happens happens — let him know and believe that the good speech is never lost forever — "v'chad gam gabeih is'hapach" — and to refute and uproot the reasoning of "yabeshta hi" — G-d forbid [יַבֶּשְׁתָּא הִיא — "it is dried out" — from Yechezkel 37:11. The argument of despair: "our hope is lost" — that the effort is futile — the well is dry. Reb Nussun calls us to refuse this reasoning entirely and strengthen in the above] — and in this one must strengthen more to fulfil all the above hinted in the verse "vayar es hamakom mei'rachok." The words of your father — who awaits from afar complete salvation soon. Nussun of Breslov. And in His wondrous chesed Who renews in His goodness every day — I have already written about this — and all of it is included in what he warned — of blessed memory — in a loud voice and rebuked us and said in this language [Sichos HaRan 51] : *"alt tar men nit zayn"* — "one must not be old." [אַלְט טָאר מֶען נִיט זַיין — Yiddish: "one must not be old" — one of the Rebbe's most famous pronouncements — said in a loud voice as a rebuke. To be "old" in this sense means to allow one's relationship with Torah and with Hashem to become stale — familiar — routine — no longer fresh. The antidote is perpetual renewal — treating every day as if one were born today and were encountering the Torah for the first time] And with this he awakened us to pay attention to the words of our Sages — who also warned us in the parasha of Krias Shema on the verse *"asher anochi m'tzavecha hayom"* — "which I am commanding you today" [Devarim 6:6] — that in every day may they be in your eyes as new — as brought in Rashi's commentary. And so on the verse *"hayom hazeh nihyeisa l'am"* — "this day you have become a people" [Devarim 27:9] — and so they hinted to us to interpret in every place where it says *hayom* in the warning of the fulfillment of the Torah and the mitzvos — that the intention is as if today we were commanded anew. And this is a very great warning — and one must return to this many times every day and every hour. For also in every hour wonderful new things are made — all the more so in every day and every week and month — all the more so in every year and shemitah and so forth. And perhaps you heard what I said in these times on the verse [Eichah 3:23] : *"chadashim labekarim rabbah emunasecha"* — "they are new every morning — great is Your faithfulness" — that it speaks of the matter of the renewal of the da'as every day — and I said in His chesed — Yisborach — that even if a person does not merit to see and understand the immensity of the wonders of the renewal every morning — he must at any rate believe with great faith that certainly wonders are renewed every day — as we say "oseh chadashot" — and this is "chadashim labekarim rabbah emunasecha" — that one must have great faith to believe that every day and every morning He Yisborach makes many new things in the aspect of "chadashim labekarim" — and understand. And one must go very much in this and pay great attention to what we say every day: *"u'v'tuvo m'chadesh b'chol yom tamid ma'aseh bereishis"* — and especially what we say *"oseh chadashot ba'al milchamot"* and so forth. And certainly Hashem Yisborach will complete everything as is fitting — and will do much good with us His eternal goodness — but one must await salvation every day. And also in all likelihood you heard a little what I spoke on the verse *"vayar es hamakom mei'rachok"* — "and he saw the place from afar" [Bereishis 22:4] — that one must see the salvation as if seeing the thing with one's own eyes — but it is "mei'rachok" — from afar. For this is the interpretation of this verse regarding Avraham Avinu when he led his son Yitzchok to the Akeidah — that the Samech-Mem [סַמֶּ"ך מֶ"ם — the Samech-Mem — the Adversary — the force of spiritual opposition — wanted to confuse Avraham greatly with many incitements and enticements during the journey to the Akeidah ] wanted to confuse him greatly with many incitements and enticements — until in the end he said to him: I heard from behind the curtain — the sheep for the burnt offering and not Yitzchok for the burnt offering. And he replied to him: such is the punishment of a liar — that even if he says a true thing — they do not listen to him — as our Sages said in the Gemara and Midrash. See and understand and look well and pay attention to all the things said there regarding the trial and the Torah in every person and every time — and every person must take for himself hints and mussar according to his way. How many and how many times the Baal Davar surrounds with his strategies with each person — even with the smallest of the small — to push him away — G-d forbid — and one must strengthen against him with the force of the hope and the leaning that we lean upon the power of the holy elder — for in the immensity of our weakness we have no strength except through this. And one must be strong as if we are seeing the good hope with our own eyes — but it is from very far — in the aspect of vayar es hamakom — that he saw the place — which is the place of the Beis HaMikdash — that the seed of Yitzchok is destined to inherit — but it is from afar. For at present he was leading him to the Akeidah — to do His will — Yisborach — without any extraneous thought — and even though it is tartei d'satrei very much [תַּרְתֵּי דְּסָתְרֵי — Aramaic: "two contradictories" — two seemingly irreconcilable realities simultaneously present: he sees the place where his son's descendants will inherit greatness — and in this very moment is walking him toward slaughter] — even so he did not entertain doubts about His ways — G-d forbid. For this is the essential — to uproot and remove all the questions and confusions and crookedness that are in one's heart — and to do one's part — and to snatch good all that one can — much or little — for one who does much and one who does little — and to be strong in good wills and longings — and to be leaning upon the power of the true tzaddikim who will certainly complete with us what they began. And if what happens happens — one must know the truth that we do not know at all — for *"amarti echkamah v'hi rechokah mimeni"* — "I said I will be wise and it is far from me" [Koheles 7:23] — which is itself in the aspect of "vayar es hamakom mei'rachok." And *"vateitatzav achoso mei'rachok"* [Shemos 2:4] — "his sister stood from afar" — which is also from this aspect — that at first she prophesied about Moshe that he would save Israel — and afterwards she saw that they were throwing him into the river. And as brought in the Ramban there — that the verse hints at this — that she stood from afar to see and to hope for the end and the good hope — only it is from afar. And this is [Mishlei 31:14] : *"mimmerchak tavi lachmah"* — mimmerchak daika — that the bread of Torah cannot be received except from afar daika. [מִמֶּרְחָק תָּבִיא לַחְמָהּ מִמֶּרְחָק דַּיְקָא — " mimmerchak daika " — specifically from afar — the word daika (Aramaic: "precisely — specifically") adds precision: it is not merely that the bread comes from a distance — the distance itself is essential and necessary. One cannot receive the bread of Torah in any other way than from afar] And also the bread in the physical — the livelihood — one must know that it comes from very far — each one according to his livelihood. And then certainly strong in bitachon — that Hashem Yisborach will provide as is fitting — and if it is far from him — so is the matter — for certainly mimmerchak tavi lachmah — mimmerchak daika — for "kashim mezonos kik'riat yam suf" [קָשִׁין מְזוֹנוֹת כִּקְרִיעַת יַם סוּף — "the earning of one's livelihood is as difficult as the splitting of the Sea of Reeds" — Talmud, Pesachim 118a. Yet: just as the Sea of Reeds was split — certainly the livelihood comes as well. The very difficulty is the proof of the miracle] — and even so tavi — certainly she brings. It emerges that both in the physical and in the spiritual one must fulfil "vayar es hamakom mei'rachok" — to see the hope truly — but it is from afar. And then specifically it can be that the hope will come in a moment of inattention — immediately and quickly in a short time — as was the case with Avraham Avinu — upon him be peace — that immediately the judgment was sweetened — and it was said to him "al tishlach yadcha" — "do not send your hand." But immediately afterwards he needed to strengthen in bitachon and hope for another salvation — to find the match for Yitzchok. As it is written there *"vay'hi acharei had'varim ha'eileh"* — and Rashi explained: after the thoughts regarding the match of Yitzchok. And Hashem Yisborach helped him that he was informed also about this — that Rivka was born. And even though it is wonderful good news — even so it is still very far — Yitzchok is thirty-seven years old and Rivka his match is one day old. And afterwards he came home and found that his first righteous wife — Sarah our mother — had died — and also did not find a place to bury her. And as brought in the Midrash — that all this was included in the trials of Avraham Avinu. And still — still — now — also now — the hope of Avraham Avinu and of all our forefathers has not yet been fulfilled — for we are now on the lowest level in the force of the bitterness of the exile in body and soul and money. What shall we say — what shall we speak. Were it not that Hashem helped us — that He sent us His true tzaddikim in every generation — our hope would have been almost entirely lost — G-d forbid. But now — in the force of their immense power — the true tzaddikim — through whom Hashem made known His salvation — praised be G-d — our hope is very very strong that certainly Hashem Yisborach will complete what He began. And in our smallness and poverty we need to enlarge our da'as to receive hints from all the above — and to see the place from afar as above. And it is impossible to express in writing everything — but it is sufficient in this for one who pays attention to the truth. And know — my beloved son — that you gave me life — that you brought out from my heart onto writing these words — through the immensity of your good yearning. For even though these words are fixed in my heart from before — more than what I wrote — and I have already spoken about them greatly — even so these words were aroused anew with me — for even though we speak to fulfil "in every day may they be in your eyes as new" — but also these words themselves must not grow old — and so forever. *Ashreinu* that we have such vessels to speak with them — how many and how many we have to thank for the past — if only our mouths were filled with song — and through this we will have strength to cry out and to ask for the future every day — and most of the day will be in joy. And praised be G-d — we have with which to rejoice over all the chesed that He did with us and that He is destined to do with us — for also now we see from afar our hope and our salvation forever as above. And understand the matters well — for gladness and joy — to turn everything into joy. And peace to all our anshei sh'lomaynu with fierce love. To all of them were these words said — each one according to his place and his time — and if they wish — we give them permission to read these words — for praised be G-d we have nothing to be ashamed of in these words before the entire congregation of Israel — but the machloket covers — and just as it is a mitzvah to say what will be heard — but one who desires to hear the truth — give to the wise and he will become wiser — for "sfas emes tikon la'ad" — "the lip of truth endures forever." [Mishlei 12:19] # רלה URL: https://ajew.org/reader-plain/alim-litrufa/2/234/ # רלה
רלה
Source: https://ajew.org/reader/alim-litrufa/2/234 ## Segment 1
רלה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' מִשְׁפָּטִים תקצ"ז. בְּנִי חֲבִיבִי. מִכְתָּבְךָ קִבַּלְתִּי עַתָּה. וּבְדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם ג' תְּרוּמָה הַבָּא עָלֵינוּ לְטוֹבָה. וְסֵדֶר נְסִיעָתִי תָּבִין מֵעַצְמְךָ שֶׁעֲדַיִן אֵינִי יוֹדֵעַ בְּבֵרוּר. וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ, הוּא בְּרַחֲמָיו יוֹלִיכֵנִי לְשָׁלוֹם וְכוּ', כִּי אֲנִי סוֹמֵךְ עָלָיו יִתְבָּרַךְ לְבַד בְּכָל תְּנוּעָה וּתְנוּעָה וְכָל פְּסִיעָה וּפְסִיעָה. וּמִן הַסְּתָם אֶרְאֶה לְהוֹדִיעֲךָ מֵאוּמַאן. וְאִם אֶסַּע לִטְשֶׁעהרִין אוֹדִיעֲךָ מִשָּׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְרַבִּי נַחְמָן מִטּוּלְטְשִׁין יִסַּע עִמִּי עַד אוּמַאן אִם יִרְצֶה הַשֵּׁם, וּמִשָּׁם יָשׁוּב בְּרַגְלָיו לְבֵיתוֹ, וּמֵאִתּוֹ תֵּדַע הַכֹּל. וַה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר הַכֹּל לְטוֹבָה כִּרְצוֹנוֹ יִתְבָּרַךְ. דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה. נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. I received all your letters and it was a comfort to me. Just now I do not know what to write — for I have already written you much — but from the urging of your friend Rabbi Nachman — the bearer of this letter — to write you — I was compelled to take up the scribe's pen to inquire about your welfare at any rate. And now my son — be strong and resolute — and gladden your soul always. And praised be G-d — the days of Chanukah passed in peace — and some of the *anshei sh'lomaynu* were with me with great efforts [בְּיגִיעוֹת עֲצוּמוֹת — with immense efforts — overcoming great obstacles to reach Reb Nussun during Chanukah in Nemirov] — and who can understand the ways of Hashem — for it seemed to me that Yitzchok and the people of Tultshin would certainly be with me for *Shabbas Chanukah.* And regarding the others — it seemed very far in my eyes. And now the thing was overturned — and we see every day that one knows nothing at all — but you were under compulsion — and one who is compelled — the Merciful One exempts him [אָנוּס רַחֲמָנָא פָּטְרֵהּ — Aramaic from the Talmud (Bava Kamma 28b): one who acts under duress or compulsion is exempt — the Merciful One releases him. Reb Nussun absolves Yitzchok of all concern that he was absent from *Shabbas Chanukah.* Circumstances beyond one's control carry no guilt] . And behold — the bearer will certainly tell you what was spoken here on that aforementioned *Shabbas* — and you have certainly already heard a little from Rabbi David. And know — that praised be G-d — you had a great share in what was innovated through His salvation on that aforementioned *Shabbas.* For your good yearning — until the point that he wrote the previous letter — caused many true and wondrous novellae to be innovated through His wonders on *Shabbas Chanukah* the past. Great are the deeds of Hashem — who can understand His wonders and chasadim every day and at every time. Therefore be strong and resolute — my beloved son — and renew yourself at every time — and especially every morning — and fulfil what we spoke much about — that one must believe that Hashem Yisborach makes new things at every time — as it is written: *"chadashim labekarim rabbah emunasecha"* — "they are new every morning — great is Your faithfulness" [Eichah 3:23] — and as we say every day *"oseh chadashot"* and so forth. And also you will hear from the bearer of this letter what I spoke with him today — a wondrous strengthening hinted in the verse: *"anochi eireid imcha... v'anochi a'alcha"* — "I will descend with you... and I will also bring you up" [אָנֹכִי אֵרֵד עִמְּךָ וְאָנֹכִי אַעַלְךָ — Bereishis 46:4. Hashem's promise to Yaakov as he descended to Egypt. In Reb Nussun's teaching: wherever one descends — however low the descent — the promise stands: *"and I will also bring you up."* The descent itself contains within it the seed of the ascent. This is the wondrous strengthening — and it flows directly from the teaching on *"chadashim labekarim"* — the renewal that comes after the darkness] [Bereishis 46:4] — and you will understand the wonders of Hashem. And the essential is that you understand from all this for yourself — in the aspect of *"ner Chanukah l'chol echad v'echad"* — one Chanukah candle for each and every individual [נֵר חֲנֻכָּה לְכָל אֶחָד וְאֶחָד — from the halacha of Chanukah : the most preferred way (*mehadrin min hamehadrin*) is for each individual to light his own candles. Reb Nussun applies this as a spiritual teaching: every person must internalize and apply these teachings for himself — *l'chol echad v'echad* — each and every one individually] — for those who are *mehadrin.* More than this there is no leisure to extend. And peace to all our *anshei sh'lomaynu* with great love. The words of your father. Nussun of Breslov. # רלו URL: https://ajew.org/reader-plain/alim-litrufa/2/235/ # רלו
רלו
Source: https://ajew.org/reader/alim-litrufa/2/235 ## Segment 1
רלו
The words of your father — who desires and yearns for your eternal success. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וַיַּקְהֵל תקצ"ז טְשֶׁעהרִין.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
And peace to all our *anshei sh'lomaynu* with great love. ## Segment 4
הַיּוֹם קֹדֶם הַתְּפִלָּה קִבַּלְתִּי מִכְתָּבְךָ. וְהָיָה לִי לְנַחַת גָּדוֹל וְהַפָּאסְט נְחוּצָה מְאֹד פֹּה. וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. תְּהִלָּה לָאֵל בָּאתִי לְשָׁלוֹם לְפֹה אוֹר לְיוֹם ג', וּבְיוֹם ג' הָיָה בְּרִית מִילָה אֵצֶל בְּנוֹ שֶׁל רַבִּי הִירְשׁ ב"ר אֶפְרַיִם נֵרוֹ יָאִיר, וְקִיַּמְתִּי מִצְוַת חִתּוּךְ אֲשֶׁר זֶה כַּמָּה לֹא זָכִיתִי לָזֶה כַּיָּדוּעַ לְךָ. ה' יִתְבָּרַךְ יְרַחֵם לַחְתֹּךְ וְלִכְרֹת אֶת כָּל שׂוֹנְאֵינוּ הַנִּמְשָׁכִין מֵעָרְלַת לֵב וְעָרְלַת בָּשָׂר הָרוֹצִים לְכַסּוֹת חַס וְשָׁלוֹם, לְהַסְתִּיר הָאֱמֶת לְגַמְרֵי חַס וְשָׁלוֹם. יֹאבְדוּ הֵם וְאֶלֶף כַּיּוֹצֵא בָּהֶם וּדְבַר אֶחָד מִדִּבְרֵי תוֹרָתֵינוּ אַל יִתְבַּטֵּל. וּתְהִלָּה לָאֵל הָיִיתִי עַל שַׁבַּת הֶעָבַר בְּמֶעדְוֶועדִיבְקֶא. וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן מֵאֵת ה'. אַךְ כָּל אֲשֶׁר נַעֲשֶׂה עִמָּנוּ בִּכְלָל וּבִפְרָט הַכֹּל בִּבְחִינַת "וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק". כִּי אָנוּ רוֹאִים יְשׁוּעוֹת נִפְלָאוֹת וְנוֹרָאוֹת בְּכָל יוֹם, וְאַף עַל פִּי כֵן עֲדַיִן כָּל תִּקְוָתֵנוּ רְחוֹקָה מְאֹד. וְאָנוּ צְרִיכִים בְּכָל יוֹם לְהוֹדוֹת עַל הֶעָבָר, וּלְהִסְתַּכֵּל הֵיטֵב עַל כָּל הַחֲסָדִים הַנִּפְלָאִים שֶׁעָשָׂה עִמָּנוּ לְהוֹדִיעֵנוּ מִזִּיו נֹעַם עֲרֵבוּת מְתִיקוּת נִפְלְאוֹת תּוֹרָה קְדוֹשָׁה וְעֵצוֹת עֲמֻקּוֹת אֲמִתִּיּוֹת כָּאֵלֶּה, וּלְבַקֵּשׁ עַל הֶעָתִיד וּלְצַפּוֹת לִישׁוּעָה תָּמִיד. גַּם בְּעֵת בִּיאָתִי לְפֹה בִּשְּׂרוּ לִי בְּשׂוֹרָה טוֹבָה שֶׁזּוּגָתוֹ שֶׁל יְדִידֵנוּ רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה יָלְדָה בַּת לְמַזָּל־טוֹב. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ שֶׁיְּגַדְּלוּ אוֹתָהּ לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת, וְהַכֹּל בִּבְחִינַת מֵרָחוֹק הַנַּ"ל. זִכְרוּ הֵיטֵב מַה שֶּׁנִּדְבַּר בָּזֶה, וְשִׂימוּ לְבַבְכֶם לְהָבִין דָּבָר מִתּוֹךְ דָּבָר לְהִתְחַזֵּק עַל יְדֵי זֶה בְּכָל יוֹם לְבַל נִישַׁן אֶת יָמֵינוּ חַס וְשָׁלוֹם. כִּי הִנֵּה לֹא יָנוּם וְלֹא יִישַׁן שׁוֹמֵר יִשְׂרָאֵל, וּבְוַדַּאי יִגְמֹר מַה שֶּׁהִתְחִיל, הוּא גָּמַר וְיִגְמֹר. כִּי אַתָּה מָרוֹם לְעוֹלָם ה', וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר כַּנַּ"ל.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father who awaits salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכֻלָּם נֶאֱמַר כָּל הַנַּ"ל "חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם" וְכוּ'.
I received your letter just now. And my intention is to travel — if Hashem wills — on Tuesday, Parshas Terumah coming upon us for good. And the schedule of my travel — you will understand from yourself — for I still do not know clearly. And from Hashem the steps of a man are established [Tehillim 37:23] — He in His mercies will lead me in peace and so forth — for I lean upon Him — Yisborach — alone — in every single movement and every single step. [בְּכָל תְּנוּעָה וּתְנוּעָה וְכָל פְּסִיעָה וּפְסִיעָה — in every single movement and every single step — a beautiful expression of total bitachon — absolute reliance upon Hashem alone in the smallest details of one's journey through life] And in all likelihood I will manage to inform you from Uman. And if I travel to Tshehrin — I will inform you from there with Hashem's help. And Rabbi Nachman from Tultshin will travel with me until Uman — if Hashem wills — and from there he will return on foot to his home — and from him you will know everything. And Hashem the Good will do — and complete everything for good — according to His will — Yisborach. The words of your father who awaits salvation. Nussun of Breslov. Overview: Wednesday, Parshas Mishpatim — Nemirov. To Yitzchok. Received his letter just now. His intention is to travel — if Hashem wills — on Tuesday, Parshas Terumah. The schedule of the travel he will understand from himself — still does not know clearly. And from Hashem the steps of a man are established — He in His mercies will lead him in peace — for he leans upon Him Yisborach alone in every single movement and every single step. In all likelihood he will inform him from Uman. If he travels to Tshehrin he will inform him from there. Rabbi Nachman from Tultshin will travel with him until Uman — if Hashem wills — and from there will return on foot to his home — and from him Yitzchok will know everything. And Hashem the Good will do and complete everything for good according to His will Yisborach. # רלז URL: https://ajew.org/reader-plain/alim-litrufa/2/236/ # רלז
רלז
Source: https://ajew.org/reader/alim-litrufa/2/236 ## Segment 1
רלז
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' וַיִּקְרָא תקצ"ז קְרֶימִינְטְשַׁאק.
The words of your father who awaits salvation. ## Segment 3
שָׁלוֹם רַב לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
הָיִיתִי עוֹמֵד וּמְצַפֶּה עַל מִכְתָּבוֹ עַד שָׁעָה זֹאת, וְאַף עַל פִּי כֵן מִידִיעָתִי עֹצֶם תְּשׁוּקָתוֹ לְמִכְתָּבַי הֵכַנְתִּי עַצְמִי לִכְתֹּב לוֹ, בְּתוֹךְ כָּךְ קִבַּלְתִּי מִכְתָּבוֹ בְּרֶגַע הַזֹּאת, וְהָיָה לִי לְנַחַת. מַה גָּדְלוּ מַעֲשֵׂי ה' אֲשֶׁר מַנְהִיג עוֹלָמוֹ בְּחֶסֶד בְּהַשְׁגָּחָה נִפְלָאָה אֲשֶׁר אִי אֶפְשָׁר לְהַעֲרִיךְ בְּדַעְתּוֹ, ה' אֱלֹקַי גָּדַלְתָּ מְאֹד. וּמְאֹד הוּא הַצִּמְצוּם וְכוּ', כִּי אָסוּר לַהֲרֹס בָּזֶה, אַךְ מֵרָחוֹק ה' נִרְאָה לִי וְכוּ'. וְהִנֵּה בְּיוֹם רְבִיעִי פָּרָשַׁת וַיַּקְהֵל שָׁלַחְתִּי לְךָ מִכְתָּבִי מִטְּשֶׁעהרִין, וְהוֹדַעְתִּיךָ, שֶׁקִּבַּלְתִּי מִכְתָּבְךָ שָׁם גַּם כֵּן בְּמוֹעֲדוֹ וּבִזְמַנּוֹ בְּעֵת שֶׁהֵכַנְתִּי מִכְתָּב לְנֶעמְרוֹב. וּבְשַׁבַּת פָּרָשַׁת וַיַּקְהֵל הָיִיתִי בִּטְשֶׁעהרִין וּבָאתִי לְפֹה בְּיוֹם ד' רֹאשׁ חֹדֶשׁ אֲדָר ב'. וְלֹא הָיָה רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, בְּבֵיתוֹ וְנִתְעַכַּבְתִּי עַד הֵנָּה. וְגַם שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה אֶשְׁבּוֹת פֹּה בְּחַסְדּוֹ יִתְבָּרַךְ, וְאַחַר שַׁבַּת קֹדֶשׁ אֶסַּע לִטְשֶׁעהרִין. וּרְצוֹנִי לִהְיוֹת עַל שַׁבַּת פָּרָשַׁת צַו הַבָּא עָלֵינוּ לְטוֹבָה בְּטִירָהאוִויצֶע, אַךְ מֵחֲמַת יְמֵי הַפּוּרִים, וְגַם כִּי הַדֶּרֶךְ מְקֻלְקָל קְצָת יָכוֹל לִהְיוֹת שֶׁאֶתְעַכֵּב גַּם בְּשַׁבַּת פָּרָשַׁת צַו בִּטְשֶׁעהרִין, וַאֲזַי אֶהְיֶה בְּחַסְדּוֹ יִתְבָּרַךְ בְּאוּמַאן עַל עֶרֶב רֹאשׁ חֹדֶשׁ נִיסָן הַבָּא עָלֵינוּ לְטוֹבָה. וַאֲנִי מוֹסֵר עַצְמִי בֶּאֱמֶת לְהַשֵּׁם יִתְבָּרַךְ בְּכָל פְּסִיעָה וּפְסִיעָה וּבְכָל תְּנוּעָה וּתְנוּעָה, וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ, וַה' הַטּוֹב יַעֲשֶׂה עִמִּי כִּרְצוֹנוֹ.
Peace — to my beloved son — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
וְעַל אוֹדוֹת צַעֲקָתְךָ זֶה כַּמָּה יָמִים וְשָׁנִים יָדַעְתִּי אֶת מַכְאוֹבֶיךָ, יָדַעְתִּי בְּנִי יָדַעְתִּי, וּכְבָר כָּתַבְתִּי וְדִבַּרְתִּי עִמְּךָ הַרְבֵּה. וּמָה אוֹסִיף לְדַבֵּר עַתָּה, אַחַר כָּל צַעֲקָתְךָ וְזַעֲקָתְךָ, אַף עַל פִּי כֵן דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה אֱמֶת שֶׁאִי אֶפְשָׁר לִשְׁנֵי מַחֲשָׁבוֹת שֶׁיִּהְיוּ בְּיַחַד, וְהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ. וַהֲלֹא כָּתַבְתָּ בְּעַצְמְךָ שֶׁבְּשָׁעָה שֶׁאַתָּה מַכְרִיחַ עַצְמְךָ לַלִּמּוּד הַהֶכְרֵחִי מִתְבַּטְּלִים מִמְּךָ קְצָת הַבִּלְבּוּלִים, וּמֵאֵלֶיךָ תָּבִין שֶׁאִם תַּכְרִיחַ עַצְמְךָ לִלְמֹד יוֹתֵר, יִתְבַּטְּלוּ מִמְּךָ הַבִּלְבּוּלִים בְּיוֹתֵר. וְאִם אַף עַל פִּי כֵן הֵם חוֹתְרִים וְאוֹרְבִים וְרוֹדְפִים בְּכָל פַּעַם, בִּלְתִּי זֹאת אִי אֶפְשָׁר. כִּי אַדְּרַבָּא הֲלֹא מְבֹאָר בִּדְבָרָיו זַ"ל שֶׁ'אֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד' דַּיְקָא, וְעַיֵּן שָׁם פֵּרוּשׁוֹ. וְגַם צְרִיכִין לַחֲזֹר מְאֹד כָּל הַדִּבּוּרִים שֶׁדִּבַּרְנוּ בִּשְׁמוֹ הַקָּדוֹשׁ זַ"ל, שֶׁצְּרִיכִין לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, וְאֵין שׁוּם צְעָקָה נֶאֱבֶדֶת אֲפִלּוּ מִמָּקוֹם שֶׁהוּא. וְאִם אֵינְךָ יָכוֹל לִצְעֹק וּלְפָרֵשׁ שִׂיחָתְךָ כָּרָאוּי, אַף עַל פִּי כֵן כָּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה. וְעַל פִּי הַדְּרָכִים שֶׁהוֹרֵיתִיךָ, תּוּכַל לְהַרְגִּיל עַצְמְךָ לְפָרֵשׁ שִׂיחָתְךָ גַּם כֵּן כְּבֵן הַמְסַפֵּר לִפְנֵי אָבִיו צַעֲרוֹ.
Today before the prayer I received your letter. And it was a great comfort to me. And the post is very pressed here. And it is impossible to extend at all. Praised be G-d — I arrived here safely — at the break of day Tuesday. ## Segment 6
וְעַל כֻּלָּם צְרִיכִין לְהַכְרִיחַ עַצְמוֹ לְשַׂמֵּחַ אֶת עַצְמְךָ עַל פִּי כָּל הַדְּרָכִים שֶׁשָּׁמַעְתָּ מִפִּי וּמִפִּי סְפָרָיו הַקְּדוֹשִׁים, הֵן עַל יְדֵי שֶׁלֹּא עָשַׂנִי גּוֹי, וַאֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי, וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה. וְשֶׁצְּרִיכִין לַחְטֹף הַיָּגוֹן וַאֲנָחָה דַּיְקָא לְתוֹךְ הַשִּׂמְחָה. וְכַאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה תְּהִלָּה לָאֵל. וּבְיוֹתֵר צְרִיכִין לַעֲשׂוֹת עַצְמוֹ שָׂמֵחַ. מֶע זָאל זִיךְ מַאכִין פְרֵיילִיךְ, וּלְשַׂמֵּחַ אֶת עַצְמוֹ עַל יְדֵי מִלֵּי דִּשְׁטוּתָא, כְּמוֹ שֶׁרְגִילִין כָּל יִשְׂרָאֵל בִּימֵי הַפּוּרִים. וּבָרוּךְ הַשֵּׁם שֶׁהֶחֱיָנוּ עַד כֹּה, וִימֵי הַפּוּרִים הַנּוֹרָאִים מְמַשְׁמְשִׁין לָבוֹא, הַשֵּׁם יִתְבָּרַךְ יְשַׂמְּחֵנוּ בִּישׁוּעָתוֹ. וַאֲנִי מַאֲמִין שֶׁבְּוַדַּאי יַעֲשֶׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ נִסִּים נוֹרָאִים, גַּם בִּימֵי הַפּוּרִים הָאֵלֶּה, כִּי "הֵם נִזְכָּרִים וְנַעֲשִׂים בְּכָל דּוֹר וָדוֹר, וּבְכָל שָׁנָה וְשָׁנָה".
And on Tuesday — there was a bris milah at the home of the son of Rabbi Hirsh son of Rabbi Ephraim — may his light shine — and I fulfilled the mitzvah of cutting [מִצְוַת חִתּוּךְ — the mitzvah of the cutting — Reb Nussun was a mohel — one who performs circumcisions — and as a result of the exile and persecution during the *machloket* he had been prevented from exercising this function for some time] — which for several reasons I have not merited to this for some time — as is known to you. May Hashem Yisborach have mercy — to cut and sever all our enemies who are drawn from the orlah of the heart and the orlah of the flesh [עָרְלַת לֵב וְעָרְלַת בָּשָׂר — the "foreskin of the heart" — a Biblical expression (Devarim 10:16, Yirmiyahu 4:4) for spiritual insensitivity and hardness — those who have sealed themselves off from holiness and truth through their opposition] — who want to cover over — G-d forbid — to completely conceal the truth — G-d forbid. May they perish — they and a thousand like them — and not one word of our holy Torah should be nullified. And praised be G-d — I was on the past Shabbas in Medvedevka. And blessed be Hashem — all is well established from Hashem. ## Segment 7
שַׂמֵּחַ תְּשַׂמַּח נַפְשְׁךָ בְּנִי יְדִידִי, כִּי זָכִינוּ לִישׁוּעוֹת נִפְלָאוֹת וְנוֹרָאוֹת מְאֹד, אֲשֶׁר נִצַּלְנוּ מִפַּח יוֹקְשִׁים מִלִּהְיוֹת מִתְנַגֵּד עַל רַבִּי כָּזֶה, עַל לִמּוּד קָדוֹשׁ כָּזֶה, עַל מַעֲשֶׂה כָּזֹאת הַנַּעֲשֶׂה עִמָּנוּ. שִׂימוּ לְבַבְכֶם הֵיטֵב מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם. וּבְכָל דּוֹר וָדוֹר נַעֲשִׂים נִפְלָאוֹת וְנוֹרָאוֹת וְהָעִקָּר בְּעִנְיַן הִתְקָרְבוּת לַצַּדִּיק הָאֱמֶת שֶׁבְּאוֹתוֹ הַדּוֹר. כְּמוֹ שֶׁהָיָה בִּימֵי הַבַּעַל שֵׁם טוֹב זֵכֶר צַדִּיק לִבְרָכָה וְאַחֲרָיו בִּימֵי הַמַּגִּיד זֵכֶר צַדִּיק לִבְרָכָה. אֲבָל מַחֲלֹקֶת כָּזֹאת כַּאֲשֶׁר עָלֵינוּ כִּמְעַט לֹא הָיָה בָּעוֹלָם, אֲשֶׁר קָמוּ עָלֵינוּ לְבָלְעֵנוּ חִנָּם חַס וְשָׁלוֹם, לוּלֵא ה' שֶׁהָיָה לָנוּ וְכוּ' וְכוּ'. רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹהַי נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ וְכוּ'. וּמִזֶּה בְּעַצְמוֹ תּוּכַל לִשְׂמֹחַ הַרְבֵּה בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ. כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם, מַה שֶּׁזָּכִינוּ לֵידַע מִמֶּנּוּ וּמִתּוֹרָתוֹ הַקְּדוֹשָׁה, הוּא חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ. תְּהִלָּה לָקֵל יֵשׁ וָיֵשׁ לָנוּ עַל מִי לִסְמֹךְ. כְכֹחוֹ אָז כֵּן כֹּחוֹ עַתָּה וְיוֹתֵר וְיוֹתֵר, לְהַצִּילֵנוּ מִכָּל אוֹיְבֵינוּ וּלְהוֹשִׁיעֵנוּ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. רַק חֲזַק וֶאֱמַץ, וְתַתְחִיל בְּכָל יוֹם מֵחָדָשׁ לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה עַל כָּל פָּנִים;
But all that is being done with us — in general and in particular — is all in the aspect of "vayar es hamakom mei'rachok" — "and he saw the place from afar." For we see wondrous and awesome salvations every day — and even so — all our hope is still very far. And we need every day to thank for the past — and to look well at all the wondrous chasadim that He did with us — to inform us from the glow of the pleasantness of the sweetness of the wonders of such holy Torah and such deep true counsels — and to beseech for the future and to await salvation always. ## Segment 8
וּתְקַיֵּם מַה שֶּׁדִּבַּרְנוּ בָּזֶה, וְתַאֲמִין בְּכָל יוֹם וּבְכָל עֵת, כִּי חַסְדֵי ה' לֹא תָמְנוּ וְלֹא כָלוּ רַחֲמָיו, "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ". יָתֵר מִזֶּה אִי אֶפְשָׁר לְדַבֵּר עַל פְּנֵי הַשָּׂדֶה, וּזְמַן הַמִּנְחָה הִגִּיעַ. מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיֵּם הַפָּסוּק: "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה" לְפָרֵשׁ שִׂיחָתֵנוּ בְּכָל יוֹם עַד שֶׁנִּזְכֶּה לָבוֹא לְתוֹךְ שִׂמְחָה נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And also at the time of my arrival here — I was informed of good news — that the wife of our friend Rabbi Avraham Beer — may he live — gave birth to a daughter — for good fortune! May Hashem Yisborach grant that they raise her for chuppah and good deeds — for length of days and good years. And all of it is in the aspect of "mei'rachok" as mentioned above. Remember well what was spoken about this — and apply your hearts to understand a matter from within a matter — to strengthen through this every day — not to waste our days — G-d forbid. For behold — the Guardian of Israel does not slumber and does not sleep [Tehillim 121:4] — and certainly He will complete what He began — He completed and He will complete. For You are exalted forever — Hashem. And it is impossible to extend more as mentioned above. ## Segment 9
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה. וְעַל הַפַּרְנָסָה תִּתְחַזֵּק בְּבִטָּחוֹן חָזָק, כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתְךָ וְהַכֹּל לְטוֹבָתְךָ. הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכֶּלְךָ.
And peace to all our anshei sh'lomaynu with great love. To all of them were all these things said: *"chizku v'ya'ametz l'vavchem"* — "be strong and let your hearts take courage" [Tehillim 31:25] and so forth. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם רָב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. Nussun of Breslov. The words of your father. # רלח URL: https://ajew.org/reader-plain/alim-litrufa/2/237/ # רלח
רלח
Source: https://ajew.org/reader/alim-litrufa/2/237 ## Segment 1
רלח
Happy is the one who prays each day to merit to be rescued from the bitterness of this world — about which it was said: and I find bitterness more than death [Koheles 7:26 — applied here to livelihood-anxiety and the lust for money, which is more bitter than death itself in its relentlessness] — namely the bitterness of anxiety about livelihood and the desire for money and wealth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' י"א נִיסָן תקצ"ז נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
כָּל מִכְתָּבֶיךָ קִבַּלְתִּי בִּטְשֶׁעהרִין וּבְאוּמַאן ב, וְקֹדֶם שַׁבַּת קֹדֶשׁ קִבַּלְתִּי מִכְתָּבְךָ מִמּוֹסֵר כְּתָב זֶה, וְכֻלָּם שָׂפָה אַחַת לָהֶם קוֹרֵא וְצוֹעֵק עַל מַכְאוֹבֵי נַפְשׁוֹ וְגוּפוֹ וּמָמוֹנוֹ. וּכְבָר הֵשַׁבְתִּי לְךָ הַרְבֵּה, וְכָל סִפְרֵי רַבֵּנוּ זַ"ל מְלֵאִים תְּשׁוּבוֹת עַל כָּל זֶה, וּמָה אוֹסִיף לִכְתֹּב לְךָ. וְהִנֵּה כָּעֵת אֵין דַּעְתִּי צְלוּלָה מֵחֲלִישַׁת כֹּחַ אַחַר הַשַּׁבָּת כַּיָּדוּעַ לְךָ, אַךְ מֵעֹצֶם אַהֲבָתְךָ וְהַפְצָרַת מוֹסֵר כְּתָב זֶה יְדִידֵנוּ רַבִּי נַחְמָן, הֻכְרַחְתִּי לִכְתֹּב לָכֶם אֵיזֶה דִבּוּרִים מְעַטִּים. וּדְעוּ כִּי תְּהִלָּה לָאֵל עָבַרְתִּי הַדֶּרֶךְ בְּשָׁלוֹם, וְהֵבֵאתִי מָעוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ הָרֹב נִכְלָה בַּבַּיִת קֹדֶם שֶׁבָּאתִי. וְגַם עַתָּה אֵין שׁוּם סְמִיכָה בְּעִנְיַן פַּרְנָסָתִי כִּי אִם עַל בִּטָּחוֹן לְבַד, כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּזֶה הַלָּשׁוֹן: נָאר בִּטָּחוֹן [רַק בִּטָּחוֹן]. וְהַדִּבּוּרִים הָאֵלּוּ פָּרְחוּ מִפִּיו הַקָּדוֹשׁ כְּחִצִּים מִיַּד גִּבּוֹר. וְגַם אַתָּה וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ אַל תִּדְאֲגוּ וְאַל תֵּעָצְבוּ כִּי ה' אִתָּנוּ, וּבְוַדַּאי יְפַרְנֵס אֶתְכֶם בְּכָבוֹד, כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ, וְלֹא יֶאְשְׁמוּ כָּל הַחֹסִים בּוֹ. וְלַה' הַתִּקְוָה שֶׁיִּרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ. וַה' יְחַזֵּק לְבַבְכֶם לִשְׂמֹחַ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה. וְתִזְכֶּה לְהָבִין וּלְהַאֲמִין, כִּי עַתָּה מְמַשְׁמְשִׁין וּבָאִין יְמֵי פֶּסַח חָדָשׁ אֲשֶׁר לֹא הָיָה מֵעוֹלָם. כִּי בְּוַדַּאי יִתְתַּקְּנוּ עַתָּה תִּקּוּנִים מֵחָדָשׁ אֲשֶׁר לֹא הָיוּ מֵעוֹלָם. וְאִם מַעֲשֵׂינוּ אֵינָם עוֹלִים יָפֶה, הַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה אֶת שֶׁלּוֹ וְחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ', "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ". בִּפְרָט בְּפֶסַח שֶׁהוּא רֹאשׁ לָרְגָלִים, שֶׁבָּהֶם עִקַּר הִתְחַדְּשׁוּת הַמֹּחִין לְכָל אֶחָד מִיִּשְׂרָאֵל מִגָּדוֹל וְעַד קָטָן, וְהָעִקָּר לְהַחוֹסִים בְּצֵל נְקֻדַּת הָאֱמֶת, אֲשֶׁר כָּל עִסְקוֹ לְעוֹרֵר וּלְחַדֵּשׁ שִׂכְלֵנוּ וּמֹחֵנוּ וְכוּ'. וְיֵשׁ בְּלִבִּי עַתָּה הַרְבֵּה לְדַבֵּר בָּזֶה, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה, וְהָעִקָּר לְהַאֲמִין בְּכָל זֶה שֶׁבְּוַדַּאי יִתְחַדְּשׁוּ חֲסָדִים נִפְלָאִים בְּחַג הַפֶּסַח הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה. כִּי בְּכָל יוֹם מִתְחַדְּשִׁים הַחֲסָדִים, מִכָּל שֶׁכֵּן בְּפֶסַח שֶׁבּוֹ יָצָאנוּ מִמִּצְרַיִם בְּנִפְלָאוֹת עֲצוּמוֹת, וְאָז נִתְחַדְּשׁוּ כָּל מַעֲשֵׂה בְרֵאשִׁית. וְכֵן נַעֲשֶׂה בְּכָל שָׁנָה וְשָׁנָה נִפְלָאוֹת וְנוֹרָאוֹת מֵחָדָשׁ. כִּי 'בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא' וְכוּ'.
And peace to all our anshei sh'lomaynu with great love. To all of them were all these things said: *"chizku v'ya'ametz l'vavchem"* — "be strong and let your hearts take courage" [Tehillim 31:25] and so forth. ## Segment 5
דִּבְרֵי אֲבִיכֶם הַכּוֹתֵב בַּחֲלִישַׁת כֹּחַ, אַךְ תְּשׁוּקַתְכֶם הִכְרִיחוּנִי לִכְתֹּב דְּבָרַי אֵלֶּה הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה. שִׂמְחוּ בַּה' וְגִילוּ בְּכֹחַ הַצַּדִּיקִים אֲמִתִּיִּים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב.
Abundant peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
יְקַבֵּל מִמּוֹסֵר כְּתָב זֶה כָּל אֲשֶׁר מָסַרְתִּי אֵלָיו, וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לִגְמֹל חֶסֶד זֶה עִם זֶה תָּמִיד.
I was standing and awaiting his letter until this very hour — and even so — from my knowledge of the immensity of his yearning for my letters — I had prepared myself to write him — when in the midst of this — I received his letter at this very moment — and it was a comfort to me. How great are the deeds of Hashem — Who conducts His world with chesed and wondrous providence which cannot be assessed by the mind — *"Hashem my G-d — You have become very great"* [Tehillim 104:1] . And the *tzimtzum* is immense [הַצִּמְצוּם — the divine contraction — for it is forbidden to breach the limits of human understanding and speak of the infinite directly — one must approach from afar] — for it is forbidden to breach in this matter — but *"from afar Hashem appeared to me"* [Yirmiyahu 31:2] and so forth. And behold — on Wednesday Parshas Vayakhel — he sent him his letter from Tshehrin — and informed him that he received his letter there too in its time and season. And on *Shabbas* Parshas Vayakhel he was in Tshehrin — and arrived here on Wednesday Rosh Chodesh Adar Beis. And Rabbi Ephraim was not in his house — and he was delayed here until now. And also next *Shabbas* he will spend here — in His *chesed* Yisborach — and after *Shabbas Kodesh* he will travel to Tshehrin. And his desire is to be on *Shabbas* Parshas Tzav in Tirhoovitz — but because of the days of Purim and also because the road is somewhat damaged — it is possible that he will be delayed also on *Shabbas* Parshas Tzav in Tshehrin — and then he will be in His *chesed* Yisborach in Uman on *Erev Rosh Chodesh* Nisan coming upon us for good. And he surrenders himself in truth to Hashem Yisborach in every single step and every single movement — and from Hashem the steps of a man are established — and Hashem the Good will do with him according to His will. ## Segment 8
וְשָׁלוֹם רַב לְכָל אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, לְכֻלָּם נֶאֶמְרוּ דְּבָרַי אֵלֶּה. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
And regarding your cry — these many days and years — I know your pains — I know my son — I know — and I have already written and spoken with you greatly. And what shall I add to speak just now — after all your crying and your outcry — even so — the words of his holy Torah are true — that it is impossible for two thoughts to be together at once [אֵין לִשְׁנֵי מַחֲשָׁבוֹת שֶׁיִּהְיוּ בְּיַחַד — a fundamental Breslov teaching: the mind can contain only one thought at a time — and therefore, one has it within his power to displace a bad thought by inserting a good one. The thought follows the effort of the one who serves] — and the thought is in a person's hand to direct it as he wishes. And is it not so that you yourself wrote — that in the hour when you compel yourself to the necessary study — the confusions somewhat depart from you — and from yourself you understand — that if you compel yourself to study more — the confusions will depart from you even more. And if even so they dig and lurk and pursue at every moment — without this it is impossible. For on the contrary — is it not explained in his words — of blessed memory — that *"the thought follows only the one who serves"* — specifically daika [אֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד דַּיְקָא — "the thought follows only the one who serves — specifically." From Likutay Moharan. The teaching: it is the very act of serving — of Torah and prayer and effort — that draws the mind into its proper state. The good thoughts do not come first and then enable the service — rather the service itself is what draws the good thoughts] — and see the explanation there. And also one must return greatly to all the words we spoke in his holy name — that one must cry out to Hashem Yisborach greatly — and no cry is lost — even from where it is. And if you cannot cry out and express your speech as is fitting — even so — whatever your hand finds to do — do it with your strength. And according to the paths that I guided you — you can accustom yourself to express your speech — also like a son who tells his father his pain. Nussun of Breslov. And over all of this one must compel oneself to gladden oneself — according to all the paths that you heard from my mouth and from his holy books — both through *she'lo asani goy* — and *"va'azamra lelokai b'odi"* — and *"sason v'simchah yassig v'nasu yagon va'anachah"* — and that one must grab the grief and sigh daika into the joy. And as we spoke of this greatly — praised be G-d. And especially one must make oneself joyful — me zol zich machin freilich — one must make oneself joyful [מֶע זָאל זִיךְ מַאכִין פְרֵיילִיךְ — Yiddish: "one must make oneself joyful" — one of Reb Nussun's characteristic Yiddish expressions of counsel. Joy is not passive — it is an act of will — *one must make oneself* joyful — even through deliberate means] — and to gladden oneself through words of frivolity — as all Israel is accustomed during the days of Purim. And blessed be Hashem Who kept us alive until here — and the awesome days of Purim are approaching and coming — may Hashem Yisborach gladden us with His salvation. And I believe that certainly Hashem Yisborach will do wondrous miracles with us — also during these days of Purim — for *"they are remembered and enacted in every generation and every year."* [Esther 9:28] Gladden — gladden your soul — my dear friend — for we merited to wondrous and very awesome salvations — that we were saved from the snares of the fowler — from being an *opponent* against such a rabbi — against such holy learning — against such events that were done with us. Apply your hearts well to what is happening in the world. And in every generation there are wondrous and awesome things — and the essential is in the matter of drawing close to the true *tzaddik* of that generation — as was in the days of the Baal Shem Tov — *zacher tzaddik livrachah* — and after him in the days of the Maggid — *zacher tzaddik livrachah.* But a machloket such as this that fell upon us — such has almost never been in the world — that they arose against us to swallow us for nothing — G-d forbid. Were it not that Hashem was for us and so forth. *"How many great things You have done — Hashem my G-d — Your wonders and Your thoughts toward us"* [Tehillim 40:6] and so forth. And from this itself you can rejoice greatly in all that passes over you — for it is not an empty thing from you — what we merited to know from him and from his holy Torah — it is our life and the length of our days. Praised be G-d — we have and we have One to lean on. His power then is his power now — and even more and more — to save us from all our enemies and to save us in the physical and in the spiritual. Only be strong and resolute — and begin every day anew — to be "shev v'al ta'aseh" — to sit and refrain — at any rate [שֵׁב וְאַל תַּעֲשֶׂה — "sit and refrain from action" — a halachic category meaning: when in doubt, refrain. Reb Nussun applies this spiritually: begin each day by refraining from the internal transgressions of anxiety, despair, and confusion — even this minimum is a form of daily renewal] . And fulfil what we spoke about this — and believe every day and every time — that the *chasadim* of Hashem have not ended and His mercies have not ceased — *"chadashim labekarim rabbah emunasecha."* More than this it is impossible to speak in the open field — and the time of *Mincha* has arrived. May we merit to fulfil the verse: *"vayeitzei Yitzchok lasuach basadeh"* — to express our speech every day — until we merit to come into joy — *nagila v'nismecha bishu'aso.* And abundant peace to all our anshei sh'lomaynu with great love. The words of your father who awaits to see you in life and peace and joy. And regarding the livelihood — strengthen yourself in strong *bitachon* — for certainly He will not abandon you — and all is for your good. *Hashlech al Hashem y'hav'cha v'hu y'chalkel'cha* — Cast upon Hashem your burden and He will sustain you. [Tehillim 55:23] # רלט URL: https://ajew.org/reader-plain/alim-litrufa/2/238/ # רלט
רלט
Source: https://ajew.org/reader/alim-litrufa/2/238 ## Segment 1
רלט
The words of your father — who yearns for your welfare and your eternal success — writing in tears [כּוֹתֵב בְּדִמְעָה — one of the most arresting moments of personal disclosure in the entire collection: Reb Nussun says directly that he is writing through tears — from the greatness of his longing that all the toil not be in vain] — from the greatness of the longing that your toil and effort and my toil and effort not be in vain, G-d forbid — but we have hoped in Hashem — for He knows the hidden things [הוּא יוֹדֵעַ תַּעֲלוּמוֹת — a phrase from the daily liturgy: the Sh'moneh Esray's blessing of forgiveness (*Selach lanu*) includes ki Atah yodea ta'alumot — "for You know the hidden things." This is also the closing of the blessing over Torah study. Reb Nussun invokes it as the theological ground of his certainty: since Hashem knows the hidden things — and therefore knows that both Reb Nussun's intention and the community's intention are genuinely for good — there is certainty that the toil will not have been in vain. The hidden knowledge of Hashem is the guarantee] — that my entire intention is for good in truth — and your intention is also for good in truth. And certainly we will not have laboured in vain, G-d forbid. But would that the will of our holy and awesome Rebbe, of blessed and holy memory, be fulfilled — that we merit to reach the good end to which he wants to bring us — and to Hashem belongs the salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' אֱמֹר כ"א לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקצ"ז נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
רַב שָׁלוֹם וְחַיִּים וּבְרָכָה לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
And abundant peace to all our anshei sh'lomaynu with great love. ## Segment 4
הַצִּיר מְיֻחָד הִגִּיעַ לְבֵיתִי עַתָּה בְּעֵת הֲקִיצִי קֹדֶם שֶׁפָּתַחְתִּי דַּלְתֵי בֵּיתִי, וְנִזְדַּעְזַעְתִּי בְּאָמְרוֹ שֶׁנִּשְׁלַח בְּכַוָּנָה אֵלַי בְּיִחוּד. וְתֵכֶף קָרָאתִי מִכְתָּבוֹ, וּמֵאֵלֶיךָ תָּבִין צַעֲרִי, הוֹמֶה עָלַי לִבִּי, אַךְ אֲנִי בָּטוּחַ בַּה' שֶׁיִּשְׁלַח רְפוּאָה שְׁלֵמָה לִבְנוֹ דָּוִד צְבִי שֶׁיִּחְיֶה חִישׁ קַל מְהֵרָה. וְיָכוֹל לִהְיוֹת שֶׁהוּא צָרִיךְ לְהַזִּיעַ זֵיעָ"ה טוֹבָה לִרְפוּאָה וּלְחַיִּים וּלְשִׂמְחָה, וִיקֻיַּם מְהֵרָה זֶ'ה הַ'יּוֹם עָ'שָׂה י'י נָגִילָה וְכוּ'. וּכְבָר יָדַעְתָּ לִבְלִי לַעֲסֹק בְּשׁוּם רְפוּאָה גַּשְׁמִית, הֵן מֵרוֹפֵא וְדָאקְטִיר, הֵן מֵהֲמוֹן עַם. וְאַל תִּשְׁמַע לְקוֹל צַעֲקַת אִשְׁתְּךָ וְרֵעֶיךָ, אֲפִלּוּ לְקוֹל הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה, רַק תְּקַבֵּל בְּאַהֲבָה גַּם יִסּוּרִים אֵלּוּ שֶׁצְּרִיכִים לִסְבֹּל מִקּוֹל צַעֲקָתָם, אֲבָל לֹא תְּצַיֵּת לָהֶם כְּלָל. רַק אִם יַכְרִיחוּ אוֹתְךָ לַעֲשׂוֹת לוֹ קַאנֶע פְּשׁוּטָה אוֹ צֶעפִּיל [סוּג טִפּוּל] תִּהְיֶה מֻכְרָח לַעֲשׂוֹת מֵחֲמַת הֲמוֹן תְּשׁוּאָתָם שֶׁהוֹמִים לַעֲשׂוֹת דַּוְקָא כַּיָּדוּעַ לְךָ כָּל זֶה. וְלַה' הַיְשׁוּעָה וְהָרְפוּאָה, וַאֲנִי מְקַוֶּה לְקַבֵּל בְּשׂוֹרָה טוֹבָה מְהֵרָה, עַל כָּל פָּנִים אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, שֶׁשָּׁב לְאֵיתָנוֹ בְּחַסְדּוֹ יִתְבָּרַךְ.
My beloved son — my dear one. ## Segment 5
וְעַתָּה בְּנִי, כְּבָר דִּבַּרְתִּי עִמְּךָ וְכָתַבְתִּי לְךָ הַרְבֵּה בָּזֶה כַּמָּה וְכַמָּה צָרִיךְ זֶה הָאָדָם הֶעָלוּב לִסְבֹּל בְּזֶה הָעוֹלָם כָּל יְמֵי חַיָּיו, כַּמּוּבָא בַּסְּפָרִים בְּזֶה הַלָּשׁוֹן 'אֵין רֶגַע בְּלֹא פֶּגַע, אֵין יוֹם וְכוּ', אֵין חֹדֶשׁ אֵין שָׁבוּעַ אֵין שָׁנָה וְכוּ'', כַּמְבֹאָר בַּסֵּפֶר שְׁלָ"ה. וְאָנוּ מַאֲמִינִים שֶׁהַכֹּל לְטוֹבָה, כִּי מִדָּה טוֹבָה מְרֻבָּה. וּצְרִיכִין לִזָּהֵר מְאֹד לְקַיֵּם מַאֲמַר רַבּוֹתֵינוּ זַ"ל שֶׁאָמְרוּ (בְּרָכוֹת ס:) יְהֵא אָדָם רָגִיל לוֹמַר כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד. וּבִפְרָט מַה שֶּׁכָּתוּב בִּסְפָרָיו הַקְּדוֹשִׁים שֶׁצְּרִיכִין לָדַעַת שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ, וְזֶה מֵעֵין עוֹלָם הַבָּא.
I received all your letters — in Tshehrin and in Uman — and before *Shabbas Kodesh* I received your letter from the bearer of this letter. And all of them have one language — crying and calling out about the pain of his soul and body and money. And I have already replied to you greatly — and all the books of our Rebbe — of blessed memory — are full of answers to all this — and what shall I add to write you. And just now my mind is not clear — from weakness of strength after *Shabbas* — as is known to you — but from the immensity of his love and the urging of the bearer of this letter — our friend Rabbi Nachman — I was compelled to write you some few words. ## Segment 6
וְדַיְקָא עַל יְדֵי זֶה יְכוֹלִין לְהִתְחַזֵּק לְהִתְפַּלֵּל עַל כָּל דָּבָר. כִּי צְרִיכִין לוֹמַר לְפָנָיו יִתְבָּרַךְ, רִבּוֹנוֹ שֶׁל עוֹלָם בְּוַדַּאי כַּוָּנָתְךָ לְטוֹבָה וּלְרַחֲמִים, אֲבָל אֵין בָּנוּ כֹּחַ לְקַבֵּל רַחֲמִים כָּאֵלּוּ, וְאָנוּ צְרִיכִים שֶׁתִּמְסֹר בְּיָדֵינוּ הָרַחֲמָנוּת, כְּמוֹ שֶׁכָּתַב עַל פָּסוּק "וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים" וְכוּ'. וּכְבָר רָאִיתָ הַרְבֵּה מֵאִתְּךָ וּמֵאַנְשֵׁי שְׁלוֹמֵנוּ וּמִכָּל הָעוֹלָם, כַּמָּה וְכַמָּה מִינֵי יִסּוּרִים וְדַחֲקוּת פַּרְנָסָה וּדְאָגוֹת רַבּוֹת שׁוֹנוֹת בְּלִי שִׁעוּר עוֹבְרִים עַל כָּל אֶחָד כִּמְעַט בְּכָל יוֹם, וְכֵן מִתְנַהֵג מֵעוֹלָם, כַּאֲשֶׁר הֶרְאֵתִיךָ לְמַעְלָה מִסִּפְרֵי קַדְמוֹנִים שֶׁכָּתְבוּ אֵין רֶגַע וְכוּ', כַּנַּ"ל כִּי "אָדָם לְעָמָל יוּלָּד".
And know — praised be G-d — I passed the road in peace — and brought money with Hashem's help — but the majority was consumed in the house before I arrived. And also just now there is no support in the matter of my livelihood except through *bitachon* alone — as I heard from his holy mouth in this language: *"nar bitachon"* — "only trust." [נָאר בִּטָּחוֹן — Yiddish: "only trust" — the entirety of the counsel reduced to two words. Not strategy — not planning — not worry — only *bitachon.* These words flew from the holy mouth of the Rebbe himself in this language — in Yiddish — as an arrow of truth] And these words flew from his holy mouth like arrows from the hand of a mighty man. And also you and all the *anshei sh'lomaynu* — do not worry and do not be saddened — for Hashem is with us — and certainly He will provide for you with honor — for Hashem will not abandon His people — and all those who take refuge in Him will not be ashamed. [cf. Tehillim 94:14; 34:23] And the hope is to Hashem that our enemies will see and be ashamed. And Hashem will strengthen your hearts to rejoice in the joy of this holy festival coming upon us for good. ## Segment 7
וְאִם כָּתַבְתִּי עָלֶיךָ צָעִיר לְיָמִים וּשְׂבַע יִסּוּרִים. הֲלֹא גַּם עַל כָּל בְּנֵי אָדָם נֶאֱמַר כֵּן, כְּמוֹ שֶׁכָּתוּב (אִיּוֹב יד) "קְצַר יָמִים וּשְׂבַע רֹגֶז". וְגַם יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם אָמַר "מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי" וְכוּ'. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה מְאֹד, וּכְפִי הַנִּרְאֶה צְרִיכִין לַחֲזֹר זֹאת עוֹד כַּמָּה פְּעָמִים, כִּי אֵין שִׁעוּר לְהַשִּׁנּוּיִים הַנַּעֲשִׂים בְּכָל יוֹם, וּבְכָל שָׁנָה, וּבְכָל חֹדֶשׁ, וּבְכָל עֵת בִּכְלָלִיּוּת הָעוֹלָם וּבִכְלָלִיּוּת הָעִיר אוֹ הַמִּשְׁפָּחָה אוֹ הַחֲבוּרָה, וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד, כִּי הוּא יִתְבָּרַךְ עֹשֶׂה גְּדֹלוֹת עַד אֵין חֵקֶר וְנִפְלָאוֹת עֲצוּמוֹת עַד אֵין מִסְפָּר בְּכָל יוֹם וָיוֹם בְּלִי שִׁעוּר וָעֵרֶךְ. אַךְ צְרִיכִין לְהַאֲמִין וּמְעַט יְכוֹלִין לִרְאוֹת כִּי מִדָּה טוֹבָה מְרֻבָּה, כִּי חַסְדֵי ה' לֹא תָמְנוּ וְרַחֲמָיו אֵינָם כָּלִים, כִּי חֲדָשִׁים לַבְּקָרִים מִתְחַדְּשִׁין חֲסָדָיו בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד.
And you will merit to understand and believe — that now the days of Pesach are approaching and coming — a new Pesach such as has never been. For certainly now repairs will be made anew that have never been. And if our deeds do not rise up well — Hashem Yisborach does His part — and the *chasadim* of Hashem have not ended — *"chadashim labekarim rabbah emunasecha."* Especially on Pesach — which is the head of the pilgrimage festivals [רֹאשׁ לָרְגָלִים — "the head of the pilgrimage festivals" — Pesach is the first of the three *regalim* — and it is the root festival of all redemption and renewal] — in which the essence of the renewal of the mind for each individual of Israel — from the greatest to the smallest — and the essential for those who take refuge in the shadow of the point of truth — whose entire occupation is to arouse and renew our intellect and our mind and so forth. And there is much in my heart just now to speak of this — but impossible in the open field — and the essential is to believe in all this — that certainly wondrous chasadim will be renewed on this Pesach coming upon us for good. For on every day the *chasadim* are renewed — all the more so on Pesach — on which we went out from Egypt with immense wonders — and then all of *ma'aseh bereishis* was renewed. And so each year — wondrous and awesome things are made anew. For *"in every generation and generation a person is obligated to see himself as if he himself"* [Haggadah shel Pesach] and so forth. ## Segment 8
וּכְבָר מְבֹאָר אֶצְלֵנוּ שֶׁהָאָדָם צָרִיךְ עֵצוֹת עֲמֻקּוֹת בְּכָל יוֹם, דְּהַיְנוּ לִצְעֹק מִמַּעֲמַקִּים מֵעֻמְקָא דְּלִבָּא, בִּבְחִינַת "מִמַּעֲמַקִּים קְרָאתִיךָ ה'", עַד אֲשֶׁר יַחְתֹּר וְיַמְשִׁיךְ עֵצוֹת עֲמֻקּוֹת הַמִּתְחַדְּשִׁים בְּכָל בֹּקֶר, בִּבְחִינַת (שָׁם יב) "גּוֹלֶה עֲמֻקוֹת מִנִּי חֹשֶׁךְ", וְהֵם עִקַּר הַחֲסָדִים הַנִּמְשָׁכִים בְּכָל יוֹם. וְעַל יְדֵי הָעֵצוֹת נִמְשָׁךְ אֱמוּנָה, שֶׁעַל יְדֵי זֶה נִמְשָׁךְ רְפוּאָה שְׁלֵמָה וְכוּ'. כַּמְבֹאָר בְּהַתּוֹרָה תִּקְעוּ ב'. רַק הוֹסַפְתִּי בָּזֶה שֶׁצְּרִיכִים זֹאת בְּכָל יוֹם, כְּמוֹ שֶׁכָּתוּב שָׁם, שֶׁזֶּהוּ בְּחִינַת 'כִּבְרִיָּתָא שֶׁל עוֹלָם בְּרֵישָׁא חֲשׁוֹכָא וְהָדַר נְהוֹרָא' (שַׁבָּת עז:), שֶׁזֶּה נַעֲשֶׂה בְּכָל יוֹם.
Let him receive from the bearer of this letter all that he entrusted to him — and Hashem Yisborach help us to do chesed one with another always. And peace to each one of the anshei sh'lomaynu with great love — to all of them were these words said. *Chizku v'ya'ametz l'vavchem kol ham'yachalim laHashem.* [Tehillim 31:25] ## Segment 9
וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה, כִּי אֲנִי כּוֹתֵב כָּל זֶה קֹדֶם תְּפִלַּת שַׁחֲרִית, וּכְבָר הֵאִיר הַיּוֹם וּזְמַן הַתְּפִלָּה הִגִּיעַ. עַל כֵּן דַּי בָּזֶה, וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לְהִתְפַּלֵּל בְּכַוָּנָה עַל כָּל פָּנִים פֵּרוּשׁ הַמִּלּוֹת כִּפְשׁוּטוֹ. וְהָעִקָּר עַל יְדֵי הַתּוֹרָה 'צֹהַר תַּעֲשֶׂה לַתֵּבָה' לְהִזָּהֵר לְדַבֵּר עַל כָּל פָּנִים הַדִּבּוּר בֶּאֱמֶת בִּפְשִׁיטוּת וְכוּ'. וְהַשֵּׁם יִתְבָּרַךְ יִשְׁמַע תְּפִלּוֹתֵינוּ וְשַׁוְעָתֵנוּ וְשִׂיחוֹתֵנוּ. וְיַעַזְרֵנוּ וְיוֹשִׁיעֵנוּ מִכָּל צָרוֹתֵינוּ וְדָחְקֵנוּ וַעֲמָלֵנוּ. וְיִשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם לְכָל תַּחֲלוּאֵינוּ וּלְכָל מַכְאוֹבֵינוּ, וּבִפְרָט לִבְנוֹ דָּוִד צְבִי בֶּן חַנָּה שֶׁיִּחְיֶה בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל.
Nussun of Breslov. ## Segment 10
וְגַם עַתָּה בְּנִי חֲבִיבִי חֲזַק וֶאֱמַץ וְתִשְׂמַח וְתָגִיל בִּישׁוּעָתוֹ הַנִּפְלָאָה שֶׁהִקְדִּים רְפוּאָה לַמַּכָּה לְהַשְׁמִיעֵנוּ חִדּוּשֵׁי תּוֹרוֹת כָּאֵלּוּ אֲשֶׁר אֵין דֻּגְמָתָם. וְאִי אֶפְשָׁר לְבָאֵר עַד הֵיכָן הַדְּבָרִים מַגִּיעִים בְּרוּם גָּבְהֵי מְרוֹמִים. אַךְ גַּם בִּפְשִׁיטוּת הֵם מְחַיִּין אֶת כָּל אֶחָד בְּחַיֵּי עוֹלָם בְּכָל עֵת. וְכָעֵת אֵין פְּנַאי לְדַבֵּר בָּזֶה.
Let him receive from the bearer of this letter all that he entrusted to him — and Hashem Yisborach help us to do chesed one with another always. And peace to each one of the anshei sh'lomaynu with great love — to all of them were these words said. *Chizku v'ya'ametz l'vavchem kol ham'yachalim laHashem.* [Tehillim 31:25] ## Segment 11
דִּבְרֵי אָבִיךָ הַמִּצְטַעֵר בְּיִסּוּרֶיךָ וּמְצַפֶּה לִשְׂמֹחַ בִּישׁוּעָתְךָ מְהֵרָה.
Overview: Sunday, 11th of Nisan — Nemirov. To Yitzchok. Received all his letters — in Tshehrin and in Uman — and before Shabbas Kodesh received his letter from the bearer. All of them have one language — crying and calling out about the pain of his soul and body and money. Already replied greatly — all the books of the Rebbe are full of answers — what shall he add. Mind not clear from weakness of strength after Shabbas — but from the immensity of his love and the urging of friend Rabbi Nachman — compelled to write some few words. Praised be G-d — passed the road in peace — brought money with Hashem's help — but the majority was consumed in the house before he arrived. Just now there is no support in the matter of livelihood except through bitachon alone — as he heard from his holy mouth: *"nar bitachon"* — "only trust." These words flew from his holy mouth like arrows from the hand of a mighty man. And also you and all the anshei sh'lomaynu — do not worry and do not be saddened — Hashem is with us — certainly He will provide with honor — Hashem will not abandon His people — all those who take refuge in Him will not be ashamed. The hope is to Hashem that enemies will see and be ashamed. Hashem will strengthen your hearts to rejoice in the joy of this holy festival. And you will merit to understand and believe — that now the days of Pesach are approaching — a new Pesach such as has never been. Certainly now repairs will be made anew that have never been. If our deeds don't rise up well — Hashem does His part — chasadim of Hashem have not ended — *chadashim labekarim rabbah emunasecha.* Especially on Pesach — the head of the pilgrimage festivals — the essence of the renewal of the mind for each individual of Israel — the essential for those who take refuge in the shadow of the point of truth. The essential is to believe that certainly wondrous chasadim will be renewed on this Pesach. For on every day the chasadim are renewed — all the more so on Pesach on which we went out from Egypt with immense wonders — and then all of ma'aseh bereishis was renewed — and so each year wondrous things are made anew — for in every generation a person is obligated to see himself as if he himself. Closing: writes in weakness of strength — your yearning compelled him. *Simchu b'Hashem v'gilu b'koach hatzaddikim ha'amitiyim v'harrinu kol yishrei leiv.* Let him receive from the bearer all that he entrusted to him. *Chizku v'ya'ametz l'vavchem kol ham'yachalim laHashem.* The words of your father who writes in weakness of strength — but your yearning compelled me to write these few words that strengthen greatly. *"Simchu b'Hashem v'gilu b'koach hatzaddikim ha'amitiyim v'harrinu kol yishrei leiv"* — rejoice in Hashem and be glad in the power of the true tzaddikim — and sing — all you upright of heart. Nussun of Breslov. ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רמ URL: https://ajew.org/reader-plain/alim-litrufa/2/239/ # רמ
רמ
Source: https://ajew.org/reader/alim-litrufa/2/239 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ ל"ו לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקצ"ז.
Let him receive from the bearer of this letter all that he entrusted to him — and Hashem Yisborach help us to do chesed one with another always. And peace to each one of the anshei sh'lomaynu with great love — to all of them were these words said. *Chizku v'ya'ametz l'vavchem kol ham'yachalim laHashem.* [Tehillim 31:25] ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ'. מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר. וּלְכָל בְּנֵי־בֵיתוֹ שָׁלוֹם וְיֵשַׁע רַב.
Abundant peace and life and blessing — to the honor of my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 3
מִכְתָּבָיו כֻּלָּם הִגִּיעַנִי. וְהָיוּ לִי לְמֵשִׁיב נֶפֶשׁ בְּשָׁמְעִי מִבְּרִיאַת בְּנוֹ, נֶכְדִּי הַיַנִּיק דָּוִד צְבִי שֶׁיִּחְיֶה. טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר, וּלְבַקֵּשׁ לְהַבָּא שֶׁיַּאֲרִיךְ ה' יָמָיו וּשְׁנוֹתָיו בְּנַחַת בַּתּוֹרָה וַעֲבוֹדַת ה' בֶּאֱמֶת, וְיִזְכּוּ לְגַדְּלוֹ בְּנַחַת לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים. וּזְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ, וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל, אַךְ מֵעֹצֶם תְּשׁוּקָתְךָ הֻכְרַחְתִּי לִנְטוֹת יָדִי בְּמִכְתָּבִי אֵלָיו. וְתִרְאֶה לְהוֹדִיעֵנִי עַל יְדֵי מוֹסֵר כְּתָב זֶה אֶת כָּל מַה שֶּׁאֶפְשָׁר לְהוֹדִיעַ מִכָּל אֲשֶׁר נַעֲשֶׂה וְנִשְׁמָע שָׁם. וְלַה' הַתִּקְוָה שֶׁהַכֹּל לְטוֹבָה גְּדוֹלָה, וְהֵן הֵן הַמַּצִּיבִין אוֹתָנוּ. בָּרוּךְ ה' אֲשֶׁר לֹא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם וְכוּ', עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְלֹא עֲזָבוּנוּ חֲסָדָיו עַד שֶׁזָּכִינוּ לִשְׁמֹעַ וּלְקַבֵּץ חִדּוּשֵׁי תּוֹרָה כָּאֵלֶּה, אֲשֶׁר אֵין דֻּגְמָתָם, אֲשֶׁר הֵם חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ לָנוּ וּלְדוֹרוֹתֵינוּ וּלְכָל דּוֹרוֹת זֶרַע יִשְׂרָאֵל עֲבָדֶיךָ. הוּא יִגְמֹר מַה שֶּׁהִתְחִיל, וִימַהֵר לְהוֹדִיעַ הָאֱמֶת לַאֲמִתּוֹ לְמַעַן שְׁמוֹ. וְכָעֵת עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל אֲשֶׁר זָכִינוּ לִהְיוֹת בְּחֶלְקוֹ, וְהִבְדִּילָנוּ מִן הַחוֹלְקִים עַל אֱמֶת כָּזֶה, הַחוֹלְקִים עַל חַיּוּתָם שֶׁל עַצְמָם. כִּי אֵין נִמְצָא אוֹהֵב יִשְׂרָאֵל כְּמוֹתוֹ. וְלַה' הַיְשׁוּעָה שֶׁיְּרַחֵם עַל עַמּוֹ יִשְׂרָאֵל וְיָאִיר בְּכֻלָּם הָאֱמֶת, כִּי הָאֱמֶת הוּא אֶחָד. וְאִם יְדַלְּגוּ עַל הֶהָרִים וִיקַפְּצוּ עַל הַגְּבָעוֹת וְיַאֲרִיכוּ לְשׁוֹנָם עַד לַשָּׁמַיִם לִסְתֹּר הָאֱמֶת חַס וְשָׁלוֹם, אַף עַל פִּי כֵן הָאֱמֶת עֵד לְעַצְמוֹ. וּשְׂפַת אֱמֶת תִּכּוֹן לָעַד, אֱמֶת מֵאֶרֶץ תִּצְמַח, מֵאֶרֶץ דַּיְקָא. כְּמוֹ שֶׁכָּתוּב בַּמִּדְרָשׁ (שְׁמוֹת רַבָּה א) "וְעָלָה מִן הָאָרֶץ", מִן הָאָרֶץ דַּיְקָא. דְּהַיְנוּ כְּשֶׁיִּשְׂרָאֵל נְתוּנִים עַד הָאָרֶץ אָז דַּיְקָא יַעֲלֶה וְכוּ'. וּכְמוֹ שֶׁכָּתוּב (תְּהִלִּים מד) "כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ דָּבְקָה לָאָרֶץ בִּטְנֵנוּ קוּמָה עֶזְרָתָה לָנוּ" וְכוּ'.
The special messenger arrived at my house just now — at the time of my waking — before I opened the doors of my house — and I shuddered when told that he was sent on purpose to me specifically. And immediately I read his letter — and from yourself you will understand my pain — my heart is churning over me — but I am confident in Hashem that He will send complete healing to his son David Tzvi — may he live — quickly and speedily. And it is possible that he needs to sweat a good sweat — for healing and for life and for joy — and may there be fulfilled quickly: *"Z'H HaY'om asah A'donai nagila"* [זֶ'ה הַ'יּוֹם עָ'שָׂה יְ'יָ נָגִילָה — Tehillim 118:24: "This is the day that Hashem has made — let us rejoice." Here Reb Nussun adds apostrophes after the first letter of each word — a form of hidden acrostic and prayer — *zeh hayom asah Adonai nagila* — as a healing formula and expression of hope that this very day shall be turned into rejoicing] . And you already know — not to engage in any physical remedy — neither from a doctor — neither from common folk. And do not listen to the voice of the crying of your wife and your friends — even to the voice of the righteous woman Maras Adel — may she live. Only receive with love also these sufferings that need to be endured from the sound of their crying — but do not heed them at all. Only if they compel you — to do a *kane* — a simple cupping — or a *tzepil* [קַאנֶע פְּשׁוּטָה אוֹ צֶעפִּיל — simple folk remedies — a cupping procedure or some kind of herbal compress — treatments that Reb Nussun considered harmless enough not to violate his principle against physical medicine, if the pressure from those around was too great to resist] — you will be compelled to do because of the multitude of their clamoring to do it specifically — as all this is known to you. And the salvation and healing is from Hashem — and I hope to receive good news quickly — at any rate after *Shabbas Kodesh* coming upon us for good — that he will have returned to his strength in His *chesed* Yisborach. ## Segment 4
דִּבְרֵי הַקּוֹרֵא מִמֵּצַר וְרוֹאֶה נִפְלְאוֹת ה' וִישׁוּעוֹת נִשְׂגָּבוֹת מִתּוֹךְ הַמֵּצַר וְהַדֹּחַק הַגָּדוֹל עַד שֶׁזּוֹכִים לִשְׂמֹחַ בָּהֶם בֶּאֱמֶת בְּכָל לֵב וּמְצַפֶּה לִישׁוּעָה גְּדוֹלָה בְּחַסְדּוֹ יִתְבָּרַךְ.
And now my son — I have already spoken with you and written to you greatly — how very much this wretched person needs to endure in this world all the days of his life — as brought in the books in this language: *"ein rega b'lo pega — ein yom... ein chodesh ein shavua ein shanah"* — "there is no moment without a blow — there is no day... there is no month — there is no week — there is no year" [from the *Shelah* — Rabbi Yeshayah Horowitz — one of the great compendiums of Jewish spiritual teaching. This passage articulates the universal human condition: not one moment of life passes without its challenge and difficulty] — as explained in the *Shelah.* And we believe that everything is for good — for the attribute of good is greater. And one must be very careful to fulfil the saying of our Sages [Berachos 60b] : a person should accustom himself to say: *"kol mah d'aveid Rachmana — l'tav aveid"* — all that the Merciful One does — He does for good. And especially what is written in his holy books — that one must know that all one's events are for one's good — and this is a foretaste of the World to Come. And specifically through this one can strengthen oneself to pray about every matter. For one needs to say before Him Yisborach: *"Master of the world — certainly Your intention is for good and for mercy — but we do not have the strength to receive such mercy — and we need that You deliver into our hands the mercifulness"* — as is written on the verse *"v'El Shaddai yitein lachem rachamim"* [Bereishis 43:14] and so forth. And you have already seen greatly — from yourself and from the *anshei sh'lomaynu* and from all the world — how many and how many kinds of sufferings and financial distress and many varied worries without measure pass over each person almost every day — and so it has been conducted since the world existed. For *"adam l'amal yulad"* — "a person is born for toil." [Iyov 5:7] And if I wrote about you — "young of days and full of suffering" — is this not said about all people as well — as written [Iyov 14:1] : *"k'tzar yamim u'seva rogez"* — "short of days and full of strife." And also Yaakov Avinu — upon him be peace — said: *"me'at v'ra'im hayu y'mei sh'nei chayyai"* — "few and evil were the days of the years of my life" [Bereishis 47:9] and so forth. And we have already spoken much about this — and according to what appears — one must return to this several more times. For there is no measure to the changes that are made every day and every year and every month and every time — in the totality of the world — and in the totality of the city or family or group — and in the particulars with each and every one. For He Yisborach does great things without investigation and awesome wonders without number — every single day — without measure or reckoning. But one must believe — and one can see a little — that the attribute of good is greater — for the chasadim of Hashem have not ended and His mercies have not ceased — for "chadashim labekarim" — His chasadim are renewed every morning — in general and in particular — with each and every one. And it is already explained among us that a person needs deep counsels every day — namely to cry out from the depths — from the depth of the heart — in the aspect of *"mimima'amakim k'rasicha Hashem"* — "from the depths I called out to You Hashem" [Tehillim 130:1] — until he penetrates and draws down deep counsels that are renewed every morning — in the aspect of *"goleh amukos mini choshech"* — "Who reveals deep things from the darkness" [Iyov 12:22] — and these are the essence of the *chasadim* that are drawn down every day. And through the counsels — faith is drawn down — and through this complete healing is drawn down and so forth — as explained in the Torah *"Tik'u Beis."* [תִּקְעוּ ב — Likutay Moharan II, Torah 2 — one of the great fundamental teachings about healing — that the process of healing flows through the drawing down of deep counsels through the prayer of the depths — which then draws faith — and through faith — healing] He only adds here — that this is needed every day — as written there — that this is the aspect of *"kivri'asa shel olam — b'reisha chashuch v'hadar n'hora"* — "the creation of the world — first darkness and then light" [כִּבְרִיָּתָא שֶׁל עוֹלָם בְּרֵישָׁא חֲשׁוֹכָא וְהָדַר נְהוֹרָא — from Shabbas 77b. The creation of the world — and of every day — follows the pattern: first darkness and then light. The *erev* — evening — comes before the *boker* — morning. Every descent contains within it the seed of the ascent. Every darkness is followed by light. And this pattern plays out not just once at creation — but every single day] [Shabbas 77b] — that this happens every day. And it is impossible to extend — for I am writing all this before the morning prayer — and already the day has brightened and the time of prayer has arrived. Therefore — enough in this — and Hashem Yisborach will help us to pray with intention — at any rate according to the plain meaning of the words. And the essential — through the Torah *"tzohar ta'aseh latevah"* — to be careful to speak at any rate the word in truth in simplicity. And Hashem Yisborach will hear our prayers and our outcries and our conversations — and help us and save us from all our troubles and our distress and our toil. And may He send quickly complete healing from heaven for all our ailments and all our pains — and especially for his son David Tzvi son of Chana — may he live — among the rest of the sick of Israel. And also now my beloved son — be strong and resolute — and rejoice and be glad in His wondrous salvation — that He preceded the cure before the blow — to let us hear such Torah novellae that have no parallel. And it is impossible to express how far these matters reach — to the heights of the highest heights. But also in simplicity they give life to each one with eternal life at every time. And just now there is no leisure to speak of this. The words of your father who grieves in your suffering — and awaits to rejoice in your salvation quickly. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # כד URL: https://ajew.org/reader-plain/alim-litrufa/2/24/ # כד
כד
Source: https://ajew.org/reader/alim-litrufa/2/24 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' דְּבָרִים [ד' אב] תקפ"ט.
Blessed be Hashem ## Segment 2
לִבְנִי יְדִידִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר שָׁלוֹם וְכָל טוּב.
My beloved son, my dear one — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר. וְהֶחֱיִיתַנִי בִּדְבָרֶיךָ בַּמֶּה שֶׁכָּתַבְתָּ שֶׁדְּבָרַי עָשׂוּ רֹשֶׁם אֶצְלְךָ. כִּי זֶה חֶלְקִי כְּשֶׁאֲנִי זוֹכֶה לִשְׁמֹעַ שֶׁדִּבְרֵי הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה פּוֹעֲלִים בְּחַסְדּוֹ הַגָּדוֹל, וְהִנֵּה כָּעֵת אֵין לִי פְּנַאי כְּלָל וּמוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ.
The bearer of this letter — my friend, the son of my sister, Rabbi Ayzik, may he live — will tell you of my preoccupations — in particular from the dripping that was troubling me last week, which compelled me to move myself about a great deal — as you will understand yourself. But he pressed me greatly to write you a letter to give you life — and I am compelled to write what Hashem will send into my heart. ## Segment 4
גַּם תְּקַבֵּל אִגֶּרֶת הָרָצוּף פֹּה מֵרַבִּי חַיִּים נַחוּם נֵרוֹ יָאִיר כְּדֵי לְהַחֲיוֹת אוֹתְךָ בִּבְשׂוֹרָה טוֹבָה מֵאוֹהֲבֶיךָ. גַּם תִּרְאֶה בָּזֶה יְשׁוּעַת ה' אֵיךְ הַשֵּׁם יִתְבָּרַךְ אֵינוֹ עוֹזֵב אוֹתָנוּ לְעוֹלָם, וְאִם מִתְמַהְמֵהַּ אֵיזֶה דְּבַר יְשׁוּעָה צְרִיכִין לְחַכּוֹת לוֹ, כִּי לַכֹּל עֵת, וְהַהֶכְרֵחַ לְהַמְתִּין עַל כָּל דָּבָר. כִּי בְּזֶה הָעוֹלָם צְרִיכִין לִסְבֹּל הַרְבֵּה הַרְבֵּה, וְהָעִקָּר לְהַמְתִּין וְלִדֹּם לִישׁוּעָתוֹ תָּמִיד, וְלִבְלִי לְהַרְהֵר אַחַר מִדּוֹתָיו יִתְבָּרַךְ כְּלָל, וְסוֹף כָּל סוֹף יוֹשִׁיעַ ה' בְּכָל הַדְּבָרִים, כִּי צְרִיכִין לְקַיֵּם דִּבְרֵי רַבּוֹתֵינוּ זַ"ל כִּפְשׁוּטוֹ שֶׁהִזְהִירוּ אוֹתָנוּ לוֹמַר תָּמִיד (בְּרָכוֹת ס:), כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד. וְהִנְּךָ רוֹאֶה אֶת אֲשֶׁר עָבַר עַל גִּיסְךָ נֵרוֹ יָאִיר, וְאִם אָמְנָם הָמוּ מֵעַי לוֹ כִּי הָרַחֲמָנוּת עָלָיו עָצוּם מְאֹד, אַךְ אַף עַל פִּי כֵן בְּוַדַּאי צַדִּיק ה' וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה, וּבְוַדַּאי הוּא לְטוֹבָה רַבָּה. וּמְאֹד נִפְלֵאתִי עָלֶיךָ בְּנִי עַל אֲשֶׁר שָׁמַעְתִּי מִידִידִי רַבִּי לֶיבְלִי חֲתַן רַבִּי רְאוּבֵן שֶׁהִתְחַלְתָּ לְהַרְהֵר בָּזֶה וְכוּ', חָלִילָה לְךָ בְּנִי מִלְּהַתְחִיל לְהַרְהֵר בָּזֶה, כִּי אֵינְךָ יוֹדֵעַ כְּלָל מַה נַּעֲשֶׂה בָּעוֹלָם עִם כָּל אֶחָד וְאֶחָד, הַכְּלָל שֶׁאָסוּר לְהַתְחִיל לִכָּנֵס בְּאֵלּוּ הַהִרְהוּרִים וְהַחֲקִירוֹת כְּלָל, רַק לְהַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה כִּי צַדִּיק ה' וְיָשָׁר מִשְׁפָּטָיו וְהַכֹּל בִּשְׁבִיל הַבְּחִירָה. וּבְוַדַּאי יֵשׁ בְּחִירָה לְכָל אֶחָד, וְכָל מַה שֶּׁעוֹבֵר עַל כָּל הָאָדָם הֵן לְטוֹב הֵן לְהֵפֶךְ חַס וְשָׁלוֹם, הַכֹּל הוּא רְמָזִים וּכְרוּזִים שֶׁיָּשׁוּב אֵלָיו. וּבִפְרָט לְהַרְהֵר עַל אָדָם אַחֵר שֶׁאֵין אַתָּה יוֹדֵעַ כְּלָל מַה נַּעֲשֶׂה עִמּוֹ, אַךְ אֲפִלּוּ מַה שֶּׁעוֹבֵר עָלֶיךָ אִם לִפְעָמִים אֵינְךָ יָכוֹל לְהָבִין הָרְמָזִים וְהַכְּרוּזִים, אַתָּה צָרִיךְ לְהַאֲמִין, וְעַל יְדֵי זֶה יַעְזֹר לְךָ הַשֵּׁם יִתְבָּרַךְ וְיָאִיר עֵינֶיךָ אֵיךְ לָשׁוּב אֵלָיו, וְלִבְרֹחַ וְלָנוּס אֵלָיו תָּמִיד מִכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ. וְעַל יְדֵי זֶה יַעְזֹר לְךָ וְיוֹשִׁיעַ לְךָ תָּמִיד. וִיקֻיַּם וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים, שֶׁיִּהְיֶה הָרַחֲמָנוּת בְּיָדֵינוּ וְכוּ'.
Know, my beloved son — that now I am giving myself life through the Torah teaching of (Likutay Tinyana, 74) — the great prostiak (simple, unlearned person) who gives life to all the prostiakim (simple people): ## Segment 5
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד וּמְצַפֶּה לִישׁוּעָתְךָ.
— those who know how to study and engage in Torah but are at times when they are prevented from Torah — he gives them life; ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְבֶן אֲחוֹתִי יְדִידִי מוֹרֵנוּ הָרַב יִצְחָק אַיְיזִיק נֵרוֹ יָאִיר.
— those who are completely simple people (prostiakim) — he gives them life; ## Segment 8
מִכְתָּבְךָ קִבַּלְתִּי וְאִם עֵינֵי אֱמֶת לְךָ, גַּם מִזֶּה רָאוּי לְךָ לְהִתְעוֹרֵר וּלְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ וְלָנוּס אֵלָיו תָּמִיד, כִּי הִנְּךָ רוֹאֶה גֹּדֶל הַחֶסֶד שֶׁעָשָׂה עִמְּךָ הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר בָּאתָ בִּגְבוּלֵנוּ, וְעַל כָּל הַטּוֹבוֹת אֲשֶׁר עָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמְּךָ עַל יָדִי, עַל הַכֹּל עוֹלָה הַטּוֹבָה וְהַחֶסֶד הַזֶּה אֲשֶׁר הוֹדַעְתִּי לְךָ שֶׁאֵין מָקוֹם לִבְרֹחַ מִפִּגְעֵי עוֹלָם הַזֶּה כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ לְבַד. מִי יִתֵּן שֶׁתִּזְכֶּה לֵילֵךְ בָּזֶה תָּמִיד, כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם כִּי הִיא חַיֵּיכֶם. וְיֵשׁ לְהַאֲרִיךְ בָּזֶה הַרְבֵּה אַךְ זְמַן הַמִּנְחָה הִגִּיעַ.
— and even those cast into the lowest depths — all of them he gives life through his simplicity — for then he receives from the treasury a free gift, which is the aspect of free-of-charge kindness that sustained the world before the giving of the Torah — which is the aspect of the path to the Land of Israel. ## Segment 9
וּבְנֵי הַנְּעוּרִים עוֹסְקִים עַתָּה בִּיגִיעָה גְּדוֹלָה לְהַשְׁלִיךְ רֶפֶשׁ וָטִיט שֶׁנָּפַל לְבֵיתִי מֵחֲמַת הַגְּשָׁמִים, וְגַם זֶה לְטוֹבָה, מִלְּבַד עֲסָקִים גְּדוֹלִים מְאֹד שֶׁמֻּנָּחִים עַתָּה בְּמַחֲשַׁבְתִּי. אַךְ אַף עַל פִּי כֵן הַהֶכְרֵחַ לְהָשִׁיב לָכֶם גַּם כֵּן לְכָל אֶחָד וְאֶחָד תְּשׁוּבָה נְכוֹנָה, כֻּלֵּי הַאי וְאוּלַי יְהִי ה' עִמָּנוּ בְּכֹחוֹ הַגָּדוֹל לְזַכֵּנוּ תָּמִיד לִשָּׂא עֵינֵינוּ לַמָּרוֹם בְּכָל מַה שֶּׁעוֹבֵר עָלֵינוּ עֲדֵי נִזְכֶּה לָשׁוּב אֵלָיו בֶּאֱמֶת לַאֲמִתּוֹ.
How fortunate are we — how fortunate are we — that we merited to hear words of the living G-d such as these! What shall we say, what shall we say — how many treasuries upon treasuries of free gifts has Hashem Yisborach poured upon us in this alone — that we merited to hear this Torah of the treasury of free gifts. And through this you can surely give yourself life always — all the days of your life — in particular now — in these times when you are in the aspect of a prostiak in many hours and times. But remember yourself always at every time of interruption — that there exists such a great prostiak who revealed this conversation and this Torah — who gives life to everyone — even those who have not heard this and do not know of it — and even those who oppose him. How much more so — how many goodly benefits does the Omnipresent bestow upon us — who have merited to hear all this from his holy mouth and from his holy books. Surely we can give ourselves life through this always. ## Segment 10
דִּבְרֵי דּוֹדְךָ וְרֵעֲךָ חָפֵץ טוֹבַתְכֶם וְהַצְלָחַתְכֶם בָּזֶה וּבַבָּא לָנֶצַח.
And there is much, much to say in this — but free time does not allow at all. And behold the books are before you — go out and look and absorb yourself in them for all that you lack. And examine this holy Torah — for it is especially needed for you now. And the essential thing is the faith — that one must believe at all times that Hashem Yisborach created everything in His will through the Ten Utterances — and within these Ten Utterances are hidden the Ten Commandments — which are the general principle of the entire Torah. Therefore — in everything one does — whether working at a craft or sitting in a shop — one must know and believe and remember at all times that there is Torah hidden in this — in the Ten Utterances through which everything was created — and every kind of merchandise that is in the shop — for Hashem Yisborach created everything through the Ten Utterances. Remember this well, well — truly in its truth — for it is your life. And in particular through the power of the great prostiak — all of us can receive from the treasury of free gifts — as above. And when you give yourself life through this in truth — even in times of great interruption — even as one may be in whatever state — I am confident in Hashem Yisborach that through this very thing you will return at every time to the study of holy Torah and to the service of prayer. And new desire toward Torah will be added to you each time — and everything will turn to the good. And the essential thing — strengthen yourself always in joy and trust in Hashem — for everything is for your good — and soon you will be saved with the help of Hashem Yisborach. And inform me speedily in His great kindness. But for now — remove everything from your mind — and remove all worries and thoughts and the like that preoccupy and confuse, G-d forbid — only cast your burden upon Hashem and He will sustain you [cf. Tehillim 55:23] — and He will save you and all who are joined with you — in everything you need to be saved. The words of your father — who awaits your salvation. Nussun of Breslov. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רמא URL: https://ajew.org/reader-plain/alim-litrufa/2/240/ # רמא
רמא
Source: https://ajew.org/reader/alim-litrufa/2/240 ## Segment 1
רמא בָּרוּךְ הַשֵּׁם, יוֹם ב' ט בְּסִיוָן תקצ"ז. אֲהוּבִי בְּנִי שֶׁיִּחְיֶה. זְכֹר אַל תִּשְׁכַּח אֶת כָּל אֲשֶׁר נַעֲשֶׂה וְנִשְׁמַע בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ וְהַנּוֹרָא הֶעָבַר. וְשִׂים לִבְּךָ הֵיטֵב אֶל הַיָּדַיִם שֶׁהֵם הָרְמָזִים שֶׁמְּרַמְּזִים בִּלְבַבְכֶם לְכָל אֶחָד וְאֶחָד עַל יְדֵי דְּבָרֵינוּ הַנּוֹבְעִים מִמַּעְיָן הַנּוֹבֵעַ בִּכְתָב וּבְעַל פֶּה. וַחֲזַק וֶאֱמַץ מְאֹד. וְחֶדְוַת ה' יִהְיֶה מָעֻזְּכֶם בְּכָל עֵת. רַק חֲזַק וֶאֱמָץ. דִּבְרֵי אָבִיךָ. נָתָן מִבְּרֶסְלֶב
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. And to all his household — peace and great salvation. All his letters arrived — and were to me a restorer of the soul — in hearing of the recovery of his son — my grandson — the child David Tzvi — may he live. *Tov l'hodos laHashem* for the past — and to beseech for the future — that Hashem prolong his days and years in the pleasantness of Torah and the service of Hashem in truth — and they merit to raise him for Torah and *chuppah* and good deeds. And the time of the morning prayer has arrived — it is impossible to extend at all — but from the immensity of his yearning I was compelled to extend my hand in my letter to him. And he should see to inform me via the bearer of this letter all that it is possible to inform — from all that happened and was heard there. And the hope is to Hashem that all is for great good — and they are they who establish us. *"Blessed is Hashem Who did not give us as prey to their teeth"* [Tehillim 124:6] and so forth — until now His mercies have helped us and His *chasadim* have not abandoned us — until we merited to hear and to gather such Torah novellae — that have no parallel — that are our life and the length of our days — for us and for our generations and for all the generations of the seed of Israel His servants. He will complete what He began — and hasten to reveal the truth to its truth — for the sake of His name. And now we must praise the Master of all — that we merited to be in His portion — and He separated us from those who dispute such truth — those who dispute their own life-force. For there is no lover of Israel like him. And the hope is to Hashem that He will have mercy on His people Israel and illuminate the truth in all of them — for the truth is one. And if they leap over mountains and skip over hills and extend their tongue to the heavens to refute the truth — G-d forbid — even so — the truth is its own witness. And *"sfas emes tikon la'ad — emes mei'eretz tizmach — mei'eretz daika"* [אֱמֶת מֵאֶרֶץ תִּצְמַח מֵאֶרֶץ דַּיְקָא — Truth will spring from the earth — *mei'eretz daika* — specifically from the earth. As written in the Midrash (Shemos Rabbah 1): *"v'alah min ha'aretz — min ha'aretz daika"* — that when Israel is brought down to the very earth — specifically then it will rise up. The lowest point is the moment before the rising. Reb Nussun sees in the very depths of the *machloket* and suffering the seeds of the ultimate flowering of truth] [Tehillim 85:12] — as written in the *Midrash* [Shemos Rabbah 1] : *"v'alah min ha'aretz — min ha'aretz daika"* — that when Israel is brought down to the earth — specifically then it will rise up. And as written [Tehillim 44:26] : *"ki shacha le'afar nafsheinu — dav'kah la'aretz bitneinu — kumah ezratah lanu"* — "for our soul is bowed to the dust — our belly clings to the earth — arise to our help." The words of the one who calls out from the straits — and sees the wonders of Hashem and the exalted salvations from within the very straits and great distress — until they merit to rejoice in them in truth with all their heart — and awaits great salvation in His *chesed* Yisborach. Nussun of Breslov. # רמב URL: https://ajew.org/reader-plain/alim-litrufa/2/241/ # רמב
רמב
Source: https://ajew.org/reader/alim-litrufa/2/241 ## Segment 1
רמב
And the hope is to Hashem that all is for great good — and they are they who establish us. *"Blessed is Hashem Who did not give us as prey to their teeth"* [Tehillim 124:6] and so forth — until now His mercies have helped us and His *chasadim* have not abandoned us — until we merited to hear and to gather such Torah novellae — that have no parallel — that are our life and the length of our days — for us and for our generations and for all the generations of the seed of Israel His servants. He will complete what He began — and hasten to reveal the truth to its truth — for the sake of His name. And now we must praise the Master of all — that we merited to be in His portion — and He separated us from those who dispute such truth — those who dispute their own life-force. For there is no lover of Israel like him. And the hope is to Hashem that He will have mercy on His people Israel and illuminate the truth in all of them — for the truth is one. And if they leap over mountains and skip over hills and extend their tongue to the heavens to refute the truth — G-d forbid — even so — the truth is its own witness. And *"sfas emes tikon la'ad — emes mei'eretz tizmach — mei'eretz daika"* [אֱמֶת מֵאֶרֶץ תִּצְמַח מֵאֶרֶץ דַּיְקָא — Truth will spring from the earth — *mei'eretz daika* — specifically from the earth. As written in the Midrash (Shemos Rabbah 1): *"v'alah min ha'aretz — min ha'aretz daika"* — that when Israel is brought down to the very earth — specifically then it will rise up. The lowest point is the moment before the rising. Reb Nussun sees in the very depths of the *machloket* and suffering the seeds of the ultimate flowering of truth] [Tehillim 85:12] — as written in the *Midrash* [Shemos Rabbah 1]: *"v'alah min ha'aretz — min ha'aretz daika"* — that when Israel is brought down to the earth — specifically then it will rise up. And as written [Tehillim 44:26]: *"ki shacha le'afar nafsheinu — dav'kah la'aretz bitneinu — kumah ezratah lanu"* — "for our soul is bowed to the dust — our belly clings to the earth — arise to our help." ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' בְּהַעֲלֹתְךָ תקצ"ז נֶעמְרוֹב.
The words of the one who calls out from the straits — and sees the wonders of Hashem and the exalted salvations from within the very straits and great distress — until they merit to rejoice in them in truth with all their heart — and awaits great salvation in His *chesed* Yisborach. ## Segment 3
שָׁלוֹם וְחַיִּים לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר עַל יְדֵי הַשָּׁלִיחַ עִם שְׁלשָׁה זְהוּבִים. אַחַר כָּךְ לְמָחֳרָתוֹ, הָיָה פֹּה רַבִּי גֵּרְשׁוֹן מִטְּשֶׁעהרִין הַיּוֹשֵׁב עַתָּה אֶצְלְכֶם, וְהָיָה בְּבֵיתִי, וְאָמַר כַּמָּה פְּעָמִים שֶׁאַחַר שֵׁנַת הַצָּהֳרַיִם יַחֲזֹר וְיָבוֹא לְבֵיתִי, בִּפְרָט שֶׁהָיָה צָרִיךְ טוֹבָתִי. וְשִׁנָּה דְּבָרוֹ וְלֹא רְאִיתִיו עֲדַיִן, וְתֹאמַר לוֹ שֶׁלֹּא יָפֶה עָשָׂה, אַחַר שֶׁהוּא בְּעַצְמוֹ יוֹדֵעַ גֹּדֶל הַטּוֹבָה שֶׁעָשִׂיתִי לוֹ בְּמִכְתָּבַי. וְגַם עַתָּה הוּא צָרִיךְ לְטוֹבָתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְהָיָה רָאוּי לוֹ לְהִתְעַכֵּב לְהִתְרָאוֹת פָּנִים עִמִּי קֹדֶם נְסִיעָתוֹ, אַף אִם גַּם הָיָה מַפְסִיד הָעֲגָלָה שֶׁמָּצָא. כִּי אֲנִי הָיִיתִי מְצַפֶּה לִכְתֹּב לְךָ אִגֶּרֶת עַל יָדוֹ שֶׁהָיָה מֻכְרָח לִי אָז מְאֹד לְטוֹבָתְךָ. אַךְ בְּכָל זֶה אָנוּ רוֹאִים רִבּוּי עֹצֶם הַמְּנִיעוֹת בְּכָל פַּעַם שֶׁרוֹצִים לִכָּנֵס לְבֵיתִי, כַּיָּדוּעַ לָכֶם קְצָת, וְיוֹתֵר מִזֶּה תֵּדְעוּ לֶעָתִיד לָבוֹא, עַד שֶׁנִּתְרַשֵּׁל לְקַבֵּל טוֹבָתִי בְּגַשְׁמִיּוּת, כְּדֵי שֶׁלֹּא יְקַבֵּל בְּרוּחָנִיּוּת לָנֶצַח. אַף עַל פִּי כֵן תֹּאמַר לוֹ שֶׁאֲנִי מוֹחֵל לוֹ הַכֹּל, כִּי כָּל קְפֵדָתִי הוּא רַק עַל טוֹבָתוֹ שֶׁהִפְסִיד, וְהֶעָבָר אַיִן. עַתָּה יִרְאֶה לְהִתְחַכֵּם יוֹתֵר אִם חָפֵץ בֶּאֱמֶת, כִּי אֲנִי אוֹהֲבוֹ גַּם עַתָּה כְּבַתְּחִלָּה, וּמַה שֶּׁאוּכַל לַעֲשׂוֹת לְטוֹבָתוֹ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת לֹא אֶמְנַע הַטּוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהוּא יִבְחַר לְעַצְמוֹ, וְהַטּוֹב בְּעֵינֵי ה' יַעֲשֶׂה. וְאֵין לְהַאֲרִיךְ בָּזֶה, אַךְ מֵאַהֲבָתוֹ וּמֵאַהֲבַת אֲבוֹתָיו אוֹהֲבֵינוּ בֶּאֱמֶת, כָּתַבְתִּי כָּל זֶה לְטוֹבָתוֹ הָאֲמִתִּית וְדַי לַמֵּבִין. וְאַתָּה וְרֵעֶיךָ אַנְשֵׁי שְׁלוֹמֵנוּ תָּבִינוּ אֵיךְ לְדַבֵּר עִמּוֹ לְקָרֵב וְלֹא לְרַחֵק חַס וְשָׁלוֹם.
My beloved son — may he live. ## Segment 5
וְהִנֵּה עַל אוֹדוֹתֶיךָ אֵין לָנוּ כִּי אִם לִשְׁפֹּךְ שִׂיחֵנוּ לִפְנֵי ה' שֶׁיִּשְׁלַח רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם לְבִנְךָ וּלְבִתְּךָ שֶׁיִּחְיוּ, וִישִׁיבֵם לְאֵיתָנָם בִּשְׁלֵמוּת מְהֵרָה, וְיַצִּילֵם מֵעַתָּה מִכָּל מִינֵי מַחֲלָה וּכְאֵב וּמֵחוּשׁ. וְתִזְכּוּ לְגַדְּלָם לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים אָמֵן כֵּן יְהִי רָצוֹן. וּלְחַזֶּקְךָ וּלְאַמֶּצְךָ שֶׁלֹּא יִרְפּוּ יָדֶיךָ מִכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, דַּבֵּר דִּבַּרְנוּ בָּזֶה הַרְבֵּה הַרְבֵּה, וְהִקְדַּמְתִּי לְהוֹדִיעֲכֶם שֶׁבְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל הָאָדָם הַרְבֵּה מִינֵי פְּחָדִים וְיִסּוּרִים חַס וְשָׁלוֹם. כִּי אָדָם לְעָמָל יוּלָּד וְכוּ', וְאֵין מָנוֹס כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה וּתְפִלָּה. וְהַכֹּל בְּכֹחַ הַצַּדִּיק הָאֲמִתִּי וְכוּ'.
Remember — do not forget all that was done and heard on the holy and awesome past Shavuos. [זְכֹר אַל תִּשְׁכַּח — "remember — do not forget" — a phrase of the gravest urgency in Reb Nussun's vocabulary. The *Shavuos* of 5597 was clearly a *Shavuos* of extraordinary spiritual events — wondrous teachings and experiences that he wants to make sure Yitzchok imprints in his memory with permanence] And apply your heart well to the hints — through our words that flow from the flowing stream — in writing and by mouth. [הַיָּדַיִם שֶׁהֵם הָרְמָזִים — "the hands — which are the hints" — a beautiful play on the word *yadayim* (hands) and *rmazim* (hints). Through the words Reb Nussun has written and spoken — the flowing stream of the Rebbe's Torah — hints are placed in the heart of each individual] And be strong and resolute very much. And *"cheivas Hashem yih'yeh ma'uzechem"* — the joy of Hashem will be your strength — at every time. [Nechemiah 8:10] Only be strong and resolute. ## Segment 6
וְהִנֵּה אֲהוּבַי בָּנַי וְאַחַי וַחֲבֵרַי, מִן הַסְּתָם שְׁמַעְתֶּם קְצָת מִגֹּדֶל הָרַעַשׁ עָלֵינוּ שֶׁנִּתְהַוָּה פֹּה אַחַר נְסִיעַתְכֶם. וְהֻכְרַחְתִּי תֵּכֶף לְגָרֵשׁ מִבֵּיתִי אֶת שְׁנֵי אֲנָשִׁים שֶׁהָיוּ בְּבֵיתִי, רַבִּי נַחְמָן מִבְּרֶסְלֶב ורא"י, וְגַם עַתָּה חָלִילָה שֶׁיָּבוֹא אָדָם לְבֵיתִי עַל שַׁבַּת קֹדֶשׁ כִּי אִם בִּימֵי הַחֹל, כִּי מִתְפָּאֲרִים שֶׁיִּמְסְרוּ חַס וְשָׁלוֹם. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וִיתַקֵּן הַכֹּל מְהֵרָה. וְקִוִּיתִי לַה' שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה בְּקָרוֹב, אַךְ בַּיָּמִים הַלָּלוּ שֶׁעָבְרוּ הָיָה לִי פְּחָדִים גְּדוֹלִים. וְגַם לֹא הָיִיתִי בְּקַו הַבְּרִיאָה מֵהַחוֹלַאַת שֶׁלִּי רַחֲמָנָא לִצְלַן, וּמִגֹּדֶל הַצַּעַר שֶׁהָיָה לִי מִמִּכְתָּבֶיךָ מֵעִנְיַן בָּנֶיךָ שֶׁיִּחְיוּ, מִלְּבַד דַּחֲקוּת הַפַּרְנָסָה. וְעַל כָּל זֶה הַשֵּׁם יִתְבָּרַךְ בְּעֶזְרִי וְנָתַן כֹּחַ בַּרְזֶל לְעָיֵף כָּמוֹנִי גַּם בַּיָּמִים הַלָּלוּ לִבְרֹחַ גַּם עַתָּה לְהַשֵּׁם יִתְבָּרַךְ. וּבְחַסְדּוֹ הַגָּדוֹל הִצִּילַנִי עַד הֵנָּה, וּלְחַסְדּוֹ אֲנִי מְקַוֶּה עֲדַיִן שֶׁיַּצִּילֵנִי תָּמִיד מִפְּחָדִים וְסַכָּנוֹת וּמִכָּל מִינֵי פְּגָעִים, וִישִׁיבֵנִי לְבֵיתִי לִבְרֶסְלֶב לְשָׁלוֹם מְהֵרָה, לְמַעֲנוֹ וּלְמַעַן צַדִּיקֵי הָאֱמֶת. לֹא לָנוּ ה' לֹא לָנוּ כִּי לְשִׁמְךָ תֵּן כָּבוֹד וְכוּ'. וְגַם עַתָּה תְּהִלָּה לָקֵל אֲנִי בְּשִׂמְחָה קְצָת עַל כָּל הַחֶסֶד אֲשֶׁר עָשָׂה עִמִּי וְעִמָּנוּ, בָּרוּךְ ה' שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם, וַאֲשֶׁר עָתִיד לַעֲשׂוֹת עִמִּי וְעִם כֻּלְּכֶם. רַק חִזְקוּ וְאִמְצוּ וְאַל תִּשְׁכְּחוּ כָּל אֲשֶׁר נַעֲשֶׂה עִמָּנוּ בְּכָל יוֹם וּבְכָל שָׁבוּעַ וּבְכָל שָׁנָה בִּכְלָל, וּבִפְרָטִיּוּת מַה שֶׁנַּעֲשָׂה עִם כָּל אֶחָד וְאֶחָד. בְּכָל יוֹם עוֹמְדִים עָלֵינוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.
The words of your father. Nussun of Breslov. ## Segment 7
וְהִנֵּה בְּיוֹם ה' הַנַּ"ל רָאִיתִי בְּמִדְרָשׁ רַבָּה עַל פָּסוּק "וְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ" וְזֶה לְשׁוֹנוֹ. לְפִי דַּרְכֵּנוּ לָמַדְנוּ שֶׁאֵין מְחַזְּקִין אֶלָּא לִמְחֻזָּקִין וְאֵין מְזָרְזִין אֶלָּא לִמְזֹרָזִין. וְיֵשׁ לִי בָּזֶה הַרְבֵּה לְדַבֵּר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהוּא שַׁיָּךְ קְצָת לְמַה שֶּׁדִּבַּרְנוּ בְּשָׁבוּעוֹת הֶעָבַר מִגֹּדֶל הַהִתְחַזְּקוּת שֶׁאָסוּר לִהְיוֹת עָצֵל וּרְפֵה יָדַיִם רַק לְהִתְחַזֵּק וְכוּ', שֶׁעַל יְדֵי זֶה זוֹכִין לְהַמְשִׁיךְ פַּרְנָסָה וּלְקַבֵּל הֶאָרַת הָרָצוֹן בִּשְׁעַת הָאֲכִילָה (עיין לקו"מ תנינא ז'). אַךְ בַּמִּדְרָשׁ הַנַּ"ל מְבֹאָר שֶׁאֵין מְחַזְּקִין אֶלָּא לִמְחֻזָּקִין. וְזֶה כָּלוּל בִּדְבָרֵינוּ הַנַּ"ל שֶׁאַף עַל פִּי שֶׁהַשֵּׁם יִתְבָּרַךְ בְּחַסְדּוֹ הַגָּדוֹל מְחַזֵּק אוֹתָנוּ הַרְבֵּה עַל יְדֵי הַצַּדִּיק הָאֱמֶת בְּהִתְחַזְּקוּת נִפְלָא בְּלִי שִׁעוּר, וּמַרְאֶה לָנוּ וּמְרַמֵּז לָנוּ בְּכָל פַּעַם בִּרְמָזָיו הַקְּדוֹשִׁים, כִּי עֲדַיִן ה' אִתָּנוּ וְעִמָּנוּ וְכוּ', וְלֹא נִירָא וְלֹא נֵחַת וְלֹא נִפְחַד כְּלָל כִּי ה' אִתָּנוּ אַל תִּירָאוּם, אַף עַל פִּי כֵן אִי אֶפְשָׁר לְקַבֵּל כָּל הַהִתְחַזְּקוּת הַזֶּה כִּי אִם מִי שֶׁהוּא חָזָק בְּעַצְמוֹ. דְּהַיְנוּ שֶׁמִּתְגַּבֵּר לִבְלִי לִהְיוֹת עָצֵל וּרְפֵה יָדַיִם שֶׁקּוֹרִין שְׁלֵימַזְלְנִיק וְכוּ'. וְהוּא דִּבְרֵי הַמִּדְרָשׁ הַנַּ"ל אֵין מְחַזְּקִין אֶלָּא לִמְחֻזָּקִין וְכוּ'. וּבֶאֱמֶת הוּא מִדַּרְכֵי נִפְלְאוֹתָיו יִתְבָּרַךְ. כִּי בְּוַדַּאי אֵלּוּ הַמְחֻזָּקִין בְּעַצְמָן בְּוַדַּאי הוּא רַק בְּכֹחַ הַשֵּׁם יִתְבָּרַךְ שֶׁמֵּאִיר בְּלִבּוֹ הִתְחַזְּקוּת עַל יְדֵי הַצַּדִּיק הָאֱמֶת שֶׁעַל יָדוֹ כָּל הַהִתְחַזְּקוּת, וְאִם כֵּן הַכֹּל מִמֶּנּוּ יִתְבָּרַךְ וּמֵהַצַּדִּיק הָאֱמֶת. אַף עַל פִּי כֵן הָאָדָם הַבַּעַל בְּחִירָה בְּהֶכְרֵחַ שֶׁיִּתְחַזֵּק בְּעַצְמוֹ, וְלֹא יִהְיֶה שְׁלֵימַזְלְנִיק חַס וְשָׁלוֹם. וְזֶהוּ בִּכְלַל מַה שֶּׁכָּתוּב בִּדְבָרָיו זַ"ל שֶׁיֵּשׁ כַּמָּה דְּבָרִים שֶׁהֵם תְּלוּיִים זֶה בָּזֶה, וְאֵין יוֹדְעִים מֵהֵיכָן הַהַתְחָלָה, כַּיָּדוּעַ לָכֶם מַה שֶּׁדִּבַּרְנוּ הַרְבֵּה מִזֶּה. וְגַם שָׁם מְדַבֵּר לְעִנְיַן עַזּוּת דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת הִתְחַזְּקוּת הַנַּ"ל.
Overview: Monday, 9th of Sivan — the second day after Shavuos. To Yitzchok. A brief but weighty letter. Remember — do not forget all that was done and heard on the holy and awesome past Shavuos. Apply your heart well to the hints — through our words that flow from the flowing stream — in writing and by mouth. Be strong and resolute very much. And "cheivas Hashem yih'yeh ma'uzechem" — the joy of Hashem will be your strength — at every time. Only be strong and resolute. ## Segment 8
וְעַתָּה בָּנַי אַחַי וְרֵעַי, שִׂימוּ לְבַבְכֶם הֵיטֵב לְכָל הַדְּבָרִים הָאֵלֶּה, וְתָבִינוּ הֵיטֵב כָּל הָרְמָזִים הַקְּדוֹשִׁים שֶׁמְּרַמְּזִין לָנוּ בְּכָל פַּעַם בְּלִבֵּנוּ, אֵיךְ לְהִתְחַזֵּק בְכָל מַה שֶּׁעוֹבֵר עָלֵינוּ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, בְּגוּף וָנֶפֶשׁ וּמָמוֹן, בְּבָנֵי חַיֵּי וּמְזוֹנֵי. בִּכְלָל וּבִפְרָט, בְּעִנְיַן שָׁלוֹם וּמַחֲלֹקֶת, וְרִבּוּי הַשּׂוֹנְאִים בְּלִי שִׁעוּר בְּחִנָּם בְּלִי דָּבָר, תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וְכוּ', וַאֲנִי עָנִי וְכוֹאֵב וְנָגוּעַ וְכוּ', מִכַּף רֶגֶל וְעַד רֹאשׁ אֵין בִּי מְתֹם, בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, וּכְמוֹ שֶׁכָּתוּב (תְּהִלִּים כב) "כַּמַּיִם נִשְׁפַּכְתִּי וְהִתְפָּרְדוּ כָּל עַצְמוֹתָי וְכוּ', יָבֵשׁ כַּחֶרֶשׂ כֹּחִי" וְכוּ', וְאִם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר כָּזֹאת אֵיךְ נֹאמַר אֲנַחְנוּ. וּמִי שֶׁמַּרְגִּישׁ כָּל זֹאת בְּנַפְשׁוֹ בֶּאֱמֶת עַד שֶׁכִּמְעַט כִּמְעַט אֵין בּוֹ רוּחַ וּנְשָׁמָה לְהַחֲיוֹת נַפְשׁוֹ, וְאַף עַל פִּי כֵן עֲדַיִן חַסְדּוֹ גָּבַר עָלַי גַּם כֵּן וּמְרַחֵם עָלַי וּמְרַמְּזִים בְּלִבִּי, זֹאת אָשִׁיב אֶל לִבִּי עַל כֵּן אוֹחִיל, חַסְדֵי ה' כִּי לֹא תָמוּ וְכוּ', חֲדָשִׁים לַבְּקָרִים וְכוּ'. שֶׁהַחֲסָדִים מִתְחַדְּשִׁים בְּכָל יוֹם, כַּאֲשֶׁר דִּבַּרְנוּ הַרְבֵּה בָּזֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְעַל יְדֵי זֶה מִתְחַזְּקִים לִשְׁפֹּךְ עֲדַיִן שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְפָרֵשׁ לְפָנָיו כָּל לִבּוֹ. וְדַיְקָא עַל יְדֵי זֶה יְכוֹלִים לְפָרֵשׁ שִׂיחָתוֹ כְּשֶׁרוֹאִים בְּעַצְמוֹ עֹצֶם רִחוּקוֹ מִישׁוּעָה שְׁלֵמָה, מֵחֲמַת שֶׁנִּתְרַחֵק מְאֹד מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי מַעֲשָׂיו שֶׁאֵינָם עוֹלִים יָפֶה זֶה כַּמָּה וְכַמָּה מֵעוֹדוֹ עַד הַיּוֹם הַזֶּה, וְאַף עַל פִּי כֵן מְחַזֵּק עַצְמוֹ עַל יְדֵי הָרְמָזִים כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ וַעֲדַיִן ה' אֶצְלוֹ וְכוּ', וּשְׁאָר מִינֵי הִתְחַזְּקוּת בְּכַמָּה מִינֵי מַטְעַמִּים הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ בְּשִׁבְעָה מִינֵי טַעַם, וְנֶפֶשׁ רְעֵבָה וּצְמֵאָה יְגֵעָה וַעֲיֵפָה מְאֹד מְאֹד יִמְצָא טוֹב עַל יְדֵי רְמָזָיו הַנִּפְלָאִים וְהַנּוֹרָאִים הָאֲמִתִּיִּים וְהַחֲזָקִים, עַד אֲשֶׁר בְּחַסְדּוֹ הוּא מֵשִׂיחַ אִלְּמִים, וּמַמָּשׁ שָׂם פֶּה לָאִלֵּם וּבוֹרֵא נִיב שְׂפָתַיִם, עַד שֶׁיְּכוֹלִין לִפְתֹּחַ פִּיו לְדַבֵּר בְּפֶה מָלֵא כָּל הִצְטָרְכוּתוֹ, וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ. וְכָל מַה שֶּׁמְּחַזֵּק עַצְמוֹ יוֹתֵר, מְחַזְּקוֹ הַשֵּׁם יִתְבָּרַךְ בְּכִפְלֵי כִּפְלַיִם, כִּי מִדָּה טוֹבָה מְרֻבָּה; וְכֵן חוֹזֵר חֲלִילָה לְטוֹבָה עַד שֶׁזּוֹכִין לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. אֲבָל אַף עַל פִּי כֵן בְּכָל יוֹם, וְלִפְעָמִים כַּמָּה פְּעָמִים בְּיוֹם אֶחָד צְרִיכִין לְהִתְחַזֵּק מֵחָדָשׁ וְלִזְכֹּר הָרְשִׁימוֹת מִכָּל הַהִתְחַזְּקוּת הַנַּ"ל, וַה' יוֹשִׁיעוֹ בְּכָל פַּעַם רַק חֲזַק וֶאֱמַץ. וְאִי אֶפְשָׁר לְבָאֵר כָּל זֶה בְּפֵרוּשׁ, רַק הֶחָפֵץ בָּאֱמֶת יָבִין מֵאֵלָיו רְמָזִים טוֹבִים הַרְבֵּה מִכָּל זֶה, עַד שֶׁיִּזְכֶּה לִבְלִי לִהְיוֹת שְׁלֵימַזְלְנִיק חַס וְשָׁלוֹם, רַק לִהְיוֹת אִישׁ חַיִל וּמְזֹרָז וְחָזָק וְאַמִּיץ בְּדַעְתּוֹ שֶׁיִּהְיֶה לוֹ חֵלֶק בְּהַמֶּמְשָׁלָה דִּקְדֻשָּׁה, עַד שֶׁיַּמְשִׁיךְ פַּרְנָסָה וַעֲשִׁירוּת, עַד שֶׁיִּזְכֶּה לְהֶאָרַת הָרָצוֹן בִּשְׁעַת הָאֲכִילָה שֶׁהוּא קִיּוּם הַשְׁאָרַת הַדַּעַת כַּאֲשֶׁר דִּבַּרְנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בָּזֶה.
I received your letter the past week via the messenger with three gold coins. Then the following day — Rabbi Gershon from Tshehrin — who is now staying with you — was in my house — and said several times that after the afternoon nap he would return and come to my house — especially since he needed my benefit. ## Segment 9
דִּבְרֵי אֲבִיכֶם וְאוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח
And he changed his word — and I have still not seen him. And tell him that he did not act well — since he himself knows the greatness of the benefit that I did for him through my letters. And also now he needs my benefit with Hashem's help — and it was fitting for him to wait to see face to face with me before his departure — even if he would have lost the wagon he found. For I was waiting to write him a letter by his hand — which was very necessary for him then for his good. But in all this — we see the multitude of the immensity of the obstacles at every time that those who want to enter my house face — as is somewhat known to you — and more than this you will know in the future — until they become lax from receiving my benefit in the physical — so that they not receive in the spiritual for eternity. Even so — tell him that I forgive him everything — for all my indignation is only about the benefit he lost — and the past is nothing. Now let him see to be wiser — if he truly desires — for I love him even now as at first — and what I can do for his benefit in the physical and the spiritual — I will not withhold the good with Hashem's help. And he should choose for himself — and Hashem will do what is good in His eyes. And there is no need to extend in this — but from love of him and from love of his forefathers — our true friends — I wrote all this for his true good — and it is sufficient for one who understands. And you and your friends the *anshei sh'lomaynu* — understand how to speak with him — to draw close and not push away — G-d forbid. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. לְכֻלְּכֶם נֶאֶמְרוּ דְּבָרִים הָאֵלֶּה, חִזְּקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ בַּעֲבוּר הַגָּדוֹל שְׁמוֹ וְכוּ'. כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ עֹצֶם אַהֲבָתֵנוּ אֶת כָּל אֶחָד מִיִּשְׂרָאֵל אֲפִלּוּ הַקָּטָן וְהַגָּרוּעַ וְהַפָּחוּת. וּמַה נַּעֲשֶׂה שֶׁיֵּשׁ מְחַרְחֲרֵי רִיב בְּחִנָּם. תֵּאָלַמְנָה שִׂפְתֵי שָׁקֶר וְכוּ'. מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ וְכוּ', מָה דַּיְקָא, בְּחִינַת הֶאָרַת הָרָצוֹן וְכוּ'. אַשְׁרֵי אָזְנַיִם שֶׁשָּׁמְעוּ כָּל זֶה אַשְׁרֵי עֵינַיִם הָרוֹאִים אֶת כָּל זֶה עַל כָּל פָּנִים בִּסְפָרָיו הַקְּדוֹשִׁים בְּעֵין אֱמֶת. בְּוַדַּאי יָבִינוּ הָאֱמֶת לַאֲמִתּוֹ, שְׂפַת אֱמֶת תִּכּוֹן לָעַד וְכוּ'.
And regarding you yourself — we have nothing except to pour out our speech before Hashem — that He send complete healing from heaven to your son and daughter — may they live — and return them to their strength in completeness quickly — and save them from all kinds of illness and pain and ailment. And may they merit to raise them for Torah and *chuppah* and good deeds — for length of days and years — Amen so may it be His will. And to strengthen and encourage you — that your hands not weaken from all that passes over you — I have spoken greatly and greatly about this — and I have informed you in advance that it is inevitable that many kinds of fears and sufferings pass over a person — G-d forbid. For *"adam l'amal yulad"* — "a person is born for toil" [Iyov 5:7] and so forth — and there is no escape except to Hashem and to Torah and prayer. And all is through the power of the true *tzaddik.* ## Segment 12
אַחַר כָּתְבִי מִכְתָּבִי זֶה, בָּא לְבֵיתִי רַבִּי יַעֲקֹב חֲתַן הַבַּעַל מַגִּיהַּ, וְהֵבִיא מִכְתָּבוֹ עוֹד הַפַּעַם. וּמֵהַסְּתָם הָיָה לִי צַעַר מִמִּכְתָּבוֹ, בִּפְרָט מַה שֶּׁזּוּגָתוֹ רוֹצָה לַעֲסֹק בִּשְׁטוּתִים הֶבֶל אֵין בָּהֶם מוֹעִיל. וּכְבָר הִקְדַּמְתִּי לַהֲשִׁיבְךָ עַל הַכֹּל, וְגַם זֶה צְרִיכִין לִסְבֹּל, בִּלְבּוּל דַּעַת הֶהָמוֹן וְהַנָּשִׁים שֶׁרוֹצִים לַעֲסֹק בִּשְׁטוּתִים בִּרְפוּאוֹת וּלְחָשִׁים שֶׁל הֶבֶל. וְהַכֹּל לְטוֹבָה, כִּי גַּם זֶה מְכַפֵּר עָווֹן, כִּי אֵין שׁוּם צַעַר נֶאֱבָד, וְהַכֹּל נֶחֱשָׁב לְכַפָּרַת עָווֹן. עַל כֵּן אֲהוּבִי בְּנִי שֶׁיִּחְיֶה אִם אָמְנָם צַעַרְךָ גָּדוֹל וַאֲנִי מִצְטַעֵר הַרְבֵּה מִיִסּוּרֶיךָ, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם, עִם כָּל זֶה אַתָּה מַחֲמִיר בְּיוֹתֵר, וְאַתָּה מַגְדִּיל הַצַּעַר יוֹתֵר מִדַּאי. וְכָל דְּבָרֵינוּ הֵם לְמַעֵט וּלְהַקְטִין הַצַּעַר וְהַצָּרָה וְלִמְצֹא הַרְחָבָה בְּתוֹךְ הַצָּרָה עַצְמָהּ, כְּמוֹ שֶׁכָּתַב עַל פָּסוּק בַּצָּר הִרְחַבְתָּ לִי (לִקּוּטֵי מוֹהֲרַ"ן קצה), וְאַתָּה דַּרְכְּךָ בְּכָל פַּעַם לְהַגְדִּיל כָּל מִינֵי צַעַר יוֹתֵר מִדַּאי. בִּפְרָט שֶׁכְּבָר אַתָּה רוֹאֶה בִּמְעַט יָמֶיךָ שֶׁעָבְרוּ עָלֶיךָ, שֶׁאִי אֶפְשָׁר לְהִמָּלֵט מִיִּסּוּרִים כִּמְעַט בְּכָל יוֹם, וּכְמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל בְּפֵרוּשׁ (שָׁם תִּנְיָנָא עז) "דַּע שֶׁבְּכָל יוֹם צָרִיךְ שֶׁיַּעֲבֹר אֵיזֶה צַעַר עַל כָּל אֶחָד מִיִּשְׂרָאֵל וְכוּ'", וְגַם מֵאֲחֵרִים אַתָּה רוֹאֶה גֹּדֶל הַפְּגָעִים וּמִינֵי צַעַר וּדְאָגוֹת וְיִסּוּרִים שֶׁעוֹבְרִים עַל כָּל אֶחָד. עַל כֵּן אֵין לְהַגְדִּיל הַצַּעַר יוֹתֵר מִדַּאי, רַק אַדְּרַבָּא לְהִתְגַּבֵּר לִמְצֹא הַרְחָבָה בְּתוֹךְ הַצָּרָה עַצְמָהּ רַחֲמָנָא לִצְלַן, וְעַל יְדֵי זֶה דַּיְקָא לְהוֹדוֹת לַה' עַל הֶעָבַר וְלִצְעֹק לְהַבָּא, שֶׁיַּצִּילְךָ הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו מִכָּל מִינֵי צַעַר. וְיוֹצִיאֲךָ מִצָּרָה לִרְוָחָה גְּמוּרָה, וְיִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִנְךָ וּבִתְּךָ מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
The words of your father. Nussun of Breslov. ## Segment 13
וְאוֹדוֹת הָרַעַשׁ דְּפֹה, כְּבָר הוֹדַעְתִּיךָ קְצָת. וּמַה שֶּׁנַּעֲשֶׂה בִּפְרָטִיּוּת אִי אֶפְשָׁר לְבָאֵר. תְּהִלָּה לָאֵל נִמְצָאִים רַבִּים שֶׁמַּחֲזִיקִים אִתָּנוּ, וְהֵם הָרֹב גַּם בְּגַשְׁמִיּוּת, מִלְּבַד רַבִּים אֲשֶׁר אִתָּנוּ וְכוּ' [גַּם] בְּרוּחָנִיּוּת. אַךְ עַזּוּת וְחֻצְפָּא, מַלְכוּתָא בְּלָא תָגָא. וְגַם הָעַזֵּי פָּנִים בְּעַצְמָם מִתְחָרְטִים בְּכָל פַּעַם. אֲבָל אֲנִי רוֹאֶה בְּכָל פַּעַם שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְאַוֶּה גַּם לִתְפִלָּתֵנוּ, וּבִשְׁבִיל זֶה נַעֲשֶׂה בְּכָל פַּעַם מַה שֶּׁנַּעֲשֶׂה, הַכֹּל כְּדֵי לְהַזְכִּירֵנוּ לְהִתְפַּלֵּל לְפָנָיו, וּבְתוֹךְ זֶה נִתְפַּלֵּל גַּם עַל צְרָכֵינוּ. וְהָעִקָּר לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ שֶׁזֶּה יְסוֹד הַכֹּל. וְכָל מַה שֶּׁנַּעֲשֶׂה עִם כָּל אֶחָד הַכֹּל רְמָזִים בִּשְׁבִיל זֶה. וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁיִּתְתַּקֵּן הַכֹּל מְהֵרָה. וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And behold — on Thursday the above-mentioned — I saw in *Midrash Rabbah* on the verse *"v'tzav es Yehoshua v'chazkehu v'amtzehu"* — and this is its language: *"according to our way we have learned — one strengthens only those who are already strong — and one urges only those who are already zealous."* [אֵין מְחַזְּקִין אֶלָּא לִמְחֻזָּקִין וְאֵין מְזָרְזִין אֶלָּא לִמְזֹרָזִין — "one strengthens only those who are already strong." From the Midrash on Devarim 3:28. Reb Nussun sees in this a profound teaching: even the divine strengthening — which flows through the true *tzaddik* — can only be received by one who has already made the effort to strengthen himself. The divine help comes as a *doubling* of the human effort — not as a replacement for it] And he has much to say about this. And it is somewhat connected to what we spoke on the past *Shavuos* — about the greatness of the strengthening — that it is forbidden to be lazy and weak-handed — but to strengthen oneself — and so forth — through which one merits to draw down livelihood and to receive the illumination of the will during eating (see Likutay Moharan Tinyana 7). But in the above-mentioned *Midrash* it is explained — one strengthens only those who are already strong. And this is included in our above-mentioned words — that even though Hashem Yisborach in His great *chesed* strengthens us greatly through the true *tzaddik* with wondrous strengthening without measure — and shows and hints to us at every time through his holy hints — for Hashem is still with us and so forth — and we will not be afraid and we will not be weakened and we will not be frightened at all — even so — it is impossible to receive all this strengthening — except for one who is already strong in himself — that is — who overcomes himself not to be lazy and weak-handed — which they call a "shleimaz'lnik" [שְׁלֵימַזְלְנִיק — Yiddish: a hopeless case — a schlemiel — one who has given up — who is spiritually inert] and so forth. And this is the statement of the above-mentioned *Midrash* — one strengthens only those who are already strong. And in truth it is from the ways of His wondrous acts Yisborach. For certainly those who are already strong in themselves — certainly it is only through the power of Hashem Yisborach Who illuminates in his heart the strengthening — through the true *tzaddik* — through whom all the strengthening comes — and if so everything is from Him Yisborach and from the true *tzaddik.* Even so — the person who has free choice — is inevitably compelled to strengthen himself — and not to be a *shleimaz'lnik* — G-d forbid. And now my children my brothers and my friends — apply your hearts well to all these matters — and understand well all the holy hints that hint to us at every time in our hearts — how to strengthen in all that passes over us in the physical and the spiritual — in body and soul and money — in children and life and livelihood. In general and in particular — in the matter of peace and *machloket* — and the multitude of enemies without measure — without cause — *"tachas ahavasi yistinuni"* — "in return for my love they oppose me" [Tehillim 109:4] — and *"ani ani v'cho'eiv v'nagu'a"* — "I am poor and pained and afflicted" — from the sole of the foot to the head — nothing whole in me — in the physical and in the spiritual — and as written (Tehillim 22): *"kamayim nishpachti v'hispar'du kol atzmosai... yavesh kachers kochi"* — "like water I am poured out — and all my bones are scattered... my strength is dried up like a potsherd" — and if King David — upon him be peace — said such things — how shall we say anything? And one who feels all this in his soul in truth — until almost almost there is no spirit and breath in him — and even so — still His *chesed* has prevailed over me also — and He has mercy on me and hints in my heart — *"zos ashiv el libi al kein ochil — chasdei Hashem ki lo samu... chadashim labekarim"* [Eichah 3:21–23] — that the *chasadim* are renewed every day — and through this one strengthens oneself to pour out his speech before Hashem Yisborach — to express before Him all his heart. And specifically through this one can express his speech — when he sees in himself the immensity of his distance from complete salvation — and even so he strengthens himself through the hints — for the whole earth is full of His glory — and Hashem is still with him — and other kinds of strengthening in many kinds of delicacies that restore the soul with seven kinds of taste — and a hungry and thirsty and very very weary and tired soul will find good through his wondrous and awesome and true and strong hints — until with His *chesed* He makes the mute speak — and literally places a mouth for the mute — and creates the expression of the lips — until one can open his mouth to speak with a full mouth all his needs — and express his speech before Him Yisborach. And the more one strengthens oneself — the more Hashem Yisborach strengthens him doubly and doubly — for the attribute of good is greater. And so it goes around for good — until one merits to draw close to Him Yisborach. But even so — every day — and sometimes several times in one day — one needs to strengthen oneself anew — and remember the records of all the above-mentioned strengthening — and Hashem will save him every time — only be strong and resolute. And it is impossible to explain all this explicitly — only one who truly desires will understand from himself many good hints from all this — until he merits not to be a *shleimaz'lnik* — G-d forbid — but to be a man of valor and zealous and strong and resolute in his mind — that he will have a share in the memshalah d'kedushah — the rule of holiness [מֶמְשָׁלָה דִּקְדֻשָּׁה — the rule of holiness — a concept from Likutay Moharan Tinyana 7 — that holy boldness and spiritual courage give a person a portion in the divine *memshalah* — rulership — which enables him to draw down livelihood and to receive the illumination of the will at the time of eating. This is the *halacha* of spiritual courage: it manifests in the physical realm as well] — until he draws down livelihood and wealth — until he merits to the illumination of the will during eating — which is the sustaining of the remnant of the mind — as we spoke with Hashem's help about this. The words of your father and your lover in truth forever. ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רמג URL: https://ajew.org/reader-plain/alim-litrufa/2/242/ # רמג
רמג
Source: https://ajew.org/reader/alim-litrufa/2/242 ## Segment 1
רמג
Overview: Friday, Erev Shabbas — 36th of B'midbar — Nemirov. To Yitzchok and all his household. All his letters arrived — a restorer of the soul — hearing of the recovery of his grandson David Tzvi. Tov l'hodos laHashem for the past — beseech for the future — that he be raised for Torah and chuppah and good deeds. Time of morning prayer — impossible to extend — but from the immensity of his yearning was compelled to write. Should inform him via the bearer of all that happened and was heard there. The hope is to Hashem — all is for great good — and they are they who establish us. "Blessed is Hashem Who did not give us as prey to their teeth" — until now His mercies helped us and His chasadim have not abandoned us — until we merited to hear such Torah novellae — that have no parallel — that are our life and the length of our days — for us and for our generations and for all the generations of the seed of Israel His servants. He will complete what He began — and hasten to reveal the truth to its truth for the sake of His name. We must praise the Master of all — that we merited to be in His portion — He separated us from those who dispute such truth — those who dispute their own life-force. For there is no lover of Israel like him. And the hope is to Hashem that He will illuminate the truth in all of them — for the truth is one. And if they leap over mountains and extend their tongue to the heavens to refute the truth — even so — the truth is its own witness. Sfas emes tikon la'ad — emes mei'eretz tizmach — mei'eretz daika — as written in the Midrash (Shemos Rabbah 1): v'alah min ha'aretz — min ha'aretz daika — that when Israel is brought down to the earth — specifically then it will rise up. "Ki shacha le'afar nafsheinu — dav'kah la'aretz bitneinu — kumah ezratah lanu." Closing: the words of the one who calls out from the straits — and sees the wonders of Hashem and the exalted salvations from within the very straits and great distress — until they merit to rejoice in them in truth with all their heart — and awaits great salvation in His chesed. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' קֹרַח תקצ"ז נֶעמְרוֹב.
Remember — do not forget all that was done and heard on the holy and awesome past Shavuos. [זְכֹר אַל תִּשְׁכַּח — "remember — do not forget" — a phrase of the gravest urgency in Reb Nussun's vocabulary. The *Shavuos* of 5597 was clearly a *Shavuos* of extraordinary spiritual events — wondrous teachings and experiences that he wants to make sure Yitzchok imprints in his memory with permanence] And apply your heart well to the hints — through our words that flow from the flowing stream — in writing and by mouth. [הַיָּדַיִם שֶׁהֵם הָרְמָזִים — "the hands — which are the hints" — a beautiful play on the word *yadayim* (hands) and *rmazim* (hints). Through the words Reb Nussun has written and spoken — the flowing stream of the Rebbe's Torah — hints are placed in the heart of each individual] And be strong and resolute very much. And *"cheivas Hashem yih'yeh ma'uzechem"* — the joy of Hashem will be your strength — at every time. [Nechemiah 8:10] Only be strong and resolute. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר. וְעִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
The words of your father. Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ג' שְׁלַח. וְהָיָה לִי לְנַחַת גָּדוֹל מְאֹד, כִּי עֵינַי הָיוּ צוֹפִיּוֹת וְכָלוֹת כָּל הַזְּמַן לִרְאוֹת מִכְתָּבְךָ, וַיְהִי תּוֹחַלְתִּי נִכְזָבָה, כִּי נִתְעַכֵּב הָאִגֶּרֶת עַד יוֹם ג' הַנַּ"ל. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה אֲשֶׁר הוֹדַעְתַּנִי שְׁמוּעָה טוֹבָה מִבְּרִיאַת בָּנֶיךָ שֶׁיִּחְיוּ וְשֶׁקִּבַּלְתָּ מִכְתָּבִי וְכוּ'. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה. וּתְהִלָּה לָאֵל כָּעֵת פֹּה נִשְׁקָט קְצָת, אַךְ עֲדַיִן יֵשׁ לִי בְּכָל עֵת פְּחָדִים כְּשֶׁמִּתְקַבְּצִים אַנְשֵׁי שְׁלוֹמֵנוּ וְאֵינִי יוֹדֵעַ כְּלָל אֵיךְ לְהִתְנַהֵג. וְתוֹדָה לָאֵל בְּשַׁבַּת הֶעָבַר הָיוּ אֶצְלִי אַרְבָּעָה אוֹרְחִים כְּשֵׁרִים, וּבָרוּךְ הַשֵּׁם דִּבַּרְנוּ דִּבְרֵי אֱמֶת וְשָׂמַחְנוּ קְצָת. וְכָל דִּבּוּרֵנוּ הָיוּ מֵעִנְיַן הַמִּדְרָשׁ שֶׁכָּתַבְתִּי לָכֶם אֵין מְחַזְּקִין אֶלָּא לִמְחֻזָּקִין וְכוּ'. וּמֵחֲמַת הַנְּחִיצָה וְגַם אֵינִי יוֹדֵעַ עַל יְדֵי מִי יִהְיֶה נִשְׁלָח לְךָ מִכְתָּבִי כִּי אֲנִי שׁוֹלְחוֹ לִבְרֶסְלֶב, עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ.
Peace and life — to the honor of my beloved son — my dear one — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּקָרוֹב לְמַעַן שְׁמוֹ יִתְבָּרַךְ.
I received your letter the past week via the messenger with three gold coins. Then the following day — Rabbi Gershon from Tshehrin — who is now staying with you — was in my house — and said several times that after the afternoon nap he would return and come to my house — especially since he needed my benefit. ## Segment 6
נָתָן מִבְּרֶסְלֶב
The words of your father. Nussun of Breslov. ## Segment 7
לְהוֹדִיעֵנִי חֲדָשׁוֹת לְטוֹבָה.
The words of your father and your lover in truth forever. Nussun of Breslov. And he changed his word — and I have still not seen him. And tell him that he did not act well — since he himself knows the greatness of the benefit that I did for him through my letters. And also now he needs my benefit with Hashem's help — and it was fitting for him to wait to see face to face with me before his departure — even if he would have lost the wagon he found. For I was waiting to write him a letter by his hand — which was very necessary for him then for his good. But in all this — we see the multitude of the immensity of the obstacles at every time that those who want to enter my house face — as is somewhat known to you — and more than this you will know in the future — until they become lax from receiving my benefit in the physical — so that they not receive in the spiritual for eternity. Even so — tell him that I forgive him everything — for all my indignation is only about the benefit he lost — and the past is nothing. Now let him see to be wiser — if he truly desires — for I love him even now as at first — and what I can do for his benefit in the physical and the spiritual — I will not withhold the good with Hashem's help. And he should choose for himself — and Hashem will do what is good in His eyes. And there is no need to extend in this — but from love of him and from love of his forefathers — our true friends — I wrote all this for his true good — and it is sufficient for one who understands. And you and your friends the *anshei sh'lomaynu* — understand how to speak with him — to draw close and not push away — G-d forbid. And regarding you yourself — we have nothing except to pour out our speech before Hashem — that He send complete healing from heaven to your son and daughter — may they live — and return them to their strength in completeness quickly — and save them from all kinds of illness and pain and ailment. And may they merit to raise them for Torah and *chuppah* and good deeds — for length of days and years — Amen so may it be His will. And to strengthen and encourage you — that your hands not weaken from all that passes over you — I have spoken greatly and greatly about this — and I have informed you in advance that it is inevitable that many kinds of fears and sufferings pass over a person — G-d forbid. For *"adam l'amal yulad"* — "a person is born for toil" [Iyov 5:7] and so forth — and there is no escape except to Hashem and to Torah and prayer. And all is through the power of the true *tzaddik.* And behold — my beloved children and brothers and friends — you have in all likelihood heard something of the greatness of the tumult that arose here against us after your departure. And I was immediately compelled to expel from my house two people who were in my house — Rabbi Nachman of Breslov and R.A.Y. — and also now — G-d forbid that a person come to my house on *Shabbas Kodesh* — only on weekdays — for they boast that they will inform on us — G-d forbid. May Hashem Yisborach have mercy and repair everything quickly. And I hoped to Hashem that all will turn to good soon — but during these days that passed — I had great fears. And also I was not in the line of health from my illness — may the Merciful One save us — and from the greatness of the pain I had from your letters — regarding your children — besides the financial distress. And over all of this Hashem Yisborach was my help — and gave the strength of iron to one as weary as me — also during these days — to flee even now to Hashem Yisborach. And in His great *chesed* He has saved me until now — and to His *chesed* I still hope that He will always save me from fears and dangers and all kinds of blows — and return me to my home in Breslov in peace quickly — for His sake and for the sake of the true *tzaddikim.* *"Lo lanu Hashem lo lanu — ki l'shimcha tein kavod"* [Tehillim 115:1] and so forth. And even now — praised be G-d — I am in a little joy over all the chesed that He did with me and with us — *"Blessed is Hashem Who did not give us as prey to their teeth"* — and which He is destined to do with me and with all of you. Only be strong and resolute — and do not forget all that was done with us — every day and every week and every year in general — and in particular what was done with each and every one. Every day they stand against us — and the Holy One blessed be He saves us from their hands. And behold — on Thursday the above-mentioned — I saw in *Midrash Rabbah* on the verse *"v'tzav es Yehoshua v'chazkehu v'amtzehu"* — and this is its language: *"according to our way we have learned — one strengthens only those who are already strong — and one urges only those who are already zealous."* [אֵין מְחַזְּקִין אֶלָּא לִמְחֻזָּקִין וְאֵין מְזָרְזִין אֶלָּא לִמְזֹרָזִין — "one strengthens only those who are already strong." From the Midrash on Devarim 3:28. Reb Nussun sees in this a profound teaching: even the divine strengthening — which flows through the true *tzaddik* — can only be received by one who has already made the effort to strengthen himself. The divine help comes as a *doubling* of the human effort — not as a replacement for it] And he has much to say about this. And it is somewhat connected to what we spoke on the past *Shavuos* — about the greatness of the strengthening — that it is forbidden to be lazy and weak-handed — but to strengthen oneself — and so forth — through which one merits to draw down livelihood and to receive the illumination of the will during eating (see Likutay Moharan Tinyana 7). But in the above-mentioned *Midrash* it is explained — one strengthens only those who are already strong. And this is included in our above-mentioned words — that even though Hashem Yisborach in His great *chesed* strengthens us greatly through the true *tzaddik* with wondrous strengthening without measure — and shows and hints to us at every time through his holy hints — for Hashem is still with us and so forth — and we will not be afraid and we will not be weakened and we will not be frightened at all — even so — it is impossible to receive all this strengthening — except for one who is already strong in himself — that is — who overcomes himself not to be lazy and weak-handed — which they call a "shleimaz'lnik" [שְׁלֵימַזְלְנִיק — Yiddish: a hopeless case — a schlemiel — one who has given up — who is spiritually inert] and so forth. And this is the statement of the above-mentioned *Midrash* — one strengthens only those who are already strong. And in truth it is from the ways of His wondrous acts Yisborach. For certainly those who are already strong in themselves — certainly it is only through the power of Hashem Yisborach Who illuminates in his heart the strengthening — through the true *tzaddik* — through whom all the strengthening comes — and if so everything is from Him Yisborach and from the true *tzaddik.* Even so — the person who has free choice — is inevitably compelled to strengthen himself — and not to be a *shleimaz'lnik* — G-d forbid. And now my children my brothers and my friends — apply your hearts well to all these matters — and understand well all the holy hints that hint to us at every time in our hearts — how to strengthen in all that passes over us in the physical and the spiritual — in body and soul and money — in children and life and livelihood. In general and in particular — in the matter of peace and *machloket* — and the multitude of enemies without measure — without cause — *"tachas ahavasi yistinuni"* — "in return for my love they oppose me" [Tehillim 109:4] — and *"ani ani v'cho'eiv v'nagu'a"* — "I am poor and pained and afflicted" — from the sole of the foot to the head — nothing whole in me — in the physical and in the spiritual — and as written (Tehillim 22): *"kamayim nishpachti v'hispar'du kol atzmosai... yavesh kachers kochi"* — "like water I am poured out — and all my bones are scattered... my strength is dried up like a potsherd" — and if King David — upon him be peace — said such things — how shall we say anything? And one who feels all this in his soul in truth — until almost almost there is no spirit and breath in him — and even so — still His *chesed* has prevailed over me also — and He has mercy on me and hints in my heart — *"zos ashiv el libi al kein ochil — chasdei Hashem ki lo samu... chadashim labekarim"* [Eichah 3:21–23] — that the *chasadim* are renewed every day — and through this one strengthens oneself to pour out his speech before Hashem Yisborach — to express before Him all his heart. And specifically through this one can express his speech — when he sees in himself the immensity of his distance from complete salvation — and even so he strengthens himself through the hints — for the whole earth is full of His glory — and Hashem is still with him — and other kinds of strengthening in many kinds of delicacies that restore the soul with seven kinds of taste — and a hungry and thirsty and very very weary and tired soul will find good through his wondrous and awesome and true and strong hints — until with His *chesed* He makes the mute speak — and literally places a mouth for the mute — and creates the expression of the lips — until one can open his mouth to speak with a full mouth all his needs — and express his speech before Him Yisborach. And the more one strengthens oneself — the more Hashem Yisborach strengthens him doubly and doubly — for the attribute of good is greater. And so it goes around for good — until one merits to draw close to Him Yisborach. But even so — every day — and sometimes several times in one day — one needs to strengthen oneself anew — and remember the records of all the above-mentioned strengthening — and Hashem will save him every time — only be strong and resolute. And it is impossible to explain all this explicitly — only one who truly desires will understand from himself many good hints from all this — until he merits not to be a *shleimaz'lnik* — G-d forbid — but to be a man of valor and zealous and strong and resolute in his mind — that he will have a share in the memshalah d'kedushah — the rule of holiness [מֶמְשָׁלָה דִּקְדֻשָּׁה — the rule of holiness — a concept from Likutay Moharan Tinyana 7 — that holy boldness and spiritual courage give a person a portion in the divine *memshalah* — rulership — which enables him to draw down livelihood and to receive the illumination of the will at the time of eating. This is the *halacha* of spiritual courage: it manifests in the physical realm as well] — until he draws down livelihood and wealth — until he merits to the illumination of the will during eating — which is the sustaining of the remnant of the mind — as we spoke with Hashem's help about this. And abundant peace to all our anshei sh'lomaynu with great love. To all of you were these words said — *chizku v'ya'ametz l'vavchem kol ham'yachalim laHashem* — for Hashem will not abandon His people for the sake of His great name and so forth. For Hashem Yisborach knows the immensity of our love for each individual of Israel — even the small and the inferior and the least. And what can we do — there are those who kindle quarrel for nothing. *"Te'almena sifsei shaker"* — may the lips of falsehood be silenced [Tehillim 31:19] and so forth. *"Mah rav tuvcha asher tzafanta"* [Tehillim 31:20] and so forth — *"mah daika"* — in the aspect of the illumination of the will and so forth. Fortunate are the ears that heard all this — fortunate are the eyes that see all this — at any rate in his holy books with a true eye. Certainly they will understand the truth to its truth — *sfas emes tikon la'ad.* After writing this letter — Rabbi Yaakov the son-in-law of the *ba'al maggiah* [בַּעַל מַגִּיהַּ — the one who does the proofreading — a member of the community associated with the printing of the Rebbe's books] came to his house and brought his letter one more time. And in all likelihood he had pain from his letter — especially from the fact that his wife wants to engage in foolish vanities that have no benefit. And he has already replied in advance about everything — and also this must be endured — the confused mind of the masses and the women who want to engage in foolishness of remedies and incantations of vanity. And all is for good — for this too atones for sin — for no pain is lost — and all is counted as atonement for sin. Therefore my beloved son — even though your pain is great — and he is greatly pained from your sufferings — may Hashem Yisborach have mercy — even so — you are more stringent than necessary — and you magnify the pain more than necessary. And all our words are to diminish and reduce the pain and the distress — and to find expansiveness within the very distress itself — as he wrote on the verse "batzar hirchavta li" [Likutay Moharan 195; Tehillim 4:2] — and your way at every time is to magnify all kinds of pain more than necessary. And especially since you already see in your few days that have passed over you — that it is impossible to escape from sufferings almost every day — and as our Rebbe — of blessed memory — said explicitly (Likutay Tinyana 77): *"know that every day some pain must pass over each individual of Israel"* and so forth. And also from others you see the greatness of the blows and kinds of pain that pass over each one. Therefore — do not magnify the pain more than necessary — on the contrary — overcome to find expansiveness within the very distress itself — may the Merciful One save us — and through this specifically to thank Hashem for the past — and to cry out for the future — that He save you in His mercy from all kinds of pain. And take you out from distress to complete relief — and send complete healing to your son and daughter quickly — Amen. And regarding the tumult here — he has already informed him a little. And what was done in particulars — it is impossible to express. Praised be G-d — there are many who support us — and they are the majority even in the physical — besides the many who are with us also in the spiritual. But boldness and impudence — *"malchusa b'la taga"* — a kingdom without a crown. And even the brazen ones themselves regret at every time. But Hashem Yisborach desires also our prayer — and for this purpose at every time what happens happens — all to remind us to pray before Him — and within this we also pray for our own needs. And the essential is to draw close to Him Yisborach — which is the foundation of everything. And all that happens with each one — is all hints for this purpose. And the hope is to Hashem that everything will be repaired quickly. And everything will turn to good with Hashem's help. # רמד URL: https://ajew.org/reader-plain/alim-litrufa/2/243/ # רמד
רמד
Source: https://ajew.org/reader/alim-litrufa/2/243 ## Segment 1
רמד
After writing this letter — Rabbi Yaakov the son-in-law of the *ba'al maggiah* [בַּעַל מַגִּיהַּ — the one who does the proofreading — a member of the community associated with the printing of the Rebbe's books] came to his house and brought his letter one more time. And in all likelihood he had pain from his letter — especially from the fact that his wife wants to engage in foolish vanities that have no benefit. And he has already replied in advance about everything — and also this must be endured — the confused mind of the masses and the women who want to engage in foolishness of remedies and incantations of vanity. And all is for good — for this too atones for sin — for no pain is lost — and all is counted as atonement for sin. Therefore my beloved son — even though your pain is great — and he is greatly pained from your sufferings — may Hashem Yisborach have mercy — even so — you are more stringent than necessary — and you magnify the pain more than necessary. And all our words are to diminish and reduce the pain and the distress — and to find expansiveness within the very distress itself — as he wrote on the verse "batzar hirchavta li" [Likutay Moharan 195; Tehillim 4:2] — and your way at every time is to magnify all kinds of pain more than necessary. And especially since you already see in your few days that have passed over you — that it is impossible to escape from sufferings almost every day — and as our Rebbe — of blessed memory — said explicitly (Likutay Tinyana 77): *"know that every day some pain must pass over each individual of Israel"* and so forth. And also from others you see the greatness of the blows and kinds of pain that pass over each one. Therefore — do not magnify the pain more than necessary — on the contrary — overcome to find expansiveness within the very distress itself — may the Merciful One save us — and through this specifically to thank Hashem for the past — and to cry out for the future — that He save you in His mercy from all kinds of pain. And take you out from distress to complete relief — and send complete healing to your son and daughter quickly — Amen. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבָּת קֹדֶשׁ דְּבָרִים תקצ"ז וִוינִיצֶא.
And regarding the tumult here — he has already informed him a little. And what was done in particulars — it is impossible to express. Praised be G-d — there are many who support us — and they are the majority even in the physical — besides the many who are with us also in the spiritual. But boldness and impudence — *"malchusa b'la taga"* — a kingdom without a crown. And even the brazen ones themselves regret at every time. But Hashem Yisborach desires also our prayer — and for this purpose at every time what happens happens — all to remind us to pray before Him — and within this we also pray for our own needs. And the essential is to draw close to Him Yisborach — which is the foundation of everything. And all that happens with each one — is all hints for this purpose. And the hope is to Hashem that everything will be repaired quickly. And everything will turn to good with Hashem's help. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Nussun the above-mentioned. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי פֹּה אֶתְמוֹל בְּבִיאָתִי לְפֹה וְהָיוּ לִי לְנַחַת בִּרְאוֹתִי עֹצֶם תְּשׁוּקָתְךָ לְהַשִּׂיג מִכְתָּבִי, אוּלַי תְּקַבֵּל אֵיזֶה נְקֻדָּה טוֹבָה לְהִתְחַדֵּשׁ מֵעַתָּה בְּאֵיזֶה נְקֻדָּה טוֹבָה לָנֶצַח. וּבַעֲבוּר זֶה הֻכְרַחְתִּי עַצְמִי עַתָּה לִשְׁלֹחַ לְךָ מִכְתָּבִי זֶה, אִם כִּי אֵין בִּלְשׁוֹנִי דָּבָר חָדָשׁ לְהוֹדִיעֲךָ, וְגַם כְּבָר סָמוּךְ לִפְנוֹת הַיּוֹם. וּתְהִלָּה לָאֵל בָּאתִי לְפֹה לְשָׁלוֹם אֶתְמוֹל קֹדֶם חֲצוֹת הַיּוֹם, וּבָרוּךְ הַשֵּׁם הַכֹּל שָׁלוֹם. וְאִם תִּרְצֶה תִּשְׁלַח לִי מִכְתָּבְךָ לְאוּמַאן, וְאֶרְאֶה לְהוֹדִיעֲךָ מִשָּׁם עוֹד הַפַּעַם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם, יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וּמֵעֹצֶם הַנְּחִיצָה אִי אֶפְשָׁר לְהַרְחִיב הַדִּבּוּר שֶׁל אֱמֶת כְּלָל, אַךְ אֱמֶת אֵין צְרִיכִין לְהַרְחִיבוֹ כִּי קוּשְׁטָא קָאֵי. וְדִבּוּר אֶחָד שֶׁל אֱמֶת עוֹלֶה יוֹתֵר מֵאֲלָפִים וְרִבְבוֹת דִּבּוּרִים שֶׁיֵּשׁ בָּהֶם אֲחִיזַת הַשֶּׁקֶר וְכוּ'. כַּמְבֹאָר בְּסִימָן קצ"ב לִקּוּטֵי חֵלֶק א' שֶׁדִּבּוּר אֱמֶת הוּא יָקָר וְכוּ'.
My beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. And with all who have gone forth from his loins — may they live. ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם וּמְצַפֶּה לִשְׁמֹעַ כָּל טוּב מֵאִתְּכֶם.
I received your letter on Tuesday, Parshas Sh'lach. And it was a very great comfort to me — for my eyes were watching and yearning all this time to see your letter — and my hope was disappointed — for the letter was delayed until that Tuesday. Blessed be Hashem Who helped me until here — that you informed me of good news from the recovery of your children — may they live — and that you received my letter and so forth. Blessed be Hashem Who helped me until here. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits salvation soon — for the sake of His name Yisborach. Nussun of Breslov. And praised be G-d — just now it is somewhat quiet here — but still at every time I have fears when the anshei sh'lomaynu gather — and I do not know at all how to conduct myself. And thanks be to G-d — on the past *Shabbas* — four kosher guests were with me — and blessed be Hashem — we spoke words of truth and rejoiced a little. And all our words were on the matter of the *Midrash* I wrote to you — *"ein mechazkim ela limchuzakim"* — one strengthens only those who are already strong — and so forth. And due to the pressing — and also because I do not know by whom my letter will be sent since I am sending it to Breslov — it is therefore impossible to extend. To inform me of good tidings. # רמה URL: https://ajew.org/reader-plain/alim-litrufa/2/244/ # רמה
רמה
Source: https://ajew.org/reader/alim-litrufa/2/244 ## Segment 1
רמה
And peace to my son the rabbinical scholar our Teacher the Rabbi Shakna — may his light shine. And extend peace to my wife — may she live — and to all my household — may they live. And request and warn your brother — he is my son Dovid Tzvi — may he live — that he beware — for Hashem's sake — and have mercy on himself and on me and on all the members of his household. And let him not be wrathful and angry and irritable at all. Rather — on the contrary — since his nature is to be irritable and to get angry — G-d forbid — let him overcome to convert this. And in anger — remember mercy — and convert the anger to compassion — and then it will be good for him in this world and in the World to Come. And also you fulfil all this — for anger and irritability harm very greatly — G-d protect us. And strengthen yourselves in the Torah of Hashem — to fix regular times for Torah in any case — and trust in Hashem and await His salvation at every time. For through anger nothing is accomplished — only one harms greatly — G-d protect us. For an angry one — all that he achieved was his anger. And all that one can accomplish — one accomplishes through gentle speech more and more. For the words of wise men in calm are hearkened to. And because of the great urgency it is impossible to extend at all. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ עֵקֶב תקצ"ז. אוּמַאן.
Nussun of Breslov. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּוִוינִיצֶא, וְגַם פֹּה בְּבוֹאִי לְכָאן; וְכָעֵת כְּבָר הִגִּיעַ סָמוּךְ לִכְנִיסַת שַׁבָּת, אַךְ מֵעֹצֶם תְּשׁוּקָתְךָ הִכְרַחְתִּי אֶת עַצְמִי לִכְתֹּב לְךָ שׁוּרוֹתַיִם אֵלּוּ, שֶׁתְּהִלָּה לָאֵל הַכֹּל עַל נָכוֹן. וְקָרִיתִי מִכְתָּבְךָ הֵיטֵב, וּלְהָשִׁיב לְךָ אֵין עַתָּה הַפְּנַאי מַסְכִּים. וּכְבָר הִקְדַּמְתִּי לַהֲשִׁיבְךָ הַרְבֵּה עַל יְדֵי דְּבָרֵינוּ בִּכְתָב וּבְעַל פֶּה, בִּפְרָט בִּסְפָרָיו הַקְּדוֹשִׁים, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ' כִּי עֲלֵיהֶם אֵין לְהוֹסִיף וְכוּ'. וּזְכֹר הֵיטֵב הֵיטֵב שֶׁאַתָּה עַתָּה בְּזֶה הָעוֹלָם הָעוֹבֵר אֲשֶׁר אֵין לַעֲמֹד עַל הַמַּעֲשֶׂה הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ בִּפְרָט בַּדּוֹרוֹת הַלָּלוּ. וּכְמוֹ שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (קֹהֶלֶת ח) "וְגַם אִם יֹאמַר הֶחָכָם לָדַעַת לֹא יוּכַל לִמְצֹא" וְכוּ'. וְכָל אָדָם מָלֵא נִסְיוֹנוֹת וּבְחִינוֹת וְצֵרוּפִים בְּכָל יוֹם וּבְכָל עֵת וְגַם בְּכָל שָׁעָה, וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, וְעַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה. מָה אֹמַר לְךָ בְּנִי חֲבִיבִי, אֲנִי מֵבִין מִכְתָּבֶיךָ הֵיטֵב, וְיָדַעְתִּי אֶת מַכְאוֹבֶיךָ, אֲבָל כְּפִי הַנִּרְאֶה עֲדַיִן לֹא עָמַדְתָּ אֲפִלּוּ עַל סוֹף דַּעְתִּי, מִכָּל שֶׁכֵּן עַל דַּעַת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. זְכֹר הֵיטֵב אֶת כָּל אֲשֶׁר דִּבַּרְתִּי וְרָמַזְתִּי לְךָ פְּעָמִים אֵין מִסְפָּר שֶׁבְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל הָאָדָם בְּכָל עֵת מַה שֶּׁיַּעֲבֹר. וְיֵשׁ שִׁנּוּיִים רַבִּים בְּלִי שִׁעוּר בֵּין הָעִתִּים וּבֵין בְּנֵי אָדָם בֵּין כָּל אֶחָד וְאֶחָד. חֲזַק וַחֲזַק בְּנִי חֲבִיבִי, כִּי גַּם צַעֲקָתְךָ מִמִּכְתָּבֶיךָ אֵינָם נֶאֱבָדִים. אַף עַל פִּי כֵן בְּיוֹתֵר אַתָּה צָרִיךְ לְהִתְחַזֵּק לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר. וּזְמַן כְּנִיסַת שַׁבַּת קֹדֶשׁ הִגִּיעַ וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father — who is pained in your trouble — and awaits your salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. I received your letter here yesterday upon my arrival here — and it was a comfort to me — in seeing the immensity of your yearning to receive my letter — perhaps you will receive some good point — to be renewed from now in some good point forever. And for this reason I was compelled to send you this letter now — even though there is nothing new on my tongue to inform you — and also it is already close to the end of the day. And praised be G-d — I arrived here safely yesterday before midday — and blessed be Hashem — all is peace. And if you wish — send me your letter to Uman — and I will see to inform you from there again with Hashem's help. And Hashem Yisborach will lead me in peace — and guide me in tracks of righteousness for the sake of His name. The words of your father who always seeks your peace with love — and intercedes on your behalf — and awaits to hear all good from you. Nussun of Breslov. And from the immensity of the pressing — it is impossible to extend the speech of truth at all — but truth does not need to be extended — for kushta ka'ei — truth endures. And one word of truth rises higher than thousands and tens of thousands of words that have in them a grip of falsehood [דִּבּוּר אֶחָד שֶׁל אֱמֶת עוֹלֶה יוֹתֵר מֵאֲלָפִים וְרִבְבוֹת דִּבּוּרִים שֶׁיֵּשׁ בָּהֶם אֲחִיזַת הַשֶּׁקֶר — this is the gem at the heart of this brief letter. Even one true word — brief and unadorned — is worth more than volumes of eloquent untruth. And when Reb Nussun apologizes for not being able to write more — he turns the apology into a teaching: the brevity itself is testimony to the truth of what little he did write] and so forth — as explained in Siman 192 of Likutay — Part 1 — that a word of truth is precious and so forth. [Likutay Moharan I, 192] And abundant peace to all our anshei sh'lomaynu with great love. # רמו URL: https://ajew.org/reader-plain/alim-litrufa/2/245/ # רמו
רמו
Source: https://ajew.org/reader/alim-litrufa/2/245 ## Segment 1
רמו
And behold — now it is after midday on Erev Shabbos and it is impossible to extend at all. And may Hashem Yisborach have mercy upon us and may we merit to receive Shabbos Kodesh with joy and good heart as is fitting — and to draw the holiness and joy of Shabbos over the six weekdays [לְהַמְשִׁיךְ קְדֻשַּׁת וְשִׂמְחַת שַׁבָּת עַל שֵׁשֶׁת יְמֵי הַחוֹל — the Chassidic teaching that Shabbos's spiritual light is drawn down into the weekdays through how one lives within Shabbos. The six days are sustained by the holiness of the one] — until we merit to the day that is entirely Shabbos and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' רְאֵה תקצ"ז אוּמַאן.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ כָּתַבְתִּי לְךָ אִגֶּרֶת, וְאַחַר כָּךְ בְּיוֹם א' הֶעָבַר הִגִּיעַנִי מִכְתָּבְךָ עַל יְדֵי הַפָּאסְט. כָּעֵת אֵין בִּלְשׁוֹנִי מִלָּה לְחַדֵּשׁ דָּבָר כִּי אֵין דַּעְתִּי צְלוּלָה כְּלָל, רַק תֵּדַע שֶׁדַּעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם אַחַר עֶרֶב רֹאשׁ חֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה לְבֵיתִי, וּרְצוֹנִי לִהְיוֹת עַל שַׁבַּת פָּרָשַׁת שׁוֹפְטִים בִּבְרֶסְלֶב. וַה' יוֹלִיכֵנִי לְשָׁלוֹם בְּדֶרֶךְ הָאֶמֶת וְהַיָּשָׁר. וּכְבָר הִקְדַּמְתִּי לַהֲשִׁיבְךָ בְּמִכְתָּבִי בְּיוֹם ו' הַנַּ"ל. וְשָׁם כָּלוּל תְּשׁוּבָה גַּם עַל מִכְתָּבְךָ שֶׁקִּבַּלְתִּי אַחַר־כָּךְ כַּנַּ"ל. אִם אָמְנָם אֲנִי מַאֲמִין שֶׁבְּכָל יוֹם וָיוֹם נַעֲשִׂין חִדּוּשִׁים נִפְלָאִים וְנוֹרָאִים, "מָה רַבּוּ מַעֲשֶׂיךָ ה'" וְכוּ', כְּמוֹ שֶׁאָנוּ אוֹמְרִים בְּכָל יוֹם 'וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית מָה רַבּוּ' וְכוּ', וּמְעַט אֲנִי רוֹאֶה בְּעֵינַי נִפְלָאוֹת חֲדָשׁוֹת בְּכָל עֵת, עִם כָּל זֶה אִי אֶפְשָׁר לְבָאֵר כָּל זֶה בִּפְרָט עַל פְּנֵי הַשָּׂדֶה. רַק הִזְכַּרְתִּיךָ זֹאת כִּי כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, וְהוּא מֻכְרָח מְאֹד לִזְכֹּר זֹאת בְּכָל יוֹם כְּדֵי לְהִתְחַזֵּק לְהַתְחִיל בְּכָל יוֹם וּבְכָל עֵת מֵחָדָשׁ. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבֵנוּ לְהָכִין עַצְמֵנוּ מֵעַתָּה לִזְכּוֹת לְחַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וּמִגֹּדֶל טִרְדַּת דַּעְתִּי אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. רַק אַהֲבָתְךָ אִלְּצוּנִי לִכְתֹּב לְךָ גַּם עַתָּה.
And abundant peace to all our anshei sh'lomaynu with great love. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
My beloved son — my dear one. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
I received your letter in Vinitze — and also here upon my arrival — and just now it is already close to the entrance of *Shabbas* — but from the immensity of your yearning I was compelled to write you these few lines — that praised be G-d all is well established. And I read your letter well — but to reply to you just now — there is no leisure to agree to. And I have already replied to you greatly in advance — through our words in writing and by mouth — and especially in his holy books — *"hafoch bahem v'hafoch bahem"* — "turn them over and turn them over" — for upon them there is nothing to add [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם — the famous teaching of Ben Bag-Bag in Pirkei Avos 5:22 about the Torah. Reb Nussun applies it to the Rebbe's holy books: turn them over and turn them over — for everything is in them — and upon them there is nothing to add] [Pirkei Avos 5:22] and so forth. The words of your father. Nussun of Breslov. And remember well well — that you are now in this passing world — upon which it is impossible to stand on the deed done under the sun — especially in these generations. And as King Solomon — upon him be peace — said [Koheles 8:17] : *"v'gam im yomar hechacham lada'as lo yuchal limtzo"* — "and also if the wise man says he knows — he will not be able to find it" and so forth. And every person is full of trials and refinements and combinations — every day and every time and also every hour [נִסְיוֹנוֹת וּבְחִינוֹת וְצֵרוּפִים — trials and spiritual refinements and letter-combinations. In the Breslov worldview every event in a person's life is a customised spiritual refining-process — like metal in a furnace — drawing out what is precious and burning off what is dross. And every person's combinations are unique to them — there are many immeasurable changes between the times and between people and between each individual] — and we have no one to lean on except our Father in Heaven — and upon the power of the holy elder. What shall I say to you my beloved son — I understand your letters well — and I know your pains — but according to what appears — you still have not even reached the end of my mind — all the more so the mind of our Master our Teacher and our Rebbe — may the memory of the righteous and holy one be for a blessing. Remember well all that I have spoken and hinted to you — innumerable times — that it is inevitable that whatever passes over a person at every time shall pass. And there are many immeasurable changes between the times and between people — between each and every one. Be strong — be strong — my beloved son — for also your outcry from your letters is not lost. Even so — you need all the more to strengthen yourself to gladden your soul — in all that is possible. And the time of the entrance of *Shabbas Kodesh* has arrived — and it is impossible to extend more. And abundant peace to all our anshei sh'lomaynu with great love. # רמז URL: https://ajew.org/reader-plain/alim-litrufa/2/246/ # רמז
רמז
Source: https://ajew.org/reader/alim-litrufa/2/246 ## Segment 1
רמז
The words of your father — who yearns for your welfare and your eternal success — writing in tears [כּוֹתֵב בְּדִמְעָה — one of the most arresting moments of personal disclosure in the entire collection: Reb Nussun says directly that he is writing through tears — from the greatness of his longing that all the toil not be in vain] — from the greatness of the longing that your toil and effort and my toil and effort not be in vain, G-d forbid — but we have hoped in Hashem — for He knows the hidden things [הוּא יוֹדֵעַ תַּעֲלוּמוֹת — a phrase from the daily liturgy: the Sh'moneh Esray's blessing of forgiveness (*Selach lanu*) includes ki Atah yodea ta'alumot — "for You know the hidden things." This is also the closing of the blessing over Torah study. Reb Nussun invokes it as the theological ground of his certainty: since Hashem knows the hidden things — and therefore knows that both Reb Nussun's intention and the community's intention are genuinely for good — there is certainty that the toil will not have been in vain. The hidden knowledge of Hashem is the guarantee] — that my entire intention is for good in truth — and your intention is also for good in truth. And certainly we will not have laboured in vain, G-d forbid. But would that the will of our holy and awesome Rebbe, of blessed and holy memory, be fulfilled — that we merit to reach the good end to which he wants to bring us — and to Hashem belongs the salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' תָּבוֹא תקצ"ז נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And abundant peace to all our anshei sh'lomaynu with great love. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי עַתָּה, תְּהִלָּה לָאֵל בְּשַׁבַּת הֶעָבַר הָיָה פֹּה רַבִּי יִשְׂרָאֵל מִלִּיפִיוֶויץ וְעוֹד הָיוּ שְׁלֹשָׁה אוֹ אַרְבָּעָה אוֹרְחִים. וּתְהִלָּה לָאֵל דִּבַּרְנוּ דִּבְרֵי אֱמֶת מֵעִנְיַן הַתּוֹרָה כִּי תֵצֵא מֵעִנְיַן כַּסֵּדֶר וְשֶׁלֹּא כַּסֵּדֶר (לִקּוּטֵי תִנְיָנָא פב). וּבְוַדַּאי נִצְרָךְ לְךָ דִבּוּרִים אֵלּוּ גַּם כֵּן, כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ מַה שֶּׁהוּא נֶגֶד רְצוֹנְךָ הַכֹּל הוּא מִבְּחִינַת שֶׁלֹּא כַּסֵּדֶר, וְהַדֶּרֶךְ לַתְּשׁוּבָה שֶׁנַּעֲשֶׂה בֶּאֱלוּל הוּא תִּקּוּן לָזֶה. וְעִקַּר הַדֶּרֶךְ הוּא לֵידַע וּלְהַאֲמִין שֶׁהַשֵּׁם יִתְבָּרַךְ בְּכָל מָקוֹם וּבְכָל דַּרְגָּא, אֲפִלּוּ בְּעֶשֶׂר כְּתָרִין דִּמְסַאֲבוּתָא, בְּחִינַת "אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ", כַּמְבֹאָר שָׁם הֵיטֵב בְּהַתּוֹרָה הַנַּ"ל בְּלִקּוּטֵי תִּנְיָנָא בְּסוֹפוֹ עַיֵּן שָׁם. וְהָעִקָּר לְבַטֵּל עַצְמוֹ בִּבְחִינַת מָ"ה, מֶה אָנוּ מַה חַיֵּינוּ מַה כֹּחֵנוּ וְכוּ'. וּתְהִלָּה לָאֵל חִדַּשְׁנוּ בָּזֶה כַּמָּה דִּבּוּרִים אֲמִתִּיִּים, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְכָתְבָם, וּמֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ כָּתַבְתִּי לְךָ מִמַּה שֶּׁדִּבַּרְנוּ, אוּלַי תּוֹצִיא רִמְזֵי עֵצוֹת גַּם מִזֶּה. כִּי כָּל דְּבָרָיו זַ"ל עֲמֻקִּים מִנִּי יָם וּמְלֵאִים עֵצוֹת לְכָל אָדָם בְּכָל דַּרְגָּא וְדַרְגָּא בְּכָל עֵת וָעֵת. רַק חֲזַק וֶאֱמַץ אוּן טַאקֶי פָארְט הָאף [וּבְכָל זֹאת רַק שִׂמְחָה]. אַף עַל פִּי שֶׁזֶּה כַּמָּה שֶׁלֹּא כָּתַבְתִּי לְךָ חִדּוּשׁ זֶה, עִם כָּל זֶה הוּא אֱמֶת בָּרוּר, תְּהִלָּה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ, אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא. וְזֶה הָעִקָּר לִזְכֹּר תָּמִיד בְּהַחֶסֶד הַנִּפְלָא שֶׁעָשָׂה עִמָּנוּ הַשֵּׁם יִתְבָּרַךְ לְקָרְבֵנוּ לְמָקוֹם שֶׁקֵּרְבָנוּ, עַד שֶׁיַּהֲפֹךְ עַל יְדֵי זֶה כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה, כִּי אַף עַל פִּי כֵן אֲנִי יוֹדֵעַ מִתּוֹרָה כָּזֹאת, מֵהֵיכָן נִמְשָׁךְ מַה שֶּׁמִּתְנַהֵג לָאָדָם שֶׁלֹּא כַּסֵּדֶר. שִׂים לִבְּךָ הֲנִשְׁמַע כָּזֹאת לוֹמַר תּוֹרָה כָּזֹאת עַל דִּבּוּרִים אֵלּוּ שֶׁלֹּא כַּסֵּדֶר, שֶׁזֶּה עוֹבֵר עַל כָּל אָדָם, וְלֹא נִמְצָא מִי שֶׁיֹּאמַר תּוֹרָה עַל זֶה, בִּפְרָט תּוֹרָה נִפְלָאָה כָּזֹאת הָעוֹלָה עַד אֵין סוֹף וְיוֹרֶדֶת עַד אֵין תַּכְלִית, לְהָרִים וּלְהַגְבִּיהַּ הַמֻּנָּחִים בְּעֶשֶׂר כְּתָרִין דִּמְסַאֲבוּתָא אֲשֶׁר אֵין יְרִידָה לְמַטָּה מִזּוֹ, גַּם עֲלֵיהֶם הִגִּיעַ רַחֲמָיו בַּדּוֹר הַזֶּה לְעוֹרְרָם וּלְהָקִיצָם לְתָמְכָם וּלְסַעֲדָם לְהַחֲלִימָם וּלְרַפְּאוֹתָם לְהַחֲיוֹתָם וּלְשַׂמְּחָם. וְאִם אַתָּה כְּמוֹ שֶׁהוּא, עַל כָּל פָּנִים אֵין אַתָּה גָּרוּעַ מֵהֶם חַס וְשָׁלוֹם חַס וְשָׁלוֹם. וְחִבָּה יְתֵרָה נוֹדַעַת לְךָ בְּנִי חֲבִיבִי שֶׁאַתָּה יוֹדֵעַ מִכָּל זֶה, וְעוֹד וָעוֹד וְכוּ' וְכוּ'. אַשְׁרֵינוּ אַשְׁרֵי אָזְנֵינוּ וְעֵינֵינוּ וְלִבֵּנוּ שֶׁרָאִינוּ וְשָׁמַעְנוּ וְהֵבַנְנוּ כָּל זֶה. עֲדַיִן יֵשׁ לָנוּ גַּם תִּקְוָה לְכָל טוּב אֲמִתִּי וְנִצְחִי בָּזֶה וּבַבָּא לָנֶצַח.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן קֹדֶם שֵׁנַת הַצָּהֳרַיִם הַמֻּכְרַחַת לִי בְּיוֹתֵר בְּיוֹם א', וְדַעְתִּי טְרוּדָה עַתָּה מְאֹד, אַף עַל פִּי כֵן מֵאֵת ה' הָיְתָה לִכְתֹּב לְךָ עַתָּה דִּבּוּרִים אֵלּוּ, שֶׁלֹּא עָלָה עַל דַּעְתִּי בִּתְחִלַּת כְּתִיבָתִי לְכָתְבָם עַתָּה, אַךְ תְּשׁוּקָתְךָ הוּא בְּחִינַת אִתְעָרוּתָא דִּלְתַתָּא עַד שֶׁבְּחֶמְלַת ה' נִכְתְּבוּ דִּבּוּרֵי אֱמֶת אֵלּוּ הַמְחַיִּין גַּם אוֹתִי עַתָּה מְאֹד, תְּהִלָּה לְאֵל חַי.
On Friday Erev Shabbas Kodesh I wrote you a letter — and afterwards on the past Sunday your letter arrived via the post. Just now there is no word on my tongue to innovate anything — for my mind is not clear at all — only know that my intention is to travel — if Hashem wills — after Erev Rosh Chodesh coming upon us for good — to my home — and my desire is to be on Shabbas Parshas Shoftim in Breslov. And Hashem will lead me in peace — in the way of truth and the straight path. And I have already replied to you in advance in my letter from Friday — and there it is included — an answer also to the letter I received afterwards as above. ## Segment 6
כֹּה דִּבְרֵי הַמְצַפֶּה לִישׁוּעָה
Even though I believe that every single day wondrous and awesome innovations are made — *"mah rabbu ma'asecha Hashem"* — "how great are Your deeds Hashem" [Tehillim 104:24] and so forth — as we say every day: *"u'v'tuvo m'chadesh b'chol yom tamid ma'aseh bereishis — mah rabbu"* and so forth — and I see with my eyes new wonders at every time — even so — it is impossible to express all this in particular in the open field. Only I reminded you of this — for I already spoke about this greatly — and it is very necessary to remember this every day — in order to strengthen himself to begin every day and every time anew. And Hashem Yisborach will strengthen our hearts to prepare ourselves from now — to merit to have a new year renewed upon us on the holy Rosh Hashanah coming upon us for good. And from the greatness of the preoccupation of my mind — it is impossible to extend at all. Only his love compelled him to write to him even now. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And abundant peace to all our anshei sh'lomaynu with great love. Nussun of Breslov. The words of your father who awaits salvation. # רמח URL: https://ajew.org/reader-plain/alim-litrufa/2/247/ # רמח
רמח
Source: https://ajew.org/reader/alim-litrufa/2/247 ## Segment 1
רמח
And behold — now it is after midday on Erev Shabbos and it is impossible to extend at all. And may Hashem Yisborach have mercy upon us and may we merit to receive Shabbos Kodesh with joy and good heart as is fitting — and to draw the holiness and joy of Shabbos over the six weekdays [לְהַמְשִׁיךְ קְדֻשַּׁת וְשִׂמְחַת שַׁבָּת עַל שֵׁשֶׁת יְמֵי הַחוֹל — the Chassidic teaching that Shabbos's spiritual light is drawn down into the weekdays through how one lives within Shabbos. The six days are sustained by the holiness of the one] — until we merit to the day that is entirely Shabbos and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' נִצָּבִים וַיֵּלֶךְ תקצ"ז נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
בְּנִי חֲבִיבִי.
[Hebrew: בְּנִי חֲבִיבִי....] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה. וְאֵין מַה לַּהֲשִׁיבוֹ. בֶּן אֲחוֹתִי רַבִּי אַיְיזִיק נָסַע הַיּוֹם לְבֵיתוֹ, וְתִרְאֶה לְהִתְרָאוֹת פָּנִים עִמּוֹ, אוּלַי יְסַפֵּר לְךָ מֵאֲשֶׁר נִדְבַּר בְּשַׁבַּת הֶעָבַר. כִּי תְּהִלָּה לָאֵל שָׁמַע כַּמָּה דִּבּוּרֵי אֱמֶת אֲשֶׁר לֹא שְׁמַעְתֶּם. עַתָּה אוּלַי תְּקַבְּלוּ זֶה מִזֶּה כִּי יָכוֹל לִהְיוֹת עַל יְדֵי שֶׁיְּסַפֵּר לְךָ יִתְעוֹרֵר הוּא גַּם כֵּן. כִּי כְּבָר יָדַעְתִּי שֶׁאַחֲרֵי שֶׁאָנוּ מְדַבְּרִים נִפְלָאוֹת אֲמִתִּיִּים כָּאֵלֶּה עֲדַיִן קָשֶׁה מְאֹד לְהִתְפַּעֵל בֶּאֱמֶת עַל יְדֵי זֶה, לוּלֵא יְשׁוּעַת ה'. וּמֵחֲמַת זֶה בְּעַצְמוֹ צְרִיכִין לְדַבֵּר הַרְבֵּה, הֵן אֶחָד עִם חֲבֵרוֹ וּבִפְרָט עִם רַבּוֹ הָאֱמֶת, וְהֵן בֵּינוֹ לְבֵין עַצְמוֹ לְחַפֵּשׂ וּלְבַקֵּשׁ וְלַחְתֹּר לְהוֹצִיא לָאוֹר תַּעֲלוּמוֹת וְהַסְתָּרַת הַנְּקֻדָּה טוֹבָה הַמִּסְתַּתֶּרֶת בָּאָדָם בְּכָל יוֹם בְּהַסְתָּרוֹת עֲמֻקּוֹת כְּפִי מַעֲשֵׂי הָאָדָם, וּכְפִי הַמַּעֲשֶׂה הַנַּעֲשֶׂה בְּאוֹתוֹ הַיּוֹם מֵרֵישׁ כָּל דְּרָגִין עַד וְכוּ' כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. וְעָלֵינוּ הַחִיּוּב לְהִתְחַזֵּק לִדְרֹשׁ וְלָתוּר וְלַחְתֹּר לְבַקֵּשׁ וּלְקַשֵּׁר עַצְמֵנוּ לְהַנְּקֻדָּה הַטּוֹבָה הַשַּׁיָּךְ לְהַלֵּב בָּעֵת הַזֹּאת. כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה מַה שֶּׁדִּקְדֵּק רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בְּהַתּוֹרָה וְאַתֶּם תִּהְיוּ לִי וְכוּ' (לִקּוּטֵי מוֹהֲרַ"ן לד), שֶׁכָּתַב שְׁנֵי תֵּבוֹת אֵלּוּ "בָּעֵת הַזֹּאת", דְּהַיְנוּ מַה שֶּׁכָּתַב שָׁם שֶׁצָּרִיךְ כָּל אֶחָד לְקַשֵּׁר לִבּוֹ לְהַנְּקֻדָּה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַזֹּאת. כִּי בְּיוֹם ה' הִגִּיעַ הַזְּמַן פִּרָעוֹן לְהַפ"מ, וְזֶה הַבִּלְבּוּל הַדַּעַת הָיָה מֻכְרָח לַעֲבֹר בְּיוֹם ה' תָּבוֹא תקצ"ז עָלֶיךָ בְּטוּלְטְשִׁין, אֲשֶׁר זֶה הַיּוֹם כְּבָר חָלַף וְעָבַר וְהָלַךְ לוֹ, וְלֹא נִשְׁאַר כִּי אִם מַה שֶּׁחָטַף כָּל אָדָם אֵיזֶה נְקֻדָּה טוֹבָה מֵאוֹתוֹ הַיּוֹם כְּפִי הַבִּלְבּוּלִים וְהַמְּנִיעוֹת שֶׁעָבְרוּ אָז עַל כָּל אֶחָד וְאֶחָד מִבְּנֵי הָעוֹלָם. הָאֱמֶת אִם נָשִׂים לֵב לָזֶה תִּסְמַר שַׂעֲרוֹת בְּשָׂרֵנוּ. אַף עַל פִּי כֵן הָאֱמֶת כָּךְ הוּא וּצְרִיכִין רַק לְהַחֲיוֹת אֶת עַצְמֵנוּ בְּהַלִּמּוּד הַקָּדוֹשׁ שֶׁל "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", כְּדֵי שֶׁיִּהְיֶה לָנוּ כֹּחַ לְחַפֵּשׂ וּלְבַקֵּשׁ עַל יְדֵי זֶה דַּיְקָא. וְעַל כֻּלָּם מַה שֶּׁאָנוּ מְכִינִים עַצְמֵנוּ בְּמַחֲשַׁבְתֵּנוּ לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה בִּמְקוֹם קֹדֶשׁ גְּנִיזָתוֹ הַקְּדוֹשָׁה, זֹאת נֶחָמָתֵנוּ בְּעָנְיֵנוּ וּבָזֶה יָגִיל וְיָשִׂישׂ לִבֵּנוּ. כִּי עוֹד יֵשׁ תִּקְוָה לְהַשִּׂיג אָרְחוֹת חַיִּים מֵעַתָּה עַל כָּל פָּנִים. וַה' יַצְלִיחַ דְּרָכֵינוּ בַּהַצְלָחָה הָאֲמִתִּית וְהַנִּצְחִית בָּזֶה וּבַבָּא לָנֶצַח.
And abundant peace to all our anshei sh'lomaynu with great love. Peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. I received his letter just now. Praised be G-d — on the past Shabbas — Rabbi Yisrael from Lipivitz was here — and also three or four guests. And praised be G-d we spoke words of truth — from the matter of the Torah *"Ki Seitzei"* [תּוֹרַת כִּי תֵצֵא — the Torah teaching from Likutay Moharan Tinyana (Part 2) Torah 82 — built on the verse from Parshas Ki Seitzei — a profound teaching about the two states that a person finds himself in: k'seder — "in order" — and she'lo k'seder — "not in order"] — on the matter of *"in order"* and *"not in order"* [Likutay Moharan Tinyana 82] . And certainly these words are needed for you too — for all that passes over you — that is against your will — is all from the aspect of *"not in order"* — and the way of teshuvah that is done in Elul is the rectification for this. And the essential way is to know and to believe that Hashem Yisborach is in every place and at every level — even in the ten crowns of impurity [עֶשֶׂר כְּתָרִין דִּמְסַאֲבוּתָא — Aramaic: the ten crowns of impurity — the inverse parallel of the ten sefirot of holiness — the lowest spiritual depths. Even there — even in those depths — Hashem is present and His mercies reach. This is the foundational teaching of the Torah in Likutay Tinyana 82: that there is no place or level from which a person has fallen so low that Hashem cannot reach him there] — in the aspect of *"im essak shamayim sham Atah — v'atzia she'ol hinneka"* — "if I ascend to heaven — You are there — and if I make my bed in the depths — behold You are there" [Tehillim 139:8] — as explained well there in the Torah in Likutay Tinyana at its end — see there. And the essential is to nullify oneself in the aspect of *"mah"* — *"mah anu mah chayyeinu mah kocheinu"* — "what are we — what is our life — what is our strength" [מָה אֲנוּ מַה חַיֵּינוּ — from the morning prayer. In Breslov teaching — the nullification of the *yesh* — the "something" — before the *ayin* — the "nothingness" of the infinite — is the spiritual entry-point that enables the person to connect to the divine presence even from the lowest depths] and so forth. And praised be G-d — we innovated several true words about this — may Hashem Yisborach grant that he merits to write them — and from his love and your yearning he wrote you what they spoke — perhaps you will extract hints of counsels from this as well. For all his words — of blessed memory — are deep as the sea — and full of counsels for every person at every level and at every time. Only be strong and resolute — un taki fort hoff — and in any case — forward with hope! And even though it has been some time since he wrote him this new teaching — even so it is clear truth — praised be G-d we have with which to rejoice — however it is — however it is. And this is the essential — to remember always the wondrous chesed that Hashem Yisborach did with us — to bring us close to the place He brought us close — until through this all the grief and sigh will be turned into gladness and joy. For even though he knows from such a Torah — from where it is drawn — what proceeds with a person *"not in order"* — can you imagine — is such a thing heard — to say such a Torah about these *"not in order"* words — that this passes over every person — and there is no one found who would say a Torah about this — especially a wondrous Torah such as this that rises up to *Ein Sof* and descends to the very limit — to raise up and to elevate those who are placed in the ten crowns of impurity — than which there is no lower descent — even upon them His mercies have reached in this generation — to arouse them and to wake them — and to support them and to sustain them — and to heal them and to cure them — and to give them life and to gladden them. And if you are as you are — at any rate you are not worse than they — G-d forbid. And an extra love is made known to you my beloved son — that you know from all this — and yet more and more and so forth. *Ashreinu — ashrei azneinu v'eineinu v'libeinu* — fortunate are we — fortunate are our ears and our eyes and our hearts — that we have seen and heard and understood all this. Still we have also hope for all true and eternal good — in this world and the coming world — forever. And abundant peace to all our anshei sh'lomaynu with great love. The words of your father who writes in haste — before the afternoon nap which is very necessary for him on Sunday — and his mind is very preoccupied just now — even so from Hashem it came to write him these words just now — which did not come to his mind at the beginning of his writing to write them just now — but your yearning is in the aspect of "is'arusa d'l'sata" — awakening from below [אִתְעָרוּתָא דִּלְתַתָּא — Aramaic: the awakening from below — the kabbalistic term for the human initiative that draws forth the divine response. The human yearning and desire for connection — even when expressed only through a letter — constitutes a spiritual awakening that draws down from on high a corresponding response. Yitzchok's yearning literally caused these teachings to flow through Reb Nussun's pen] — until through the compassion of Hashem these words of truth were written — which give life to him too just now greatly — praised be the living G-d. So says the one who awaits salvation. Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ
[Hebrew: דִּבְרֵי אָבִיךָ...] ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # רמט URL: https://ajew.org/reader-plain/alim-litrufa/2/248/ # רמט
רמט
Source: https://ajew.org/reader/alim-litrufa/2/248 ## Segment 1
רמט
Nussun of Breslov. ## Segment 2
זֹאת הִיא הַעְתָּקָה מִמִּכְתָּב אֶחָד, שֶׁנִּכְתַּב לְהָרַבָּנִי הַמֻּפְלָא מוֹרֵנוּ הָרַב רַבִּי אֶפְרַיִם מִקְּרִימֶינְטְשַׁאק, וְהָיוּ כָּתוּב מִקֹּדֶם דְּבָרִים נִסְתָּרִים, וּמִכָּאן נָתַן לָנוּ רְשׁוּת לְהַעְתִּיקוֹ, וְכָאן חָסֵר הַרְבֵּה...
And abundant peace to all our anshei sh'lomaynu with great love. ## Segment 3
וְלִכְתֹּב לוֹ דִּבְרֵי אֱמֶת הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה אֵין הַזְּמַן מַסְכִּים עַתָּה גַּם קְצָרָה הַיְרִיעָה. וּכְבָר דִּבַּרְנוּ הַרְבֵּה, וְיוֹתֵר מִזֶּה צְרִיכִין לְדַבֵּר בְּכָל יוֹם. וְאִם נִדְמֶה לְךָ שֶׁאֵין לְךָ עִם מִי לְדַבֵּר, כְּבָר הוֹכַחְתִּיךָ הַרְבֵּה בָּזֶה שֶׁתִּסְתַּכֵּל רַק עַל הַטּוֹב שֶׁיֵּשׁ בְּכָל אֶחָד, וְאָז יִהְיֶה לְךָ תָּמִיד עִם מִי לְדַבֵּר דִּבְרֵי אֱמֶת מִנְּקֻדָּה שֶׁבַּלֵּב בִּבְחִינַת וּמְקַבְּלִין דֵּין מִן דֵּין וְכוּ'. וְגַם תְּפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְקַבֵּל הַנְּקֻדָּה מִנֵּהּ וּבֵהּ. וְכָל אֵלּוּ הַנְּקֻדּוֹת צְרִיכִין לְקַבֵּל מֵהַנְּקֻדָּה הַכְּלָלִית, שֶׁהֵם הַדִּבּוּרִים שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, שֶׁשָּׁמַעְתָּ מִפִּי וּמִפִּי סְפָרָיו הַקְּדוֹשִׁים וְהַנּוֹרָאִים. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ'. וְתִרְאֶה לְשַׂמֵּחַ נַפְשְׁךָ מְאֹד בְּכָל יוֹם מַה שֶּׁזָּכִיתָ לֵידַע מֵאוֹר הָאֱמֶת כָּזֶה, אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמַשְׁמָע דָּא מֵעִנְיַן הַשְּׁלֹשָׁה נְקֻדּוֹת שֶׁהִזְכַּרְתִּי כָּאן שֶׁנּוֹבְעִים מֵהַתּוֹרָה הַקְּדוֹשָׁה וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְכוּ' (לִקּוּטֵי מוֹהֲרַ"ן לד) דַּיֵּינוּ. וְכֵן עַל כָּל דִּבּוּר וְדִבּוּר, מִכָּל שֶׁכֵּן עַל כָּל תּוֹרָה וְתוֹרָה, וְעַל כָּל מַעֲשֶׂה וּמַעֲשֶׂה צְרִיכִין לוֹמַר זֹאת בֶּאֱמֶת לַאֲמִתּוֹ אֵיךְ שֶׁהוּא אַף עַל פִּי כֵן אַשְׁרֵינוּ וְכוּ'. אוּן טַאקֶי פָארְט [וּבְכָל זֹאת] אַשְׁרֵינוּ. וְלַה' הַיְשׁוּעָה שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן בְּחַסְדּוֹ יִתְבָּרַךְ, כִּי חַסְדֵי ה' לֹא תָמְנוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם, וּבָזֶה אֲנִי מְחַיֶּה אֶת עַצְמִי עַתָּה בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה, כִּי אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה בְּכָל זֶה שֶׁכָּתַבְתִּי לְךָ, כִּי הַחֲסָדִים מִתְחַדְּשִׁין בְּכָל בֹּקֶר, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י עַל פָּסוּק (אֵיכָה ג) "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", שֶׁנִּכְתַּב אַחַר "חַסְדֵי ה' כִּי לֹא תָמְנוּ" וְכוּ'. וְכַאֲשֶׁר דִּבַּרְתִּי הַרְבֵּה בָּזֶה בַּחֹרֶף הֶעָבַר, וַעֲדַיִן צְרִיכִין לְדַבֵּר הַרְבֵּה בָּזֶה, וְלֵילֵךְ בָּזֶה, לֵידַע וּלְהַאֲמִין בְּכָל יוֹם שֶׁנִּמְשָׁכִין חֲסָדִים חֲדָשִׁים נִפְלָאִים בְּכָל יוֹם אֲשֶׁר עַל יָדָם יִגְמֹר הַשֵּׁם יִתְבָּרַךְ כִּרְצוֹנוֹ וְכִרְצוֹן הַצַּדִּיקֵי אֱמֶת עַד אֲשֶׁר נָשׁוּב כֻּלָּנוּ אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, כִּי הַכֹּל יִתְהַפֵּךְ לְטוֹבָה. כִּי גָּדוֹל ה' וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְעִקַּר גְּדֻלָּתוֹ יִתְבָּרַךְ הוּא מִדַּת הַחֶסֶד שֶׁנִּקְרָא גְדֻלָּה (תִּקּוּנֵי זֹהַר סז:). נִמְצָא שֶׁאֵין חֵקֶר לְחַסְדּוֹ שֶׁהוּא גְּדֻלָּתוֹ. וְהָבֵן הֵיטֵב וְעַל יְדֵי זֶה תּוּכַל לְהִתְחַזֵּק הַרְבֵּה וְלִשְׂמֹחַ תָּמִיד. וּבִפְרָט בְּעֵת הַתְּפִלָּה שֶׁצְּרִיכָה חִזּוּק בְּיוֹתֵר שֶׁבְּכָל עֵת שֶׁתַּעֲמֹד לְהִתְפַּלֵּל תַּעֲבִיר מִדַּעְתְּךָ לְגַמְרֵי כָּל מַה שֶּׁעָבַר עַד הֵנָּה. רַק תִּבְטַח בְּחַסְדּוֹ הַגָּדוֹל כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים יג) "וַאֲנִי בְּחַסְדְּךָ בָּטַחְתִּי" וְכוּ', וְתִתְפַּלֵּל בְּשִׂמְחָה וּבְטוּב לֵב. וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר עַתָּה.
My beloved son — my dear one. ## Segment 4
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח
I received your letter just now. And there is nothing to reply to him. My nephew Rabbi Ayzik traveled today to his home — and you should see to meet face to face with him — perhaps he will tell you what was spoken on the past Shabbas. For praised be G-d he heard several words of truth that you had not heard. And perhaps now you will receive from one another — for it may be that through his telling it to you — he too will be aroused. For he already knows that after we speak such true wonders — it is still very hard to be truly affected by it — unless it is the salvation of Hashem. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם רָב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And for this very reason one must speak greatly — both one person to his fellow — and especially with his true rebbe — and between himself and himself — to search and to seek and to penetrate — to bring to light the concealments and the hiddenness of the good point that hides in a person every day in deep concealments [נְקֻדָּה טוֹבָה — the good point — a central concept in Breslov. Every person — no matter how far he has fallen — has within him a hidden good point. The Rebbe's teaching in Likutay Moharan II:112 — "Azamra" — is that through finding and strengthening that good point one can praise Hashem and draw oneself back to life. The search for that point is itself the spiritual work] — according to the deeds of the person — and according to the deed that is done on that very day — from the highest of levels down to and so forth — for His thoughts Yisborach are very deep. And we are obligated to strengthen ourselves to inquire and to seek and to penetrate — to search and to connect ourselves to the good point that belongs to the heart — "ba'eis hazos" — at this time [בָּעֵת הַזֹּאת — at this time — two words that the Rebbe was precise about in the Torah "v'atem tih'yu li" (Likutay Moharan 34) — that each person must connect his heart to the good point that belongs to his heart ba'eis hazos — specifically at this present moment — not at some abstract time — but now — in the particular circumstances of this exact moment] — as we spoke greatly about this — in what our Rebbe — of blessed memory — was precise in the Torah "v'atem tih'yu li" [Likutay Moharan 34] — where he wrote these two words "ba'eis hazos" — at this time — that every person needs to connect his heart to the good point that belongs to his heart — ba'eis hazos — at this time. ## Segment 7
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ח
Nussun of Breslov. For on Thursday the time of payment arrived for ha'pm — and this confusion of the mind was inevitably going to pass on Thursday Parshas Tavo 5597 upon you in Tultshin — and that day has already passed and gone on its way — and there remains only what each person snatched — some good point from that day — according to the confusions and the obstacles that passed then over each and every one of the people of the world. The truth is — if we pay attention to this — the hair of our flesh will stand on end. Even so — the truth is so — and one must only give oneself life through the holy learning of "azamra lelokai b'odi" [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — "I will sing to my G-d while I yet live" — Tehillim 146:2. This is the signature teaching of Likutay Moharan II:112 — that through finding even one good point within oneself and singing praise to Hashem for that — one can lift oneself from even the deepest depths] — in order to have the strength to search and to seek specifically through this daika. And over all of this — what we are preparing in our thought to be on Rosh Hashanah in the holy place of his holy burial [בִּמְקוֹם קֹדֶשׁ גְּנִיזָתוֹ הַקְּדוֹשָׁה — in the holy place of his holy burial — Uman — the burial place of Rebbe Nachman. Reb Nussun here refers to the central pillar of Breslov practice — the pilgrimage to Uman for Rosh Hashanah at the grave of the Rebbe. The Rebbe himself made the promise that whoever comes to his grave on Rosh Hashanah — he will go to great lengths to help them] — this is our comfort in our poverty — and through this will our heart exult and rejoice. For there is still hope to attain the paths of life from now on — at any rate. And Hashem will make our ways successful with true and eternal success — in this world and the coming world — forever. The words of your father. The words of your father. # רנ URL: https://ajew.org/reader-plain/alim-litrufa/2/249/ # רנ
רנ
Source: https://ajew.org/reader/alim-litrufa/2/249 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ג' ב' דְּחוֹל הַמּוֹעֵד סֻכּוֹת תקצ"ח.
Overview: Sunday, Parshas Nitzavim-Vayeilech — Nemirov. To Yitzchok. Received his letter just now — nothing to reply. His nephew Rabbi Ayzik traveled today to his home — see to meet face to face with him — perhaps he will tell him what was spoken on the past Shabbas — for he heard several words of truth that they had not heard. Perhaps now you will receive from one another — through his telling it to you he too may be aroused. For after we speak such true wonders — it is still very hard to be truly affected by it — unless it is the salvation of Hashem. And for this very reason one must speak greatly — both one person to his fellow — and especially with his true rebbe — and between himself and himself — to search and to seek and to penetrate — to bring to light the concealments and the hiddenness of the good point that hides in a person every day in deep concealments — according to the deeds of the person — and according to the deed that is done on that very day — for His thoughts Yisborach are very deep. We are obligated to strengthen ourselves to inquire and to seek and to penetrate — to search and to connect ourselves to the good point that belongs to the heart — ba'eis hazos — at this time — as the Rebbe was precise in the Torah "v'atem tih'yu li" (Likutay Moharan 34) — where he wrote these two words "ba'eis hazos" — that every person needs to connect his heart to the good point that belongs to his heart ba'eis hazos. For on Thursday the time of payment arrived — and this confusion of the mind was inevitably going to pass on Thursday Parshas Tavo upon you in Tultshin — and that day has already passed and gone — and there remains only what each person snatched — some good point from that day — according to the confusions and obstacles that passed then over each and every one of the people of the world. The truth is — if we pay attention to this — the hair of our flesh will stand on end. Even so — the truth is so — and one must only give oneself life through the holy learning of "azamra lelokai b'odi" — in order to have the strength to search and to seek specifically through this daika. And over all of this — what we are preparing in our thought to be on Rosh Hashanah in the holy place of his holy burial — this is our comfort in our poverty — and through this will our heart exult and rejoice. For there is still hope to attain the paths of life from now on — at any rate. Hashem will make our ways successful with true and eternal success — in this world and the coming world — forever. ## Segment 2
בְּנִי חֲבִיבִי.
My dear son. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה. וְהָיָה בְּדַעְתִּי לִבְלִי לַהֲשִׁיבְךָ מִפְּנֵי כְּבוֹד חֹל הַמּוֹעֵד, אַךְ מִדִּבְרֵי גִּיסְךָ נֵרוֹ יָאִיר הֵבַנְתִּי עֹצֶם תְּשׁוּקָתְךָ לְמִכְתָּבִי, וְגַם כִּי דְּבָרֵינוּ כֻּלָּם הֵם דִּבְרֵי תּוֹרָה הַנּוֹגְעִים לְמַעֲשֶׂה וּלְהַצָּלַת הַנֶּפֶשׁ, בְּוַדַּאי מִצְוָה לִכְתֹּב גַּם בְּחֹל הַמּוֹעֵד. וּכְלַל הַדָּבָר שֶׁתֵּדַע שֶׁחָלִילָה חָלִילָה לְךָ לַחֲשֹׁב בְּעִנְיָן זֶה כְּלָל, לֹא לְמַפְרֵעַ וְלֹא לְאַחַר כָּךְ, רַק לְהַשְׁכִּיחַ מִדַּעְתְּךָ הַדָּבָר. כִּי שָׁמַעְתִּי מִפִּיו שֶׁעִנְיָן זֶה הוּא כְּמוֹ... וְדַי לַמֵּבִין. כִּי הַמַּחֲשָׁבָה וְהַמָּרָה שְׁחוֹרָה בְּעִנְיָן זֶה מַזִּיק מְאֹד וְאֵינוֹ מוֹעִיל כְּלָל. וַהֲלֹא אֵיךְ שֶׁהוּא בְּוַדַּאי אַתָּה צָרִיךְ לְדַבֵּר הַרְבֵּה בֵּינְךָ לְבֵין קוֹנְךָ וּלְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם. וּבְוַדַּאי בְּתוֹךְ דְּבָרֶיךָ תַּרְגִּישׁ מַכְאוֹבֵי נַפְשְׁךָ. כִּי עִנְיָן זֶה אֵינוֹ נִמְשָׁךְ מֵעַצְמוֹ רַק מִמַּה שֶּׁעָבַר עָלֶיךָ מִקֹּדֶם. אַךְ עַל כֻּלָּם יֵשׁ לָנוּ עַל מִי לְהִשָּׁעֵן עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדוּשָׁה, וּבְכֹחוֹ הַגָּדוֹל עֲדַיִן אָנוּ יְכוֹלִים לְפָרֵשׁ שִׂיחָתֵנוּ לְפָנָיו יִתְבָּרַךְ. וְהוּא יִתְבָּרַךְ מָלֵא רַחֲמִים, וְרַק הוּא יוֹדֵעַ יִצְרֵנוּ וְכוּ'. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה וּצְרִיכִין לַחֲזֹר בְּכָל יוֹם מַה שֶּׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ זַ"ל (חַיֵּי מוֹהֲרַ"ן סז), הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְנַעֲשִׂים דְּבָרִים כָּאֵלֶּה בָּעוֹלָם וְאֵין יוֹדְעִים כְּלָל, וַאֲפִלּוּ מַה שֶּׁנַּעֲשֶׂה עִמָּכֶם וְכוּ' וְכוּ'. וּבְוַדַּאי כְּבָר שָׁמַעְתָּ מִזֶּה מֵאִתִּי וַעֲדַיִן אַתָּה צָרִיךְ לְרַחֲמִים רַבִּים שֶׁתִּזְכֶּה לְהַרְגִּישׁ נִפְלָאוֹת נוֹרָאוֹת גְּדוֹלוֹת הַדְּבָרִים הָאֵלֶּה. וְהַכְּלָל שֶׁאֵין יוֹדְעִין כְּלָל, וּכְמוֹ שֶׁיְּכוֹלִין לְקַלְקֵל כֵּן יְכוֹלִין לְתַקֵּן. וּבָרוּךְ הַשֵּׁם אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ שֶׁאֵין אָנוּ חוֹלְקִין עַל הַמְתַקֵּן וְכוּ'. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ מִכַּמָּה טְעָמִים, וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח אֶתְכֶם וְאוֹתָנוּ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
...And to write to him words of truth that flow from the flowing stream — the source of wisdom — the time does not agree just now — and also the parchment is short. And he has already spoken greatly — and more than this one must speak every day. And if it seems to you that you have no one with whom to speak — he has already proven him greatly in this — that one should look only at the good that is in every person — and then he will always have with whom to speak words of truth — from the good point in the heart — in the aspect of "u'm'kablin dein min dein" — receiving from one another. [וּמְקַבְּלִין דֵּין מִן דֵּין — Aramaic: from the Zohar — they receive from one another. The teaching: two people who each focus on the good point in the other — each draws forth the other's good — and both are thereby elevated. This is the ideal of true friendship in Breslov — not just mutual support — but a mutual illumination of each other's hidden good point] And also express your speech before Hashem Yisborach — to receive the good point from Him and through Him. And all these good points need to be received from the general good point — which is the words of our Master our Teacher and our Rebbe — of blessed memory — that you heard from my mouth and from his holy and awesome books. *"Hafoch bahem v'hafoch bahem"* — turn them over and turn them over — and so forth. ## Segment 4
דִּבְרֵי אָבִיךָ
The words of your father ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם לָנֶצַח.
And see to gladden your soul greatly every day — in what you merited to know from the light of such truth — "ilmalei lo asinu l'olma ela l'mishma da" — "were it not that we came into the world only to hear this" [אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמָע דָא — Aramaic: from Talmud Bavli (Megillah 16b) — the formula of ultimate valuation. Reb Nussun applies it to the three good points he mentions here — that flow from the Torah "v'atem tih'yu li — mamleces kohanim" (Likutay Moharan 34). To hear even one such teaching is sufficient justification for an entire lifetime in the world] — from the matter of the three good points he mentioned here — that flow from the holy Torah *"v'atem tih'yu li — mamleces kohanim"* [Likutay Moharan 34] — *dayeinu.* And so on every single word — all the more so on every Torah and Torah — and on every deed and deed — one must say this in truth — how it is — even so — *ashreinu.* And *"un taki"* — even so — *ashreinu!* ## Segment 7
הֻכְפַּל הַדָּבָר בְּאַזְהָרָה כְּפוּלָה וּמְשֻׁלֶּשֶׁת שֶׁלֹּא יִהְיֶה לְךָ שׁוּם מָרָה שְׁחוֹרָה מִזֶּה, וּלְסַלֵּק הָעִנְיָן מִדַּעְתְּךָ לְגַמְרֵי, וְלִבְלִי לְהִתְפַּחֵד כְּלָל, רַק לְהִתְחַזֵּק בְּשִׂמְחָה. וְתַחֲזֹר לְהַתְחִיל מֵחָדָשׁ לֵילֵךְ עִם הַתּוֹרָה הַקְּדוֹשָׁה "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", וְתִהְיֶה בְּעֵינֶיךָ חֲדָשָׁה לְגַמְרֵי. וְעַל יְדֵי זֶה תּוּכַל לִשְׂמֹחַ וּלְהִתְחַזֵּק, קַוֵּה לַה' וְיוֹשַׁע לְךָ בְּכָל עִנְיָנֶיךָ וְאִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע הַתּוֹרָה 'אֲזַמְּרָה' דַּיֵּינוּ. וְאַל תִּשְׁכַּח שֶׁתְּהִלָּה לָאֵל הָיִיתָ עַל רֹאשׁ הַשָּׁנָה הַזֶּה בְּתוֹךְ עֵדָה קְדוֹשָׁה וְנוֹרָאָה כָּזֹאת. וּכְבָר הִזְהִירָנוּ הוּא זַ"ל (חַיֵּי מוֹהֲרַ"ן תג) שֶׁמִּי שֶׁהוּא אֶצְלוֹ עַל רֹאשׁ הַשָּׁנָה צָרִיךְ לִשְׂמֹחַ בְּכָל הַשָּׁנָה. וְאָמַר בְּפֵרוּשׁ "אִכְלוּ מַעֲדַנִּים וּשְׁתוּ מַמְתַקִּים כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם", כִּי הַמִּקְרָא הַזֶּה נֶאֱמַר עַל רֹאשׁ הַשָּׁנָה.
The words of your lover in truth forever. Nussun of Breslov. And to Hashem the salvation — that all will be well established in His *chesed* Yisborach — for the chasadim of Hashem have not ended and His mercies will never cease — and with this he gives himself life just now every day and every time and every hour — for he believes with complete faith in all this — that he wrote to him — for the chasadim are renewed every morning — as Rashi explained on the verse (Eichah 3): "chadashim labekarim rabbah emunasecha" — which is written after "chasdei Hashem ki lo samu" — and as he spoke greatly about this in the past winter — and still one must speak greatly about this — and go in this — to know and to believe every day that wondrous new *chasadim* are drawn down every day — through which Hashem Yisborach will complete according to His will and the will of the true *tzaddikim* — until we all return to Him Yisborach in truth — for all will turn to good. For great is Hashem and His greatness has no investigation. And the essential of His greatness Yisborach is the attribute of chesed — which is called gedullah [גְּדֻלָּה — the sefirah of Chessed — lovingkindness — in Kabbalistic terminology is also called Gedullah — greatness. Tikkune Zohar 67b. It follows that since Hashem's greatness has no investigation — and His greatness is His chesed — therefore His chesed also has no investigation — no limit — no end. This is an immense source of hope and strength] [Tikkune Zohar 67b] . It emerges that His chesed — which is His gedullah — has no investigation. And understand this well — and through this you will be able to strengthen yourself greatly and to rejoice always. And especially at the time of prayer — which requires strengthening more than any other time — that every time you stand to pray — remove completely from your mind all that has passed until now. Only trust in His great chesed — as it is written [Tehillim 13:6] : *"va'ani b'chasd'cha vatachti"* — "but I — in Your chesed I have trusted" — and so forth — and pray with joy and good heart. And it is impossible to extend more now. And abundant peace to all our anshei sh'lomaynu with great love. Section heading: Letters of the year 5598. # כה URL: https://ajew.org/reader-plain/alim-litrufa/2/25/ # כה
כה
Source: https://ajew.org/reader/alim-litrufa/2/25 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' עֵקֶב [כ"א אב] תקפ"ט.
With the help of G-d, may He be blessed To my son, my dear friend, the veteran — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Peace and all good. Your letter I received last week. And you gave me life with your words — in what you wrote that my words have made an impression upon you. For this is my portion — when I merit to hear that the ## Segment 3
יָנוּחוּ בְּרָכוֹת עַל רֹאשְׁךָ בְּנִי חֲבִיבִי כִּי שִׂמַּחְתַּנִי בִּישׁוּעָתְךָ אֲשֶׁר בִּשַּׂרְתַּנִי בְּמִכְתָּבְךָ אֲשֶׁר קִבַּלְתִּי הַיּוֹם. מִי יִתֵּן וְאֶזְכֶּה לִשְׁמֹעַ תָּמִיד בְּשׂוֹרוֹת טוֹבוֹת מֵאִתְּךָ וּמִכָּל הַנִּלְוִים אֵלֵינוּ וּמִכָּל יִשְׂרָאֵל.
words of the ever-flowing stream, the source of wisdom, act with His great kindness. And behold — now I have no free time at all — and the bearer of this letter will tell you. You will also receive the enclosed letter from Rabbi Chayyim Nachum — may his light shine — in order to give you life with good tidings from your friends. And in this you will also see the salvation of Hashem — how Hashem Yisborach never abandons us forever. And if some matter of salvation delays — one must wait for it — for everything has its time — and one is compelled to wait for everything. For in this world one must endure very greatly — and the essential thing is to wait and to be still for His salvation always — and ## Segment 4
וְהִנֵּה אַתָּה רוֹאֶה בְּעֵינֶיךָ מַה נֶּאֶמְנוּ דְּבָרֵינוּ אֲשֶׁר דִּבַּרְנוּ הַרְבֵּה בָּעִתִּים הַלָּלוּ שֶׁצְּרִיכִין רַק לְהַמְתִּין לִישׁוּעַת ה'. וְהִנֵּה אָנוּ רוֹאִים יְשׁוּעַת ה' בְּכָל יוֹם וּבְכָל עֵת. וְגַם בְּבִנְיַן הַבַּיִת אֲנִי רוֹאֶה יְשׁוּעוֹת ה' בְּכָל יוֹם, אַךְ אַף עַל פִּי כֵן צְרִיכִין לְהַמְתִּין תָּמִיד בְּכָל דָּבָר בִּכְלָל וּבִפְרָט וְהָעִקָּר בְּהַיְשׁוּעָה הָעִקָּרִית לִזְכּוֹת לְהִתְקָרֵב לַעֲבוֹדָתוֹ יִתְבָּרַךְ בֶּאֱמֶת. אַף עַל פִּי שֶׁצְּרִיכִין לְמַהֵר לְהִזְדָּרֵז הַרְבֵּה בָּזֶה, אַף עַל פִּי כֵן גַּם צְרִיכִין לְהַמְתִּין הַרְבֵּה. וְכַמְבֹאָר בְּדִבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל (לִקּוּטֵי מוֹהֲרַ"ן ו) מַאֲמַר רַבּוֹתֵינוּ זַ"ל (יוֹמָא לח: לט.) הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ אוֹמְרִים לוֹ הַמְתֵּן. וְהִנֵּה אָנֹכִי בְּעָנְיִי כְּבָר הִמְתַּנְתִּי הַרְבֵּה הַרְבֵּה, וְעֵינֵינוּ כָּלוֹת כָּל הַיּוֹם, לִישׁוּעָתוֹ הָאֲמִתִּיּוֹת. וּכְבָר רָאִיתִי יְשׁוּעוֹת ה' הַרְבֵּה בְּלִי שִׁעוּר, אַךְ אַף עַל פִּי כֵן בַּמֶּה שֶׁעֲדַיִן לֹא נוֹשַׁעְתִּי אֲנִי מַמְתִּין עֲדַיִן עֲדַיִן, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם. חֲזַק בְּנִי וַחֲזַק וּזְכֹר הֵיטֵב וְאַל תִּשְׁכְּחִי כָּל גְּמוּלָיו, וְלַה' הַיְשׁוּעָה לַעֲזֹר וּלְהוֹשִׁיעַ לְךָ יְשׁוּעָה שְׁלֵמָה אֲמִתִּית וְנִצְחִית, וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ וְכוּ'.
not to question His qualities, may He be blessed, at all. And in the end Hashem will save in all matters — for one must fulfil the words of our Sages, of blessed memory, literally, as they warned us to always say [Berachos 60b]: Whatever the Merciful One does — He does for the good. And behold you see what passed over your brother-in-law — may his light shine. And although my innards yearn for him — for the compassion toward him is immense — yet even so, surely Hashem is righteous — and who shall say to Him: what are You doing? [cf. Koheles 8:4] And surely it is for great good. And I greatly marvelled at you, my son — for I heard from my friend Rabbi Leibli, the son-in-law of Rabbi Reuven — that you began to harbour doubts in this matter, and so forth. Far be it from you, my son, to begin to question in this — for you do not know at all what is being done in the world with each and every person. The principle is that it is forbidden to begin to enter these doubts and investigations at all. Only to believe with complete faith that Hashem is righteous and His judgments are upright — and everything is on account of free choice. And surely every person has free choice — and everything that passes over any person — whether for good or for the opposite, G-d forbid — all of it is hints and proclamations that he should return to Him. And in particular to question over another person whose situation you do not know at all. But even what passes over yourself — if at times you cannot understand the hints and the proclamations — you must believe. And through this Hashem Yisborach will help you and illuminate your eyes — how to return to Him — and to flee and run to Him always from all that passes over you. And through this He will help you and save you always. And may there be fulfilled: El Shaddai will give you compassion [Bereishis 43:14] — that the mercy should be in our hands, and so forth. The words of your father — greatly preoccupied — who awaits your salvation. Nussun of Breslov. Part Two — To His Nephew, Rabbi Yitzchok Ayzik Your letter I received. And if you have eyes of truth — from this too you ought to be aroused and draw close to Hashem Yisborach — and run to Him always. For you see the greatness of the kindness that Hashem Yisborach did with you — in that you came within our borders. And above all the goodnesses that Hashem Yisborach did with you through me — above all of these rises this goodness and kindness: that I informed you that there is no place to flee from the blows of this world — except to Hashem Yisborach alone. Would that you merit to walk in this always — for it is not an empty thing from you — for it is your life. And there is much to elaborate on this — but the time of Minchah has arrived. And the young men are now engaged with great toil — throwing out the mud and mire that fell into my house on account of the rains. And this too is for the good. Apart from very great matters that rest now in my thoughts. But even so — it is necessary to respond to each and every one of you with a proper answer. With all this effort — perhaps Hashem will be with us in His great power to grant us always to lift our eyes on high — in all that passes over us — until we merit to return to Him in truth in its truth. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב מִתּוֹךְ טִרְדָּא וּמְצַפֶּה לִישׁוּעָה.
The words of your uncle and friend — who desires your good and success in this world and the next — for eternity. Nussun, as above. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רנא URL: https://ajew.org/reader-plain/alim-litrufa/2/250/ # רנא
רנא
Source: https://ajew.org/reader/alim-litrufa/2/250 ## Segment 1
רנא
And abundant peace to all our anshei sh'lomaynu with great love. ## Segment 2
בָּרוּךְ ה', אַשְׁמֹרֶת הַבֹּקֶר יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ תקצ"ח נֶעמְרוֹב.
Section heading: Letters of the year 5598. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי יְדִיד נַפְשִׁי וּלְבָבִי הַוָּתִיק הַמֻּפְלָא מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
My beloved son — my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל בְּיוֹם ה' סָמוּךְ לְמִנְחָה, עַל יְדֵי אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ, שֶׁהָיָה צִיר מְיֻחָד אֵלַי עַל אוֹדוֹת עֲסָקֵינוּ. ה' יִגְמֹר לְטוֹבָה. לְעֵת עַתָּה צְרִיכִין עֲדַיִן תְּפִלָּה וְתַחֲנוּנִים הַרְבֵּה שֶׁיִּגְמֹר הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הַנִּפְלָאִים לְטוֹבָה מְהֵרָה, וְלַה' הַיְשׁוּעָה. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו בִּדְרָכִים נִפְלָאִים וְנוֹרָאִים מְאֹד מְאֹד אֲשֶׁר לֹא נִשְׁמְעוּ וְלֹא נִרְאוּ וְכוּ'. רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹקַי נִפְלְאוֹתֶיךָ וְכוּ'. גַּם עַתָּה אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ, וּלְמַעַן שְׁמוֹ הַגָּדוֹל יַעֲשֶׂה וְיִגְמֹר חֶפְצֵנוּ לְטוֹבָה מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
I received your letter just now. He intended not to reply — because of the honor of *Chol HaMoed* — but from the words of his brother-in-law — may his light shine — he understood the immensity of his yearning for his letter — and also because all their words are words of Torah pertaining to action and the salvation of the soul — it is certainly a mitzvah to write also on Chol HaMoed. ## Segment 5
וְהִנֵּה לֹא עָלָה עַל דַּעְתִּי אֶתְמוֹל לַהֲשִׁיבוֹ הַיּוֹם, כִּי טִרְדַּת שַׁבָּת עָלַי עַל פִּי רֹב מִיּוֹם ה'. וְהָעִקָּר אֵיךְ זוֹכִין עַל כָּל פָּנִים לְהַתְחִיל מִשַּׁבָּת זוֹ, כִּי בְּכָל יוֹם וָיוֹם צְרִיכִין לְהַתְחִיל מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּשַׁבַּת קֹדֶשׁ שֶׁהוּא כָּל חַיּוּת שֶׁל כָּל יְמוֹת הַשָּׁבוּעַ. וְהוּא כֻּלּוֹ תְּשׁוּבָה בְּאַהֲבָה וּבְשִׂמְחָה מִתּוֹךְ עֹנֶג שַׁבָּת. בִּבְחִינַת "אַהֲבָה בַּתַּעֲנוּגִים" וְכוּ'. וְגֹדֶל רִחוּקֵנוּ מִשַּׁבָּת יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ. אַךְ אַף עַל פִּי כֵן כָּל אֶחָד מִיִּשְׂרָאֵל כְּפִי הַנְּקֻדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ עֲדַיִן כֵּן נִמְשָׁךְ קְדֻשַּׁת שַׁבָּת עָלָיו. אֲבָל אַף עַל פִּי כֵן שַׁבָּת וְיוֹם טוֹב צְרִיכִין הֲכָנָה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בֵּיצָה ב:), וְעִקַּר הַהֲכָנָה הוּא הָרָצוֹן לִזְכֹּר בִּפְשִׁיטוּת אֶת הַשַּׁבָּת בְּכָל יוֹם וָיוֹם. וּלְקַיֵּם מֵחַד בְּשַׁבָּת לְשַׁבָּתְךָ. כְּמוֹ שֶׁכָּתוּב זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, זָכְרֵהוּ מֵאֶחָד בְּשַׁבָּת (שָׁם טז.). מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁמַּגִּיעַ מֵהַתְּלָתָא יוֹמָא דְּקָמֵי שַׁבְּתָּא, בִּפְרָט מִיּוֹם ה' בְּשַׁבָּת, בָּעֵת שֶׁכָּל יִשְׂרָאֵל מְכִינִין עַצְמָן עַל שַׁבָּת, וְכָל אֶחָד רָץ וּמִתְיַגֵּעַ לִקְנוֹת קֶמַח וּבָשָׂר וְכוּ' לְצֹרֶךְ שַׁבָּת, מִי יוּכַל לְשַׁעֵר הַהִתְנוֹצְצוּת שֶׁבְּלִבּוֹ מַה שֶּׁנַּעֲשֶׂה מִזֶּה שַׁעֲשׁוּעִים נוֹרָאִים בְּכָל הָעוֹלָמוֹת. אֲבָל זֶה כָּל יִשְׂרָאֵל מְקַיְּמִין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְגַם אָנוּ בִּכְלָלָם, בְּוַדַּאי אַשְׁרֵינוּ אַשְׁרֵי כֻּלָּנוּ שֶׁזָּכִינוּ לְמַתָּנָה טוֹבָה וִיקָרָה כָּזֹאת, שֶׁהָיְתָה גְנוּזָה בְּבֵית גְּנָזָיו וְשַׁבָּת שְׁמָהּ. וּבְוַדַּאי צְרִיכִים לְקַיֵּם זֹאת בִּפְשִׁיטוּת בְּלִי חָכְמוֹת בְּשִׂמְחָה גְּדוֹלָה. אֲבָל הָעִקָּר לְהָכִין עַצְמוֹ בִּלְבָבוֹ וְנַפְשׁוֹ לַחֲשֹׁב מַחֲשָׁבוֹת אֵיךְ זוֹכִין לְהַמְשִׁיךְ עַל עַצְמוֹ קְדֻשַּׁת שַׁבַּת קֹדֶשׁ עַל כָּל פָּנִים עַתָּה. וּלְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ עַל זֶה. וּבִפְרָטִיּוּת אִי אֶפְשָׁר לְבָאֵר כָּל זֶה, בִּפְרָט עַל פְּנֵי הַשָּׂדֶה.
And the general principle — know that G-d forbid G-d forbid for you to think about this matter at all — neither in retrospect nor going forward — only to forget the matter from your mind. For he heard from his holy mouth — of blessed memory — that this matter is like... [כְּמוֹ... — this is left deliberately incomplete in the original — protecting the full content from wider publication. Reb Nussun uses the formula *dai l'meivin* — "it is sufficient for one who understands"] — and *dai l'meivin.* For the thought and the dark melancholy about this matter harms greatly and is of no benefit at all. And is it not so — however it is — you certainly need to speak greatly between yourself and your Creator — and express your speech before Him Yisborach every day. And certainly within your words you will feel the pains of your soul. For this matter is not drawn from itself — only from what passed over you before. But over all of this — we have One to lean on — upon the power of the holy elder — and through his great power we are still able to express our speech before Him Yisborach. And He Yisborach is full of mercy — and only He knows our inclination. ## Segment 6
הֵן עַל כָּל אֵלֶּה הָיָה רָחוֹק בְּעֵינַי לַהֲשִׁיבוֹ מִיָּד, בִּפְרָט רִבּוּי צַעֲרִי שֶׁיֵּשׁ לִי מֵעִסְקִי שֶׁיֵּשׁ לִי כִּלְיוֹן עֵינַיִם הַרְבֵּה מְאֹד שֶׁאֶזְכֶּה שֶׁיִּגְמֹר לְטוֹבָה, וְגַם הַצַּעַר מִכָּל אֶחָד וְאֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ מִפַּחַד הַצָּרוֹת הָעוֹבְרִים עַתָּה הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יִשְׁמֹר אֶת כָּל אֶחָד וְאֶחָד, וּבְצֵל כְּנָפֶיךָ תַּסְתִּירֵנוּ.
And he has already spoken greatly about this — and one must return every day to what he heard from his holy mouth — of blessed memory — (Chayyei Moharan 67): *"Hashem Yisborach is very great — and things like these are done in the world — and one does not know at all — and even what is done with you"* and so forth. And certainly you have already heard this from him — and still you need great mercy — that you merit to feel the awesomeness of the greatness of these things. And the general principle — one does not know at all — and just as one can ruin — so one can repair. And blessed be Hashem Who has wondrous-made His *chesed* with us — that we do not dispute the one who repairs. More than this it is impossible to extend for several reasons — and may Hashem Yisborach gladden you and us with the joy of this holy festival coming upon us for good — *nagila v'nismecha bishu'aso.* ## Segment 7
אַךְ עִם כָּל זֶה בְּעֵת שֶׁקָּרִיתִי הַפַּרְשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם חָלַף וְעָבַר עַל דַּעְתִּי עֹצֶם תְּשׁוּקָתְךָ לְמִכְתָּבִי, וְאָמַרְתִּי בְּלִבִּי לְקַיֵּם בָּזֶה מִצְוָה הַגְּדוֹלָה מֵהַכֹּל שֶׁהוּא וְשִׁנַּנְתָּם לְבָנֶיךָ וְכוּ' וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ, כַּאֲשֶׁר הִזְהִירָנוּ הוּא זַ"ל אוֹר חַיֵּינוּ בְּפֵרוּשׁ (שִׂיחוֹת הָרַ"ן רט). וְנִתְחַזַּקְתִּי בָּזֶה לַהֲשִׁיבְךָ מִיָּד. בָּרוּךְ הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר הִזְכַּרְתִּי עַצְמִי וְאֶתְכֶם קְדֻשַּׁת שַׁבַּת קֹדֶשׁ שֶׁהוּא כְּלַל וְשֹׁרֶשׁ כָּל הַקְּדֻשּׁוֹת. וְיֵשׁ הַרְבֵּה לְדַבֵּר בָּזֶה. וְהָעִקָּר לְהִתְחַזֵּק וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ לְקַבֵּל כָּל שַׁבָּת וְשַׁבָּת בְּשִׂמְחָה גְּדוֹלָה בְּאַהֲבָה וּבְרָצוֹן טוֹב, וּלְגָרֵשׁ וּלְהַרְחִיק עַל כָּל פָּנִים אָז כָּל מִינֵי עַצְבוּת וְיָגוֹן וַאֲנָחָה, בִּפְרָט טִרְדַּת וְדַאֲגַת הַפַּרְנָסָה, לְהַשְׁכִּיחַ וּלְסַלֵּק הַכֹּל מִדַּעְתּוֹ עַד שֶׁיִּזְכֶּה לְהַמְשִׁיךְ שִׂמְחַת שַׁבָּת עַל כָּל יְמֵי הַחֹל, שֶׁגַּם בִּימֵי הַחֹל יִתְחַזֵּק בְּבִטָּחוֹן חָזָק תָּמִיד וְיִשְׂמַח נַפְשׁוֹ בַּה' בִּנְקֻדּוֹתָיו הַטּוֹבִים, בִּבְחִינַת אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי. וּתְהִלָּה לָאֵל אֵין לָנוּ לְהִתְבַּיֵּשׁ לְהַזְכִּיר הַתּוֹרָה הַנּוֹרָאָה אֲזַמְּרָה, אֲלָפִים פְּעָמִים בְּכָל יוֹם. כִּי הִיא חַיֵּינוּ וְכוּ'.
[Double and triple postscript warning:] The matter is doubled with a double and triple warning — that you have no dark melancholy from this — and remove the matter completely from your mind — and not to be afraid at all — only to strengthen oneself in joy. And return to begin anew to go with the holy Torah *"azamra lelokai b'odi"* — and let it be completely new in your eyes. And through this you will be able to rejoice and to strengthen yourself — hope to Hashem and He will save you in all your matters — and *"ilmalei lo asinu l'olma ela l'mishma haTorah 'azamra' dayeinu"* — "were it not that we came into the world only to hear the Torah 'Azamra' — dayeinu." [The Torah called "Azamra" is Likutay Moharan II:112 — one of the most beloved and central teachings of the Rebbe — about finding even one good point within oneself and through it singing praise to Hashem — thereby drawing oneself back to life and joy from even the deepest depths] ## Segment 8
וְעַתָּה בְּנִי חֲבִיבִי חֶמְדַּת לְבָבִי הוֹד לִבִּי וְנַפְשִׁי, טֶרֶם הִתְחַלְתִּי לַהֲשִׁיבְךָ עַל מִכְתָּבְךָ. תְּהִלָּה לָאֵל בְּחַסְדּוֹ הַנִּפְלָא כְּבָר הֲשִׁיבוֹתִיךָ הַרְבֵּה, כִּי כָּל מַה שֶּׁכָּתַבְתִּי לְךָ עַד הֵנָּה בָּזֶה אַתָּה יָכוֹל לְהַחֲיוֹת נַפְשְׁךָ תָּמִיד, וּלְקַבֵּל מֵהֶם עֵצוֹת בְּכָל יוֹם, כִּי שַׁבַּת קֹדֶשׁ הוּא עֵצָה נִפְלָאָה עַל הַכֹּל בִּבְחִינַת שַׁבָּת אָגִין עַל אָדָם הָרִאשׁוֹן כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (זֹהַר חֵלֶק ב קלח), כְּמוֹ שֶׁבֵּאֵר אוֹר עֵינֵינוּ זַ"ל בְּהַמַּעֲשֶׂה הַנּוֹרָאָה שֶׁל הַבָּנִים שֶׁנֶּחְלְפוּ (סִפּוּרֵי מַעֲשִׂיּוֹת יא) שֶׁכַּאֲשֶׁר מְגָרְשִׁין אֶת הָאָדָם מֵהַגַּן הַקָּדוֹשׁ שֶׁהוּא סוֹד בְּחִינַת הַגַּן עֵדֶן, צָרִיךְ שֶׁיַּעֲמֹד עַצְמוֹ אֵצֶל שַׁבָּת שֶׁהוּא בְּחִינַת הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ וְכוּ'. וְאִם כִּי שָׂגְבוּ הַדְּבָרִים מְאֹד מְאֹד גַּם מִדַּעְתִּי, מִכָּל שֶׁכֵּן מִדַּעְתְּכֶם, עִם כָּל זֶה יָדַעְתִּי בְּבֵרוּר שֶׁעִקַּר כַּוָּנָתוֹ הוּא בִּפְשִׁיטוּת לַעֲמֹד עַצְמוֹ אֵצֶל שַׁבָּת כַּאֲשֶׁר כָּתַבְתִּי לְעֵיל. וְגַם בָּזֶה יֵשׁ הַרְבֵּה לְדַבֵּר. וְדַע בְּנִי חֲבִיבִי שֶׁגַּם לִי נִדְמֶה שֶׁלֹּא עָבַר עָלַי מֵעוֹדִי כַּאֲשֶׁר עָבַר עָלַי אַחַר רֹאשׁ הַשָּׁנָה הַזֶּה בִּפְרָט בְּסֻכּוֹת. וְהָאֱמֶת הוּא כֵּן, אַךְ אַף עַל פִּי כֵן יָדַעְתִּי שֶׁגַּם בְּכָל פַּעַם שֶׁעָבַר עָלַי מַה שֶּׁעָבַר, כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ, הָיָה בְּכָל פַּעַם שִׁנּוּיִים, גַּלִּים וּתְהוֹמוֹת וְכוּ' וְכוּ' שֶׁלֹּא עָבְרוּ מֵעוֹלָם. וְכָךְ עוֹבֵר עַל כָּל אָדָם בְּכָל פַּעַם דְּבָרִים חֲדָשִׁים בֵּין בְּטִיבוּ בֵּין בְּעָקוּ חַס וְשָׁלוֹם. וְעִם כָּל זֶה מִדָּה טוֹבָה מְרֻבָּה וְחַסְדּוֹ גָּבַר עָלַי וְעָלֶיךָ גַּם כֵּן.
And do not forget — praised be G-d — you were on this Rosh Hashanah — among such a holy and awesome congregation. And he already warned us — of blessed memory — (Chayyei Moharan 403) — that one who is with him on Rosh Hashanah must rejoice all year. And he said explicitly: *"Edlu ma'adanim u'sh'su mamtakim — ki cheivas Hashem hi ma'uzechem"* — "eat delicacies and drink sweets — for the joy of Hashem is your strength" [Nechemiah 8:10] — for this verse was said about *Rosh Hashanah.* ## Segment 9
וַעֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ בְּנִפְלְאוֹתָיו וְטוֹבוֹתָיו וְנִסָּיו שֶׁבְּכָל יוֹם וּבְכָל עֵת עֶרֶב וָבֹקֶר וְצָהֳרָיִם, בִּפְרָט בְּיָמִים טוֹבִים קְדוֹשִׁים, בִּפְרָט בְּיֶרַח הָאֵיתָנִים שֶׁאֵיתָן בְּמִצְווֹת הוּא חֹדֶשׁ תִּשְׁרֵי הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד שֶׁזָּכִינוּ לִישׁוּעוֹת נִפְלָאוֹת, וְלַחֲטֹף גַּם קְצָת שָׂשׂוֹן וְשִׂמְחָה, וְלֵישֵׁב בַּסֻּכָּה בְּכָל יוֹם וְלֶאֱחֹז בְּיָדֵינוּ מָאנָא קְרָבָא מַטֵּה עֹז, הֵם הָאֶתְרוֹג וְהַלּוּלָב וַהֲדַס וַעֲרָבָה הַקְּדוֹשִׁים וְהַנּוֹרָאִים מְאֹד, וְלִצְעֹק הוֹשַׁעְנָא הוֹשַׁעְנָא בְּכָל יוֹם, וּבִפְרָט בְּהוֹשַׁעְנָא רַבָּא, וְלִשְׂמֹחַ בִּשְׁמִינִי עֲצֶרֶת וְשִׂמְחַת תּוֹרָה. וְהַכֹּל בְּכֹחַ הָרֹאשׁ־הַשָּׁנָה הַקָּדוֹשׁ וְהַנִּשְׂגָּב וְהַנּוֹרָא מְאֹד שֶׁזָּכִינוּ לְהִתְקַבֵּץ יַחַד בִּמְקוֹם גְּנִיזָתוֹ הַקָּדוֹשׁ. אַשְׁרֵינוּ שֶׁזָּכִינוּ לָזֶה, אַשְׁרֵי הָאָזְנַיִם וְהָעֵינַיִם הַשּׁוֹמְעִים וְהָרוֹאִים הַצֵּרוּפִים הַקְּדוֹשִׁים וְהַנּוֹרָאִים שֶׁגִּלָּה עַל סוֹד חֹדֶשׁ תִּשְׁרֵ"י שֶׁהוּא צֵרוּף אַתָּה פוֹרַרְתָּ בְּעָזְךָ יָ'ם שִׁ'בַּרְתָּ רָ'אשֵׁי תַּ'נִּינִים וְכוּ', וְאַתֶּם יְדַעְתֶּם אֶת' נֶפֶשׁ' הַגֵּר' כִּי' גֵּרִי"ם; רַ'עַם גְּ'בוּרֹתָו מִ'י יִ'תְבּוֹנָן, מִי יִתְבּוֹנָן בְּוַדַּאי, מִי יִתְבּוֹנָן, דְּמִי יִתְבּוֹנָן אֵיךְ נִתְקָרְבוּ וְזָכוּ רְחוֹקִים כָּאֵלּוּ לְהִתְקָרֵב לְאוֹר כָּזֶה לֵידַע מִצֵּרוּפִים כָּאֵלֶּה, בִּפְרָט עִם חִבּוּר כָּל הַתּוֹרָה הַקְּדוֹשָׁה שֶׁנִּתְגַּלָּה שָׁם צֵרוּפִים נוֹרָאִים הָאֵלּוּ.
And abundant peace to all our anshei sh'lomaynu with great love — and love of eternity forever. ## Segment 10
וּבֶאֱמֶת אֲנִי מוֹדִיעַ לְךָ בְּנִי חֲבִיבִי וְיַקִּירִי, שֶׁבְּכָל עֵת שֶׁהִזְכַּרְתִּי עַצְמִי בְּכַוָּנָה תֵּבַת תִּשְׁרֵי עִם הַצֵּרוּפִים הַנּוֹרָאִים וְהַנִּשְׂגָּבִים הָאֵלּוּ, הִתְחַזַּקְתִּי עַצְמִי הַרְבֵּה עַל כָּל מַה שֶּׁעָבַר עָלַי. כִּי כָּל לֵב מֵבִין רָאוּי לְהָבִין מֵרָחוֹק שֶׁבְּתִשְׁרֵי הוּא מִלְחָמָה עֲצוּמָה לְכָל אֶחָד וְאֶחָד, כַּאֲשֶׁר מַקְדִּימִין לִצְעֹק בְּכָל חֹדֶשׁ אֱלוּל "אִם תַּחֲנֶה עָלַי מַחֲנֶה לֹא יִירָא לִבִּי אִם תָּקוּם עָלַי מִלְחָמָה" וְכוּ', אֲבָל "בְּזֹאת אֲנִי בּוֹטֵחַ" בְּוַדַּאי בְּכָל מַה שֶּׁכָּתַבְתִּי עַד הֵנָּה בִּקְדֻשַּׁת שַׁבַּת קֹדֶשׁ וּבִקְדֻשַּׁת תִּשְׁרֵי וְכוּ' וְכוּ'. וְהַכֹּל הוּא כֹּחַ קְדֻשַּׁת הַצַּדִּיק הָאֱמֶת שֶׁגִּלָּה כָּל זֶה וְעוֹסֵק בְּכָל זֶה עֲדַיִן כִּי גְּדוֹלִים צַדִּיקִים בְּמִיתָתָם יוֹתֵר מִבְּחַיֵּיהֶם. וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (חֵלֶק ג עא.) שֶׁאִלְמָלֵא תְּפִלַּת הַצַּדִּיקִים שֶׁמֵּתוּ שֶׁמִּתְפַּלְּלִין עַל הַחַיִּים לֹא אִתְקַיֵּם עָלְמָא כְּרִגְעָא חֲדָא. וְחִבָּה יְתֵרָה נוֹדַעַת לָנוּ שֶׁתְּהִלָּה לָאֵל אָנוּ יוֹדְעִים מֵהַצַּדִּיק הָאֱמֶת שֶׁעוֹסֵק בְּתִקּוּנֵנוּ עַם כָּל הַצַּדִּיקִים שׁוֹכְנֵי עָפָר אֲשֶׁר מִימוֹת אֲבוֹתֵינוּ זְכוּת כֻּלָּם יָגֵן עָלֵינוּ תָּמִיד אָמֵן.
Nussun of Breslov. ## Segment 11
וַאֲשֶׁר כָּתַבְתָּ שֶׁבְּעֵת שֶׁעוֹבֵר הַהַרְפַּתְקָאוֹת וְהַבִּלְבּוּלִים אִי אֶפְשָׁר לְהַרְגִּישׁ חַסְדֵי ה', רַק אַחַר כָּךְ כְּשֶׁמַּרְחִיב קְצָת אָז רוֹאִים נִפְלְאוֹת חַסְדֵי ה', זֹאת אֲנִי יוֹדֵעַ מִכְּבָר מִיָּמִים רַבִּים; וּכְבָר דִּבַּרְתִּי מִזֶּה עִם אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בְּעַצְמוֹ וְאָמַר לִי שֶׁכֵּן הוּא. אַךְ אַף עַל פִּי כֵן הָיָה כַּוָּנָתוֹ שֶׁיִּתְחַזֵּק הָאָדָם דַּיְקָא בְּעֵת הַדֹּחַק הַגָּדוֹל לִמְצֹא אֵיזֶה הַרְחָבָה. עַד שֶׁיַּרְגִּישׁ אָז דַּיְקָא חַסְדֵי ה' וְנִפְלְאוֹתָיו. וְעַל כָּל פָּנִים יַאֲמִין בָּהֶם בֶּאֱמוּנָה שְׁלֵמָה שֶׁבְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ טוֹב לַכֹּל בְּכָל עֵת, וּכְבָר עָזַר לוֹ הַרְבֵּה, וּבְוַדַּאי לֹא יַעֲזֹב אוֹתוֹ גַּם עַתָּה. וְזֶה עִקַּר הַמִּלְחָמָה לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה דַּיְקָא לְשָׂשׂוֹן וּלְשִׂמְחָה. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, וְעוֹד חָזוֹן לַמּוֹעֵד שֶׁיִּפְקַח ה' עֵינֵינוּ לְדַבֵּר בָּזֶה, לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם וְכוּ'. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
And abundant peace to all our anshei sh'lomaynu with great love — and love of eternity forever. ## Segment 12
וְעַתָּה בְּנִי תְּקַיֵּם מִצְוַת אַהֲבַת חֲבֵרִים וְתַעְתִּיק הָאִגֶּרֶת הַזֶּה אוֹת בְּאוֹת וְתִשְׁלְחֵהוּ מִיָּד לִקְהִלַּת קֹדֶשׁ קְרוּמִינְטְשַׁאק לִידִידֵנוּ רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, כִּי אֵין לִי פְּנַאי לִכְתֹּב לוֹ בְּעַצְמִי, וְהָעִקָּר מֵחֲמַת שֶׁגַּם הוּא מִתְרַשֵּׁל לִכְתֹּב לִי כַּאֲשֶׁר כְּבָר הוֹכַחְתִּיו הַרְבֵּה עַל זֶה. וּתְקַיֵּם כָּל זֶה מִיָּד, וְתִכְתֹּב לִי תֵּכֶף עַל יְדֵי הַפָּאסְט אִם קִבַּלְתָּ מִכְתָּב זֶה וְאִם קִיַּמְתָּ לִשְׁלֹחַ לְרַבִּי אֶפְרַיִם כַּנַּ"ל.
Overview: Night before Tuesday — 2nd day of Chol HaMoed Sukkos — Nemirov. To Yitzchok. Received his letter just now. Intended not to reply because of the honor of Chol HaMoed — but from the words of his brother-in-law he understood the immensity of his yearning — and also because all their words are words of Torah pertaining to action and the salvation of the soul — it is certainly a mitzvah to write also on Chol HaMoed. And the general principle — G-d forbid G-d forbid for you to think about this matter at all — neither in retrospect nor going forward — only to forget the matter from your mind. For the thought and the dark melancholy about this matter harms greatly and is of no benefit at all. However it is — you certainly need to speak greatly between yourself and your Creator. Within your words you will feel the pains of your soul. For this matter is not drawn from itself — only from what passed over you before. But over all of this — we have One to lean on — upon the power of the holy elder — and through his great power we are still able to express our speech before Him Yisborach. And He Yisborach is full of mercy — and only He knows our inclination. One must return every day to what he heard from his holy mouth (Chayyei Moharan 67): "Hashem Yisborach is very great — and things like these are done in the world — and one does not know at all — and even what is done with you." The general principle — one does not know at all — and just as one can ruin so one can repair. Blessed be Hashem that we do not dispute the one who repairs. Nagila v'nismecha bishu'aso. Then double and triple warning: no dark melancholy from this — remove the matter completely from your mind — not to be afraid at all — only strengthen in joy. Return to begin anew with the holy Torah "azamra lelokai b'odi." And through this rejoice and strengthen yourself — "ilmalei lo asinu l'olma ela l'mishma haTorah 'azamra' dayeinu." And do not forget — praised be G-d you were on this Rosh Hashanah among such a holy and awesome congregation. He already warned (Chayyei Moharan 403) — one who is with him on Rosh Hashanah must rejoice all year. And he said explicitly: "Edlu ma'adanim u'sh'su mamtakim — ki cheivas Hashem hi ma'uzechem" — for this verse was said about Rosh Hashanah. ## Segment 13
גַּם תּוֹדִיעַ לִי מִיָּד מִבֶּן אֲחוֹתִי הָרַב אַיְיזִיק אִם הוּא בַּחַיִּים. כִּי שָׁמַעְתִּי מֵרָחוֹק שְׁמוּעָה לֹא טוֹבָה וְאֵינִי יוֹדֵעַ הָאֱמֶת. וְגַם זֶה רֶמֶז וְהִתְעוֹרְרוּת גָּדוֹל לְהִתְחַזֵּק בְּכָל הַנַּ"ל, עַד נִזְכֶּה לִתְשׁוּבָה שֶׁל שַׁבָּת בִּשְׁלֵמוּת מְהֵרָה. טוֹב לְהוֹדוֹת לַה' שֶׁהִתְחַלְתִּי מִשַּׁבָּת וְסִיַּמְתִּי בְּשַׁבָּת, כִּי כָּל הַחַיּוּת מֵרֹאשׁ וְעַד סוֹף הוּא שַׁבַּת קֹדֶשׁ. וְהִנֵּה כְּבָר לָשׁוּ תְּהִלָּה לָאֵל הַחַלָּה הַקְּדוֹשָׁה שֶׁל שַׁבַּת קֹדֶשׁ. וְאוֹר הַיּוֹם מְמַשְׁמֵשׁ לָבוֹא. וּבַעַל הָרַחֲמִים וְהַחֶסֶד יַשְׂבִּיעֵנוּ בַּבֹּקֶר חַסְדּוֹ וְטוּבוֹ. חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, שֶׁהַחֲסָדִים מִתְחַדְּשִׁים בְּכָל בֹּקֶר כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם (אֵיכָה ג). וּצְרִיכִין לְהַאֲמִין בָּזֶה בְּכָל יוֹם וּבִפְרָט בַּיּוֹם הַשִּׁשִּׁי שֶׁהוּא הֲכָנָה לְשַׁבָּת, שֶׁהוּא עֶצֶם הַחֶסֶד וְהָרַחֲמִים רַעֲוָא דְּרַעֲוִין, חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
I received your letter yesterday Thursday — close to Mincha — via one of the anshei sh'lomaynu who was a special messenger to me about our affairs. Hashem will complete for good. Just now we still need many prayers and supplications — that Hashem Yisborach will complete in His wondrous mercies for good quickly — and to Hashem the salvation. Until now His mercies helped us in ways that were wondrous and awesome — very very much — that were never heard and never seen. "Rabbot asita atah Hashem Elokai nifle'osecha" [Tehillim 40:6] — and so forth. Also now may He not abandon us and not forsake us — and for the sake of His great name — may He do and complete our desire for good quickly — Amen. ## Segment 14
דִּבְרֵי אָבִיךָ הַמְחַיֶּה עַצְמוֹ בְּכָל עֵת בְּכָל הַדְּרָכִים הַנַּ"ל וּבְכָל הַכָּלוּל בָּהֶם עַד אֵין סוֹף וְאֵין תַּכְלִית. יִשְׁתַּבַּח הָעֹשֶׂה גְּדֹלֹת עַד אֵין חֵקֶר נִסִּים וְנִפְלָאוֹת עַד אֵין מִסְפָּר, אֲשֶׁר עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְלֹא עֲזָבוּנוּ חֲסָדָיו, בְּשֵׁם קָדְשׁוֹ בָּטַחְנוּ שֶׁלֹּא יִטְּשֵׁנוּ לָנֶצַח.
And it did not come to my mind yesterday to reply to him today — for the preoccupation of Shabbas is upon me as usual from Thursday. And the essential — how one merits at any rate to begin from this Shabbas — for every day and day one must begin — all the more so and all the more so on Shabbas Kodesh which is all the life-force of all the days of the week. And it is all teshuvah in love and in joy — from within the oneg Shabbas — in the aspect of "ahavah bata'anugim" and so forth. And the greatness of our distance from Shabbas — every person knows in his own soul. But even so — every individual of Israel — according to the good point that is still in him — so is the holiness of Shabbas drawn upon him. But even so — Shabbas and Yom Tov require preparation — as our Sages said (Beitzah 2b) — and the essential preparation is the will — to remember Shabbas in simplicity every day and day — and to fulfil "mei'echad b'shabbas l'shabbat'cha" [מֵאֶחָד בְּשַׁבָּת לְשַׁבָּתְךָ — from the first day of the week — already thinking of the coming Shabbas. As quoted from Beitzah 16b — the teaching of Shammai who would dedicate each day of the week to the honor of the upcoming Shabbas] — as it is written "zachor es yom haShabbas l'kadsho — zachrehu mei'echad b'shabbas" [Beitzah 16b]. All the more so and all the more so when one arrives at "tik'dama yoma kamai shabbasa" — the three days before Shabbas — and especially from Thursday — when all of Israel prepare themselves for Shabbas — and every one runs and toils to buy flour and meat for the need of Shabbas — who can assess the inner spark in his heart — what awesome delights are made from this in all the worlds. But this — all Israel fulfil with Hashem's help — and we too among them — certainly ashreinu — ashrei kulanu — that we merited to such a good and precious gift — that was hidden in His treasury — and "Shabbas" is its name. And certainly we must fulfil this in simplicity without sophistications — with great joy. But the essential is to prepare oneself in his heart and soul — to think thoughts of how one merits to draw upon oneself the holiness of Shabbas Kodesh — at any rate now — and to ask greatly from Hashem Yisborach about this. ## Segment 15
כּוֹתֵב בְּדֶמַע מֵרֹב צַעַר וּמֵרֹב שִׂמְחָה, מִתְחַזֵּק וּמִתְגַּבֵּר בְּכָל עֵת לְהַגְבִּיר הַשִּׂמְחָה לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה
Even over all of these — it was far in his eyes to reply to him immediately — especially the great pain from his affairs — he has very great yearning of eyes that he merits that it be completed for good — and also the pain from each and every one of the anshei sh'lomaynu from fear of the troubles — may Hashem Yisborach in His mercy protect each and every one — and in the shadow of Your wings conceal us. But even so — when he was reading the Parasha — twice in Scripture and once in Targum — the immensity of his yearning for his letter flashed through his mind — and he said in his heart — to fulfil with this the great mitzvah of all — which is "v'shinantam l'vanecha" and "v'hoda'atam l'vanecha v'livnei vanecha" — as he warned us explicitly — the light of our lives — of blessed memory — (Sichos HaRan 209). And he strengthened himself in this to reply to him immediately. Blessed be Hashem Yisborach that he reminded himself and you of the holiness of Shabbas Kodesh — which is the totality and root of all holinesses. And there is much to speak about this. And the essential is to strengthen oneself and to ask from Hashem Yisborach — to receive every Shabbas and Shabbas with great joy — in love and in good will — and to drive away and distance at any rate then all kinds of sadness and grief and sigh — especially the preoccupation and worry of livelihood — to forget and to remove all from one's mind — until one merits to draw the joy of Shabbas upon all the weekdays — so that also on weekdays one strengthens himself in strong bitachon always — and gladdens his soul in Hashem in his good points — in the aspect of "azamra lelokai b'odi." And praised be G-d — we have nothing to be ashamed of to mention the awesome Torah "Azamra" — thousands of times every day. For it is our life. ## Segment 16
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 17
מֵאֵלֶיךָ תָּבִין לִתֵּן לִקְרוֹת מִכְתָּבִי זֶה לִידִידֵינוּ אוֹהֲבֵינוּ בֶּאֱמֶת, וְגַם לִידִידִי רַבִּי אִיצֶיא בֶּן רַבִּי אַבְרָהָם דֹּב וּלְדַבֵּר עִמּוֹ לְמַעֲנִי שֶׁאַל יִתְרַחֵק מֵאִתָּנוּ; וְאִם קָשֶׁה לוֹ לִנְסֹעַ לְפֹה, עַל כָּל פָּנִים יָבוֹא לִבְרֶסְלֶב בְּעֵת שֶׁאֶהְיֶה שָׁם אִם יִרְצֶה הַשֵּׁם. עַל כָּל פָּנִים יִהְיֶה לִבּוֹ חָזָק עִמָּנוּ תָּמִיד בֶּאֱמֶת. אִם תּוּכַל לְהִתְוַעֵד עִם יְדִיד נַפְשִׁי וּלְבָבִי הַוָּתִיק הַיָּקָר פְּרִי צַדִּיק וְכוּ' מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אַדְמוֹ"ר זַ"ל, וְתִרְאֶה לְדַבֵּר עִמּוֹ בֵּינְךָ לְבֵינוֹ וְתַרְאֶה לוֹ מִכְתָּבִי זֶה, אוּלַי יָבִין מִזֶּה אֵיזֶה רְמָזִים לְעַצְמוֹ. כַּמָּה הוּא מְעַוֵּת דַּרְכּוֹ בַּמֶּה שֶׁמְּעַוֵּת דַּרְכּוֹ לִבְלִי לִנְסֹעַ דֶּרֶךְ פֹּה מִטּוּלְטְשִׁין לְוִוינֶצֶא בַּהֲלִיכָה וּבַחֲזָרָה הַיְאֻמַּן כִּי יְסֻפַּר כִּי הַדֶּרֶךְ הַכְּבוּשָׁה בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת הוּא דֶּרֶךְ פֹּה, וְהַבַּעַל דָּבָר מְסַבֵּב לְעַקֵּם וּלְעַוֵּת דַּרְכּוֹ. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ כִּי אֵין כַּוָּנָתִי לִכְבוֹדִי חָלִילָה, כִּי בְּוַדַּאי אֵינִי כְּדַאי שֶׁיָּבוֹא אֵלַי, אַךְ לְמַעֲנוֹ אֲנִי מְזָרְזוֹ. כִּי גַּם הוּא בְּעַצְמוֹ יוֹדֵעַ שֶׁבְּוַדַּאי יִהְיֶה לוֹ לְטוֹבָה עֲצוּמָה נִצְחִית, אִם הָיָה מִתְרָאֶה פָּנִים עִמִּי לְעִתִּים עַל כָּל פָּנִים. וּרְצוֹן הַשֵּׁם יִתְבָּרַךְ וּרְצוֹן זְקֵנוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל הוּא בְּוַדַּאי בָּזֶה. וְהַטּוֹב בְּעֵינָיו יַעֲשֶׂה מֵעַתָּה, וְהַבְּחִירָה חָפְשִׁית וְאֵין שׁוּם מְנִיעָה בָּעוֹלָם.
And now my son — my beloved — delight of my heart — the glory of my heart and soul — before he began to reply to him in his letter. Praised be G-d in His wondrous chesed — he has already replied to him greatly — for all that he wrote to him until here — you can give yourself life always — and receive counsels from them every day — for Shabbas Kodesh is a wondrous counsel for everything — in the aspect of "Shabbas agin al adam harishon" — "Shabbas protected the first man" [Zohar II:138] — as he explained — the light of our eyes — in the awesome story of the children who were exchanged (Sipurei Ma'asiyos 11) — that when they drive a person from the holy garden — which is the secret of the aspect of Gan Eden — he must stand himself next to Shabbas — which is in the aspect of the king whose peace is His. And even though these matters are very exalted — even beyond his mind — even so — he knows clearly that the essential intention is in simplicity — to stand oneself next to Shabbas — as he wrote above. And know my beloved son — that it also seems to him that never in his life has he gone through what he went through after this Rosh Hashanah — especially during Sukkos. And the truth is so — but even so — he knows that also every time that what passed over him passed — "kol mishbareicha v'galecha alai avaru" — every time there were new changes — waves and depths — that never passed before. And so over every person at every time — new things — both in good and in difficulty. And even so — the attribute of good is greater — and His chesed has prevailed over me and over you as well. ## Segment 18
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח צוֹעֵק מִנְּקֻדָּה טוֹבָה שֶׁבַּלֵּב
Nussun of Breslov. And in truth he informs his beloved and precious son — that every time he reminded himself with intention of the word Tishrei with these awesome and exalted combinations — he greatly strengthened himself over all that had passed over him. For every understanding heart can understand from afar — that in Tishrei there is an immense battle for each and every one — as they preface to cry out in every month of Elul: "im tachaneh alai machaneh lo yira libi — im takum alai milchama" — "though an army should encamp against me — my heart will not fear — though war should rise against me" [Tehillim 27:3] — and so forth — but "b'zos ani votei'ach" — "in this I trust" — certainly in all that he wrote until now — about the holiness of Shabbas Kodesh and the holiness of Tishrei. And all of it is the power of the holiness of the true tzaddik who revealed all this — and is engaged in all this still — for the tzaddikim are greater in their death than in their lifetime. And as written in the holy Zohar (III:71a) that were it not for the prayer of the tzaddikim who have died — who pray for the living — the world would not be sustained for even one moment. And an extra love is made known to us — that praised be G-d — we know from the true tzaddik who is engaged in our repair — together with all the righteous who sleep in the dust — whose merit protects us always — Amen. The words of your father. And now my son — fulfil the mitzvah of love of friends — and copy this letter word for word — and send it immediately to the holy congregation of Kremintshak — to our friend Rabbi Ephraim — may his light shine — for he has no leisure to write him himself — and especially because he too is lax in writing to him as he has already reproached him greatly about this. And fulfil all this immediately — and write me immediately via the post whether you received this letter and whether you fulfilled to send to Rabbi Ephraim as above. ## Segment 19
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רנב URL: https://ajew.org/reader-plain/alim-litrufa/2/251/ # רנב
רנב
Source: https://ajew.org/reader/alim-litrufa/2/251 ## Segment 1
רנב
And behold — now it is after midday on Erev Shabbos and it is impossible to extend at all. And may Hashem Yisborach have mercy upon us and may we merit to receive Shabbos Kodesh with joy and good heart as is fitting — and to draw the holiness and joy of Shabbos over the six weekdays [לְהַמְשִׁיךְ קְדֻשַּׁת וְשִׂמְחַת שַׁבָּת עַל שֵׁשֶׁת יְמֵי הַחוֹל — the Chassidic teaching that Shabbos's spiritual light is drawn down into the weekdays through how one lives within Shabbos. The six days are sustained by the holiness of the one] — until we merit to the day that is entirely Shabbos and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' חַיֵּי שָׂרָה תקצ"ח נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
בְּיוֹם שִׁשִּׁי עֶרֶב שַׁבַּת קֹדֶשׁ שָׁלַחְתִּי לְךָ אִגֶּרֶת עַל יְדֵי הַפָּאסְט בַּאֲרִיכוּת, עַל כֵּן עַתָּה אֵין לְחַדֵּשׁ דָּבָר. רַק תִּרְאֶה מִיָּד לְהוֹדִיעֵנִי אִם קִבַּלְתָּ מִכְתָּבִי וְלַהֲשִׁיבֵנִי עַל כָּל מַה שֶּׁנֶּאֱמַר שָׁם, וְלִשְׁלֹחַ לִי מָעוֹת מִיָּד כְּפִי מַה שֶּׁתּוּכַל כִּי עַתָּה אֵין בְּבֵיתִי אֲפִלּוּ פְּרוּטָה אַחַת, וְהַהוֹצָאָה רַבָּה, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם. גַּם מֵהָעֵסֶק שֶׁלִּי יֵשׁ לִי צַעַר מֵרִבּוּי הַכִּלְיוֹן עֵינַיִם כַּאֲשֶׁר כָּתַבְתִּי לְךָ שָׁם. אַךְ כָּל מַה שֶּׁכָּתַבְתִּי לְךָ שָׁם זֹאת הִיא נֶחָמָתִי בְעָנְיִי, כִּי אֵין לָנוּ בַּמֶּה לְהַחֲיוֹת נַפְשֵׁנוּ כִּי אִם בִּקְדֻשַּׁת שַׁבָּת כִּפְשׁוּטוֹ, וּבִקְדֻשַּׁת הַצַּדִּיק הָאֱמֶת שֶׁהוּא שַׁבָּת דְּכֻלְּהוּ יוֹמֵי, וְהוּא מְגַלֶּה לָנוּ וּמַמְשִׁיךְ לָנוּ קְדֻשַּׁת שַׁבָּת וְשִׂמְחַת שַׁבָּת. וְהָעִקָּר שֶׁאָז נִתְגַּלָּה תִּפְאֶרֶת יִשְׂרָאֵל, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מִתְפָּאֵר עִם כָּל אֶחָד מִיִּשְׂרָאֵל בִּפְרָטִיּוּת אֲפִלּוּ עִם הַגָּרוּעַ שֶׁבַּגְּרוּעִים, שֶׁזֶּהוּ הַחַיּוּת וְהַקִּיּוּם שֶׁל כָּל יְמוֹת הַשָּׁבוּעַ. וְגַם בָּזֶה יֵשׁ בְּלִבִּי תְּהִלָּה לָאֵל הַרְבֵּה לְדַבֵּר, וְאִם יִהְיֶה ה' עִמָּנוּ נִזְכֶּה לְדַבֵּר בָּזֶה בְּעֶזְרָתוֹ יִתְבָּרַךְ. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְכוּ', גַּם לְעוֹלָם אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לָנֶצַח. וְהַשֵּׁם יִתְבָּרַךְ הִזְמִין לִי מוֹסֵר כְּתָב זֶה בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ. טוֹב לְהוֹדוֹת לַה'. עַל כָּל פְּרָט וּפְרָט בֵּין בְּטִיבוֹ וְכוּ' כִּי הַכֹּל לְטוֹבָה, וְאֵין אָנוּ יוֹדְעִים כְּלָל, כִּי מְאֹד מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ, בִּפְרָט בְּאַחֲרִית הַיָּמִים הָאֵלֶּה. אֲבָל אַף עַל פִּי כֵן הַשֵּׁם יִתְבָּרַךְ גּוֹמֵר חַסְדּוֹ תָּמִיד וְיִגְמֹר חַסְדּוֹ לָנֶצַח.
And abundant peace to all our anshei sh'lomaynu with great love — and love of eternity forever. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּחֶסֶד חִנָּם
Peace — to my beloved son — friend of my soul and my heart — the veteran remarkable scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
I received your letter yesterday Thursday — close to Mincha — via one of the anshei sh'lomaynu who was a special messenger to me about our affairs. Hashem will complete for good. Just now we still need many prayers and supplications — that Hashem Yisborach will complete in His wondrous mercies for good quickly — and to Hashem the salvation. Until now His mercies helped us in ways that were wondrous and awesome — very very much — that were never heard and never seen. "Rabbot asita atah Hashem Elokai nifle'osecha" [Tehillim 40:6] — and so forth. Also now may He not abandon us and not forsake us — and for the sake of His great name — may He do and complete our desire for good quickly — Amen. The words of your father who gives himself life at every time — through all the above-mentioned paths — and all that is included in them — without end and without limit. Praised be He Who does great things without investigation — miracles and wonders without number — Whose mercies helped us until here and Whose chasadim did not abandon us — in the name of His holiness we trust that He will not forsake us forever. Nussun of Breslov. And it did not come to my mind yesterday to reply to him today — for the preoccupation of Shabbas is upon me as usual from Thursday. And the essential — how one merits at any rate to begin from this Shabbas — for every day and day one must begin — all the more so and all the more so on Shabbas Kodesh which is all the life-force of all the days of the week. And it is all teshuvah in love and in joy — from within the oneg Shabbas — in the aspect of "ahavah bata'anugim" and so forth. And the greatness of our distance from Shabbas — every person knows in his own soul. But even so — every individual of Israel — according to the good point that is still in him — so is the holiness of Shabbas drawn upon him. But even so — Shabbas and Yom Tov require preparation — as our Sages said (Beitzah 2b) — and the essential preparation is the will — to remember Shabbas in simplicity every day and day — and to fulfil "mei'echad b'shabbas l'shabbat'cha" [מֵאֶחָד בְּשַׁבָּת לְשַׁבָּתְךָ — from the first day of the week — already thinking of the coming Shabbas. As quoted from Beitzah 16b — the teaching of Shammai who would dedicate each day of the week to the honor of the upcoming Shabbas] — as it is written "zachor es yom haShabbas l'kadsho — zachrehu mei'echad b'shabbas" [Beitzah 16b] . All the more so and all the more so when one arrives at "tik'dama yoma kamai shabbasa" — the three days before Shabbas — and especially from Thursday — when all of Israel prepare themselves for Shabbas — and every one runs and toils to buy flour and meat for the need of Shabbas — who can assess the inner spark in his heart — what awesome delights are made from this in all the worlds. But this — all Israel fulfil with Hashem's help — and we too among them — certainly ashreinu — ashrei kulanu — that we merited to such a good and precious gift — that was hidden in His treasury — and "Shabbas" is its name. And certainly we must fulfil this in simplicity without sophistications — with great joy. But the essential is to prepare oneself in his heart and soul — to think thoughts of how one merits to draw upon oneself the holiness of Shabbas Kodesh — at any rate now — and to ask greatly from Hashem Yisborach about this. Even over all of these — it was far in his eyes to reply to him immediately — especially the great pain from his affairs — he has very great yearning of eyes that he merits that it be completed for good — and also the pain from each and every one of the anshei sh'lomaynu from fear of the troubles — may Hashem Yisborach in His mercy protect each and every one — and in the shadow of Your wings conceal us. But even so — when he was reading the Parasha — twice in Scripture and once in Targum — the immensity of his yearning for his letter flashed through his mind — and he said in his heart — to fulfil with this the great mitzvah of all — which is "v'shinantam l'vanecha" and "v'hoda'atam l'vanecha v'livnei vanecha" — as he warned us explicitly — the light of our lives — of blessed memory — (Sichos HaRan 209). And he strengthened himself in this to reply to him immediately. Blessed be Hashem Yisborach that he reminded himself and you of the holiness of Shabbas Kodesh — which is the totality and root of all holinesses. And there is much to speak about this. And the essential is to strengthen oneself and to ask from Hashem Yisborach — to receive every Shabbas and Shabbas with great joy — in love and in good will — and to drive away and distance at any rate then all kinds of sadness and grief and sigh — especially the preoccupation and worry of livelihood — to forget and to remove all from one's mind — until one merits to draw the joy of Shabbas upon all the weekdays — so that also on weekdays one strengthens himself in strong bitachon always — and gladdens his soul in Hashem in his good points — in the aspect of "azamra lelokai b'odi." And praised be G-d — we have nothing to be ashamed of to mention the awesome Torah "Azamra" — thousands of times every day. For it is our life. And now my son — my beloved — delight of my heart — the glory of my heart and soul — before he began to reply to him in his letter. Praised be G-d in His wondrous chesed — he has already replied to him greatly — for all that he wrote to him until here — you can give yourself life always — and receive counsels from them every day — for Shabbas Kodesh is a wondrous counsel for everything — in the aspect of "Shabbas agin al adam harishon" — "Shabbas protected the first man" [Zohar II:138] — as he explained — the light of our eyes — in the awesome story of the children who were exchanged (Sipurei Ma'asiyos 11) — that when they drive a person from the holy garden — which is the secret of the aspect of Gan Eden — he must stand himself next to Shabbas — which is in the aspect of the king whose peace is His. And even though these matters are very exalted — even beyond his mind — even so — he knows clearly that the essential intention is in simplicity — to stand oneself next to Shabbas — as he wrote above. And know my beloved son — that it also seems to him that never in his life has he gone through what he went through after this Rosh Hashanah — especially during Sukkos. And the truth is so — but even so — he knows that also every time that what passed over him passed — "kol mishbareicha v'galecha alai avaru" — every time there were new changes — waves and depths — that never passed before. And so over every person at every time — new things — both in good and in difficulty. And even so — the attribute of good is greater — and His chesed has prevailed over me and over you as well. And Hashem helped us in His wonders and goodnesses and miracles that are in every day and every time — morning and evening and afternoon — especially on holy Yamim Tovim — especially in Yerach Ha'eisanim — the month of strength in mitzvos — which is the holy and awesome month of Tishrei [יֶרַח הָאֵיתָנִים — the month of the mighty ones — the ancient name for Tishrei (Melachim Aleph 8:2) — those who are mighty in mitzvos . And it is also: the month of the eisanim — the patriarchs — for they were born in Tishrei according to one tradition] — in which we merited to wondrous salvations — and to snatch also some gladness and joy — and to dwell in the Sukkah every day — and to hold in our hands "mana krava — mateh oz" — the weapons of war — the staff of strength [מָאנָא קְרָבָא מַטֵּה עֹז — from the Zohar — the four species ( arba minim ) are described as spiritual weapons of war — the weapons with which Yisrael wages the battle against impurity during Sukkos ] — namely the esrog and the lulav and hadasim and aravah — holy and very awesome — and to cry Hoshana Hoshana every day — and especially on Hoshana Rabbah — and to rejoice on Shemini Atzeres and Simchas Torah.* And all of it through the power of the holy and exalted and very awesome Rosh Hashanah — in which we merited to gather together in the holy place of his holy burial. Ashreinu that we merited to this — ashrei ha'azna'yim v'ha'einayim — that hear and see the holy and awesome letter-combinations that he revealed about the secret of the month of Tishrei. [In the teachings of the Rebbe — the word תִּשְׁרֵי (Tishrei) contains deep letter-combination secrets that he revealed at the Uman Rosh Hashanah gatherings — the verse "Atah porereta b'uzecha yam — shibarta roshei taninim" — and other combinations — connecting Tishrei to the great cosmic battles and the redemption. Mi yisvonen — who can contemplate — how those so distant were brought close to such light] Mi yisvonen — who can contemplate — mi yisvonen — for one who does contemplate — how were those so distant brought close — and merited to draw close to such light — to know from such letter-combinations — especially with the connection of all the holy Torah that was revealed there. And in truth he informs his beloved and precious son — that every time he reminded himself with intention of the word Tishrei with these awesome and exalted combinations — he greatly strengthened himself over all that had passed over him. For every understanding heart can understand from afar — that in Tishrei there is an immense battle for each and every one — as they preface to cry out in every month of Elul: "im tachaneh alai machaneh lo yira libi — im takum alai milchama" — "though an army should encamp against me — my heart will not fear — though war should rise against me" [Tehillim 27:3] — and so forth — but "b'zos ani votei'ach" — "in this I trust" — certainly in all that he wrote until now — about the holiness of Shabbas Kodesh and the holiness of Tishrei. And all of it is the power of the holiness of the true tzaddik who revealed all this — and is engaged in all this still — for the tzaddikim are greater in their death than in their lifetime. And as written in the holy Zohar (III:71a) that were it not for the prayer of the tzaddikim who have died — who pray for the living — the world would not be sustained for even one moment. And an extra love is made known to us — that praised be G-d — we know from the true tzaddik who is engaged in our repair — together with all the righteous who sleep in the dust — whose merit protects us always — Amen. And as for what you wrote — that in the time when the vicissitudes and confusions pass over one — it is impossible to feel the chasadim of Hashem — only afterwards when it expands a little — then one sees the wonders of the chasadim of Hashem — this he knows from long ago — from many days — and he has already spoken about this with our Master our Teacher and our Rebbe — of blessed memory — himself — and he said to him that this is so. But even so — his intention was that a person should specifically strengthen himself at the time of the great distress — to find some expansiveness — until one feels then specifically the chasadim of Hashem and His wonders. And at any rate believe in them with complete faith — that certainly Hashem Yisborach is good to all at every time — and He has already helped him greatly — and certainly will not abandon him even now. And this is the essential battle — to turn the grief and sigh specifically into gladness and joy. And he has already spoken greatly about this — and there is still a vision for the appointed time — that Hashem will open our eyes to speak about this. More than this there is no leisure to extend. And now my son — fulfil the mitzvah of love of friends — and copy this letter word for word — and send it immediately to the holy congregation of Kremintshak — to our friend Rabbi Ephraim — may his light shine — for he has no leisure to write him himself — and especially because he too is lax in writing to him as he has already reproached him greatly about this. And fulfil all this immediately — and write me immediately via the post whether you received this letter and whether you fulfilled to send to Rabbi Ephraim as above. Also inform me immediately of the nephew Rabbi Ayzik — whether he is alive — for he heard from afar an unfavorable report and does not know the truth. And also this is a great hint and arousal to strengthen in all the above — until we merit to the complete teshuvah of Shabbas quickly. Tov l'hodos laHashem — that he began from Shabbas and ended with Shabbas — for all the life-force from beginning to end is Shabbas Kodesh. And behold — praised be G-d — the holy challah of Shabbas Kodesh has already been kneaded. And the light of the day is approaching to come. And the Master of mercy and chesed will satisfy us in the morning with His chesed and His goodness — "chasdei Hashem ki lo samu... chadashim labekarim rabbah emunasecha" — that the chasadim are renewed every morning — as Rashi explained there (Eichah 3). And one must believe in this every day — and especially on the sixth day — which is the preparation for Shabbas — which is the very essence of chesed and mercy — ra'ava d'ra'avin [רַעֲוָא דְּרַעֲוִין — Aramaic: the will of wills — from the Zohar — the deepest divine will — which is most manifest on Shabbas ] — His chesed has prevailed over us — and the truth of Hashem is forever. # רנג URL: https://ajew.org/reader-plain/alim-litrufa/2/252/ # רנג
רנג
Source: https://ajew.org/reader/alim-litrufa/2/252 ## Segment 1
רנג
Also inform me immediately of the nephew Rabbi Ayzik — whether he is alive — for he heard from afar an unfavorable report and does not know the truth. And also this is a great hint and arousal to strengthen in all the above — until we merit to the complete teshuvah of Shabbas quickly. Tov l'hodos laHashem — that he began from Shabbas and ended with Shabbas — for all the life-force from beginning to end is Shabbas Kodesh. And behold — praised be G-d — the holy challah of Shabbas Kodesh has already been kneaded. And the light of the day is approaching to come. And the Master of mercy and chesed will satisfy us in the morning with His chesed and His goodness — "chasdei Hashem ki lo samu... chadashim labekarim rabbah emunasecha" — that the chasadim are renewed every morning — as Rashi explained there (Eichah 3). And one must believe in this every day — and especially on the sixth day — which is the preparation for Shabbas — which is the very essence of chesed and mercy — ra'ava d'ra'avin [רַעֲוָא דְּרַעֲוִין — Aramaic: the will of wills — from the Zohar — the deepest divine will — which is most manifest on Shabbas] — His chesed has prevailed over us — and the truth of Hashem is forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, אַשְׁמֹרֶת הַבֹּקֶר יוֹם ד' רֹאשׁ חֹדֶשׁ כִּסְלֵו.
The words of your father who gives himself life at every time — through all the above-mentioned paths — and all that is included in them — without end and without limit. Praised be He Who does great things without investigation — miracles and wonders without number — Whose mercies helped us until here and Whose chasadim did not abandon us — in the name of His holiness we trust that He will not forsake us forever. ## Segment 3
וַ'יַּרְא ה'' כִּ'י סָ'ר לִ'רְאוֹת, כֵּן יִרְאֶה ה' עַתָּה בְּעָנְיֵנוּ וּלְחָצֵינוּ בְּגוּף וָנֶפֶשׁ וְיוֹשִׁיעֵנוּ מְהֵרָה. תקצ"ח.
Nussun of Breslov. ## Segment 4
יְדִיד נַפְשִׁי הָרַבָּנִי הַמֻּפְלָא וְכוּ' מוֹהֲרִ"י נֵרוֹ יָאִיר.
My beloved son — my dear one. ## Segment 5
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁבוּעַ זֹאת, וּקְרִיתִיו הֵיטֵב פַּעֲמַיִם וְיָדַעְתִּי אֶת מַכְאוֹבֶיךָ. וְהִנֵּה מִכְתָּבְךָ הִגִּיעַנִי בְּעֵת שֶׁהָיִיתִי עוֹמֵד לִנְסֹעַ לְפֹה בְּרֶסְלֶב, וְאָמַרְתִּי מַה לִּי לַהֲשִׁיבוֹ בִּכְתָב מֵאַחַר שֶׁאֶהְיֶה בְּעַצְמִי עִמְּךָ בִּמְחִצָּה אַחַת, וּפָנִים אֶל פָּנִים אֲדַבֵּר בּוֹ. וְהַיּוֹם בָּאתִי לְפֹה, וּמֵעֹצֶם אַהֲבַתְכֶם וּתְשׁוּקָתִי חֲזָקָה לְהִשְׁתַּדֵּל בְּטוֹבַתְכֶם בִּפְקֻדָּתוֹ וּרְצוֹנוֹ הַקָּדוֹשׁ זַ"ל לְהֵיטִיב מִטּוּבוֹ הָאֲמִתִּי גַּם לָכֶם לְכָל אֶחָד וְאֶחָד כְּפִי תְּשׁוּקָתוֹ וִיגִיעָתוֹ וְטָרְחוֹ לְקַבֵּל טוֹבָתוֹ הָאֲמִתִּית וְהַנִּצְחִית, שַׂמְתִּי אֶל לִבִּי הַיּוֹם קֹדֶם אוֹר הַיּוֹם בְּעֹצֶם רִבּוּי טִרְדוֹתַי וּמְעוֹף מְצוּקוֹתַי בִּכְלָל וּבִפְרָט אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר הַשֵּׁם יִתְבָּרַךְ יְרַחֵם מְהֵרָה, לְעַיֵּן בְּמִכְתָּבוֹ, וְאָמַרְתִּי לַהֲשִׁיבוֹ גַּם פֹּה, כִּי יָדַעְתִּי שֶׁיֵּשׁ כַּמָּה דִּבּוּרִים שֶׁאִי אֶפְשָׁר לְפָרְטָם בַּפֶּה. גַּם אוּלַי יִצְמַח מִזֶּה רִמְזֵי הִתְעוֹרְרוּת אֲמִתִּי לִשְׁאָר אַנְשֵׁי שְׁלוֹמֵנוּ הַחֲפֵצִים בִּנְקֻדַּת הָאֱמֶת לַאֲמִתּוֹ.
On Friday Erev Shabbas Kodesh I sent you a lengthy letter via the post — therefore just now there is nothing new to innovate. Only see immediately to inform me if you received my letter — and to reply to me on all that was said there — and to send me money immediately as much as you can — for just now there is not even one peruta in my house — and the expenses are great — may Hashem Yisborach have mercy. Also from my affairs I have pain from the multitude of the yearning of my eyes — as I wrote you there. But all that I wrote you there — this is my comfort in my poverty. ## Segment 6
וְהָעִקָּר כְּבָר יָדַעְתָּ אַתָּה וְכַיּוֹצֵא בְּךָ, וַאֲנִי מוֹדִיעֲכֶם עוֹד, לֹא אַחַת וְלֹא שְׁתַּיִם כִּי אִם פְּעָמִים אֵין מִסְפָּר, שֶׁבְּוַדַּאי הָאֱמֶת כַּאֲשֶׁר כָּתַבְתָּ שֶׁתְּהִלָּה לָאֵל גָּנוּז אִתִּי רְפוּאוֹת אֲמִתִּיּוֹת וְסַמִּים דְּאוֹרַיְתָא סַמָּא דְּחַיֵּי לַכֹּל. דִּבּוּרִים יְקָרִים וְנִפְלָאִים אֲשֶׁר אֵין עֲרוֹךְ אֲלֵיהֶם, הַמְּלֵאִים עֵצוֹת וּרְפוּאַת הַנֶּפֶשׁ וְהַגּוּף וְהַצְלָחוֹת נִצְחִיּוֹת לַכֹּל אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר, אַךְ כֻּלָּם סְתוּמִים וְנֶעְלָמִים בְּכַמָּה וְכַמָּה הַסְתָּרוֹת מִבַּיִת וּמִבַּחוּץ, הַסְתָּרוֹת שֶׁבְּתוֹךְ הַסְתָּרוֹת כִּמְעַט בְּלִי שִׁעוּר. לוּלֵא ה' עוֹזֵר לִי וְלָכֶם בִּזְכוּתוֹ וְכֹחוֹ הַקָּדוֹשׁ בִּדְרָכָיו הַנִּפְלָאִים, לְגַלּוֹת וּלְהוֹדִיעַ וּלְהָאִיר בְּלֵב הֶחָפֵץ בִּרְפוּאַת נַפְשׁוֹ בֶּאֱמֶת. וּבָזֶה אָנוּ מְחַיִּין עַצְמֵנוּ זֶה כַּמָּה.
For we have nothing with which to give life to our souls — except the holiness of Shabbas in its simplicity — and the holiness of the true tzaddik — who is the "Shabbas d'kulhu yomei" — the Shabbas of all days [שַׁבַּת דְּכֻלְּהוּ יוֹמֵי — Aramaic: from the Zohar — the tzaddik embodies the quality of Shabbas — for just as Shabbas is the source and root of all the days of the week — so the tzaddik is the source and root of all spiritual life — he draws the holiness of Shabbas down into every day] — and he reveals and draws for us the holiness and joy of Shabbas. And the essential is that there the tiferes Yisrael — the splendor of Israel — is revealed — what Hashem Yisborach glories in ( mis'pa'er ) with each individual of Israel in particular — even with the worst of the worst [תִּפְאֶרֶת יִשְׂרָאֵל — the splendor of Israel — the divine attribute of Tiferes — which is expressed through Israel's beauty before G-d. And Hashem mis'pa'er — glorifies Himself — with every individual of Israel — even the least and the worst — as each person's striving and every spark of good becomes a source of divine glory] — and this is the life-force and the sustaining of all the days of the week. And also in this — there is much in his heart to speak — praised be G-d — and if Hashem will be with us — we will merit to speak of this with His help. Until now His mercies have helped us — also to eternity may He not abandon us and not forsake us forever. And Hashem Yisborach arranged for him the bearer of this letter through His wondrous providence. Tov l'hodos laHashem. Over every particular detail — whether in good — for all is for good — and we do not know at all — for His thoughts Yisborach are very very deep — especially in these end of days. But even so — Hashem Yisborach always completes His chesed — and will complete His chesed forever. ## Segment 7
אַךְ זֹאת תֵּדְעוּ שֶׁכָּל אֶחָד כְּפִי תְּשׁוּקָתוֹ וְחֶפְצוֹ וִיגִיעָתוֹ, כְּפִי מַה שֶּׁחוֹתֵר וְחוֹפֵר בְּפִיו וּבִלְבָבוֹ לִמְצֹא הַמַּיִם מִתּוֹךְ הַבְּאֵרוֹת הַקְּדוֹשִׁים, בְּאֵר מַיִם חַיִּים אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם וַיְסַתְּמוּם פְּלִשְׁתִּים וַיְמַלְּאוּם עָפָר, וְיִצְחָק אָבִינוּ שָׁב וַחֲפָרָם, וְהָיוּ לוֹ כַּמָּה מְרִיבוֹת וְעָסַק עֲלֵיהֶם כִּי הִתְעַשְּׂקוּ עִמּוֹ הַרְבֵּה הַמּוֹנְעִים שֶׁהָיוּ נִקְרָאִים אָז פְּלִשְׁתִּים, עַד אֲשֶׁר חָפַר וּמָצָא בְּאֵר מַיִם וְקָרָא שְׁמוֹ רְחֹבוֹת וְכוּ'. וְאַף עַל פִּי כֵן עֲדַיִן הֵם סְתוּמִים, כִּי מֵאָז וְעַד הֵנָּה כַּמָּה וְכַמָּה יָגְעוּ הַצַּדִּיקִים וְהַנְּבִיאִים שֶׁבְּכָל דּוֹר לְחָפְרָם וּלְגַלּוֹתָם. וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב אֲפִלּוּ מַה שֶּׁמִּתְנוֹצֵץ בְּלִבִּי בָּזֶה. אַךְ כְּבָר פָּעֲלוּ הַצַּדִּיקִים שֶׁבְּכָל דּוֹר הַרְבֵּה, וְגִלּוּ לָנוּ מֵאָז וְעַד עַתָּה, בִּפְרָט מִיּוֹם קַבָּלַת הַתּוֹרָה שֶׁזָּכִינוּ עַל יְדֵי הָרוֹעֶה נֶאֱמָן מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם וְכָל הַצַּדִּיקִים שֶׁבָּאוּ אַחֲרָיו שֶׁכָּל אֶחָד מִבְּנֵי עֲלִיָּה הַגְּדוֹלִים חָפְרוּ בְּאֵרוֹת מַיִם חַיִּים לְרַפְּאוֹת תַּחֲלוּאֵי נַפְשׁוֹת בְּנֵי יִשְׂרָאֵל. וּמַה שֶּׁהָיָה בְּכָל דּוֹר אֵין בְּיָדֵינוּ לְבָאֵר וְלֹא יַסְפִּיק הַזְּמַן, אַךְ כָּל אֶחָד כְּפִי בְּקִיאוּתוֹ בַּסְּפָרִים הַקְּדוֹשִׁים בְּעֵין הָאֱמֶת יָכוֹל לְהָבִין מְעַט מֵרָחוֹק אֶת כָּל הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁעָשׂוּ עִמָּנוּ בְּכָל דּוֹר וָדוֹר.
And peace to all our anshei sh'lomaynu with great love. ## Segment 8
כִּי הַצַּדִּיק הָאֱמֶת שֶׁבַּדּוֹר הוּא הַמְקַיֵּם אֶת כָּל הָעוֹלָם בְּדוֹרוֹ, עַד הַסּוֹף. וְעָלָיו נֶאֱמַר "וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ", עַד שֶׁלֹּא שָׁקְעָה שִׁמְשׁוֹ שֶׁל זֶה, זָרְחָה שִׁמְשׁוֹ שֶׁל הַבָּא אַחֲרָיו, וּכְבָר דִּבַּרְנוּ בָּזֶה שֶׁקֹּדֶם שֶׁבָּא שְׁמוּאֵל אַחַר עֵלִי [הַכֹּהֵן], כִּמְעַט שָׁקְעָה הַשֶּׁמֶשׁ, דְּהַיְנוּ שֶׁכִּמְעַט נֶחֱרַב הָעוֹלָם וְנִשְׁקַע הָאוֹר לְגַמְרֵי, אַךְ שְׁמוּאֵל הַנָּבִיא הֵאִיר הַשֶּׁמֶשׁ וְקִיֵּם הָעוֹלָם אַחַר עֵלִי הַכֹּהֵן. וְכֵן בְּכָל דּוֹר וְכַאֲשֶׁר רָאִינוּ בְּעֵינֵינוּ גַּם בַּדּוֹר הַזֶּה, שֶׁאָנֹכִי הֶעָנִי וְהָאֶבְיוֹן כָּל יָמַי גָּדַלְתִּי בֵּין הַחֲכָמִים, וְהָיִיתִי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, וְיָדַעְתִּי שֶׁבְּיָמֵינוּ כִּמְעַט כְּבָר נִשְׁקַע הָאוֹר הַקָּדוֹשׁ שֶׁל הַבַּעַל שֵׁם טוֹב זֵכֶר צַדִּיק לִבְרָכָה. וְעַד שֶׁלֹּא שָׁקְעָה שִׁמְשׁוֹ, זָרְחָה שִׁמְשׁוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה.
Nussun of Breslov. ## Segment 9
מָה אֹמַר מָה אֲדַבֵּר מַה שֶּׁיֵּשׁ בְּלִבִּי בָּזֶה. וְלִכְאוֹרָה אֵין דְּבָרִים אֵלּוּ שַׁיָּכִים לִתְשׁוּבַת שְׁאֵלָתְךָ וְצַעֲקָתְךָ הַמָּרָה מְאֹד. אַךְ יָדַעְתִּי בְּנִי יָדַעְתִּי, יָדַעְתִּי מַכְאוֹבֶיךָ יוֹתֵר מִמְּךָ. וּכְלַל הַדָּבָר לְךָ וּלְכָל כַּיּוֹצֵא בְּךָ, שֶׁאֵין בְּיָדִי לַהֲשִׁיבְכֶם כְּלָל, רַק כָּל אֶחָד וְאֶחָד כְּפִי מַה שֶּׁיַּחְתֹּר וִיבַקֵּשׁ אַחַר הַבְּאֵרוֹת מַיִם חַיִּים קְדוֹשִׁים הַנַּ"ל, בְּוַדַּאי יִמְצָא בְּאַמְתַּחְתִּי אַמְתַּחַת הֶעָנִי וְהָאֶבְיוֹן הַנִּרְדָּף מְאֹד מְאֹד מִכָּל צַד, אֲשֶׁר מֵחֲמַת זֶה אַמְתַּחְתּוֹ מְלֵאָה עָפָר וּצְרוֹרוֹת וּבְלוֹאֵי הַסְּחָבוֹת אֲשֶׁר מִלְּאוּהָ זָרִים לְהַסְתִּיר וּלְהַעְלִים פְּנִנֵּי גְּנָזָיו, עִם כָּל זֶה מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה, וּנְהָרוֹת לֹא יִשְׁטְפוּהָ, וְכָל מִינֵי חֹשֶׁךְ וְהַסְתָּרוֹת שֶׁבָּעוֹלָם לֹא יוּכַל לְהַעְלִים אוֹרוֹת מַטְמוֹנֵי אוֹצְרוֹת חַיִּים כָּאֵלֶּה אֲשֶׁר כְּבָר נִתְגַּלָּה מֵהֶם מַה שֶׁנִּתְגַּלָּה בִּסְפָרָיו הַקְּדוֹשִׁים זַ"ל. וַעֲדַיִן עֲדַיִן אַתֶּם צְרִיכִים יְגִיעוֹת לַחְפֹּר אֶצְלִי הֶעָנִי וְהָאֶבְיוֹן. וּבְוַדַּאי תִּמְצְאוּ אִם תִּתְיַגְּעוּ. וּכְמוֹ שֶׁמְּבֹאָר בְּהַתּוֹרָה תִּקְעוּ אֱמוּנָה (לִקּוּטֵי תִנְיָנָא ה) עַל פָּסוּק "אַף חָכְמָתִי עָמְדָה לִי", חָכְמָה שֶׁבְּאַף דְּהַיְנוּ בִּיגִיעוֹת עָמְדָה לִי. וְאֵין צְרִיכִים יְגִיעוֹת שֶׁאִי אֶפְשָׁר לְסָבְלָם, רַק "בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ". וְגַם בָּזֶה יֵשׁ הַרְבֵּה לְדַבֵּר, וּבְהֶכְרֵחַ לִגְמֹר בְּעַל פֶּה. וְעַל זֶה צְרִיכִים יְגִיעוֹת וּשְׁבִירוֹת מְנִיעוֹת שֶׁנִּזְכֶּה לְהִתְוַעֵד בְּכָל פַּעַם עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם, וְיָאִיר עֵינַי וְעֵינֵיכֶם לְדַבֵּר מַה שֶּׁצָּרִיךְ כָּל אֶחָד לְפִי מַדְרֵגָתוֹ בְּאוֹתוֹ הָעֵת וְהַזְּמַן שֶׁיִּזְכֶּה לְקַשֵּׁר לִבּוֹ לְהַנְּקֻדָּה טוֹבָה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַזֹּאת.
And peace to all our anshei sh'lomaynu with great love. ## Segment 10
יְדִיד נַפְשִׁי, לֹא הָיָה עוֹלֶה עַל לִבִּי לִקַּח פְּנַאי לַהֲשִׁיבְךָ עַתָּה, אַךְ אֲנִי יוֹדֵעַ וּמַאֲמִין שֶׁמַּה שֶּׁזִּכִּיתִי אוֹתְךָ בְּרַחֲמָיו הַמְרֻבִּים שֶׁתִּהְיֶה עַל רֹאשׁ הַשָּׁנָה הֶעָבַר בְּאוּמַאן עִמָּנוּ יַחַד, זֶה עוֹרֵר לִבִּי לְאַהֲבָתְךָ גַּם בִּימֵי רֹאשׁ הַשָּׁנָה בְּאוּמַאן וְגַם עַתָּה. כִּי רָאִיתִי שֶׁתְּהִלָּה לָאֵל אַחֲרֵי כָּל רִבּוּי בִּלְבּוּלֵי מַחְשְׁבוֹתַי הַתְּמֵהִים וְנִכְסָפִים לַעֲזֹר לָכֶם בֶּאֱמֶת, וְנִדְמֶה לִי כַּמָּה פְּעָמִים שֶׁהֵם חַס וְשָׁלוֹם חַס וְשָׁלוֹם לֹא לְהוֹעִיל חָלִילָה. וְאַף עַל פִּי כֵן אֲנִי מִתְחַזֵּק בְּדַרְכֵי נִפְלְאוֹתָיו לַעֲסֹק בָּזֶה עַל פִּי רְצוֹנוֹ זַ"ל. אַךְ מִתְפַּעֵל נֶפֶשׁ הָרוֹאֶה כְּשֶׁרָאִיתִי, שֶׁאַף עַל פִּי כֵן בָּאוּ עַל רֹאשׁ הַשָּׁנָה כַּמָּה נְפָשׁוֹת עַל יְדֵי דִּבּוּרֵינוּ עִמָּהֶם בְּכָל הַשָּׁנָה וְאַתָּה אֶחָד מֵהֶם. עַל כֵּן אָמַרְתִּי כְּדַאי לְבַלּוֹת שָׁעָה לִכְתֹּב לְךָ דְּבָרַי אֵלֶּה, אוּלַי אוּכַל לְעוֹרֵר אוֹתְךָ.
Overview: Wednesday, Parshas Chayei Sarah — Nemirov. To Yitzchok. On Friday Erev Shabbas he sent him a lengthy letter via the post — therefore just now nothing new to innovate. Only see immediately to inform him if you received his letter — and to reply — and to send him money immediately as much as you can — for just now there is not even one peruta in his house — and the expenses are great — may Hashem Yisborach have mercy. Also from his affairs he has pain from the multitude of the yearning of his eyes — as he wrote there. But all that he wrote there — this is his comfort in his poverty. For we have nothing with which to give life to our souls — except the holiness of Shabbas in its simplicity — and the holiness of the true tzaddik — who is the "Shabbas d'kulhu yomei" — and he reveals and draws for us the holiness and joy of Shabbas. And the essential is that there the tiferes Yisrael is revealed — what Hashem Yisborach glories in with each individual of Israel in particular — even with the worst of the worst — and this is the life-force and the sustaining of all the days of the week. And also in this there is much in his heart to speak — praised be G-d. Until now His mercies helped us — also to eternity may He not abandon us — and Hashem Yisborach arranged for him the bearer of this letter through His wondrous providence. Tov l'hodos laHashem. Over every particular detail — for all is for good — and we do not know at all — for His thoughts Yisborach are very very deep — especially in these end of days. But even so — Hashem Yisborach always completes His chesed — and will complete His chesed forever. ## Segment 11
וְהָעִקָּר שֶׁתַּאֲמִין בְּךָ עַל כָּל פָּנִים כְּמוֹ שֶׁאֲנִי מַאֲמִין בְּךָ, שֶׁעֲדַיִן עַדַיִן אַתָּה יָכוֹל לְהַתְחִיל מֵעַתָּה. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ. וְדַי בָּזֶה, כִּי כְּבָר הֵאִיר הַיּוֹם חֶסֶד אֵל כָּל הַיּוֹם חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ', וְהֵם מִתְחַדְּשִׁים לַבְּקָרִים, כֻּלָּם יָאִירוּ עָלֵינוּ וְעָלֶיךָ, עֲדֵי נִזְכֶּה לָשׁוּב אֵלָיו בֶּאֱמֶת, וּלְבַלּוֹת יָמֵינוּ לְדַבֵּר מִנִּפְלְאוֹת מַעֲשֵׂה ה' אֲשֶׁר עָשָׂה עִמָּנוּ בְּדוֹרוֹתֵינוּ אֵלֶּה לְהַחֲיוֹתֵנוּ כַּיּוֹם הַזֶּה, כִּי מַחְשְׁבוֹת לִבּוֹ יִתְבָּרַךְ לְדוֹר וָדוֹר: עַד כָּאן.
I received your letter this week and read it well — twice — and knew your pains. And behold — your letter arrived when I was about to travel to here in Breslov — and I said to myself — why should I reply to him in writing since I will myself be with him together — and face to face will I speak with him. And today I came here — and from the immensity of my love and my strong yearning to strive for your benefit — in fulfillment of his command and his holy will — to benefit each and every one according to his yearning and his effort and his toil to receive his true and eternal benefit — I set my heart today — before the light of the day — in the immensity of the multitude of my preoccupations and the swarm of my distresses in general and in particular — which it is impossible to express — may Hashem Yisborach have mercy quickly — to examine his letter — and I said I would reply to you also here — for I know that there are several matters that are impossible to specify in the mouth. And also perhaps from this will spring hints of true arousal for the rest of the anshei sh'lomaynu who desire the point of truth to its truth. The words of your father who awaits salvation through gratuitous chesed. Nussun of Breslov. # רנד URL: https://ajew.org/reader-plain/alim-litrufa/2/253/ # רנד
רנד
Source: https://ajew.org/reader/alim-litrufa/2/253 ## Segment 1
רנד
The words of your father — who desires and yearns for your eternal success. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ג' שְׁמוֹת תקצ"ח נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם רַב לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו הַנְּעִימִים שֶׁיִּחְיוּ לָאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים אָמֵן כֵּן יְהִי רָצוֹן.
And peace to all our anshei sh'lomaynu with great love. ## Segment 4
יְקַבֵּל הָאִגֶּרֶת הָרָצוּף פֹּה לְרַבִּי אִיצֶיא מֵרַיאִירִיד לְשָׁלְחוֹ לְאַקִירְמַאן עַל אַדְרֶעס הַנּוֹדַע לְךָ, וּבְוַדַּאי תִּשְׁתַּדֵּל לִכְתֹּב כָּרָאוּי בְּאֹפֶן שֶׁיַּגִּיעַ לְיָדוֹ מַמָּשׁ וְלֹא יִשְׁלֹט בּוֹ יְדֵי זָרִים; אַף שֶׁלֹּא כָּתַבְתִּי שָׁם סוֹדוֹת. אַף עַל פִּי כֵן טוֹב שֶׁיַּגִּיעַ לְיָדוֹ מַמָּשׁ. וְתִשְׁתַּדֵּל בָּזֶה לִשְׁלֹחַ לוֹ הָאִגֶּרֶת הַזֶּה תֵּכֶף כִּי תְּחַיֶּה אֶת נַפְשׁוֹ בָּזֶה, כַּיָּדוּעַ לָכֶם אֵיךְ מִכְתָּבַי מְחַיִּין אֲנָשִׁים בִּפְרָט בְּרִחוּק מָקוֹם כָּזֶה. וְכָעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ, וּמִיּוֹם נְסִיעָתְךָ מִפֹּה לֹא רָאִיתִי מִכְתָּבְךָ. וּתְהִלָּה לָאֵל הָיָה אֶצְלִי בְּשַׁבַּת הֶעָבַר שִׁבְעָה אוֹרְחִים מִבְּרֶסְלֶב, וּבְתוֹכָם רַבִּי שִׂמְחָה חֲתַן הָרַב. וּתְהִלָּה לָאֵל דִּבַּרְנוּ הַרְבֵּה דִּבְרֵי אֱמֶת נִפְלְאוֹת ה' בִּישׁוּעָתוֹ הַנִּפְלָאָה; חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם. וַאֲנִי מֵכִין עַצְמִי בָּעִתִּים הַלָּלוּ לִנְסֹעַ לִבְרֶסְלֶב, אַךְ הַמְּנִיעוֹת רַבִּים, וּכְפִי הַנִּרְאֶה לֹא אֶסַּע עַד אַחַר שַׁבַּת קֹדֶשׁ, הַבָּא עָלֵינוּ לְטוֹבָה. וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ בְּרַחֲמָיו לְקַבֵּל בִּילֶעט עַל שָׁנָה מְהֵרָה כִּרְצוֹנֵנוּ וְלַה' הַיְשׁוּעָה.
Friend of my soul — the outstanding rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
וְהִנֵּה בְּשַׁבַּת הֶעָבַר דִּבַּרְנוּ מֵעִנְיַן כַּמָּה צְרִיכִין לְבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם שֶׁיְּתַקְּנֵנוּ בְּעֵצָה טוֹבָה מִלְּפָנָיו. כִּי הָאָדָם בְּזֶה הָעוֹלָם צָרִיךְ עֵצוֹת עֲמֻקּוֹת מְאֹד בְּכָל יוֹם, בְּאֹפֶן שֶׁיִּנָּצֵל מִמַּה שֶּׁצָּרִיךְ לְהִנָּצֵל, וְלַחֲטֹף בְּכָל יוֹם טוֹב אֲמִתִּי וְנִצְחִי מַה שֶּׁיּוּכַל. כִּי עִקַּר הָעֵצוֹת צְרִיכִין בְּזֶה הָעוֹלָם שֶׁנִּקְרָא רַגְלִין בְּחִינַת עֵצוֹת, כְּמוֹ שֶׁכָּתוּב (שְׁמוֹת יא) "וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ". וְדִבַּרְנוּ בָּזֶה הַרְבֵּה שֶׁמְּרֻמָּז בְּפָרָשַׁת "וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו" וְכוּ' וְדִבַּרְנוּ שֶׁמַּה שֶּׁבֵּרְכָם כָּל אֶחָד בְּכֹחַ וּגְבוּרַת הַחַיּוֹת בְּכֹחוֹ שֶׁל אֲרִי וְשׁוֹר וּזְאֵב, וְדָן בֵּרֵךְ "יְהִי דָּן נָחָשׁ עֲלֵי דֶּרֶךְ" וְכוּ', הַכֹּל צְרִיכִים בְּעִנְיַן הִתְגַּבְּרוּת בַּעֲבוֹדַת ה' בְּכַמָּה וְכַמָּה עֵצוֹת בְּכָל יוֹם אֲפִלּוּ הַקָּטָן בְּמַעֲלָה. וְאִם אֵין יוֹדְעִין שׁוּם עֵצָה צְרִיכִין לְהַמְתִּין וּלְחַכּוֹת לִישׁוּעָתוֹ יִתְבָּרַךְ שֶׁיָּאִיר עָלָיו עֵצָה שְׁלֵמָה אֲמִתִּית.
I received your letter this week and read it well — twice — and knew your pains. And behold — your letter arrived when I was about to travel to here in Breslov — and I said to myself — why should I reply to him in writing since I will myself be with him together — and face to face will I speak with him. And today I came here — and from the immensity of my love and my strong yearning to strive for your benefit — in fulfillment of his command and his holy will — to benefit each and every one according to his yearning and his effort and his toil to receive his true and eternal benefit — I set my heart today — before the light of the day — in the immensity of the multitude of my preoccupations and the swarm of my distresses in general and in particular — which it is impossible to express — may Hashem Yisborach have mercy quickly — to examine his letter — and I said I would reply to you also here — for I know that there are several matters that are impossible to specify in the mouth. And also perhaps from this will spring hints of true arousal for the rest of the anshei sh'lomaynu who desire the point of truth to its truth. ## Segment 6
וְעַל כָּל פָּנִים צְרִיכִין לֵידַע שֶׁעֲצוֹת הָעוֹלָם הֵם שֶׁקֶר וְכָזָב. כִּי נֶאֱחָז בָּהֶם זֻהֲמַת הַנָּחָשׁ בְּחִינַת (שָׁם ג) "הַנָּחָשׁ הִשִּׁיאַנִי" שֶׁעַל זֶה הִתְחִיל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם סֵפֶר תְּהִלִּים, "אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים". כִּי יֵשׁ אֲנָשִׁים שֶׁהֵם כְּשֵׁרִים קְצָת, וְאַף עַל פִּי כֵן עֲצָתָם הֵם בְּחִינַת "עֲצַת רְשָׁעִים". מֵחֲמַת שֶׁעֲצָתָם לֹא נִזְדַּכְּכוּ מִזֻּהֲמַת עֲצַת הַנָּחָשׁ הַנַּ"ל. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בְּחַג הַשָּׁבוּעוֹת זֶה אֵיזֶה שָׁנִים. אַךְ בְּשַׁבַּת הֶעָבַר הוֹסַפְנוּ לְדַבֵּר בָּזֶה הַרְבֵּה. וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב עַל פְּנֵי הַשָּׂדֶה, אַךְ הִזְכַּרְתִּיךָ אֵיזֶה דִּבּוּרִים מֵהֶם לַאֲשֶׁר יָדַעְתִּי עֹצֶם תְּשׁוּקָתְךָ לִשְׁמֹעַ דִּבְרֵי אֱמֶת מֵאִתִּי, וְעִקַּר הַקִּלְקוּל שֶׁל רֹב הָעוֹלָם הוּא מַה שֶּׁחוֹטְפִים עֲצָתָם בִּמְהֵרָה, שֶׁעַל זֶה נֶאֱמַר (אִיּוֹב ה) "עֲצַת נִפְתָּלִים נִמְהָרָה". כִּי לָעֵצָה הָאֲמִתִּית צְרִיכִין לְחַכּוֹת הַרְבֵּה לִזְכּוֹת אֵלֶיהָ כְּמוֹ שֶׁצָּעַק דָּוִד (תְּהִלִּים יג) "עַד אָנָה אָשִׁית עֵצוֹת בְּנַפְשִׁי" וְכוּ'. וְזֶהוּ "מִהֲרוּ שָׁכְחוּ מַעֲשָׂיו, וְלֹא חִכּוּ לַעֲצָתוֹ" (שָׁם קו), כִּי בְּכָל מַה שֶּׁעָבַר עֲלֵיהֶם הָיוּ צְרִיכִין לְחַכּוֹת לַעֲצָתוֹ יִתְבָּרַךְ. וְהָבֵן זֶה מְאֹד.
And the essential — you already know — you and those like you — and he informs you again — not once and not twice but innumerable times — that certainly the truth is as you wrote — that praised be G-d — hidden with him are true remedies and medicines of Torah — "sama d'chayyei" — a medicine of life for all [סַמָּא דְּחַיֵּי — Aramaic: the medicine of life — from the Zohar — referring to the Torah itself and the words of the true tzaddik which are healing medicine for all souls] — precious and wondrous words that have no comparison — full of counsels and healing of the soul and the body and eternal success for all — which it is impossible to express — but all of them are sealed and hidden in many many concealments — from inside and from outside — concealments within concealments — almost without measure. Were it not that Hashem helps him and you — through the merit and holy power of the Rebbe — in His wondrous ways — to reveal and to inform and to illuminate in the heart of the one who desires the healing of his soul in truth. And with this we have given ourselves life for some time already. ## Segment 7
וְאַף עַל פִּי כֵן תָּגִיל וְתָשִׂישׂ מַה שֶּׁאָנוּ זוֹכִים עַל כָּל פָּנִים לֵידַע מִכָּל זֶה שֶׁעֲצוֹת הֶהָמוֹן רֻבָּם מְקֻלְקָלִים. וְאִם עֲדַיִן לֹא זָכִינוּ בִּשְׁלֵמוּת לָעֵצוֹת הָאֲמִתִּיּוֹת שֶׁעַל יָדָם נָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת, עַל כָּל פָּנִים אָנוּ יוֹדְעִים שֶׁצְּרִיכִין לְהַמְתִּין וּלְחַכּוֹת לָהֶם וּלְהִתְפַּלֵּל הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה בְּכָל יוֹם, שֶׁיְּתַקְּנֵנוּ בְּעֵצָה טוֹבָה וּבַעֲצָתוֹ יַנְחֵנוּ וְכוּ', עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם. וּלְעֵת עַתָּה בְּחַסְדּוֹ יִתְבָּרַךְ אָנוּ יוֹדְעִים מֵהָעֵצוֹת הָאֲמִתִּיּוֹת, שֶׁהֵם תַּרְיַ"ג עֲטִין דְּאוֹרָיְתָא, צִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וְכָל הַמִּצְווֹת הַקְּדוֹשׁוֹת. נָגִיל וְנָשִׂישׂ בְּכָל הַנְּקֻדּוֹת טוֹבוֹת שֶׁאָנוּ חוֹטְפִין בְּכָל יוֹם, וְנִתְפַּלֵּל לְהַבָּא עַד נִזְכֶּה לְעֵצוֹת שְׁלֵמוֹת לְעֵצוֹת עֲמֻקּוֹת, בְּחִינַת "מַיִם עֲמֻקִּים עֵצָה" וְכוּ', עַד "יִבָּקַע כַּשַּׁחַר אוֹרֵינוּ וַאֲרוּכָתֵינוּ מְהֵרָה תִּצְמַח". וִיקֻיַּם (אִיּוֹב כה) "גּוֹלֶה עֲמֻקּוֹת מִנִּי חֹשֶׁךְ", עַד נִזְכֶּה לְהוֹדוֹת אֶת שְׁמוֹ יִתְבָּרַךְ בִּבְחִינַת (יְשַׁעְיָה כה) "אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחֹק אֱמוּנָה אֹמֶן" וְכוּ' וְכוּ'. אַשְׁרֵי אָזְנַיִם הַשּׁוֹמְעִים כָּל אֵלֶּה. וּכְלַל דְּבָרֵינוּ הָיָה שֶׁעִקַּר תִּקּוּן שְׁלֵמוּת הָעֵצָה הוּא עַל יְדֵי הַסֵּפֶר הַקָּדוֹשׁ, בְּחִינַת (אִיּוֹב לא) וְסֵפֶר כָּתַב אִישׁ רִיבִי וְכוּ'. עַל כֵּן צְרִיכִין לִזָּהֵר מְאֹד לִלְמֹד הַסֵּפֶר הַקָּדוֹשׁ הַזֶּה בְּכָל יוֹם, וּלְבַקֵּשׁ וּלְחַפֵּשׂ שָׁם עֵצוֹת טוֹבוֹת אֲמִתִּיּוֹת. וְעַל־יְדֵי זֶה יִזְכֶּה לִלְמֹד כָּל הַסְּפָרִים הַקְּדוֹשִׁים הַמֻּכְרָחִים שֶׁהֵם סֵפֶר הַפּוֹסְקִים וְכוּ'. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
But know — that every person according to his yearning and his desire and his effort — according to how much he digs and excavates with his mouth and his heart — to find the water from the holy wells — *"be'er mayim chayyim"* — the well of living waters that were dug in the days of Avraham — and the Philistines blocked them and filled them with earth — and Yitzchok Avinu returned and dug them — and he had several quarrels and struggled over them — for the obstacles were many — those who were called then Philistines — until he dug and found a well of water and called its name Rechovos [Bereishis 26:22 — one of the great Breslov metaphors. The wells of living water are the Torah teachings of the tzaddikim in every generation. The Philistines — the forces of impurity and opposition — block and fill them with earth. But the tzaddikim return again in every generation to re-dig them. And the name Rechovos — "wide expanses" — because there at last they found room] and so forth. And even so they are still sealed — for from then until now — how many and how many tzaddikim and prophets in every generation toiled to dig them and to reveal them. And it is impossible to express in writing even what sparks in his heart about this. But already the tzaddikim of every generation have done greatly — and revealed to us from then until now — and especially from the day of the receiving of the Torah — that we merited through the faithful shepherd Moshe Rabbeinu — upon him be peace — and all the tzaddikim who came after him — that every one of the great *bnei aliyah* dug wells of living waters — to heal the ailments of the souls of Israel. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ בְּעֶזְרָתוֹ יִתְבָּרַךְ וִיקֻיַּם בְּךָ חֲכַם בְּנִי וְשַׂמַּח לִבִּי לָנֶצַח.
For the true tzaddik of the generation — he is the one who sustains all the world in his generation — until the end. And about him it is said "zarach hashemesh u'va hashemesh" — until the sun of this one had not set — the sun of the one who comes after him rose. [זָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ — Koheles 1:5 — "The sun rises and the sun sets." The Talmud (Kiddushin 72b) teaches: before the sun of one righteous person sets — the sun of the next righteous one rises. The world is never left without its sustaining light] And he already spoke about this — that before Shmuel came after Eli the Priest — the sun had almost set — the world was almost destroyed and the light had almost gone down completely — but Shmuel the prophet illuminated the sun and sustained the world after Eli the Priest. And so in every generation — and as he saw with his own eyes also in this generation — he — the poor and destitute — all his days grew up among the sages — and was dusty from the dust of their feet — and he knew that in our days the holy light of the Baal Shem Tov — zacher tzaddik livrachah — had almost gone down. And before his sun had set — the sun of our Master our Teacher and our Rebbe — the holy one — zacher tzaddik livrachah — rose. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your lover in truth forever — until here. Nussun of Breslov. What shall I say — what shall I speak — what is in my heart about this. And at first glance these matters do not pertain to a reply to your question and your very bitter cry. But I know my son I know — I know your pains more than you. And the general principle — for you and for all like you — that it is not in my power to reply to you at all — only each and every one according to how much he digs and seeks after the holy wells of living waters as above — certainly he will find in my pouch — the pouch of the poor and destitute one who is very much pursued from every side — and therefore his pouch is full of earth and pebbles and rags — which strangers filled it with in order to hide and conceal the gems of his treasures — even so — *"mayim rabbim lo yuchlu l'chabot es ha'ahavah — un'haros lo yishtefu'ah"* — many waters cannot quench the love — and rivers cannot overflow it [Shir HaShirim 8:7] — and all kinds of darkness and concealments in the world cannot hide the lights of the hidden stores of such treasures of life — that already what was revealed of them was revealed in his holy books — of blessed memory. And still still — you need efforts to dig here with me — the poor and destitute one. And certainly you will find if you make the effort. And as explained in the Torah *"Tik'u Emunah"* (Likutay Tinyana 5) on the verse *"af chachmati amda li"* — *"chachmah she'b'af"* — wisdom that comes through exertion — "amda li" — stands by me. And the efforts required are not ones that are impossible to bear — only *"b'ficha u'vilvav'cha la'asoto"* — in your mouth and in your heart to do it. And the essential — that you believe in yourself at any rate — as he believes in you — that still still you can begin from now. More than this there is no leisure to extend. And enough in this — for already the day has brightened — the chesed of G-d all day — the chasadim of Hashem have not ended — and they are renewed every morning — may they all illuminate upon us and upon you — until we merit to return to Him in truth — and to spend our days speaking of the wondrous acts of Hashem that He did with us in these our generations — to give us life as on this day — for the thoughts of His heart Yisborach are to generation and generation. [Tehillim 33:11] # רנה URL: https://ajew.org/reader-plain/alim-litrufa/2/254/ # רנה
רנה
Source: https://ajew.org/reader/alim-litrufa/2/254 ## Segment 1
רנה
And behold — on the past Shabbas — they spoke about how much one must ask Hashem Yisborach every day — that He repair him with good counsel from before Him. For a person in this world needs very deep counsels every day — in a way that he will be saved from what he needs to be saved — and to snatch every day true and eternal good — all that he can. For the essential of the counsels one needs is in this world — which is called *"raglayim"* — in the aspect of counsels — as it is written (Shemos 11): *"and all the people that are at your feet."* And they spoke greatly about this — that it is hinted in the parasha "Vayikra Yaakov el banav" — and they spoke about how Yaakov blessed each one with the strength and might of the living creatures — with the strength of a lion and an ox and a wolf — and Dan blessed *"Yih'yeh Dan nachash alei derech"* — all are needed in the matter of strengthening in the service of Hashem — with many many counsels every day — even the smallest in level. And if one knows no counsel at all — one must wait and expect His salvation Yisborach — that He will illuminate upon him a complete true counsel. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' בֹּא תקצ"ח.
And at any rate one must know that the counsels of the world are falsehood and lies — for in them is grasped the impurity of the snake — in the aspect of "ha'nachash hishi'ani" [הַנָּחָשׁ הִשִּׁיאַנִי — "the snake deceived me" — Bereishis 3:13. The snake is the archetype of false counsel — counsel that seems wise and beneficial but leads to ruin. The essential corruption of false counsel is its haste — *atzas niftalim nimharah* — the counsel of the twisted is rushed] — and on this King David began the book of Tehillim: *"Ashrei ha'ish asher lo halach ba'atzas resha'im"* — "fortunate is the man who did not walk in the counsel of the wicked." For there are people who are somewhat decent — and even so their counsel is in the aspect of *"atzas resha'im"* — because their counsel was not refined from the impurity of the counsel of the snake as above. And they already spoke about this greatly on Shavuos — several years ago. But on the past Shabbas they added greatly to speak about this. ## Segment 3
שָׁלוֹם כַּנָּהוּג. הִנְנִי מוּכָן לִנְסֹעַ לְאוּמַאן לְשָׁלוֹם, וְהַשֵּׁם יִתְבָּרַךְ לְמַעַן רַחֲמָיו יַעֲשֶׂה וְיַנְחֵנוּ בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וְכָעֵת אֵין שׁוּם פְּנַאי לִכְתֹּב דָּבָר, כִּי אֲנִי טָרוּד מְאֹד, וּמוֹסֵר כְּתָב זֶה יְדִידִי נָחוּץ גַּם כֵּן מְאֹד מְאֹד. וּכְבָר הִקְדַּמְתִּי לַהֲשִׁיבְךָ בְּמִכְתָּבִי שֶׁשָּׁלַחְתִּי לְךָ קֹדֶם שֶׁהִגִּיעַ לִי שׁוּם מִכְתָּב מֵאִתְּךָ כַּיָּדוּעַ לְךָ. וּכְבָר יָדַעְתָּ הַרְבֵּה שֶׁבְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל הָאָדָם כַּמָּה וְכַמָּה שִׁנּוּיִים בְּכָל יוֹם. וּצְרִיכִין לְהַאֲמִין שֶׁהַכֹּל לְטוֹבָה, אֲפִלּוּ כָּל הַמִּינֵי בִּלְבּוּלִים וּמְנִיעוֹת וְכוּ' הָעוֹבְרִין בְּכָל יוֹם, וּבִפְרָט בְּצוּק הָעִתִּים הַלָּלוּ בְּאַחֲרִית הַיָּמִים הָאֵלּוּ, שֶׁנֶּאֱמַר עֲלֵיהֶם (דְּבָרִים ז) "בַּצַּר לְךָ וְכוּ' בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ", וְיִשְׂרָאֵל נְתוּנִים בְּצָרָה גְּדוֹלָה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת. וְאֵין חַיּוּתֵינוּ כִּי אִם עַל יְדֵי חֲסָדָיו הַמְרֻבִּים, כְּמוֹ שֶׁכָּתוּב (אֵיכָה ג) "וָאֹמַר אָבַד נִצְחִי וְכוּ', זֹאת אָשִׁיב אֶל לִבִּי וְכוּ' חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' חֲדָשִׁים לַבְּקָרִים" וְכוּ'. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה וַעֲדַיִן צְרִיכִין לְדַבֵּר בָּזֶה. כִּי עֲדַיִן אַתָּה מִשְׁתּוֹמֵם מִמַּה שֶּׁנַּעֲשֶׂה עִמְּךָ בְּכָל יוֹם, וְאַתָּה מְבַקֵּשׁ לֵישֵׁב בְּשַׁלְוָה. גַּם אֲנִי חָפֵץ בָּזֶה, אֲבָל מִי זוֹכֶה לָזֶה, בִּפְרָט בָּעִתִּים הַלָּלוּ עֵת צָרָה הוּא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ. רַק צְרִיכִין לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה, מַה שֶּׁאַף עַל פִּי כֵן אָנוּ זוֹכִים לְכָל הַנְּקֻדּוֹת טוֹבוֹת שֶׁאָנוּ חוֹטְפִין בְּכָל יוֹם וְכוּ'. זֹאת נֶחָמָתִי בְּעָנְיִי וְכוּ'. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וּמֵעֹצֶם אַהֲבָתְךָ וּתְשׁוּקָתְךָ הֻכְרַחְתִּי לְהַזְכִּירְךָ מְעַט דְּבָרַי אֵלֶּה, וְיָתֵר מִזֶּה אַתָּה יוֹדֵעַ מִכְּבָר, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ' וּבְכָל יוֹם יִהְיֶה בְּעֵינֶיךָ כַּחֲדָשִׁים מַמָּשׁ, קַוֵּה לַה' וְיוֹשַׁע לְךָ.
And the essential corruption of most of the world is that they snatch their counsel quickly — and about this it is said (Iyov 5): "atzas niftalim nimharah" — the counsel of the twisted is rushed. For true counsel one must wait greatly to merit to it — as David cried out (Tehillim 13): *"ad anah ashis eitzos b'nafshi"* — "until when shall I devise counsels in my soul" and so forth. And this is *"miharu shach'chu ma'asav — v'lo chiku la'atzaso"* (Tehillim 106) — for in all that passed over them they needed to wait for His counsel Yisborach. And understand this very much. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת
Abundant peace — to the honor of my beloved son — my dear one — the veteran rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine — with all his pleasant children — may they live — for length of days and good years — Amen so may it be His will. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits to rejoice in you — with His Yisborach help — and may there be fulfilled in you: "chacham b'ni v'same'ach libi l'lanetzach" — "be wise my son and gladden my heart — forever." [Mishlei 27:11] ## Segment 7
בְּעֶזְרַת ה' יִתְבָּרַךְ, יוֹם ג' בְּשַׁלַּח תקצ"ח אוּמִין.
Nussun of Breslov. ## Segment 8
שָׁלוֹם וּבְרָכָה לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר לָנֶצַח, וּבָנָיו הַיְקָרִים שֶׁיִּחְיוּ. וּבִפְרָט לִבְנוֹ הֶחָתָן נֶכְדִּי חֲבִיבִי הַמֻּפְלָא נַחְמָן שֶׁיִּחְיֶה.
Please receive the enclosed letter — for Rabbi Itzya from Rayreed — to send it to Akerman at the known address — and certainly strive to write it properly so that it reaches his hand specifically — and strangers do not get hold of it — even though he did not write secrets there — even so — good that it reaches his hand specifically. And strive in this to send him the letter immediately — for it will give life to his soul — as is known to you how his letters give life to people — especially in such a distant place. And just now he does not know what to write to you — and from the day of your departure from here he has not seen your letter. And praised be G-d — on the past Shabbas — seven guests from Breslov were with him — among them Rabbi Simcha the son-in-law of the rav. And praised be G-d — they spoke greatly — words of true wonders of Hashem in His wondrous salvation — chasdav gavar aleinu v'emes Hashem l'olam. And he is preparing himself in these times to travel to Breslov — but the obstacles are many — and according to what appears — he will not travel until after Shabbas Kodesh coming upon us for good. And may Hashem Yisborach help him in His mercies to receive a bilet for the year quickly — as they desire — and to Hashem the salvation. ## Segment 9
בָּאתִי הֵנָּה אוֹר לְיוֹם זֶה וּמָצָאתִי אֶת שֶׁאָהֲבָה נַפְשִׁי מִכְתָּבוֹ הַיָּקָר בְּעֵינַי בְּקוֹל מְבַשֵּׂר, שֶׁתְּהִלָּה לָאֵל נִשְׁתַּדֵּךְ לְמַזָּל טוֹב עִם בְּנוֹ שֶׁיִּחְיֶה. "שָׂשׂ אָנֹכִי עַל אִמְרוֹתֶיךָ כְּמוֹצֵא שָׁלָל רָב". וְעַתָּה כַּפַּי פְרוּשׂוֹת אֶל ה' שֶׁנִּזְכֶּה שֶׁיִּהְיוּ לְמַזָּלָא טָבָא. יֵלְכוּ יוֹנְקוֹתָיו וְיִהְיוּ כַּזַּיִת הוֹדוֹ. וְיִהְיוּ כְּגַן רָוֶה עוֹד יָנוּב בְּשֵׂיבָה טוֹבָה. וְנִזְכֶּה לִרְאוֹת בָּנִים וּבְנֵי בָּנִים מֵהֶם וּמִכָּל יוֹצְאֵי חֲלָצֵיהֶם עוֹסְקִים בַּתּוֹרָה וּמִצְוֹת. וּלְהוֹדִיעַ לְבָנֵינוּ וְלִבְנֵי בָּנֵינוּ אֶת כָּל מַעֲשֵׂי ה' וְנִפְלְאוֹתָיו וַחֲסָדָיו אֲשֶׁר אָנוּ רוֹאִים בְּכָל דּוֹר וָדוֹר וּבְכָל יוֹם וּבְכָל עֵת וְכוּ'. רַבּוֹת עָשִׂיתָ עַתָּה ה' וְכוּ'. חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
And behold — on the past Shabbas — they spoke about how much one must ask Hashem Yisborach every day — that He repair him with good counsel from before Him. For a person in this world needs very deep counsels every day — in a way that he will be saved from what he needs to be saved — and to snatch every day true and eternal good — all that he can. For the essential of the counsels one needs is in this world — which is called *"raglayim"* — in the aspect of counsels — as it is written (Shemos 11): *"and all the people that are at your feet."* And they spoke greatly about this — that it is hinted in the parasha "Vayikra Yaakov el banav" — and they spoke about how Yaakov blessed each one with the strength and might of the living creatures — with the strength of a lion and an ox and a wolf — and Dan blessed *"Yih'yeh Dan nachash alei derech"* — all are needed in the matter of strengthening in the service of Hashem — with many many counsels every day — even the smallest in level. And if one knows no counsel at all — one must wait and expect His salvation Yisborach — that He will illuminate upon him a complete true counsel. ## Segment 10
וְהִנֵּה אֲהוּבִי בְּנִי חֲבִיבִי. גַּם מִזֶּה אַתָּה יָכוֹל לִרְאוֹת מַעֲשֵׂי ה' וְנִפְלְאוֹתָיו. אֲשֶׁר לַכֹּל זְמַן וְעֵת לְכָל חֵפֶץ. כְּמוֹ שֶׁרוֹאִים נִפְלְאוֹת ה' בְּעִנְיַן שִׁדּוּכִים וְהָעֲסָקִים הַנַּעֲשִׂים מִמֶּרְחַקִּים כֵּן יְכוֹלִין לְהִתְפַּלֵּא יוֹתֵר עַל הַשִּׁדּוּכִים וְהָעֲסָקִים הַנַּעֲשִׂים בְּקֵרוּב מָקוֹם (כָּאן חָסֵר מְעַט) כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה. אַךְ צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם וְלִשְׁמֹר הַזִכָּרוֹן הַזֶּה הֵיטֵב כִּי הוּא חַיֶּיךָ לָנֶצַח. וְיָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ מֵחֲמַת נְחִיצַת הַפָּאסְט. וְשָׁלוֹם לְךָ וּלְבֵיתְךָ וְה' יְחַזֵּק לְבָבְךָ שֶׁתַּתְחִיל מֵעַתָּה לְחַדֵּשׁ יָמֶיךָ לְטוֹבָה. וְיַצְלִיחַ אוֹתְךָ בְּכָל אֲשֶׁר תִּפְנֶה וְיָרִים קַרְנְךָ לְמַעְלָה. וְנִזְכֶּה בְּחַסְדּוֹ יִתְבָּרַךְ לִשְׂמֹחַ מְהֵרָה בְּשִׂמְחַת בָּנֶיךָ וְכָל יוֹצְאֵי חֲלָצֶיךָ. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And at any rate one must know that the counsels of the world are falsehood and lies — for in them is grasped the impurity of the snake — in the aspect of "ha'nachash hishi'ani" [הַנָּחָשׁ הִשִּׁיאַנִי — "the snake deceived me" — Bereishis 3:13. The snake is the archetype of false counsel — counsel that seems wise and beneficial but leads to ruin. The essential corruption of false counsel is its haste — *atzas niftalim nimharah* — the counsel of the twisted is rushed] — and on this King David began the book of Tehillim: *"Ashrei ha'ish asher lo halach ba'atzas resha'im"* — "fortunate is the man who did not walk in the counsel of the wicked." For there are people who are somewhat decent — and even so their counsel is in the aspect of *"atzas resha'im"* — because their counsel was not refined from the impurity of the counsel of the snake as above. And they already spoke about this greatly on Shavuos — several years ago. But on the past Shabbas they added greatly to speak about this. ## Segment 11
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם וּמְחַכֶּה לִשְׂמֹחַ בָּכֶם כְּמוֹ שֶׁכָּתוּב: "חֲכַם בְּנִי וְשַׂמַּח לִבִּי" אָמֵן כֵּן יְהִי רָצוֹן.
And the essential corruption of most of the world is that they snatch their counsel quickly — and about this it is said (Iyov 5): "atzas niftalim nimharah" — the counsel of the twisted is rushed. For true counsel one must wait greatly to merit to it — as David cried out (Tehillim 13): *"ad anah ashis eitzos b'nafshi"* — "until when shall I devise counsels in my soul" and so forth. And this is *"miharu shach'chu ma'asav — v'lo chiku la'atzaso"* (Tehillim 106) — for in all that passed over them they needed to wait for His counsel Yisborach. And understand this very much. And even so — rejoice and be glad — that we merit at any rate to know from all this — that the counsels of the masses are mostly corrupt. And if we have not yet merited completely to the true counsels — at any rate we know that we must wait and expect them — and pray greatly to Hashem Yisborach every day about this — that He repair us with good counsel — and lead us with His counsel — until Hashem looks down and sees from heaven. And just now in His chesed Yisborach — we know from the true counsels — which are the 613 counsels of Torah — tzitzis and tefillin and Torah and prayer and all the holy mitzvos. [תַּרְיַ"ג עֲטִין דְּאוֹרָיְתָא — the 613 counsels of Torah — from Zohar Chadash, Ruth 80a. The mitzvos are not merely commandments — they are counsels — wisdom from above — strategies for navigating the world and drawing close to Hashem] Let us rejoice and be glad in all the good points we snatch every day — and pray for the future — until we merit to complete counsels — to deep counsels — in the aspect of *"mayim amukkim eitzah"* — "deep waters are counsel" [Mishlei 20:5] — until *"yibaka kashacher oreinu v'aruchasenu m'heirah titzma'ch."* [Yeshayahu 58:8] And may there be fulfilled (Iyov 25): *"goleh amukos mini choshech"* — "Who reveals deep things from the darkness" — until we merit to thank His name Yisborach in the aspect of (Yeshayahu 25): *"odeh shimcha ki asita peleh eitzos mei'rachok emunah omen"* — "I will praise Your name — for You have done a wonder — counsels from afar — faithfulness and truth." [אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחֹק אֱמוּנָה אֹמֶן — one of the great verses of the Breslov vocabulary — the "counsels from afar" are precisely the deep hidden counsels of the true tzaddik — emunah omen — faithfulness and craftsmanship — the artisanal faithfulness of the Torah teaching that comes from so far away and yet reaches into every individual soul] Fortunate are the ears that hear all these. And the general principle of all their words was that the essential repair and completeness of counsel is through the holy book — in the aspect of (Iyov 31): "v'sefer kasav ish rivi" — "the book that the man of my dispute has written." Therefore one must be very careful to study this holy book every day — and to seek and search there for good and true counsels. And through this one will merit to study all the holy books that are necessary — which are the books of the *poskim* and so forth. More than this there is no leisure to extend. And peace to all our anshei sh'lomaynu with great love. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רנו URL: https://ajew.org/reader-plain/alim-litrufa/2/255/ # רנו
רנו
Source: https://ajew.org/reader/alim-litrufa/2/255 ## Segment 1
רנו
And even so — rejoice and be glad — that we merit at any rate to know from all this — that the counsels of the masses are mostly corrupt. And if we have not yet merited completely to the true counsels — at any rate we know that we must wait and expect them — and pray greatly to Hashem Yisborach every day about this — that He repair us with good counsel — and lead us with His counsel — until Hashem looks down and sees from heaven. And just now in His chesed Yisborach — we know from the true counsels — which are the 613 counsels of Torah — tzitzis and tefillin and Torah and prayer and all the holy mitzvos. [תַּרְיַ"ג עֲטִין דְּאוֹרָיְתָא — the 613 counsels of Torah — from Zohar Chadash, Ruth 80a. The mitzvos are not merely commandments — they are counsels — wisdom from above — strategies for navigating the world and drawing close to Hashem] Let us rejoice and be glad in all the good points we snatch every day — and pray for the future — until we merit to complete counsels — to deep counsels — in the aspect of *"mayim amukkim eitzah"* — "deep waters are counsel" [Mishlei 20:5] — until *"yibaka kashacher oreinu v'aruchasenu m'heirah titzma'ch."* [Yeshayahu 58:8] And may there be fulfilled (Iyov 25): *"goleh amukos mini choshech"* — "Who reveals deep things from the darkness" — until we merit to thank His name Yisborach in the aspect of (Yeshayahu 25): *"odeh shimcha ki asita peleh eitzos mei'rachok emunah omen"* — "I will praise Your name — for You have done a wonder — counsels from afar — faithfulness and truth." [אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחֹק אֱמוּנָה אֹמֶן — one of the great verses of the Breslov vocabulary — the "counsels from afar" are precisely the deep hidden counsels of the true tzaddik — emunah omen — faithfulness and craftsmanship — the artisanal faithfulness of the Torah teaching that comes from so far away and yet reaches into every individual soul] Fortunate are the ears that hear all these. And the general principle of all their words was that the essential repair and completeness of counsel is through the holy book — in the aspect of (Iyov 31): "v'sefer kasav ish rivi" — "the book that the man of my dispute has written." Therefore one must be very careful to study this holy book every day — and to seek and search there for good and true counsels. And through this one will merit to study all the holy books that are necessary — which are the books of the *poskim* and so forth. More than this there is no leisure to extend. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' תְּצַוֶּה תקצ"ח.
The words of your father who awaits to rejoice in you — with His Yisborach help — and may there be fulfilled in you: "chacham b'ni v'same'ach libi l'lanetzach" — "be wise my son and gladden my heart — forever." [Mishlei 27:11] ## Segment 3
סִימָן טוֹב וּמַזָּל טוֹב לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר וּלְכָל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ וּבִפְרָט לִבְנוֹ הֶחָתָן הַמֻּפְלָא דָּוִד צְבִי שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
הַיּוֹם בָּא בִּגְבוּלִי רַבִּי אֵלִיָּהוּ מִבְּרֶסְלֶב, וּבִשְּׂרַנִי טוֹב שֶׁתְּהִלָּה לָאֵל נִתְקַשֵּׁר לְמַזָּל טוֹב עִם יְדִידֵנוּ ר' יוֹאֵל מִבְּרֶסְלֶב וְכוּ'. וְאִם הָיָה לְפֶלֶא בְּעֵינַי עַל אֲשֶׁר מִהַרְתָּ לִגְמֹר קֹדֶם בּוֹאִי, עִם כָּל זֶה הָיָה לִי לְנַחַת כִּי בְּאֵלּוּ אָמְרוּ מַקְדִּימִין. וְעַתָּה כַּפַּי פְּרוּשׂוֹת אֶל ה' הַגּוֹמֵל לַחַיָּבִים טוֹבוֹת שֶׁנִּזְכֶּה לִגְמֹר בִּשְׁלֵמוּת בְּכִי טוֹב, וִיהֵא רַעֲוָא שֶׁיִּהְיֶה לְכֻלָּנוּ לְמַזָּל טוֹב וּלְחַיִּים וּלְשָׁלוֹם אֵין קֵץ וְכוּ'. יֵלְכוּ יוֹנְקוֹתָם תֶּאֱרַכְנָה פֹּארוֹתֵיהֶם וְכֻלָּם יַעֲשׂוּ רְצוֹן קוֹנָם הֵם וְצֶאֱצָאֵיהֶם לְדוֹרוֹתָם, עַד יָשׁוּבוּ יִשְׂרָאֵל כַּיּוֹנִים אֶל אֲרֻבָּתָם, אָמֵן כֵּן יְהִי רָצוֹן. וְהִנֵּה לְהַאֲרִיךְ בְּדִבְרֵי אֱמֶת אֵין הַפְּנַאי מַסְכִּים כָּעֵת, וּבְוַדַּאי תִּשְׁמַע מִפִּי יְדִידִי רַבִּי נַחְמָן נֵרוֹ יָאִיר קְצָת מִמַּה שֶּׁשָּׁמַע בַּדֶּרֶךְ. וּבְקָרוֹב נִתְוַעֵד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי כְּפִי הַנִּרְאֶה אֶהְיֶה עַל שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה וּבִימֵי הַפּוּרִים הַבָּאִים עָלֵינוּ לְטוֹבָה בִּבְרֶסְלֶב.
Peace as is customary. ## Segment 5
וַה' יָשִׂים בְּפִינוּ דִּבְרֵי אֱמֶת בְּאֹפֶן שֶׁיַּעֲשׂוּ רֹשֶׁם לְטוֹבָה, לְהִתְחַזֵּק בְּכָל עֵת מֵחָדָשׁ בְּתוֹסֶפֶת קְדֻשָּׁה וְדַעַת וְהִתְעוֹרְרוּת וְהִתְחַזְּקוּת חָדָשׁ בְּכָל יוֹם וּבְכָל עֵת. כִּי הַזְּמַן פּוֹרֵחַ מְאֹד וְאִם לֹא עַכְשָׁיו אֵימָתַי. וְכָעֵת טוֹב לְהוֹדוֹת לַה' עַל הֶעָבַר וּלְבַקֵּשׁ לְהַבָּא. חַסְדּוֹ גָּבַר עָלֵינוּ מְאֹד, וֶאֱמֶת ה' לְעוֹלָם. עוֹד יוֹסִיף בְּרַחֲמָיו חֲסָדִים חֳדָשִׁים נִפְלָאִים בְּאֹפֶן שֶׁנִּזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בִּמְהֵרָה, וְלֹא נֵבוֹשׁ וְלֹא נִכָּלֵם וְלֹא נִכָּשֵׁל לְעוֹלָם וָעֶד. וְלַה' הַיְשׁוּעָה.
Peace and blessing — to the honor of my beloved son — my dear one — the veteran rabbinical scholar — our Teacher the Rabbi Shachna — may his light shine forever — and his precious sons — may they live. And especially to his son the groom — his beloved grandson — the remarkable Nachman — may he live. ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
I am now prepared to travel to Uman in peace — and Hashem Yisborach for the sake of His mercies will do and lead us in tracks of righteousness for the sake of His name. Just now there is no time at all to write anything — for I am very preoccupied — and the bearer of this letter is my friend who is also very very pressed. And I have already replied to him in advance in his letter that he sent him before any letter reached him from him — as is known to you. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits salvation at every time. Nussun of Breslov. And you already know greatly — that it is inevitable that many many changes pass over a person every day. And one must believe that all is for good — even all the kinds of confusions and obstacles that pass every day — and especially in the distress of these times — in these end of days — about which it is said (Devarim 7): *"batzar l'cha... b'acharit hayamim v'shavta ad Hashem Elokecha"* [Devarim 4:30] — and Israel are in great distress in general and in particular. And our life-force is only through His abundant chasadim — as it is written (Eichah 3): "va'omar avad nitzchi... zos ashiv el libi... chasdei Hashem ki lo samu... chadashim labekarim" and so forth. And he has already spoken greatly about this — and still one must speak about this. For you are still astonished at what is done with you every day — and you seek to sit in tranquility. He too desires this — but who merits to this — especially in these times — *"eis tzarah hi l'Yaakov u'mimennah yivvashei'a."* [Yirmiyahu 30:7] Only one must turn the grief and sigh to joy — in that even so we merit to all the good points that we snatch every day. *Zos nechamasi b'anyei.* [Tehillim 119:50] More than this there is no leisure to extend — and from the immensity of his love and yearning he was compelled to remind him of these few words — and more than this you already know from long ago — *hafoch bahem v'hafoch bahem* — and every day may they be in your eyes as completely new — *kaveh laHashem v'yosha' l'cha.* And peace to all our anshei sh'lomaynu with great love. # רנז URL: https://ajew.org/reader-plain/alim-litrufa/2/256/ # רנז
רנז
Source: https://ajew.org/reader/alim-litrufa/2/256 ## Segment 1
רנז
And know that this Shabbos we spoke from the stories of ancient times [סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל שָׁנִים קַדְמוֹנִיּוֹת — the Rebbe's holy stories: Sipurey Ma'asios — the *Sippurei Maasiyos* of Rebbe Nachman of Breslov, whose stories are called "stories of ancient times" because they appear to be old tales but carry the deepest of hidden meanings. The Rebbe himself described them as stories of ancient times that the mouth transmits — and through them people are awakened from the sleep of exile] — through which one is awakened from sleep and so forth. Who has heard such a thing — who has seen such things [מִי שָׁמַע כָּזֹאת, מִי רָאָה כָּאֵלֶּה — Yeshayahu 66:8: "Who has heard such a thing — who has seen such things?" The verse of the miraculous birth of a nation in a single day — the ultimate wonder of divine action beyond all natural expectation. Applied to the wonders of the Rebbe's stories: what has never been heard or seen before in the world] [Yeshayahu 66:8] — let us be glad and rejoice in His salvation — that until now He has helped us to hear such awesome wonders to revive us forever. Remember — do not forget — all that was spoken between us regarding each matter and matter and so forth — and we still need to speak much about this — in His salvation, Yisborach. Only be strong and resolute — and gladden your soul always — and everything will be in order with the help of Hashem Yisborach. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' תְּצַוֶּה תקצ"ח נֶעמְרוֹב.
The words of your father who intercedes on your behalf and awaits to rejoice in you — as it is written: "chacham b'ni v'same'ach libi" — Amen so may it be His will. ## Segment 3
רַב שָׁלוֹם לִידִידִי הָרַבָּנִי הַוָּתִיק, בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
אֶתְמוֹל הָיָה פֹּה רַבִּי אֵלִיָּהוּ מִבְּרֶסְלֶב שֶׁהוּא הָיָה הַשַּׁדְכָן אֶצְלְכֶם, וּבִשְּׂרַנִי טוֹב מֵעִנְיַן הַשִּׁדּוּךְ לְמַזָּל טוֹב, וְכָתַבְתִּי לְךָ סִימָן טוֹב וּמַזָּל טוֹב וּמָסַרְתִּי הָאִגֶּרֶת בְּיָדוֹ, וּבְוַדַּאי יַגִּיעַ לְיָדְךָ. וְאִם לֹא שְׁלָחוֹ עֲדַיִן, צִוִּיתִי עַל מוֹסֵר כְּתָב זֶה רַבִּי שְׁמוּאֵל מִבְּרֶסְלֶב שֶׁהוּא הַצִּיר שֶׁהֵבִיא לִי מִכְתָּבְךָ שֶׁיִּרְאֶה לִשְׁלֹחַ לְךָ מִכְתָּבִי הַנַּ"ל עַל יְדֵי הַשָּׁלִיחַ שֶׁלְּךָ אִם הוּא עֲדַיִן בִּבְרֶסְלֶב. וְכָעֵת אֲנִי כּוֹפֵל בִּרְכָתִי, יְצַו ה' אֶת הַבְּרָכָה אִתְּךָ שֶׁיִּהְיֶה הַהִתְקַשְּׁרוּת לְמַזָּל טוֹב לְחַיִּים טוֹבִים וּלְשָׁלוֹם לָכֶם וּלְכֻלָּנוּ. יֵלְכוּ יוֹנְקוֹתָיו וְיִהְיֶה כַּזַּיִת הוֹדוֹ וְנִזְכֶּה לְהִתְעוֹרֵר מִזֶּה לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת כְּעַל כָּל אֲשֶׁר גְּמָלָנוּ בְּרַחֲמָיו וּכְרֹב חֲסָדָיו. לֹא כַחֲטָאֵינוּ עָשָׂה לָנוּ וְכוּ', חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם. וְעַל דְּבַר אֲשֶׁר הִקְדִּים לִגְמֹר בְּלִי יְדִיעָתִי, כְּבָר כָּתַבְתִּי לְךָ שָׁם שֶׁכְּפִי שֶׁסִּפֵּר לִי רַבִּי אֵלִיָּהוּ הַנַּ"ל הָיִיתָ מֻכְרָח בַּדָּבָר וּמֵאֵת ה' הָיְתָה זֹּאת, וּבְוַדַּאי הַכֹּל לְטוֹבָה. גְּדוֹלִים מַעֲשֵׂי ה', מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. וּבַעַל הָרַחֲמִים אֲשֶׁר גָּמַל עִמָּנוּ טוֹבוֹת כָּאֵלֶּה עַד הֵנָּה, גַּם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזְבֵנוּ. עַד אַגִּיד זְרוֹעֲךָ לְדוֹר וְכוּ'. ה' יִגְמֹר בַּעֲדֵנוּ הַכֹּל לְטוֹבָה. וּכְפִי הַנִּרְאֶה נִתְוַעֵד יַחַד בִּישׁוּעָתוֹ יִתְבָּרַךְ בְּקָרוֹב, עַל כֵּן אֵין לְהַאֲרִיךְ עַתָּה. גַּם אֲנִי טָרוּד עַתָּה בְּעִנְיַן הַנִּשּׂוּאִין שֶׁל בְּנִי חוֹרְגִי שְׁמֶעלְקֶא שֶׁיִּחְיֶה, שֶׁהַשָּׁלִיחַ שֶׁהֵבִיא מִכְתָּבְךָ בָּא בְּיִחוּד בִּשְׁבִיל עֵסֶק הַחֲתֻנָּה הַנַּ"ל, וַאֲנִי מֻכְרָח לַהֲשִׁיבוֹ כָּרָאוּי בִּנְחִיצָה, עַל כֵּן לֹא יָכֹלְתִּי לְהַרְחִיב הַדִּבּוּר אֵלֶיךָ יוֹתֵר.
My beloved son — my dear one — the veteran rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine — and all who go forth from his loins — may they live. And especially to his son the groom — the remarkable David Tzvi — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הָרוֹאֶה נִפְלְאוֹת ה' בְּכָל עֵת וַחֲסָדָיו הָעֲצוּמִים וּמְצַפֶּה לִישׁוּעָה שְׁלֵמָה בְּכָל עֵת.
Today — Rabbi Eliyahu from Breslov arrived in my territory — and informed me with good news that praised be G-d — an engagement has been made for good fortune with our dear friend Rabbi Yoel from Breslov and so forth. And if it was a wonder in my eyes — that you hastened to complete it before my arrival — even so it was a comfort to me — for about these they say "makdimin" — one is early to act. [מַקְדִּימִין — the zealous hasten to fulfil a mitzvah — zerizin makdimin l'mitzvos. Reb Nussun finds comfort in the haste: rather than feeling slighted that the betrothal was completed before his arrival — he sees it as a sign of holy zeal] And now my hands are spread out to Hashem — Who bestows goodness upon those who are obligated [הַגּוֹמֵל לַחַיָּבִים טוֹבוֹת — from Birchat HaGomel — Hashem does good even to those who are undeserving] — that we merit to complete it in completeness beautifully — for good fortune and life and peace without end. May their shoots grow long and their branches lengthen — and all of them do the will of their Creator — they and their offspring — to their generations — until Israel return like doves to their cotes [Hoshea 11:11] — Amen so may it be His will. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who intercedes on your behalf — and awaits salvation at every time. Nussun of Breslov. And behold — to extend in words of truth — the leisure does not agree just now — and certainly you will hear from my dear friend Rabbi Nachman — may his light shine — something of what he heard on the way. And soon we will gather with Hashem's help — for according to what appears — I will be on the coming Shabbas for good — and in the days of Purim coming upon us for good — in Breslov. And Hashem will place in our mouths words of truth — in a way that they make an impression for good — to strengthen at every time anew — with additional holiness and da'as and arousal and new strengthening — every day and every time. For the time flies greatly — and if not now — when? And just now — tov l'hodos laHashem for the past — and to beseech for the future. His chesed has prevailed over us greatly — and the truth of Hashem is forever. May He add in His mercies new wondrous chasadim — in a way that we merit to return to Him Yisborach quickly — and we will not be ashamed and we will not be disgraced and we will not stumble — forever. And to Hashem the salvation. And peace to all our anshei sh'lomaynu with great love. # רנח URL: https://ajew.org/reader-plain/alim-litrufa/2/257/ # רנח
רנח
Source: https://ajew.org/reader/alim-litrufa/2/257 ## Segment 1
רנח
The words of your father — who desires and yearns for your eternal success. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' פּוּרִים תקצ"ח בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים, וּבִכְלָלָם כְּבוֹד בְּנִי יְדִיד נַפְשִׁי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו.
And peace to all our anshei sh'lomaynu with great love. ## Segment 4
בְּשָׁעָה זֹאת אַחַר גְּמַר קְרִיאַת הַמְּגִלָּה קִבַּלְתִּי מִכְתָּבוֹ וְהָיָה לִי לְנַחַת גָּדוֹל. מִכְתָּבוֹ שֶׁשָּׁלַח עַל יְדֵי שָׁלִיחַ כְּבָר כָּתַבְתִּי לוֹ שֶׁקִּבַּלְתִּי, וּמִכְתָּבוֹ הָרִאשׁוֹן לֹא קִבַּלְתִּי עֲדַיִן. וְכָעֵת תֵּדַע כִּי ה' יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת, כִּי בְּלֵיל שַׁבַּת קֹדֶשׁ הֶעָבַר נוֹלַד בֵּן לְמַזָּל טוֹב לִמְחֻתָּנְךָ וְיִכְנֹס לַבְּרִית אִם יִרְצֶה הַשֵּׁם בְּיוֹם שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. עַל כֵּן בָּא לְפָנַי בְּבַקָּשָׁה וְהִפְצִיר אוֹתִי לִדְחוֹת הַתְּנָאִים עַד שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, כְּדֵי שֶׁלֹּא לְהַכְבִּיד עָלָיו כָּל כָּךְ לְהַרְבּוֹת בְּהוֹצָאָה שֶׁל שְׁנֵי סְעֻדּוֹת גְּדוֹלוֹת, וְהִסְכַּמְתִּי לִדְבָרָיו. גַּם יֵשׁ לִי עוֹד טְעָמִים בָּזֶה שֶׁהוּא לְטוֹבָה כַּאֲשֶׁר אֲסַפֵּר לְךָ. עַל כֵּן אַל תָּבוֹא עִם בְּנֵי־בֵיתְךָ מָחָר אִם יִרְצֶה הַשֵּׁם, רַק אַתָּה בְּעַצְמְךָ תָּבוֹא בְּלִי עִכּוּב בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם, וְתִתְעַכֵּב אֵיזֶה שָׁעוֹת אוֹ יוֹם, וְאַחַר כָּךְ אִם תִּרְצֶה תַּחֲזֹר לְבֵיתְךָ. וּבְעֶרֶב שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה תָּבוֹא עִם כָּל בְּנֵי בֵיתְךָ לְפֹה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וּבְמוֹצָאֵי שַׁבַּת קֹדֶשׁ יִהְיֶה סְעֻדַּת הַתְּנָאִים עִם סְעוּדַת הַבְּרִית מִילָה בְּיַחַד, וַה' הַטּוֹב יִגְמֹר לְטוֹבָה, וְנָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Abundant peace — to my dear friend — the veteran rabbinical scholar — my beloved son — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
עַתָּה אוֹדִיעֲךָ בְּנִי חֲבִיבִי עִם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ נִפְלָאוֹת חֲדָשׁוֹת. כִּי בַּלַּיְלָה הַזֹּאת אַחַר שֶׁזָּכִינוּ לִשְׂמֹחַ כָּרָאוּי, וְגַם אֲנִי תְּהִלָּה לָאֵל רָקַדְתִּי הַרְבֵּה בְּיוֹם שַׁבַּת קֹדֶשׁ, וּבַלַּיְלָה הֶעָבַר. וְהִנַּחְתִּי לִישֹׁן אַחַר חֲצוֹת לַיְלָה, וְלֹא יָכֹלְתִּי לִישֹׁן. אַחַר כָּךְ בְּעֶרֶךְ ג' שָׁעוֹת אַחַר חֲצוֹת בָּא לְבֵיתִי אִישׁ אֶחָד אֲשֶׁר מָסַר אוֹתִי כִּמְפֻרְסָם, וּבָא בִּבְכִיָה רַבָּה וַעֲצוּמָה בְּקִדָּה וּכְרִיעָה וְהִשְׁתַּחֲוָיָה. וּבִתְחִלָּה שָׁלַח אֵלַי אֶת הַמְלַמֵּד שֶׁלּוֹ יְדִידֵנוּ רַבִּי יִצְחָק הַכֹּהֵן בֶּן רַבִּי יוּדְיל, וְהֵקִיץ אוֹתִי וְסִפֵּר לִי שֶׁכְּבָר הוּא בְּבֵיתִי הַתַּחְתּוֹן, וּבוֹכֶה לִפְנֵי הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה, כִּי אִשְׁתּוֹ נֶחְלְשָׁה מְאֹד עַד לְמָוֶת. וְכֵן הָיָה כִּי בְּשָׁעָה זֹאת נִפְטְרָה. אַךְ הוּא בְּעַצְמוֹ עִם בְּנוֹ הֶחָתָן עָלוּ אַחַר כָּךְ לְבֵית הָעֲלִיָּה שֶׁלִּי וְתֵכֶף בְּבוֹאוֹ נָפַל עַל רַגְלַי וְנָשַׁק אוֹתָם בְּכֹחַ גָּדוֹל, עַד שֶׁאֲנִי מַרְגִּישׁ כֹּחַ הַנְּשִׁיקָה בְּרַגְלַי. וְכֵן עָשָׂה כַּמָּה וְכַמָּה פְּעָמִים שֶׁנָּפַל עַל רַגְלַי וּנְשָׁקָם הַרְבֵּה, וּבִקֵּשׁ מִמֶּנִּי מְחִילָה בִּבְכִיָּה בִּדְמָעוֹת זוֹלְגוֹת וְאָמַר חָטָאתִי, כָּל הַמְּסִירוֹת הָיָה עַל יָדִי מָה אֶעֱשֶׂה תִּמְחֲלוּ לִי. וְנָתַן לִי שְׁנֵי רוּבַּל כֶּסֶף עַל פִּדְיוֹן. וּבָכָה שֶׁאֵין לוֹ יוֹתֵר לִתֵּן, וְהִבְטִיחַ אִם יוּכַל לְתַקֵּן מַה שֶּׁקִּלְקֵל בְּוַדַּאי יְתַקֵּן לְהִשְׁתַּדֵּל לְטוֹבָתִי בְּכָל כֹּחוֹ. וְאָמַר שֶׁגַּם הַיּוֹם אֲנִי יָכוֹל לִכְנֹס לְפֹה. יָתֵר מִזֶּה אִי אֶפְשָׁר לְבָאֵר הַכֹּל. לְכוּ חֲזוּ מִפְעֲלוֹת ה', מִי יִתֵּן שֶׁכֵּן יִזְכּוּ כָּל הַמִּתְנַגְּדִים לְפַיֵּס אוֹתִי לְטוֹבָתָם הַנִּצְחִית. וְדַרְכֵי ה' נֶעְלָמִים מְאֹד מְאֹד, גְּדוֹלִים מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, שִׂמְחוּ אַחַי וְרֵעַי בִּישׁוּעַת ה'. עַד הֵנָּה לֹא עֲזָבוּנוּ רַחֲמָיו וַחֲסָדָיו, כֵּן יוֹסִיף בְּכִפְלֵי כִּפְלַיִם לְהַרְאוֹת לָנוּ חַסְדּוֹ, וִישׁוּעָתוֹ יִתֵּן לָנוּ. הַכֹּל בְּכֹחַ הַזָּקֵן הַקָּדוֹשׁ חֶסֶד שֶׁבַּחֲסָדִים, שִׂמְחוּ בַּה' וּבְצַדִּיקָיו הַקְּדוֹשִׁים, בִּפְרָט עַתָּה בְּפוּרִים זְמַן שִׂמְחָה לַכֹּל, פּוּרִים אִין לַאנְד, פּוּרִים אִין לַאנְד [פּוּרִים בָּאָרֶץ, פּוּרִים בָּאָרֶץ]. אֵין פְּנַאי לְהַאֲרִיךְ כִּי עֲדַיִן לֹא הִתְחַלְתִּי לְקַיֵּם מִצְוַת לִבְסוּמֵי בְּפוּרַיָּא, מִי יִתֵּן שֶׁאֶזְכֶּה לְקַיֵּם כָּרָאוּי וְלִשְׂמֹחַ כָּרָאוּי, עַד שֶׁנִּזְכֶּה לְהַמְשִׁיךְ בְּחִינַת קִיְּמוּ וְקִבְּלוּ מֵחָדָשׁ.
Yesterday Rabbi Eliyahu from Breslov was here — who was the matchmaker for you — and informed me with good news from the matter of the shidduch for good fortune — and I wrote you siman tov u’mazal tov — and gave the letter into his hand — and certainly it will reach your hand. And if he has still not sent it — I commanded the bearer of this letter — Rabbi Shmuel from Breslov — who is the messenger who brought me your letter — to see to send you the above-mentioned letter via your messenger if he is still in Breslov. And just now I double my blessing — may Hashem command the blessing to be with you — that the attachment be for good fortune — for good life and peace — for you and for all of us. May their shoots grow — and may it be like the glory of the olive — and may we merit to be aroused from this to return to Hashem Yisborach in truth — for all that He has done with us in His mercies and according to the multitude of His chasadim. “Lo kachata’einu asah lanu” [“He has not dealt with us according to our sins” — Tehillim 103:10 — one of Reb Nussun’s most beloved expressions of divine grace] — His chesed has prevailed over us — and the truth of Hashem is forever. And regarding the fact that he completed the betrothal before his arrival without his knowledge — he already wrote him there that according to what Rabbi Eliyahu told him — you were compelled in the matter — and from Hashem this came — and certainly all is for good. Great are the acts of Hashem — very deep are His thoughts Yisborach. And the Master of mercy Who has done such goodness with us until now — also until old age and gray hair may He not abandon us — until “agid zero’acha l’dor” [Tehillim 71:18] and so forth. Hashem will complete everything for our good. And according to what appears — they will gather together soon — therefore there is no need to extend now. Also I am just now preoccupied with the matter of the wedding of my stepson Shemelka — may he live — for the messenger who brought me your letter came specifically for the matter of the above-mentioned wedding — and I am compelled to reply to him properly in pressing — therefore I was unable to extend my words more to you. And peace to all our anshei sh’lomaynu with great love. The words of your father who sees the wonders of Hashem at every time and His immense chasadim — and awaits complete salvation at every time. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רנט URL: https://ajew.org/reader-plain/alim-litrufa/2/258/ # רנט
רנט
Source: https://ajew.org/reader/alim-litrufa/2/258 ## Segment 1
רנט
The words of your father — who desires and yearns for your eternal success. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' צַו תקצ"ח נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And peace to all our anshei sh’lomaynu with great love. ## Segment 4
אוֹר לְיוֹם ו' הֶעָבַר, בָּאתִי לְשָׁלוֹם לְבֵיתִי מִוִּונִיצֶא, וּבְרָאהִלֶיב. עִם מְחֻתָּנְךָ לֹא דִּבַּרְתִּי כְּלָל, כִּי נָסַעְתִּי מִבְּרֶסְלֶב קֹדֶם שֶׁבָּא לְבֵיתוֹ. אוֹדוֹת מַתָּנָה לְבִנְךָ שֶׁיִּחְיֶה, אִם יִתֵּן יִתֵּן, וְאִם לָאו אַל תִּצְטַעֵר כְּלָל. כִּי כְּבָר דִּבַּרְנוּ הַרְבֵּה שֶׁאֵין שׁוּם טוֹבָה בְּזֶה הָעוֹלָם שֶׁלֹּא יִהְיֶה מְעֹרָב בּוֹ אֵיזֶה צַעַר אוֹ חִסָּרוֹן, וּמֵחֲמַת זֶה כָּל הָעוֹלָם מָלֵא יִסּוּרִים וִיגוֹנוֹת וְחֶסְרוֹנוֹת הַרְבֵּה בְּכָל אָדָם וּבְכָל זְמַן בְּכָל יוֹם וָיוֹם וּבְכָל עֵת וְשָׁעָה, רַק שֶׁהַשִּׁנּוּיִים רַבִּים מְאֹד בֵּין אָדָם לַחֲבֵרוֹ. וּבְאָדָם אֶחָד בְּעַצְמוֹ רַבּוּ הַשִּׁנּוּיִים, בֵּין הָעִתִּים בֵּין יוֹם לַחֲבֵרוֹ וּבֵין עֵת וָעֵת. וְהַכֹּל כָּלוּל בַּמֶּה שֶׁכָּתַב קֹהֶלֶת לַכֹּל עֵת, חָשַׁב כ"ח [עֶשְׂרִים וּשְׁמוֹנֶה] עִתִּים י"ד [אַרְבַּע עֶשְׂרֵה] לְטוֹבָה וְי"ד לְהֵפֶךְ, וְסִיֵּם, "מַה יִּתְרוֹן הָעוֹשֶׂה בַּאֲשֶׁר הוּא עָמֵל". כִּי אֵין שׁוּם תַּקָּנָה כִּי אִם לִבְרֹחַ אֶל עֲמַל הַתּוֹרָה, וְאִם כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה עֲדַיִן צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם, כִּי רַבּוּ שִׁנּוּיֵי הָעִתִּים הָעוֹבְרִים עַל כָּל אָדָם בִּפְרָטִיּוּת וּבִפְרָטֵי פְּרָטִיּוּת. וְהִנְּךָ רוֹאֶה שֶׁלִּפְנֵי רֶבַע שָׁנָה, לֹא חָשַׁבְתָּ כְּלָל שֶׁיִּהְיֶה מַתָּנוֹת יָפִים לְבִנְךָ עַל הַפֶּסַח, וְגַם כּוֹבַע חֲדָשָׁה לֹא הָיָה לוֹ. וְעַתָּה שֶׁעָזַר הַשֵּׁם יִתְבָּרַךְ שֶׁנִּשְׁתַּדֵּךְ לְמַזָּל טוֹב שֶׁהוּא בְּוַדַּאי יְשׁוּעָה גְּדוֹלָה. כִּי כַּמָּה וְכַמָּה מְצַפִּים לָזֶה לִזְכּוֹת לְשַׁדֵּךְ אֶת בָּנָיו שֶׁיִּחְיֶה, וְכַמָּה וְכַמָּה כִּלְיוֹן עֵינַיִם בְּלִי שִׁעוּר יֵשׁ לִבְנֵי אָדָם עַל זֶה. וְעַתָּה אַחַר שֶׁעֲזָרְךָ הַשֵּׁם יִתְבָּרַךְ לָזֶה, וְגַם כְּבָר קִבֵּל מַתָּנָה נָאָה הַכּוֹבַע הַנַּ"ל, עַתָּה עֵינֶיךָ מְצַפּוֹת לְמַתָּנוֹת יָפוֹת. וְאִם בְּעַצְמְךָ לֹא הָיִיתָ מַקְפִּיד עַל זֶה יֵשׁ לְךָ גַּעְגּוּעִים לָזֶה מֵחֲמַת רְצוֹן זוּגָתְךָ וּבִנְךָ שֶׁיִּחְיוּ, וּמֵחֲמַת כְּבוֹד הַבְּרִיּוֹת. וְאִם יִשְׁלַח לְךָ מַתָּנָה, תִּצְטָרֵךְ לַחֲשֹׁב לְהַחֲזִיר לִשְׁלֹחַ לוֹ אֵיזֶה מַתָּנָה קְטַנָּה עַל כָּל פָּנִים, שֶׁקָּשֶׁה עָלֶיךָ עַתָּה גַּם כֵּן בָּעֵת הַזֹּאת.
Simchah v'sason la'Yehudim — joy and gladness to the Jews [Esther 8:16] — and among them the honor of my beloved son — friend of my soul — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all who go forth from his loins. ## Segment 5
וְעַתָּה רְאֵה וְהָבֵן וַחֲכַם אֵיךְ אֵין שׁוּם בֵּית מָנוֹס כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה. וְהָעִקָּר לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי ה' עַל כָּל דָּבָר, בְּאֹפֶן שֶׁגַּם בְּתַכְלִית הַגַּשְׁמִיּוּת, מִי שֶׁמֻּנָּח אֲפִלּוּ בְּמָקוֹם שֶׁמֻּנָּח גַּם מִשָּׁם יוּכַל לְקַשֵּׁר הַכֹּל לְהַשֵּׁם יִתְבָּרַךְ, לַחֲשֹׁב בְּכָל פַּעַם מַה יִּהְיֶה הַתַּכְלִית מִזֶּה הֲלֹא יָמֵינוּ כְּצֵל עוֹבֵר. וְזֶה סָמוּךְ שָׁלְחוּ לִי בְּעַצְמִי מַתָּנוֹת לְהֶחָתָן בִּימֵי נְעוּרַי, וּכְבָר עָבַר כְּהֶרֶף עַיִן וְנַעֲשָׂה עִמִּי מַה שֶּׁנַּעֲשָׂה. וּכְהֶרֶף־עַיִן יַעֲבֹר גַּם הַזְּמַן שֶׁל כָּל בָּאֵי עוֹלָם, וְלֹא יִשָּׁאֵר כִּי אִם מַה שֶּׁחָטַף כָּל אֶחָד לְעַצְמוֹ מֵהַתַּכְלִית הַנִּצְחִי. הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת, הֲבֵל הֲבָלִים הַכֹּל הָבֶל.
This hour — after the finishing of the reading of the Megillah — I received his letter — and it was a great comfort to me. His letter that was sent via a messenger — he already wrote to him that he received it — but his first letter he has still not received. And just now know that Hashem Yisborach does new things at every time — for on the holy past Shabbas night — a son was born for good fortune to your mechutan — and he will enter the bris if Hashem wills on the coming Shabbas Kodesh. Therefore he came before me with a request and pressed me to postpone the tena'im — the betrothal celebration — until the coming Shabbas — so as not to burden him with two great festive meals — and I agreed. And also there are other reasons for this that it is for the good — as he will tell him. Therefore do not come with your household tomorrow — only come yourself without delay tomorrow if Hashem wills — and remain some hours or a day — and afterwards return to your home. And on Erev Shabbas Kodesh coming upon us for good — come with all your household. And on Motza'ei Shabbas — the celebration of the tena'im together with the seudat habris milah — and Hashem the Good will complete for good — nagila v'nismecha bishu'aso. ## Segment 6
וְעַתָּה שְׂמַח בְּנִי בַּמֶּה שֶׁאָנוּ זוֹכִים עַל כָּל פָּנִים לְדַבֵּר מִזֶּה, וְלִמְשֹׁךְ רְצוֹנֵנוּ אֶל הַתַּכְלִית הַנִּצְחִי, בִּפְרָט שֶׁאָנוּ סְמוּכִים בְּכָל עֵת וָרֶגַע בְּכֹחוֹ הַגָּדוֹל שֶׁל זָקֵן דִּקְּדֻשָּׁה. זֶה נֶחָמָתֵנוּ זֶה יְשׁוּעָתֵנוּ זֶה תִּקְוָתֵנוּ זֶה שִׂמְחָתֵנוּ לָנֶצַח נְצָחִים אַשְׁרֵינוּ וְכוּ'.
And now I will inform you my beloved son — and all the anshei sh'lomaynu — new wonders. For in this night — after we merited to rejoice as fitting — and also he — praised be G-d — danced greatly on Shabbas Kodesh and on the past night — and he let himself sleep after midnight — and he could not sleep. Afterwards — at about three hours after midnight — one man came to his house — who had informed on him as is well known — and he came with great and powerful weeping — with prostration and kneeling and bowing down. And at first he sent to him his teacher — his friend Rabbi Yitzchok the Kohen son of Rabbi Yudel — and woke him and told him that he was already in his lower house — and was weeping before the righteous tzadekkes Marat Adil — may she live — for his wife had become very very ill — unto death. And so it was — for at that hour she passed away. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לָנוּ לִשְׂמֹחַ כָּרָאוּי בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
But he himself — together with his son the bridegroom — came up afterwards to my upper house — and immediately upon entering — he fell on my feet and kissed them with great force — until I feel the force of the kiss on my feet. And so he did many many times — that he fell on my feet and kissed them greatly — and begged my forgiveness in weeping with flowing tears — and said: "I have sinned — all the informing was through me — what should I do — forgive me." And he gave me two silver ruble as pidyon. [פִּדְיוֹן — redemption money — a sum given to a tzaddik as a spiritual redemption — a central practice in Breslov through which the tzaddik intercedes on behalf of the soul of the one who gives it] And he wept that he had no more to give — and he promised that if he could repair what he had corrupted — certainly he would repair it — and strive for his benefit with all his strength. And he said that also today he can enter here. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, שִׂימוּ לִבְּכֶם הֵיטֵב הֵיטֵב לְכָל דְּבָרַי אֵלֶּה, כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם לָנֶצַח.
More than this it is impossible to express. *"Lechu chazu mif'alos Hashem"* — come and see the works of Hashem. [Tehillim 46:9] Would that all the opponents merit to appease me — for their own eternal benefit. And the ways of Hashem are very very hidden — great are the deeds of Hashem — very deep are His thoughts — rejoice my brothers and friends in the salvation of Hashem. Until now His mercies and chasadim have not abandoned us — so may He add in doubled doubling to show us His chesed — and His salvation give us. All through the power of the holy elder — the chesed of all chasadim. ## Segment 10
וְתִרְאֶה לִשְׁלֹחַ לִי אִגֶּרֶת עַל יְדֵי מוֹסֵר כְּתָב זֶה, וְתִפְרֹס בִּשְׁלוֹם יְדִיד נַפְשִׁי וּלְבָבִי הַוָּתִיק פְּרִי צַדִּיק וְכוּ', וְתֹאמַר לוֹ שֶׁיִּשְׁמַע מֵרַבִּי דָּוִד אֶת הַתַּעֲנוּגִים וְשַׁעֲשׁוּעִים שֶׁמְּלֵאִים בְּבֵית הַקַּאנְטֶר [עוֹבֵד בַּמֶּמְשָׁלָה] שֶׁל דּוֹדוֹ נֵרוֹ יָאִיר. וַעֲדַיִן רַבִּי דָּוִד אֵינוֹ יוֹדֵעַ אֲפִלּוּ חֵלֶק אֶחָד מֵאֶלֶף מִמַּה שֶּׁנַּעֲשֶׂה שָׁם. וּמִזֶּה גַּם כֵּן רָאוּי לוֹ לִקַּח מוּסָר לָשׁוּב אֶל דַּרְכֵי אֲבוֹתָיו הַקְּדוֹשִׁים וְהַנּוֹרָאִים לַחֲשֹׁב עַל תַּכְלִיתוֹ הַנִּצְחִי. וַאֲנִי בְּתֻמִּי אֵלֵךְ לַעֲשׂוֹת אֶת חוֹבָתִי, לְהַזְכִּירוֹ בְּכָל פַּעַם כִּי אֲנִי מְחֻיָּב לְשָׁרֵת אֶת אֲבוֹתָיו הַקְּדוֹשִׁים וּלְמַלּאוֹת רְצוֹנֵיהֶם הַקְּדוֹשִׁים, אֲשֶׁר הֵם מִשְׁתּוֹקְקִים בֶּאֱמֶת לְקָרֵב אֶת זַרְעָם הַקָּדוֹשׁ אֶל הָאֱמֶת לַאֲמִתּוֹ, אַךְ בְּחִירָתוֹ חָפְשִׁית. וַה' בְּרַחֲמָיו יַעְזֹר לוֹ שֶׁנִּזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לְהִתְוַעֵד יַחַד לְמַעַן יִיטַב לוֹ בָּזֶה וּבַבָּא לָעַד וּלְנֶצַח נְצָחִים אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. More than this it is impossible to express. *"Lechu chazu mif'alos Hashem"* — come and see the works of Hashem. [Tehillim 46:9] Would that all the opponents merit to appease me — for their own eternal benefit. And the ways of Hashem are very very hidden — great are the deeds of Hashem — very deep are His thoughts — rejoice my brothers and friends in the salvation of Hashem. Until now His mercies and chasadim have not abandoned us — so may He add in doubled doubling to show us His chesed — and His salvation give us. All through the power of the holy elder — the chesed of all chasadim. Rejoice in Hashem and in His holy tzaddikim — especially now in Purim — time of joy for all — "Purim in land! Purim in land!" — Purim in the land! Purim in the land! [פּוּרִים אִין לַאנְד — Yiddish: Purim in the land — a joyful exclamation — Purim is here — Purim has arrived!] There is no leisure to extend — for I have still not begun to fulfil the mitzvah of becoming intoxicated on Purim — would that I merit to fulfil it as fitting and to rejoice as fitting — until we merit to draw the aspect of "kaymu v'kiblu" — they confirmed and accepted — anew. [קִיְּמוּ וְקִבְּלוּ — Esther 9:27 — the Talmud (Shabbas 88a) teaches that at Purim the Jewish people confirmed the acceptance of the Torah they had first accepted under compulsion at Sinai — this time from love — kaymu v'kiblu — they confirmed and accepted. Reb Nussun sees in the joy of Purim the power to renew this acceptance anew each year] Night before Friday — I arrived safely home from Vinitze and Rahilev. With your mechutan I did not speak at all — for I traveled from Breslov before he came home. About a gift for your son — may he live — if he gives — he gives — and if not — do not be distressed at all. For he has already spoken greatly that there is no good in this world that does not have mixed in it some pain or lack — and therefore the whole world is full of sufferings and griefs and many lacks — in every person and at every time — in every day and day and every time and hour — only the changes are very many between one person and another. And in one person himself the changes are many — between the times — between one day and another — and between time and time. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רס URL: https://ajew.org/reader-plain/alim-litrufa/2/259/ # רס
רס
Source: https://ajew.org/reader/alim-litrufa/2/259 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ צַו.
Nussun of Breslov. ## Segment 2
הָאִגֶּרֶת הַזֶּה, הֵכַנְתִּי בְּיוֹם א' קֹדֶם חֲצוֹת, לְשָׁלְחוֹ עַל יְדֵי רַבִּי זְאֵב מִפֹּה, וְנִתְעַכֵּב וְלֹא נָסַע אָז, אַחַר־כָּךְ נָסַע בְּלִי יְדִיעָתִי. וְאַחַר כָּתְבִי אִגֶּרֶת הַזֶּה הִגִּיעַנִי מִכְתָּב עַל יְדֵי הַפָּאסְט, וְרָאִיתִי נִפְלְאוֹת ה'. כִּי בְּעֵת כְּתִיבָתִי לֹא הָיָה בְּדַעְתִּי לִפְרֹס בִּשְׁלוֹם יְדִידִי רַבִּי נַחְמָן הַנַּ"ל וּלְהַזְכִּירוֹ לְהִתְוַעֵד עִמִּי, רַק מֵאֵת ה' הָיְתָה שֶׁבְּסוֹף כְּתִיבָתִי נִזְכַּרְתִּי בָּזֶה. וַאֲנִי מַאֲמִין תָּמִיד בְּעִנְיָן כָּזֶה, כִּי לֹא דָּבָר רֵיק הוּא, כִּי בְּוַדַּאי הָיָה לוֹ אִתְעָרוּתָא וְהִשְׁתּוֹקְקוּת לָזֶה שֶׁזֶּה גָּרַם לְעוֹרְרֵנִי לָזֶה. אַחַר כָּךְ כְּשֶׁהִגִּיעַנִי מִכְתָּבוֹ בִּפְרִיסַת שָׁלוֹם מֵאִתּוֹ בְּאַהֲבָה וְהִשְׁתּוֹקְקוּת, וְשֶׁהוּא נִכְסָף לִהְיוֹת פֹּה עַל שַׁבַּת חֹל הַמּוֹעֵד הַבָּא עָלֵינוּ לְטוֹבָה, הָיָה יָקָר בְּעֵינַי מְאֹד, וְרָאִיתִי נִפְלְאוֹת תְּמִים דֵּעִים כַּמָּה גָּדוֹל כֹּחַ הַהִשְׁתּוֹקְקוּת וְהַכִּסּוּפִין דִּקְדֻשָּׁה, שֶׁיְּכוֹלִין לְעוֹרֵר בְּרִחוּק כַּמָּה פַּרְסָאוֹת גַּם בְּזֶה הָעוֹלָם, מִכָּל שֶׁכֵּן מַה שֶּׁנַּעֲשֶׂה מִזֶּה לְמַעְלָה לְמַעְלָה, כִּי בְּאִתְעָרוּתָא דִּלְתַתָּא אִתְּעַר לְעֵלָּא. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר וּתְסַפֵּר לוֹ כָּל זֶה, וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבוֹ לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל תְּשׁוּקָתוֹ הַטּוֹבָה. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁיִּהְיֶה פֹּה אֲדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים אֶת אֲשֶׁר יָשִׂים ה' בְּפִינוּ לְטוֹבָתֵנוּ הַנִּצְחִית.
Peace — to my beloved son — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 3
וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ לִשְׂמֹחַ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְתִזְכֶּה לִהְיוֹת בִּכְלַל כָּל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם וְכוּ'. כִּי תְּהִלָּה לָאֵל יֵשׁ לָנוּ הַרְבֵּה לְסַפֵּר וּלְהוֹדוֹת עַל כָּל הַנִּסִּים וְנִפְלָאוֹת שֶׁעוֹשֶׂה עִמָּנוּ בְּכָל עֵת. כִּי בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ וְכוּ', וְכֵן בְּכָל שָׁנָה וְשָׁנָה. בִּפְרָט נִרְדָּפִים דְּנִרְדָּפִים כָּמוֹנוּ לוּלֵי ה' שֶׁהָיָה לָנוּ וְכוּ'. וְעַל חַסְדּוֹ הַגָּדוֹל אָנוּ נִשְׁעָנִים בֶּאֱמֶת שֶׁאַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לָנֶצַח, הֵן בְּפַרְנָסָה הֵן לְהִנָּצֵל מִשּׂוֹנְאֵינוּ וְרוֹדְפֵינוּ חִנָּם, וּבִפְרָט בְּעִקַּר הַתַּכְלִית לִזְכּוֹת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, לְמַעַן לֹא נֵבוֹשׁ לְעוֹלָם. וְיֵשׁ הַרְבֵּה לְסַפֵּר, אַךְ אֵין הַזְּמַן מַסְפִּיק.
Night before Friday — I arrived safely home from Vinitze and Rahilev. With your mechutan I did not speak at all — for I traveled from Breslov before he came home. About a gift for your son — may he live — if he gives — he gives — and if not — do not be distressed at all. For he has already spoken greatly that there is no good in this world that does not have mixed in it some pain or lack — and therefore the whole world is full of sufferings and griefs and many lacks — in every person and at every time — in every day and day and every time and hour — only the changes are very many between one person and another. And in one person himself the changes are many — between the times — between one day and another — and between time and time. ## Segment 4
וְהָעִקָּר שֶׁתִּשְׂמַח בַּמֶּה שֶׁזָּכִיתָ לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה כַּמָּה פְּעָמִים, וּבַמֶּה שֶׁאָנוּ מְקַוִּים לִהְיוֹת עוֹד עַל רֹאשׁ הַשָּׁנָה כָּל יְמֵי חַיֵּינוּ. כִּי עַתָּה זֶה כָּל נֶחָמָתִי וְכָל מְגַמָּתִי לְזַכּוֹת אֶת כָּל הַשּׁוֹמְעִים לִדְבָרַי שֶׁיִּהְיוּ כֻּלָּם עַל רֹאשׁ הַשָּׁנָה, הַיְנוּ בִמְקוֹם גְּנִיזָתוֹ הַקָּדוֹשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל כָּל יְמֵיהֶם לְעוֹלָם, בְּוַדַּאי יַחֲזִיקוּ לִי טוֹבָה לָנֶצַח. וּבָזֶה נָגִיל וְנָשִׂישׂ תָּמִיד בִּפְרָט בְּשַׁבָּת וְיוֹם טוֹב, וְחֶדְוַת ה' יִהְיוּ מָעֻזֵּנוּ.
And all is included in what Koheles wrote — *"l'kol eis"* — "to everything there is a time" — he enumerated 28 times — 14 for good and 14 for the opposite — and concluded: *"mah yitron ha'oseh ba'asher hu ameil"* — "what advantage has the one who toils in his toil" [Koheles 3:1–9] — for there is no remedy except to flee to the toil of Torah. And even though he has already spoken greatly about this — one still must return to this every day — for the changes of the times that pass over every person in particular and in minute particular are many. And behold you see — that less than a quarter year ago — you did not think at all that there would be beautiful gifts for your son for Pesach — and also he did not have a new hat. And now Hashem helped that he be betrothed for good fortune — which is certainly a great salvation — for how many and how many people yearn for this — to merit to betroth their sons — and how many and how many yearnings of eyes without measure do people have about this. And now after Hashem helped you to this — and also he already received a fine gift — the above-mentioned hat — now your eyes yearn for beautiful gifts. And if you yourself were not particular about this — you have longing for it because of the desire of your wife and your son — and because of the dignity before people. And if he sends you a gift — you would need to think about returning to send him some small gift at any rate — which is also hard for you just now. And now see and understand and be wise — how there is no refuge except to Hashem Yisborach and to the Torah — and the essential is to pour out one's speech before Hashem about every matter — in a way that even in the ultimate physicality — whoever is placed even in whatever place he is placed — from there too he can connect everything to Hashem Yisborach — to think every time what will be the ultimate purpose of this — for are our days not like a passing shadow? And recently they sent me myself gifts for the groom in my youth — and already it has passed as the blink of an eye — and what happened with me has happened. And as the blink of an eye the time of all who come into the world will pass — and there will remain only what each person snatched for himself from the eternal purpose. "Havel havalim amar Koheles — havel havalim hakol havel." [Koheles 1:2] And now rejoice my son in what we merit at any rate to speak of this — and to draw our will to the eternal purpose — especially since we are supported at every time and moment through the great power of the holy elder. This is our comfort — this is our salvation — this is our hope — this is our joy forever and ever — ashreinu and so forth. And peace to all our anshei sh'lomaynu with great love and precious affection — apply your hearts well and well to all these my words — for it is not a vain thing from you — for it is your life forever. [cf. Devarim 32:47] The words of your father who awaits salvation — and may Hashem Yisborach help us to rejoice as fitting in the joy of the holy festival coming upon us for good — nagila v'nismecha bishu'aso. Nussun of Breslov. # כו URL: https://ajew.org/reader-plain/alim-litrufa/2/26/ # כו
כו
Source: https://ajew.org/reader/alim-litrufa/2/26 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' כִּי תָבֹא לְאוּמַאן [י"ט אלול] תקפ"ט.
Blessed be Hashem ## Segment 2
לִבְנִי חֲבִיבִי כְּנַפְשִׁי הַמֻּפְלָג הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר חַיִּים וְשָׁלוֹם וְכָל טוּב.
Abundant peace to my beloved son, my dear one — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 3
הֲלֹא לְמַרְאֵה עֵינֶיךָ יִהְיֶה הַמִּכְתָּב לְחוֹתֶנְךָ. וְאֵין צֹרֶךְ לִכְפֹּל הַדְּבָרִים. וְתַאֲמִין לִי כִּי לֹא עָלָה עַל דַּעְתִּי אֶתְמוֹל לַהֲשִׁיבוֹ מִיָּד בִּפְרָט דִּבּוּרִים כָּאֵלֶּה, אַךְ גַּם זֹאת מֵאֵת ה' צְבָאוֹת יָצָא, הַמַּפְלִיא חַסְדּוֹ עִמָּנוּ בְּכָל עֵת בִּדְרָכִים נִפְלָאִים מְאֹד, חֲזַק וֶאֱמַץ בְּנִי בְּכָל מַה שֶּׁתּוּכַל, כִּי יֵשׁ תִּקְוָה לְאַחֲרִיתְךָ, וְאַל תִּשְׁכְּחִי כָּל גְּמוּלָיו אֲשֶׁר כְּבָר גָּמַל עִמְּךָ חֶסֶד וֶאֱמֶת לָנֶצַח. קַוֹּה קִוִּיתִי לַה' שֶׁיּוֹסִיף חַסְדּוֹ עִמְּךָ לְהֵיטִיב אַחֲרִיתְךָ מֵרֵאשִׁיתְךָ, רַק חֲזַק וֶאֱמַץ.
May blessings rest upon your head, my beloved son — for you gladdened me with your salvation — which you announced to me in your letter that I received today. Would that I always merit to hear good tidings from you and from all who are joined with us and from all Israel. ## Segment 4
וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר כִּי כְּבָר הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית, וְאַתָּה יָדַעְתָּ עֹצֶם תְּשׁוּקָתֵנוּ לְהִתְפַּלֵּל תָּמִיד בַּבֹּקֶר הַשְׁכֵּם כַּאֲשֶׁר הִזְהִירָנוּ הוּא זַ"ל (שִׂיחוֹת הָרַ"ן לא). נָא בְּנִי שֶׁתַּרְגִּיל עַצְמְךָ בָּזֶה, מִי יִתֵּן שֶׁתִּזְכֶּה לְהִתְפַּלֵּל בְּכָל יוֹם תְּפִלַּת הַוָּתִיקִין אַשְׁרֶיךָ וְטוֹב לְךָ, כִּי כְּשֶׁמִּתְפַּלְּלִין בַּבֹּקֶר הַשְׁכֵּם, יֵשׁ פְּנַאי וְחֵרוּת כָּל הַיּוֹם לַעֲבוֹדָתוֹ יִתְבָּרַךְ. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ עַל כָּל דִּבּוּר וְדִבּוּר שֶׁזָּכִינוּ לְקַבֵּל מִמַּעַיְנֵי הַיְשׁוּעָה, כִּי גַּם הַנְהָגָה הַזֹּאת הַנַּ"ל הוּא יְסוֹד גָּדוֹל לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ.
And behold you see with your own eyes how faithful our words are — that we spoke much in these times — that one must only wait for the salvation of Hashem. And we see the salvation of Hashem each day and at every time. And also in the building of the house — I see salvations of Hashem each day. But even so — one must always wait for everything — in general and in particular. And the essential thing — in the essential salvation — to merit to draw close to His service, may He be blessed, in truth. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ לָנֶצַח.
Although one must hasten and be greatly urgent in this — even so, one must also wait greatly. As explained in the words of our Master, our Teacher and Rebbe, of blessed memory (Likutay Moharan 6) — the saying of our Sages, of blessed memory (Yoma 38b–39a): One who comes to purify himself — they assist him. They say to him: Wait. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תק"צ
And behold I, in my poverty, have already waited very greatly — and our eyes grow weary all the day long — for His true salvations. And I have already seen salvations of Hashem beyond measure. But even so — in what I have not yet been saved — I wait still, still — until Hashem looks down from Heaven and sees [cf. Eichah 3:50]. Be strong, my son — be strong — and remember well — do not forget all His kindnesses. And salvation belongs to Hashem — to help you and to save you a complete, true and eternal salvation. And may our enemies see and be ashamed, and so forth. The words of your father — who writes amidst preoccupation — and who awaits salvation. Nussun of Breslov. # רסא URL: https://ajew.org/reader-plain/alim-litrufa/2/260/ # רסא
רסא
Source: https://ajew.org/reader/alim-litrufa/2/260 ## Segment 1
רסא
The words of your father who awaits salvation — and may Hashem Yisborach help us to rejoice as fitting in the joy of the holy festival coming upon us for good — nagila v'nismecha bishu'aso. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ שְׁמִינִי תקצ"ח.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And peace to all our anshei sh'lomaynu with great love and precious affection — apply your hearts well and well to all these my words — for it is not a vain thing from you — for it is your life forever. [cf. Devarim 32:47] ## Segment 4
דַּע שֶׁבָּאתִי לְפֹה בְּרֶסְלֶב בְּיוֹם אֶתְמוֹל. וּכְפִי הַנִּרְאֶה אֶתְעַכֵּב פֹּה עַד יוֹם ב' ג', וַה' יוֹלִיכֵנִי בְּדֶרֶךְ הָאֱמֶת תָּמִיד. מִכְתָּבְךָ מִיּוֹם א' דְּחֹל הַמּוֹעֵד קִבַּלְתִּי מֵהַפָּאסְט בְּיוֹם טוֹב הָאַחֲרוֹן וְהָיָה לִי לְנַחַת. כָּעֵת אִי אֶפְשָׁר לְהַאֲרִיךְ מֵחֲמַת שֶׁהוּא קֹדֶם תְּפִלַּת שַׁחֲרִית, גַּם מֵאֶפֶס כְּלֵי כְּתִיבָה. וְאִם יִרְצֶה כְּבוֹד רַבִּי נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה לָבוֹא לְפֹה אַחַר שַׁבַּת קֹדֶשׁ מַה טּוֹב. וְאִם יִרְצֶה יִסַּע עִמִּי יַחַד לִקְהִלַּת קֹדֶשׁ וִוינִיצֶא, כִּי בְּדַעְתִּי קָרוֹב הַדָּבָר לִסַּע לְשָׁם. אַךְ יְזָרֵז לָבוֹא בְּיוֹם א' אוֹ עַל כָּל פָּנִים בְּיוֹם ב'. רַק יוֹדִיעֵנִי עַל יְדֵי אַנְשֵׁי הַיָּרִיד אִם יָבוֹא הוּא אוֹ אַתָּה אוֹ אֵיזֶה אִישׁ אֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח לְבָבֵנוּ בִּישׁוּעָתוֹ, וְנִזְכֶּה לְקַבֵּל הַשַּׁבָּת בְּשִׂמְחָה רַבָּה כָּרָאוּי, וּלְהַתְחִיל פִּרְקֵי אָבוֹת מֵחָדָשׁ לְהַרְגִּישׁ בַּלֵּב נְעִימַת הַמּוּסָר וְהַדְּרָכִים קְדוֹשִׁים שֶׁהֶעְלִימוּ הַצַּדִּיקִים בְּדִבְרֵיהֶם הָעֲמֻקִּים מְאֹד. וְהִנֵּה חֲדָשׁוֹת רַבּוֹת נַעֲשִׂים בְּכָל יוֹם וָיוֹם בְּאִתְגַּלְיָא וּבְאִתְכַּסְיָא. גְּדוֹלִים מַעֲשֵׂי ה' וְנִפְלְאוֹתָיו וְחִדּוּשָׁיו בְּכָל יוֹם. מְעַט מִזְּעֵיר יְכוֹלִין לִרְאוֹת מֵרָחוֹק, וְיוֹתֵר מִזֶּה צְרִיכִין לְהַאֲמִין, כְּמוֹ שֶׁדִּבַּרְנוּ מִזֶּה עַל פָּסוּק "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ". וְגַם דִּבּוּרִים אֵלּוּ צְרִיכִין לְחַדֵּשׁ בְּכָל יוֹם, לְעוֹרֵר עַצְמוֹ בְּכָל יוֹם לִרְאוֹת פֹּעַל ה' וּמַעֲשֵׂי יָדָיו הַמִּתְחַדְּשִׁים בְּכָל עֵת בְּנִפְלָאוֹת חֲדָשׁוֹת, וְהַכֹּל בִּשְׁבִיל הָאָדָם הַשָּׁפָל הַזֶּה, כָּל הַיָּמִים אֲשֶׁר הוּא חַי עַל פְּנֵי הָאֲדָמָה. מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו.
This letter was prepared on Sunday before noon — to send it via Rabbi Ze'ev from here — and he was delayed and did not travel then — afterwards he traveled without his knowledge. And after he wrote this letter — a letter reached him via the post — and he saw the wonders of Hashem. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה וּמְחַכֶּה לִישׁוּעָה שְׁלֵמָה.
For at the time of his writing — it did not come to his mind to greet his dear friend Rabbi Nachman and to mention to him to gather with him — only from Hashem it came that at the end of his writing he remembered this. And he always believes in such a matter — that it is not a vain thing — for certainly he had an arousal and a longing for this — which caused to arouse him to this. Afterwards — when his letter reached him — with greetings of peace from him — with love and yearning — and that he longs to be here on the Shabbas Chol HaMoed coming upon us for good — it was very precious in his eyes — and he saw wonders of the "temim dei'os" — how great is the power of the holy yearning and longing — that can arouse from a distance of many parsaos also in this world — all the more so what is made from this above — above — for "b'is'arusa d'l'sata is'ar l'eila" — through the awakening from below there is an awakening above. [בְּאִתְעָרוּתָא דִּלְתַתָּא אִתְּעַר לְעֵלָּא — Aramaic: from the Zohar — through the awakening from below — through the human initiative — there is a corresponding awakening above — the divine response. The holy yearning of Rabbi Nachman — even from a distance of many parsaos — had aroused Reb Nussun to remember to invite him — before Rabbi Nachman's letter had even arrived. This is the wonder that Reb Nussun sees] And there is much to speak about this — and tell him all this — and Hashem Yisborach will strengthen his heart — to bring out from potential to actual his good longing. And if Hashem wills — when he is here — he will speak with him face to face — what Hashem will place in their mouths — for their eternal benefit. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה, וּבִפְרָט לִידִיד נַפְשִׁי הַוָּתִיק פְּרִי צַדִּיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, נֶכֶד פְּאֵר רֹאשֵׁנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה וּלְכָל בְּנֵי בֵיתוֹ, שָׁלוֹם וְיֵשַׁע רַב.
The words of your father. Nussun of Breslov. And now my son — be strong and resolute — to rejoice in the joy of the holy festival coming upon us for good — and you will merit to be among all those who increase in telling the story of the Exodus from Egypt. For praised be G-d — we have much to tell and to thank — for all the miracles and wonders that He does with us at every time. For in every generation and generation — a person is obligated to see himself as if he... — and so in every year and year. Especially such pursued ones — pursued relentlessly — like us — were it not that Hashem who was for us. [Tehillim 124:1] And on His great *chesed* we lean in truth — that He not abandon us and not forsake us forever — both for livelihood — and to be saved from our enemies and those who pursue us for no reason — and especially in the essential purpose — to merit to draw close to Him Yisborach in truth — so that we never be ashamed. And there is much to tell — but the time does not suffice. And the essential — that you rejoice in what you merited to be on Rosh Hashanah — several times — and in what we hope to be on Rosh Hashanah all the days of our lives. For now this is all my comfort and all my aspiration — to merit all those who hear my words — that they all be on Rosh Hashanah — namely in the place of the holy burial of our Master our Teacher and our Rebbe — all their days forever [בִּמְקוֹם גְּנִיזָתוֹ הַקָּדוֹשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל — in the holy place of the burial of our Master our Teacher and our Rebbe — Uman. This is Reb Nussun's great lifework — to bring every Breslov chassid to Uman for Rosh Hashanah — for the Rebbe himself said that he will work greatly to help every person who comes to his grave for Rosh Hashanah ] — certainly they will acknowledge my good forever. And in this we will always exult and rejoice — especially on Shabbas and Yom Tov — and the joy of Hashem will be our stronghold. [Nechemiah 8:10] # רסב URL: https://ajew.org/reader-plain/alim-litrufa/2/261/ # רסב
רסב
Source: https://ajew.org/reader/alim-litrufa/2/261 ## Segment 1
רסב
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בְּהַעֲלֹתְךָ תקצ"ח אוּמַאן.
The words of your father. ## Segment 3
בְּנִי יְדִיד נַפְשִׁי וּלְבָבִי.
Nussun of Breslov. ## Segment 4
כָּל מִכְתָּבֶיךָ קִבַּלְתִּי קֹדֶם שָׁבוּעוֹת. וְעֶרֶב שָׁבוּעוֹת סָמוּךְ לָעֶרֶב קִבַּלְתִּי מִכְתָּבְךָ לְכָלְלְךָ בְּתוֹךְ הַנְּפָשׁוֹת הַבָּאִים בִּרְצוֹנוֹת חֲזָקִים לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, וְגַם הַיּוֹם בַּבֹּקֶר קִבַּלְתִּי מִכְתָּבְךָ. וְלֵית רְעוּתָא טָבָא דְּאִיתְאָבֵד, הַכֹּל נִכְתָּב וְנִרְשָׁם לְמַעְלָה לְטוֹבָה. מִי יִתֵּן וְהָיָה שֶׁהָיִיתָ עִמָּנוּ גַּם בְּגוּפְךָ פֹּה. הִנֵּה מַה טוֹב וּמַה נָּעִים וְכוּ'. אַךְ גַּם רְצוֹנְךָ וְכָסְפְּךָ הֶחָזָק וְהֶעָצוּם, וּתְשׁוּקָתְךָ הַגְּדוֹלָה טוֹב לְפָנֶיךָ מְאֹד. וְעַתָּה אַל תֵּעָצֵב עַל הֶעָבָר, רַק תְּבַקֵּשׁ עַל לְהַבָּא, שֶׁנִּזְכֶּה בְּרַחֲמָיו הָעֲצוּמִים לָשׁוּב לְבֵיתִי לִבְרֶסְלֶב בְּשָׁלוֹם, בְּאֹפֶן שֶׁנּוּכַל לְהִתְוַעֵד שָׁם יַחַד כַּמָּה פְּעָמִים בְּשָׁנָה, לְדַבֵּר מִנִּפְלְאוֹת אֲמִתַּת קְדֻשַּׁת חִדּוּשֵׁי תּוֹרָה הַמְּבִיאָה לְמַעֲשֶׂה טוֹב שֶׁזָּכִינוּ בַּחֲסָדָיו יִתְבָּרַךְ הַנִּפְלָאִים וְנוֹרָאִים מְאֹד מְאֹד, מַה נָּשִׁיב לַה' וְכוּ'. כָּעֵת אֲנִי טָרוּד מְאֹד לִנְסֹעַ מִיָּד לְדַרְכִּי לְשָׁלוֹם, וְאֵין פְּנַאי כְּלָל, רַק אַהֲבָתְךָ אִלְּצוּנִי לִכְתֹּב מְעַט דְּבָרַי אֵלֶּה. וְאִם יִרְצֶה הַשֵּׁם בְּשׁוּבִי מִדַּרְכִּי אוֹסִיף לִכְתֹּב לְךָ יוֹתֵר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְעַתָּה תִּשְׁמַע הַכֹּל מִפִּי אַנְשֵׁי שְׁלוֹמֵנוּ, וְגַם תְּקַבֵּל הַשִּׁיר שֶׁנִּתְחַדֵּשׁ עַתָּה בְּיוֹם טוֹב קָדוֹשׁ לְנַגֵּן, הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יַחַד. וְהוּא אֶצְלִי נִפְלְאוֹת חֲסָדָיו יִתְבָּרַךְ. וּתְהִלָּה לָאֵל גַּם זֶה נִכְלָל בְּתוֹרָתוֹ הַקְּדוֹשָׁה כַּאֲשֶׁר תִּשְׁמַע מִמּוֹסֵר כְּתָב זֶה, וַאֲנִי מְחַיֶּה אֶת עַצְמִי מְאֹד בָּזֶה. הִנֵּה מַה טּוֹב וּמַה נָּעִים וְכוּ'.
Peace — to my beloved son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים בָּזֶה וּבַבָּא לָנֶצַח.
Know that I arrived here in Breslov yesterday. And according to what appears — I will remain here until Sunday or Monday — and Hashem will lead me in the way of truth always. Your letter from Sunday Chol HaMoed — I received from the post on Yom Tov Acharon and it was a comfort to me. Just now it is impossible to extend — because it is before the morning prayer — also because there are no writing implements. And if the honor of Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — zacher tzaddik v'kadosh livrachah — wishes to come here after Shabbas Kodesh — how good. And if he wishes — he will travel with him together to the holy congregation of Vinitze — for he intends soon to travel there. But he should hasten to come on Sunday — or at any rate on Monday. Only let him inform him via the people of the fair — whether he is coming — or you are coming — or some one person from the anshei sh'lomaynu. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לִידִידִי רַבִּי יַעֲקֹב נֵרוֹ יָאִיר, הוֹמֶה עָלַי לִבִּי עַל שֶׁלֹּא זְכִיתֶם לְהִמָּנוֹת עִמָּנוּ בֶּחָג הַקָּדוֹשׁ הֶעָבַר זְמַן מַתַּן תּוֹרָתֵנוּ. מִי יִתֵּן מֵעַתָּה שֶׁנִּזְכֶּה לְהִתְוַעֵד יַחַד לְעִתִּים קְרוֹבוֹת בְּאֹפֶן שֶׁנִּזְכֶּה לְהַשְׂכִּיל עַל דְּרָכֵינוּ לְהֵיטִיבֵנוּ בְּאַחֲרִיתֵנוּ לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
The words of your father who awaits and expects complete salvation. Nussun of Breslov. And Hashem will gladden our hearts in His salvation — and may we merit to receive Shabbas with great joy as fitting — and to begin Pirkei Avos anew — to feel in the heart the pleasantness of the moral instruction and the holy paths that the tzaddikim hid in their very deep words. [פִּרְקֵי אָבוֹת — Ethics of the Fathers — the tractate of the Mishnah studied each Shabbas afternoon from Pesach until Rosh Hashanah. Each year after Pesach, reading begins again anew. And Reb Nussun says: to begin it anew — not as rote repetition but to feel in the heart as completely fresh — the pleasantness and depth of what the tzaddikim hid in their words] And behold — many new things are made every day — in the revealed and in the hidden. Great are the deeds of Hashem and His wonders and His innovations every day. A very little one can see from afar — and more than this one must believe — as we spoke about this on the verse *"chadashim labekarim rabbah emunasecha".* [Eichah 3:23] And also these words must be renewed every day — to arouse oneself every day to see the work of Hashem and the deeds of His hands — that are renewed at every time with new wonders — and all of it for this lowly person — all the days that he lives on the face of the earth. *"Mah gadlu ma'asei Hashem — m'od amku machshevosav"* — "how great are the deeds of Hashem — how very deep are His thoughts." [Tehillim 92:6] # רסג URL: https://ajew.org/reader-plain/alim-litrufa/2/262/ # רסג
רסג
Source: https://ajew.org/reader/alim-litrufa/2/262 ## Segment 1
רסג
The words of your father who awaits and expects complete salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' קֹרַח תקצ"ח קְרוּמִינְטְשַׁאק.
Nussun of Breslov. ## Segment 3
שָׁלוֹם רַב לִבְנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And peace to all our anshei sh'lomaynu with love — and especially to his dear friend — the veteran — fruit of the righteous — and so forth — our Teacher the Rabbi Nachman — may his light shine — grandson of the glory of our head — zacher tzaddik v'kadosh livrachah — and to all his household — peace and great salvation. ## Segment 4
עַל שַׁבַּת קֹדֶשׁ הֶעָבַר הָיִיתִי פֹּה. וּמָתַי אֶסַּע לְבֵיתִי אֵינִי יוֹדֵעַ בְּעַצְמִי. וְעַתָּה אֵין לִי פְּנַאי כְּלָל, רַק מֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ לְמִכְתָּבִי כָּתַבְתִּי לְךָ מִשְּׁלוֹמִי וּמִמְּקוֹמִי עַתָּה. הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יוֹלִיכֵנִי לְשָׁלוֹם בְּדֶרֶךְ הָאֱמֶת בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. לִכְתֹּב לְךָ דִּבְרֵי אֱמֶת וְהִתְעוֹרְרוּת וְהִתְחַזְּקוּת וְכוּ' אֵין הַזְּמַן מַסְפִּיק. עַד כֹּה כָּתַבְתִּי בִּקְרוּמִינְטְשַׁאק, וְנִתְעַכֵּב מִכַּמָּה טְעָמִים, וְלֹא נִשְׁלַח מִשָּׁם. וְנִתְעַכַּבְתִּי עַל שַׁבַּת קֹדֶשׁ הֶעָבַר בִּקְרָאקֶב, וּתְהִלָּה לָאֵל דִּבַּרְנוּ הַרְבֵּה נִפְלְאוֹת ה', וּבִפְרָטִיּוּת סִפַּרְתִּי שָׁם הַמַּעֲשֶׂה שֶׁל יוֹם הַחֲמִישִׁי וְכוּ'; גְּדוֹלִים מַעֲשֵׂי ה', וְאִי אֶפְשָׁר לְבָאֵר כָּל אֲשֶׁר בְּלִבִּי; בִּפְרָט עַל פְּנֵי הַשָּׂדֶה, וְהַשָּׁעָה נְחוּצָה מְאֹד, כִּי זְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ.
My son — friend of my soul and my heart. ## Segment 5
וְנִפְלֵאת בְּעֵינַי עַל שֶׁלֹּא מָצָאתִי מִכְתָּבְךָ פֹּה. כִּי אֶתְמוֹל בָּאתִי לְפֹה טְשֶׁעהרִין, וְהַיּוֹם יוֹם ד' חֻקַּת אֲנִי שׁוֹלֵחַ מִכְתָּבִי זֶה מִפֹּה, וּבְבוֹאִי אֶתְמוֹל לְפֹה וְלֹא מָצָאתִי מִכְתָּבְךָ עָמַדְתִּי מַרְעִיד, וְאֵינִי יוֹדֵעַ מַה לַּחֲשֹׁב; הַשֵּׁם יִתְבָּרַךְ יַעְזֹר שֶׁיִּהְיֶה הַכֹּל לְטוֹבָה, וְנִזְכֶּה לְהָבִין דַּרְכֵי ה' וְנִפְלְאוֹתָיו וְנוֹרְאוֹתָיו בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה, וּלְהָבִין מֵהֶם רְמָזִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בְּכָל עֵת; וְאֵין לִי פְּנַאי לְהַאֲרִיךְ כְּלָל, עַד שֶׁבְּדַעְתִּי הָיָה לִבְלִי לִשְׁלֹחַ שׁוּם מִכְתָּב כְּלָל. רַק אַהֲבָתְךָ וּתְשׁוּקָתְךָ הַחֲזָקָה הִכְרִיחוּנִי לִכְתֹּב עַל כָּל פָּנִים מְעַט דִּבּוּרִים אֵלֶּה.
All your letters I received before Shavuos. And Erev Shavuos — close to the evening — I received your letter — to include you among the souls who come with strong desires to draw close to Hashem Yisborach. And also this morning I received your letter. And *"leis re'uta tava d'is'aveid"* — no good desire is ever lost — all is written and recorded above for good. [לֵית רְעוּתָא טָבָא דְּאִיתְאָבֵד — Aramaic: from the Zohar — no good desire is ever lost. Even a person who yearns to be somewhere holy — and is prevented from going — his very yearning is received above and recorded for his good. This is a profound comfort for Yitzchok who could not be at the Shavuos gathering in Uman] Would that it had been that you were with us also in your body here. *"Hineh mah tov u'mah na'im"* [Tehillim 133:1] and so forth. But also your will and your strong and immense yearning — and your great longing — are very good before you. ## Segment 6
וּשְׂמַח בְּנִי וְכָל אוֹהֲבֵינוּ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה מִקְּדֻשַּׁת יִשְׂרָאֵל שֶׁזָּכִינוּ. וְאֶתְמוֹל חָזַרְתִּי עִם אֶחָד הַתּוֹרָה אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי, וְנַעֲשֵׂית בְּעֵינַי כַּחֲדָשָׁה מַמָּשׁ; וְהַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לֵילֵךְ עִמָּהּ בְּכָל יוֹם וּבְכָל עֵת כִּי נִפְלָאת הִיא, מַעֲשֵׂי ה' הֵמָּה, גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר הִפְלִיא לַעֲשׂוֹת עִמָּנוּ. מָה אֲדַבֵּר, חִזְקוּ וְאִמְצוּ מְאֹד בְּכָל יוֹם מֵחָדָשׁ כָּל אֶחָד מִמָּקוֹם שֶׁהוּא. כִּי כָּל חַיּוּתֵינוּ וְקִיּוּמֵנוּ הוּא בְכָל תְנוּעָה וּתְנוּעָה וּבְכָל נְקֻדָּה וּנְקֻדָּה מַה שֶּׁמּוֹשְׁכִים עַצְמָם בְּכָל פַּעַם מֵרַע לְטוֹב. וְכָל אֶחָד מִיִּשְׂרָאֵל אֵיךְ שֶׁהוּא כָּל חַיּוּתוֹ וְקִיּוּמוֹ מִזֶּה; וְסוֹף כָּל סוֹף נָשׁוּב כֻּלָּנוּ לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי זֶה. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה עַל פְּנֵי הַשָּׂדֶה.
And now do not be distressed about the past — only seek about the future — that we merit in His immense mercies to return to my home in Breslov in peace — in a way that we can gather there together several times a year — to speak of the wonders of the truth of the holiness of the Torah novellae that lead to good deeds — that we merited in His very very wondrous and awesome chasadim. *"Mah nashiv laHashem"* and so forth. Just now I am very preoccupied to travel immediately on my way in peace — and there is no leisure at all — only his love compelled him to write a little of these his words. And if Hashem wills — upon his return from his journey — he will add to write him more with Hashem's help. ## Segment 7
דִּבְרֵי אֲבִיכֶם הַמִּשְׁתּוֹקֵק בְּכָל עֵת לַתַּכְלִית הַנִּצְחִי לָנוּ וּלְזַרְעֵנוּ וּלְכָל יִשְׂרָאֵל לָנֶצַח.
And now you will hear everything from the mouths of the anshei sh'lomaynu — and also you will receive the song that was innovated just now on this holy Yom Tov — to sing — "hineh mah tov u'mah na'im sheves achim gam yachad" — "how good and how pleasant it is when brothers sit together." [הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יַחַד — Tehillim 133:1 — a melody was composed to this verse at this Shavuos gathering in Uman. Reb Nussun presents it as a wonder of the chasadim of Hashem — and says it is included in the holy Torah of the Rebbe as you will hear from the bearer of this letter] And it is in his eyes wonders of His chasadim Yisborach. And praised be G-d — also this is included in his holy Torah — as you will hear from the bearer of this letter — and he gives himself life greatly from this. *"Hineh mah tov u'mah na'im"* and so forth. And peace to his dear friend Rabbi Yaakov — may his light shine — his heart yearns over him that they did not merit to be counted among them on the holy past festival — the time of the giving of our Torah. Would that from now on they merit to gather together at close intervals — in a way that they merit to be wise about their ways — to benefit them at their end forever — Amen so may it be His will. The words of your father who awaits to rejoice in you — for length of days and good years — in this world and the coming world — forever. Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רסד URL: https://ajew.org/reader-plain/alim-litrufa/2/263/ # רסד
רסד
Source: https://ajew.org/reader/alim-litrufa/2/263 ## Segment 1
רסד
Nussun of Breslov. ## Segment 2
רַב שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי, מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And peace to his dear friend Rabbi Yaakov — may his light shine — his heart yearns over him that they did not merit to be counted among them on the holy past festival — the time of the giving of our Torah. Would that from now on they merit to gather together at close intervals — in a way that they merit to be wise about their ways — to benefit them at their end forever — Amen so may it be His will. ## Segment 3
בְּשָׁעָה זֹאת סָמוּךְ לַחֲצוֹת הַיּוֹם בָּאתִי לְפֹה אוּמַאן בְּחַיִּים וְשָׁלוֹם תְּהִלָּה לָאֵל, וְלֹא מָצָאתִי כְּבוֹד רַבִּי נַפְתָּלִי בְּבֵיתוֹ, כִּי הָלַךְ לְפִי שָׁעָה לִמְחוֹז חֶפְצוֹ. וּבִכְנִיסָתִי לְבֵיתוֹ מָצָאתִי עַל שֻׁלְחָנוֹ מִכְתָּבוֹ וְהָיָה לִי לְנַחַת גָּדוֹל. וְכָעֵת הַפָּאסְט [הַדֹּאַר] נְחוּצָה מְאֹד וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל וּלְהָשִׁיב לְךָ עַל שְׁאֵלָתְךָ. תְּהִלָּה לָאֵל נִדְמֶה לִי שֶׁבְּמִכְתָּבִי שֶׁכָּתַבְתִּי לְךָ מִטְּשֶׁעהרִין קֹדֶם שֶׁקִּבַּלְתִּי מִכְתָּבְךָ בְּצַעֲקָתְךָ הַמָּרָה יֵשׁ בּוֹ דַּי וְדַי לְהַחֲיוֹת נַפְשְׁךָ מֵחָדָשׁ. אַף עַל פִּי שֶׁהַדְּבָרִים עַתִּיקִים אֲבָל הֵם עַתִּיקִים בֶּאֱמֶת, דִּבְרֵי עַתִּיק יוֹמִין הַמִּתְחַדְּשִׁים בְּכָל עֵת וָרֶגַע בְּהִתְחַדְּשׁוּת נִפְלָא לְכָל הֶחָפֵץ בֶּאֱמֶת לְקַבֵּל. שְׁמַע בְּנִי הֵיטֵב וּבִין תָּבִין אֲשֶׁר אֲנִי כּוֹתֵב לְךָ, כִּי לֹא דָּבָר רֵיק הוּא הַתּוֹרָה אֲזַמְּרָה וְכוּ' עִם הַתְּנוּעוֹת הַקְּדוֹשׁוֹת, שֶׁסִּפַּרְתִּי לָכֶם כַּמָּה פְּעָמִים שֶׁאָמַר שֶׁצְּרִיכִין לֵילֵךְ עִמָּהּ, הֲפֹךְ בָּה וַהֲפֹךְ וְכוּ' כִּי הוּא חַיֶּיךָ לָנֶצַח. וּכְפִי הַנִּרְאֶה אֶסַּע אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה אִם יִרְצֶה הַשֵּׁם לְבֵיתִי. הַשֵּׁם יִתְבָּרַךְ יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
Abundant peace — to my beloved son — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 4
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן.
On the past Shabbas Kodesh I was here. And when I will travel home — I do not know myself. And just now I have no leisure at all — only from his love and yearning for his letter he wrote him of his wellbeing and his location just now. May Hashem Yisborach in His mercies lead him in peace in the way of truth — in the physical and the spiritual — and guide him in tracks of righteousness for His name's sake. To write him words of truth and arousal and strengthening and so forth — the time does not suffice. Until here he wrote in Kremintshak — and was delayed for several reasons — and it was not sent from there. And he was detained on the past Shabbas Kodesh in Krakav — and praised be G-d — they spoke greatly — wonders of Hashem — and in particulars he told there the story of Thursday and so forth — great are the deeds of Hashem — and it is impossible to express all that is in his heart — especially in the open field — and the hour is very pressing — for the time of the morning prayer has arrived. And it is a wonder in his eyes that he did not find his letter here. For yesterday he came here to Tshehrin — and today Wednesday Parshas Chukas — he is sending this letter from here — and upon arriving here yesterday and not finding his letter — he was standing trembling — and he does not know what to think — may Hashem Yisborach help that all be for good — and may we merit to understand the ways of Hashem and His wonders and His awesomeness every day and every time and every hour — and to understand from them hints to draw close to Him Yisborach at every time. And he has no leisure to extend at all — until it was in his mind not to send any letter at all. Only his love and his strong yearning forced him to write at any rate these few words. And rejoice my son and all our beloved ones — in every single good point — from the holiness of Israel that we merited. And yesterday he reviewed with one person the Torah *"Azamra lelokai b'odi"* — and it became in his eyes completely new as if just now — and may Hashem Yisborach grant us to go with it every day and every time — for it is wondrous — the deeds of Hashem are they — great are the deeds of Hashem — Who did wonders with us. What shall I say — be strong and resolute greatly — every day anew — each one from his place. For all our life-force and our sustaining is in every single movement and every single good point — in what they draw themselves each time from bad to good. [בְּכָל תְּנוּעָה וּתְנוּעָה וּבְכָל נְקֻדָּה וּנְקֻדָּה מַה שֶּׁמּוֹשְׁכִים עַצְמָם בְּכָל פַּעַם מֵרַע לְטוֹב — in every single movement and every single good point — in what they draw themselves each time from bad to good. This is a direct echo of the teaching of Azamra — Likutay Moharan II:112 — where the Rebbe teaches that every person has good points within him — and by finding those good points and praising Hashem for them — one draws himself from the bad to the good and thereby attains complete healing] And every individual of Israel — however he is — all his life-force and his sustaining is from this — and in the end of all ends — we will all return to Hashem Yisborach through this. And it is impossible to extend about this in the open field. The words of your father who yearns at every time for the eternal purpose — for us and for our seed and for all of Israel — forever. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רסה URL: https://ajew.org/reader-plain/alim-litrufa/2/264/ # רסה
רסה
Source: https://ajew.org/reader/alim-litrufa/2/264 ## Segment 1
רסה
And rejoice my son and all our beloved ones — in every single good point — from the holiness of Israel that we merited. And yesterday he reviewed with one person the Torah *"Azamra lelokai b'odi"* — and it became in his eyes completely new as if just now — and may Hashem Yisborach grant us to go with it every day and every time — for it is wondrous — the deeds of Hashem are they — great are the deeds of Hashem — Who did wonders with us. What shall I say — be strong and resolute greatly — every day anew — each one from his place. For all our life-force and our sustaining is in every single movement and every single good point — in what they draw themselves each time from bad to good. [בְּכָל תְּנוּעָה וּתְנוּעָה וּבְכָל נְקֻדָּה וּנְקֻדָּה מַה שֶּׁמּוֹשְׁכִים עַצְמָם בְּכָל פַּעַם מֵרַע לְטוֹב — in every single movement and every single good point — in what they draw themselves each time from bad to good. This is a direct echo of the teaching of Azamra — Likutay Moharan II:112 — where the Rebbe teaches that every person has good points within him — and by finding those good points and praising Hashem for them — one draws himself from the bad to the good and thereby attains complete healing] And every individual of Israel — however he is — all his life-force and his sustaining is from this — and in the end of all ends — we will all return to Hashem Yisborach through this. And it is impossible to extend about this in the open field. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' מַטּוֹת וּמַסְעֵי תקצ"ח בְּרֶסְלֶב.
The words of your father who yearns at every time for the eternal purpose — for us and for our seed and for all of Israel — forever. ## Segment 3
שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי יְדִיד נַפְשִׁי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
אוֹר לְיוֹם זֶה בָּאתִי לְפֹה, וְהַיּוֹם אֲנִי מוּכָן לִנְסֹעַ לְבֵיתִי לְשָׁלוֹם. וּבְשָׁעָה זֹאת עָסַקְתִּי לִכְתֹּב לְךָ אִגֶּרֶת. בְּתוֹךְ כָּךְ קִבַּלְתִּי מִכְתָּבְךָ וְהָיָה לִי לְנַחַת גָּדוֹל. כָּעֵת אֵין לְהַאֲרִיךְ כִּי אֲנִי טָרוּד מְאֹד, וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר תִּתְוַעֵד עִמִּי, נְדַבֵּר יַחַד חַסְדּוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ אֲשֶׁר עָשָׂה עִמָּנוּ בִּכְלָל וּבִפְרָט. אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ'. כֵּן יוֹסִיף חַסְדּוֹ כָּהֵנָּה וְכָהֵנָּה, וְאַל יִטְּשֵׁנוּ לָנֶצַח עַד נִזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בִּשְׁלֵמוּת בְּחַיִּים חַיּוּתֵנוּ חִישׁ קַל מְהֵרָה. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
Abundant peace — to my beloved son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן.
Just now — close to noon — I arrived here in Uman in life and peace — praised be G-d — and I did not find Rabbi Naftali in his house — for he went for the moment to his desired place. And upon entering his house — I found his letter on his table — and it was a great comfort to me. And just now the post is very pressing — and it is impossible to extend at all — and to reply to him on his question. Praised be G-d — it seems to him that in his letter that he wrote him from Tshehrin — before he received his letter with his bitter cry — there is in it enough and enough to give life to his soul anew. Even though the matters are ancient — but they are truly ancient — the words of the Ancient of Days — that are renewed at every time and moment with wondrous renewal — for every one who truly desires to receive them. [דִּבְרֵי עַתִּיק יוֹמִין הַמִּתְחַדְּשִׁים בְּכָל עֵת וָרֶגַע — the words of the Ancient of Days — renewed at every time and moment. The Rebbe's teachings — precisely because they flow from the most ancient source of all — are inexhaustibly fresh. Every time one returns to them — they are new. The charge of the letter *from Tshehrin* is the charge of the *Azamra* Torah and its holy movements — which never grows old] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who writes in haste. ## Segment 8
בְּעֶזְרַת ה' יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ מַסְעֵי תקצ"ח נֶעמֶרוֹב.
Nussun of Breslov. ## Segment 9
הַחַיִּים וְהַשָּׁלוֹם לִכְבוֹד אֲהוּבִי חֲתָנִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב בָּרוּךְ נֵרוֹ יָאִיר.
Listen my son well and you will understand what I write to you — for it is not a vain thing — the Torah Azamra — with the holy movements — that he told them several times that one must go with it — [הַתְּנוּעוֹת הַקְּדוֹשׁוֹת — the holy movements — the melody and the inner movement of the soul that accompanies the Torah Azamra as one sings and speaks it — the bodily and spiritual gestures through which the teaching enters the heart] *"hafoch bah v'hafoch bah"* — "turn it over and turn it over" — for it is your life forever. [Pirkei Avos 5:22] And according to what appears — he will travel after Shabbas Kodesh coming upon us for good — if Hashem wills — to his home. May Hashem lead him in tracks of righteousness for the sake of His name. ## Segment 10
בְּיוֹם ד' בְּשָׁבוּעַ זֹאת בָּאתִי לְבֵיתִי לְשָׁלוֹם. וּתְהִלָּה לָאֵל הַכֹּל עַל נָכוֹן מֵעִם ה' וְכוּ' וּמֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ אִי אֶפְשָׁר לְהַאֲרִיךְ. בְּשָׁבוּעַ זֹאת קִבַּלְתִּי פְּרִישַׂת שָׁלוֹם מִבִּתִּי תִּחְיֶה עַל יְדֵי אִישׁ מִבְּרַסְלֶב וְהָיוּ לִי לְנַחַת גָּדוֹל.
Overview: Uman — no date given — written in haste before the post departs. To Yitzchok. He arrived in Uman close to noon in life and peace — praised be G-d. Did not find Rabbi Naftali in his house — for he went for the moment to his desired place. Upon entering his house — found his letter on his table — great comfort. Just now the post is very pressing — impossible to extend at all — and to reply to him on his question. Praised be G-d — in his letter from Tshehrin — before he received his letter with his bitter cry — there is in it enough and enough to give life to his soul anew. Even though the matters are ancient — but they are truly ancient — the words of the Ancient of Days — that are renewed at every time and moment with wondrous renewal — for every one who truly desires to receive them. Listen my son well and you will understand — for it is not a vain thing — the Torah Azamra — with the holy movements — that he told them several times that one must go with it — "hafoch bah v'hafoch bah" — for it is your life forever. And according to what appears — he will travel after Shabbas Kodesh to his home. May Hashem lead him in tracks of righteousness for the sake of His name. ## Segment 11
בַּעַל הָרַחֲמִים הַזָּן וּמְפַרְנֵס לַכֹּל יְפַרְנֵס אֶתְכֶם בְּכָבוֹד וְיַצְלִיחֲכֶם הַצְלָחָה הָאֲמִתִּיּוֹת וְהַנִּצְחִיִּית שֶׁתִּזְכֶּה לְבַלּוֹת יָמֶיךָ בַּתּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים וְיִרְאַת ה' כָּל יְמֵי חַיֶּיךָ לְעוֹלָם. כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. חִזְקוּ וְאִמְצוּ בְּבִטָּחוֹן חָזָק בַּה' יִתְבָּרַךְ שֶׁלֹּא יַעֲזֹב אֶתְכֶם לְעוֹלָם.
The night before this day I arrived here — and today I am prepared to travel to my home in peace. And in this hour he was engaged to write him a letter — in the meantime he received his letter — and it was a great comfort to him. Just now it is impossible to extend — for he is very preoccupied — and if Hashem wills — when they gather together — they will speak together of His chesed and His wonders Yisborach — that He did with them in general and in particular. *"Illu finu malei shirah"* — "were our mouth full of song" [אִלּוּ פִינוּ מָלֵא שִׁירָה — from the Nishmas prayer of Shabbas and Yom Tov — expressing the impossibility of adequately thanking Hashem for His wonders] and so forth. So may He add His chesed like this and like this — and may He not forsake them forever — until they merit to return to Him Yisborach in completeness — in their living lives — swiftly and quickly. And from the greatness of the pressing — it is impossible to extend at all. ## Segment 12
דִּבְרֵי אֲבִיכֶם הֶחָפֵץ לִשְׁמֹעַ כָּל טוּב מֵאִתְּכֶם וּמַעְתִּיר בַּעַדְכֶם.
The words of your father who writes in haste. ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 14
וְשָׁלוֹם לִכְבוֹד יְדִידִי נֵרוֹ יָאִיר וּלְכָל בְּנֵי בֵּיתוֹ וְלִכְבוֹד אָבִיךָ זְקֵנְךָ הַנִּכְבָּד הַיָּשִׁישׁ נֵרוֹ יָאִיר עִם כָּל בְּנֵי בֵּיתוֹ.
Nussun of Breslov. And abundant peace to all our anshei sh'lomaynu with great love. On Thursday of this week I arrived home in peace. And praised be G-d — all is well established — from Hashem and so forth. And because of the honor of Shabbas Kodesh — it is impossible to extend. This week I received a greeting of peace from my daughter — may she live — via a man from Breslov — and it was a great comfort to me. The Master of mercies — Who feeds and provides for all — may He provide for you with dignity — and make you successful with true and eternal success — that you merit to spend your days in Torah and prayer and good deeds and fear of Hashem — all the days of your life — forever. For besides this all is vanity. Be strong and resolute in strong trust in Hashem Yisborach — Who will never abandon you — forever. The words of your father who desires to hear all good from you — and intercedes on your behalf. # רסו URL: https://ajew.org/reader-plain/alim-litrufa/2/265/ # רסו
רסו
Source: https://ajew.org/reader/alim-litrufa/2/265 ## Segment 1
רסו
The words of your father who yearns at every time for the eternal purpose — for us and for our seed and for all of Israel — forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' עֵקֶב תקצ"ח נֶעמְרוֹב.
Nussun of Breslov. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי כְּנַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Overview: Tuesday, Parshas Korach — Kremintshak / Tshehrin. To Yitzchok. On the past Shabbas Kodesh he was here. When he will travel home — he does not know himself. Just now no leisure at all — only from his love and yearning for his letter he wrote him of his wellbeing and his location. May Hashem lead him in peace in the way of truth — in the physical and the spiritual. To write him words of truth and arousal — the time does not suffice. Until here he wrote in Kremintshak — and was delayed for several reasons — and it was not sent from there. And he was detained on the past Shabbas in Krakav — praised be G-d — they spoke greatly — wonders of Hashem — and in particulars he told there the story of Thursday — great are the deeds of Hashem — and it is impossible to express all that is in his heart — especially in the open field — and the hour is very pressing — for the time of the morning prayer has arrived. And it is a wonder in his eyes that he did not find his letter here. For yesterday he came here to Tshehrin — and today Wednesday Parshas Chukas he is sending this letter — and upon arriving here yesterday and not finding his letter — he was standing trembling — and he does not know what to think — may Hashem help that all be for good — and may they merit to understand the ways of Hashem and His wonders and His awesomeness every day and every time and every hour — and to understand from them hints to draw close to Him at every time. He has no leisure to extend at all — only his love and his strong yearning forced him to write these few words. Then: and rejoice my son and all our beloved ones — in every single good point — from the holiness of Israel that we merited. And yesterday he reviewed with one person the Torah "Azamra lelokai b'odi" — and it became in his eyes completely new as if just now — and may Hashem grant us to go with it every day and every time — for it is wondrous — the deeds of Hashem are they — great are the deeds of Hashem — Who did wonders with us. What shall I say — be strong and resolute greatly — every day anew — each one from his place. For all our life-force and our sustaining is in every single movement and every single good point — in what they draw themselves each time from bad to good. And every individual of Israel — however he is — all his life-force and his sustaining is from this — and in the end of all ends — we will all return to Hashem Yisborach through this. And it is impossible to extend about this in the open field. ## Segment 4
כְּבָר שָׁמַעְתָּ מִפִּי רַבִּי נַחְמָן וְרַבִּי דָּוִד אֶת אֲשֶׁר נַעֲשֶׂה עִמָּנוּ בָּעִתִּים הַלָּלוּ בְּנִדּוֹן תְּשׁוּבָתִי לִבְרֶסְלֶב. וַעֲדַיִן עֵינַי כָּלוֹת לִתְשׁוּעַת ה', כִּי כְּפִי הַנִּרְאֶה הַדָּבָר סָמוּךְ לִגְמַר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. אַךְ עֲדַיִן צְרִיכִין לִישׁוּעָה וְרַחֲמִים רַבִּים שֶׁיִּגְמֹר הַשֵּׁם יִתְבָּרַךְ בְּכִי טוֹב מְהֵרָה, וְלַה' הַיְשׁוּעָה. וּבִפְרָטִיּוּת אִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה. וְכָעֵת אֲנִי פֹּה עֲדַיִן וְקָרוֹב שֶׁאֶהְיֶה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה בִּבְרֶסְלֶב. אַךְ גַּם זֹאת אֵינִי יוֹדֵעַ עֲדַיִן בְּבֵרוּר. וּלְסַפֵּר לְךָ גְּדֻלַּת ה' וְנִפְלְאוֹתָיו, וּבִפְרָט נִפְלְאוֹת חֲסָדָיו שֶׁאֲנִי רוֹאֶה וּמַאֲמִין הַמִּתְחַדְּשִׁים בְּכָל יוֹם בְּנִפְלָאוֹת עֲצוּמוֹת וְנוֹרָאוֹת, אֵין פֶּה לְבָאֵר וְקֻלְמוֹס לִכְתֹּב. אִלּוּ כָּל הַיַּמִּים דְּיוֹ וַאֲגַמִּים קֻלְמוֹסִים וּבְנֵי אָדָם לַבְלָרִין וּלְשׁוֹנוֹת מְקַלְּסִים וְכוּ'. וְאִם כִּי הַמְּלִיצָה הַזֹּאת יְשָׁנָה וּכְתוּבָה בַּפִּיּוּטִים הַקְּדוֹשִׁים, אֲבָל בְּחַסְדֵי ה' הִיא חֲדָשָׁה אֶצְלֵנוּ בְּכָל יוֹם. וְגַם זֶה נִפְלְאוֹת ה' וַחֲסָדָיו, שֶׁאָנוּ זוֹכִין לְהַאֲמִין בָּזֶה בֶּאֱמֶת עַל יְדֵי מְעַט דִּמְעַט שֶׁמִּתְנוֹצֵץ לָנוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו וְנוֹרְאוֹתָיו עַל יְדֵי הַחִדּוּשִׁים נוֹרָאִים שֶׁזָּכִינוּ לִרְאוֹת וְלִשְׁמֹעַ מִפִּיו הַקָּדוֹשׁ וְכוּ'. מַה גָּדְלוּ מַעֲשֶׂיךָ ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ. וְרַק זֹאת נֶחָמָתִי בְעָנְיִי מַה שֶּׁאֲנִי זוֹכֵר בְּכָל פַּעַם שֶׁאָמַר (שִׂיחוֹת הָרַ"ן ג), "הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְאֵין יוֹדְעִים כְּלָל. כִּי נַעֲשִׂים דְּבָרִים כָּאֵלֶּה בָּעוֹלָם וְאֵין יוֹדְעִין כְּלָל". מָה אֹמַר לְךָ בְּנִי חֲבִיבִי מַה שֶּׁמִּתְנוֹצֵץ בְּלִבִּי מִזֶּה. וּלְדַעְתִּי עַתָּה גַּם אַתָּה וְגַם כֻּלְּכֶם תּוּכְלוּ לְהַחֲיוֹת עַצְמְכֶם בָּזֶה וּבְכָל הַחִדּוּשִׁים נוֹרָאִים שֶׁרָאִינוּ וְשָׁמַעְנוּ. וּמֵחֲמַת שֶׁאֵינִי יוֹדֵעַ עִם מִי יִהְיֶה נִשְׁלָח הָאִגֶּרֶת הַזֶּה, כִּי אֲנִי שׁוֹלְחוֹ לִבְרֶסְלֶב לִבְנִי יְדִידִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר, עַל כֵּן אֵינִי יָכוֹל לְהַאֲרִיךְ. רַק מֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ כָּתַבְתִּי דְּבָרַי אֵלֶּה. וּמִן הַסְּתָם נִתְוַעֵד יַחַד בְּקָרוֹב, וּפָנִים אֶל פָּנִים נְדַבֵּר אֶת אֲשֶׁר יִתֵּן ה' בְּפִינוּ. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁאָבוֹא לִבְרֶסְלֶב אֶרְאֶה לְהוֹדִיעֲךָ עִנְיָנֵינוּ, וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Peace — to the honor of my beloved son — my dear one — friend of my soul — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ דּוֹרֵשׁ שְׁלוֹם טוֹבָתְךָ בְּאַהֲבָה וּמַעְתִּיר בַּעַדְךָ וּבְעַד כֻּלְּכֶם וּמְצַפֶּה לִרְאוֹתְכֶם בְּשִׂמְחָה.
Life and peace — to the honor of my beloved son-in-law — my dear one as my soul — the veteran outstanding rabbinical scholar — our Teacher the Rabbi Baruch — may his light shine. The night before this day I arrived here — and today I am prepared to travel to my home in peace. And in this hour he was engaged to write him a letter — in the meantime he received his letter — and it was a great comfort to him. Just now it is impossible to extend — for he is very preoccupied — and if Hashem wills — when they gather together — they will speak together of His chesed and His wonders Yisborach — that He did with them in general and in particular. *"Illu finu malei shirah"* — "were our mouth full of song" [אִלּוּ פִינוּ מָלֵא שִׁירָה — from the Nishmas prayer of Shabbas and Yom Tov — expressing the impossibility of adequately thanking Hashem for His wonders] and so forth. So may He add His chesed like this and like this — and may He not forsake them forever — until they merit to return to Him Yisborach in completeness — in their living lives — swiftly and quickly. And from the greatness of the pressing — it is impossible to extend at all. And abundant peace to all our anshei sh'lomaynu with great love. The words of your father who writes in haste. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רסז URL: https://ajew.org/reader-plain/alim-litrufa/2/266/ # רסז
רסז
Source: https://ajew.org/reader/alim-litrufa/2/266 ## Segment 1
רסז
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' תֵּצֵא תקצ"ח.
And peace to the honor of his dear friend — may his light shine — and to all his household — and to the honor of your father your grandfather — the honored elder — may his light shine — with all his household. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Overview — Part 1: Wednesday, Parshas Matos-Masei — Breslov. To Yitzchok. The night before this day he arrived here — and today he is prepared to travel to his home in peace. In this hour he was engaged to write him a letter — in the meantime he received his letter — great comfort. Just now impossible to extend — for he is very preoccupied. And if Hashem wills — when they gather together — they will speak together of His chesed and His wonders — that He did with them in general and in particular. "Illu finu malei shirah" and so forth. So may He add His chesed like this and like this — and may He not forsake them forever — until they merit to return to Him Yisborach in completeness — in their living lives — swiftly and quickly. ## Segment 4
יְקַבֵּל הָאִגֶּרֶת לְרַבִּי יַאסִי בֶּן רַבִּי לִיפָּא לְאַדֶעס. וְיִרְאֶה לְשָׁלְחוֹ מִיָּד, כִּי נָחוּץ הוּא, כִּי אֲנִי מְזָרְזוֹ שֶׁיָּבוֹא עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, אֲשֶׁר זֶה טוֹבַת כֻּלָּנוּ שֶׁיִּתּוֹסֵף נֶפֶשׁ אֶל הַקִּבּוּץ הַקָּדוֹשׁ כְּדֵי שֶׁיִּתְרַבּוּ הַבָּתִּים וְכוּ'. וּבַעַל הָרַחֲמִים אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ לְהַטְעִימֵנוּ מֵחִדּוּשִׁים נִפְלָאִים כָּאֵלּוּ שֶׁלֹּא נִשְׁמְעוּ מֵעוֹלָם, הוּא יִגְמֹר הַבִּנְיָן שֶׁהִתְחִיל, שֶׁיִּתְרַבּוּ שְׁכֵנִים רַבִּים. עַד יֶאֱסֹף לְתוֹכָם כָּל הָאַבְנֵי קֹדֶשׁ שֶׁנִּשְׁפְּכוּ בְּרֹאשׁ כָּל חוּצוֹת, שֶׁמְּרַמֵּז גַּם עַל הַפְּגָם שֶׁנַּעֲשֶׂה מִפְּגָם הַבְּרִית קֹדֶשׁ שֶׁנִּתְתַּקֵּן עַל יְדֵי זֶה כַּאֲשֶׁר תָּבִין מֵאֵלֶיךָ; וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל, כִּי אֲנִי רוֹצֶה לִנְסֹעַ הַיּוֹם לְדַרְכִּי לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ וְהַנּוֹרָא הַבָּא עָלֵינוּ לְטוֹבָה.
Abundant peace — to my beloved son — my dear one as my soul and my heart — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ עִם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. בַּעַל הָרַחֲמִים יֵיטִיב הַכְּתִיבָה וְהַחֲתִימָה לְחַיִּים טוֹבִים וַאֲרֻכִּים וּלְשָׁלוֹם.
You already heard from Rabbi Nachman and Rabbi David what was done with them in these times — in the matter of his return to Breslov. And still his eyes yearn for the salvation of Hashem — for according to what appears the matter is close to being completed with Hashem's help. But still they need salvation and great mercy — that Hashem Yisborach complete it for good quickly — and to Hashem the salvation. And in particulars it is impossible to express in the open field. And just now he is here still — and it is likely that he will be on Shabbas Kodesh coming upon us for good in Breslov. But also this he does not yet know clearly. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And to tell you the greatness of Hashem and His wonders — and in particular the wonders of His chasadim that he sees and believes — that are renewed every day with immense and awesome wonders — there is no mouth to express and no pen to write. As they say: *"Illu kol ha'yamim dyyo — va'agamim kulmusim — u'vnei adam lavlarim v'leshonos m'kalessim"* — "were all the days ink — and the seas quills — and all people scribes and praisers" and so forth. [אִלּוּ כָּל הַיַּמִּים דְּיוֹ וַאֲגַמִּים קֻלְמוֹסִים — from the ancient piyyut Nishmas and also from the Nishmas prayer — the classic expression of the impossibility of adequately praising Hashem] And even though this phrase is ancient and written in the holy liturgical poems — but in the chasadim of Hashem — it is new for us every day. And also this is the wonders of Hashem and His chasadim — that we merit to believe in this in truth — through the tiny bit that flashes of the chasadim of Hashem and His wonders and His awesomeness — through the awesome novellae that we merited to see and to hear from his holy mouth and so forth. *"Mah gadlu ma'asecha Hashem — m'od amku machshevosecha."* [Tehillim 92:6] And only this is his comfort in his poverty — what he remembers each time that he said (Sichos HaRan 3): *"Hashem Yisborach is very great and one does not know at all — for things like these are done in the world and one does not know at all."* [שִׂיחוֹת הָרַ"ן ג — Conversations of the Rebbe (Sichot HaRan) teaching 3 — one of the most repeated phrases in Reb Nussun's letters throughout the entire collection — the Rebbe's statement that Hashem is very great and one does not know at all. Here Reb Nussun says this is his comfort in his poverty — his lifeline through all the vicissitudes of exile] What shall I say to you my beloved son — what sparks in my heart from this. And in my opinion just now — both you and all of you will be able to give yourselves life — from this — and from all the awesome novellae that we have seen and heard. ## Segment 8
גֹּדֶל צַעֲרִי עַד הַנֶּפֶשׁ מֵחֻלְשַׁת יְדִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר תָּבִין בְּעַצְמְךָ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו וְעָלֵינוּ, וְיִשְׁלַח לוֹ רְפוּאָה שְׁלֵמָה קַל מְהֵרָה. וְתִרְאֶה מִיָּד בְּפָּאסְט רִאשׁוֹן לִכְתֹּב לִי אִגֶּרֶת לְאוּמַאן לְהוֹדִיעֵנוּ הַטּוֹב מִמֶּנּוּ. מִי יִתֵּן וִיבַשְּׂרֵנִי בְּשׂוֹרוֹת טוֹבוֹת מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 9
מִכְתָּבֶיךָ קִבַּלְתִּי כֻּלָּם. וּבְתוֹךְ מִכְתָּבֶיךָ מְבֹאָר תְּשׁוּבָתְךָ מֵעַצְמְךָ. וְכָעֵת אֵין פְּנַאי לְהָשִׁיב וּלְהַרְחִיב הַדִּבּוּר, וְלַה' הַיְשׁוּעָה שֶׁיְּתַקֵּן הַכֹּל בְּרַחֲמָיו וּבְחֶמְלָתוֹ הַגְּדוֹלָה אָמֵן כֵּן יְהִי רָצוֹן.
And because I do not know with whom this letter will be sent — for I am sending it to Breslov to my son my friend Rabbi Shachna — may his light shine — therefore I cannot extend. Only from his love and your yearning — he wrote these his words. And in all likelihood they will gather together soon — and face to face they will speak what Hashem will place in their mouths. And if Hashem wills — when he comes to Breslov — he will see to inform him of their affairs. And greet all the anshei sh'lomaynu with great love — more than this there is no leisure to extend. Nussun of Breslov. The words of your father who seeks your peace and your benefit with love — and intercedes on your behalf — and on behalf of all of you — and awaits to see you with joy. # רסח URL: https://ajew.org/reader-plain/alim-litrufa/2/267/ # רסח
רסח
Source: https://ajew.org/reader/alim-litrufa/2/267 ## Segment 1
רסח
The words of your father — who always seeks your peace with love — and who intercedes for you — and who urges and advises you for your benefit — in this world and in the World to Come — forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ה' תָּבוֹא תקצ"ח אוּמַאן.
Nussun of Breslov. ## Segment 3
לִבְנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר שָׁלוֹם וְכָל טוּב.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 4
מִכְתָּב קָטָן שֶׁלְּךָ שֶׁהָיָה מֻכְרָךְ בָּאִגֶּרֶת שֶׁל רַבִּי נַחְמָן נֵרוֹ יָאִיר רָאִיתִי, וְהֶחֱיֵיתָ אֶת נַפְשִׁי בַּמֶּה שֶׁבִּשַּׂרְתַּנִי טוֹב שֶׁתְּהִלָּה לָאֵל הִתְחִיל לָשׁוּב לְאֵיתָנוֹ רַבִּי נַחְמָן נֵרוֹ יָאִיר. הַשֵּׁם יִתְבָּרַךְ יִגְמֹר רְפוּאָתוֹ בִּשְׁלֵמוּת. אַךְ יֵשׁ לִי צַעַר שֶׁלֹּא הוֹדַעְתַּנִי מֵהַיֶּלֶד שֶׁלּוֹ. כָּעֵת אֵין לְהוֹדִיעוֹ דָּבָר. טוֹב לְהוֹדוֹת לַה' שֶׁזָּכִיתִי לִהְיוֹת פֹּה בַּחֲצִי חֹדֶשׁ, וּתְהִלָּה לָאֵל הָיוּ פֹּה כַּמָּה מֵאַנְשֵׁי שְׁלוֹמֵנוּ, וְגַם רַבִּי אֶפְרַיִם בֶּן רַבִּי נַפְתָּלִי שֶׁיִּחְיֶה כְּבָר בָּא בְּשָׁלוֹם לְפֹה עַל רֹאשׁ הַשָּׁנָה. וְעֵינַי מְצַפּוֹת לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם. וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בּוֹא יָבוֹאוּ בְּרִנָּה לְמַעַן יֵיטִיב לָכֶם לָנֶצַח. זֹאת נֶחָמָתִי בְעָנְיִי, כִּי בְּוַדַּאי תַּחֲזִיקוּ לִי טוֹבָה לָנֶצַח עַד אֵין סוֹף וְתַכְלִית עַל שֶׁזִּכִּיתִי אֶתְכֶם לִזְכוּת כָּזֶה הַכּוֹלֵל הַכֹּל אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ, וּמֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ כָּתַבְתִּי דְּבָרַי אֵלֶּה.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
Please receive the enclosed letter for Rabbi Yasi son of Rabbi Lipa of Odessa — and see to send it immediately — for it is urgent — for he is urging him to come for Rosh Hashanah coming upon us for good — for it is for the benefit of all of us that another soul be added to the holy gathering — so that the houses multiply and so forth. And the Master of mercies Who has wondrous-made His *chesed* with us — to taste from such wondrous novellae as were never heard in the world — He will complete the building that He began — so that many neighbors multiply — until He gathers into them all the holy stones that were poured out at the head of every street [אַבְנֵי קֹדֶשׁ שֶׁנִּשְׁפְּכוּ בְּרֹאשׁ כָּל חוּצוֹת — the holy stones poured at the head of every street — a verse from Eichah (4:1) — "Eichah yu'am zahav...tishapachna avnei kodesh b'rosh kol chutzos" — "How the gold has grown dim... the holy stones are poured at the head of every street." In Breslov teaching this refers to the scattered holy souls — those who have fallen far from holiness — who will all be gathered and redeemed through the power of the true tzaddik ] — which also alludes to the blemish that is made from the blemish of the holy *bris* — that will be repaired through this — as you will understand from yourself. And from the greatness of the pressing — it is impossible to extend at all — for he wants to travel today on his way to Uman for the holy and awesome Rosh Hashanah coming upon us for good. And peace to all our anshei sh'lomaynu with great love. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ט
The words of your father who awaits to see you with all the anshei sh'lomaynu in Uman for Rosh Hashanah coming upon us for good. The Master of mercies will do good — the inscription and the sealing — for good and long life and peace. Nussun of Breslov. Overview: Thursday, Parshas Vayechi — Uman — 5604. To Yitzchok. He arrived here on Tuesday the 10th of Teves — and found ruin — the upper roof of the Beis Midrash had collapsed on the previous Thursday Parshas Vayigash — due to winds and trembling. A miracle that no creature was killed or harmed. The terror of Rabbi Naftali and his household. The opponents rejoiced. The Beis Midrash stands without the upper roof. He trusts in Hashem Who helped until here — He will fix also the roof — and all will turn to good. After many thoughts — he hired a cart to Tshehrin — to travel after Shabbas on Sunday. May Hashem strengthen their hearts — to gladden their soul and convert all sorrow to joy. After all that passes over us — we are called by his holy name — we are troubled in his trouble — but we trust — all will be rectified. The adversary strengthens greatly in sadness — but one must be a great stubborn one — to remember oneself the truth in truth. Hashem helped us without measure — whatever makes him weak in spirit — on the contrary — this is the strength of his joy — that even so I too merit to be in the category of this holy gathering called by the name of the flowing stream. And to his grandson Dovid Tzvi — he was in the home of his father-in-law — all his desire is only that he continue in good learning — to pray with intention — to say Psalms — to distance himself from mockers and childish deeds — to rejoice in the joy of Israel — ben chakam y'sameach av. After completing the letter — he received a letter from Tultchin with a bad tiding — his son of Dovid Tzvi passed away in our many sins. He rebuked him not to be in anger. In all your trouble he is troubled — for grandchildren are like children. You are not the first. What has passed has passed — He is gracious and merciful — greatly multiplies forgiveness. From now throw off from yourself the deeds of youth and rage and irritability. Return home immediately from Tultchin. Spend your days in Torah — this is our consolation in our poverty. And from Motzo'ei Shabbas Parshas Sh'mos — Uman — another great commotion — an edict went out to expel all those not registered here. Rabbi Naftali is one of them — he must get a permit. Strive with all your strength for his benefit. And also speak with Rabbi Leib the Kohen about permitting prayer in his home. Also — your wife does not agree that you be a dratchman — and he had comfort from this — that she is an upright woman and understands it is not appropriate. Leave this appointment — your livelihood will not be diminished. # רסט URL: https://ajew.org/reader-plain/alim-litrufa/2/268/ # רסט
רסט
Source: https://ajew.org/reader/alim-litrufa/2/268 ## Segment 1
רסט
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, עֶרֶב שַׁבַּת קֹדֶשׁ וְעֶרֶב יוֹם הַכִּפּוּרִים תקצ"ט בְּרֶסְלֶב.
And peace to all our anshei sh'lomaynu with great love. ## Segment 3
כְּאוֹר בֹּקֶר יִזְרַח עָלֶיךָ אוֹר חַסְדֵי ה' לְחַזֵּק וּלְשַׂמֵּחַ לְבָבְךָ בְּנִי חֲבִיבִי וִידִידִי לִגְעֹר בְּהַמִּתְגָּרִים בְּךָ, וּלְחַזֵּק לְבָבְךָ לִבְלִי לְהִסְתַּכֵּל עֲלֵיהֶם כְּלָל, וְאַל תַּבִּיט אַחֲרֶיךָ עַד אֲשֶׁר בְּמֶשֶׁךְ הַזְּמַן מִמֵּילָא יִסְתַּלְּקוּ.
The greatness of his pain — to the point of his soul — from the illness of his friend Rabbi Nachman — may his light shine — you will understand yourself. May Hashem Yisborach have mercy on him and on us — and send him complete healing quickly. And see immediately in the first post to write him a letter to Uman — to inform him of the good from him. Would that someone inform him of good tidings quickly — Amen so may it be His will. All his letters he received — all of them. And in his letters — the answer to his question is already clarified from himself. And just now there is no leisure to reply — and to Hashem the salvation that He repair everything in His mercies and great compassion — Amen. ## Segment 4
בְּנִי חֲבִיבִי וְיַקִּירִי, אַתָּה וְרֵעֶיךָ אַנְשֵׁי שְׁלוֹמֵנוּ הָאוֹחֲזִים בִּנְקֻדַּת הָאֱמֶת לְהִסְתַּכֵּל בְּכָל יוֹם עַל הַתַּכְלִית הַנִּצְחִי, עֲדַיִן עֲדַיִן אֵין אַתֶּם יוֹדְעִים כְּלָל מַה נַּעֲשֶׂה בָּעוֹלָם בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד. וְאִם הֱיִיתֶם יוֹדְעִים חֵלֶק אֶלֶף מִזֶּה הֱיִיתֶם שְׂמֵחִים כָּל יְמֵיכֶם בְּשִׂמְחָה גְּדוֹלָה, עַד אֲשֶׁר הָיוּ מִתְבַּטְּלִים מִכֶּם מִמֵּילָא כָּל הַקּוֹצִים וְהַחוֹחִים הַמְּעִיקִים וּמְצִיקִים לָכֶם בְּכָל עֵת לְכָל אֶחָד לְפִי עִנְיָנוֹ. מָה אֹמַר מָה אֲדַבֵּר, חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
My beloved son — our Teacher the Rabbi Yitzchok — may his light shine — peace and all good. ## Segment 5
וְהִנֵּה רָצוּף פֹּה אִגֶּרֶת לִידִידֵנוּ רַבִּי יַעֲקֹב וְהוּא נֶאֱמַר גַּם אֵלֶיךָ. וְכֵן הָאִגֶּרֶת הַזֹּאת נֶאֱמַר גַּם אֵלָיו, וְכֵן לְכָל הַחֲפֵצִים בָּאֱמֶת לַאֲמִתּוֹ. וּזְמַן תְּפִלַּת שַׁחֲרִית שֶׁל עֶרֶב יוֹם כִּפּוּר שְׁנַת תקצ"ט הִגִּיעַ. וְעַתָּה בְּנִי מִזֶּה תָּבִין עֹצֶם אַהֲבָתִי וּתְשׁוּקָתִי אֲלֵיכֶם לְהֵיטִיב עִמָּכֶם לְהוֹדִיעֲכֶם קֹשְׁטְ אִמְרֵי אֱמֶת, אֲשֶׁר לָקַחְתִּי לִי זְמַן בִּשְׁבִילְכֶם בְּעֵת רַעַשׁ כָּזֹאת, בֵּין הַמְתָּקַת הַדִּינִים עַל יְדֵי הַכַּפָּרוֹת וּבֵין תְּפִלַּת שַׁחֲרִית בִּזְרִיזוּת, בְּיוֹם נֶחְפָּז כָּזֶה, אֲשֶׁר כָּל יִשְׂרָאֵל רוֹעֲשִׁים וּמַרְעִישִׁים מֵאֵימַת יוֹם אָיֹם וְנוֹרָא כָּזֶה יוֹם אֶחָד בְּשָׁנָה. וְהִנְנִי כּוֹתֵב בְּדִמְעָה בְּזָכְרִי עֹצֶם כְּאֵבְכֶם וּכְאֵבִי הַגָּדוֹל יוֹתֵר מִכֶּם אֲלָפִים וְרִבְבוֹת פְּעָמִים, אֲשֶׁר אֲנִי צָרִיךְ לִשְׁמֹעַ וּלְהַאֲזִין כָּל מְרִירוּת צַעֲקַתְכֶם שֶׁל כָּל אֶחָד וְאֶחָד, בְּכַמָּה אֳפָנִים וְעִנְיָנִים, הָעוֹלֶה עַד גָּבְהֵי שָׁמַיִם. וְעִם כָּל זֶה אֲנִי שָׂשׂ וְשָׂמֵחַ בְּחַסְדּוֹ אֲשֶׁר גָּבַר עָלֵינוּ כָּל כָּךְ כָּל כָּךְ כָּל כָּךְ. מִי יְמַלֵּל גְּבוּרוֹת ה' וְכוּ'. וּתְהִלָּה לָאֵל אָנוּ רוֹאִים חַסְדֵי ה' וְנִפְלְאוֹתָיו בְּכָל עֵת בְּתוֹךְ מְעוֹף מְצוּקוֹתֵינוּ, כִּי מִדָּה טוֹבָה מְרֻבָּה.
The small letter of yours that was wrapped in the letter of Rabbi Nachman — may his light shine — I saw — and you gave life to my soul — in informing me the good news — that praised be G-d — Rabbi Nachman — may his light shine — has begun to return to his strength. May Hashem Yisborach complete his healing in completeness. But he has pain that he did not inform him about his child. Just now there is nothing to inform him. Tov l'hodos laHashem that he merited to be here in the middle of the month — and praised be G-d — several of the anshei sh'lomaynu were here — and also Rabbi Ephraim son of Rabbi Naftali — may he live — already came safely here for Rosh Hashanah. And his eyes yearn to see him in life and peace. And all the anshei sh'lomaynu — come they will come — in joy — so that it be good for them forever. This is his comfort in his poverty — for certainly you will acknowledge his good forever — without end and limit — for what he merited you to such a merit that encompasses everything — which it is impossible to express. [בְּוַדַּאי תַּחֲזִיקוּ לִי טוֹבָה לָנֶצַח עַד אֵין סוֹף וְתַכְלִית עַל שֶׁזִּכִּיתִי אֶתְכֶם לִזְכוּת כָּזֶה — one of Reb Nussun's great expressions of his life's work. He is saying: my ultimate comfort in all my poverty and suffering is the knowledge that you — all those whom I drew to Rosh Hashanah in Uman — will acknowledge my good forever without end. The merit of bringing souls to the Rebbe encompasses everything — it is the totality of his mission] And from the greatness of the pressing — it is impossible to extend — and from his love and your yearning he wrote these words. ## Segment 6
וְדַע בְּנִי חֲבִיבִי שֶׁתְּהִלָּה לָאֵל יֵשׁ לִי אֶתְרוֹג נָאֶה וּמְהֻדָּר וְכָשֵׁר קַארִיפִירֶיר מִן הַמֻּבְחָרִים. וְתִרְאֶה לִקְנוֹת עֲבוּרִי לוּלָב וַהֲדַס חֲדָשִׁים. וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לִפְעֹל בַּקָּשַׁת סְלַח נָא וְכוּ' בְּיוֹם הַכִּפּוּרִים הַקָּדוֹשׁ הַזֶּה, עַד שֶׁנִּזְכֶּה לַחֲנֻכָּה טוֹב וְקָדוֹשׁ, לִזְכּוֹת לִבְחִינַת חֲנֻכַּת הַבֵּית הַמִּקְדָּשׁ, וּלְהַמְשִׁיךְ הַדַּעַת הַקָּדוֹשׁ עָלֵינוּ לֵידַע בְּכָל עֵת וְשָׁעָה כִּי ה' הוּא הָאֱלֹהִים, וּלְגָרֵשׁ הָרוּחַ שְׁטוּת מִקִּרְבֵּנוּ עַל יְדֵי הַמְשָׁכַת אֱלֹקוּתוֹ עָלֵינוּ בְּכָל עֵת אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וּבְכָל מְקוֹמוֹת מֶמְשַׁלְתּוֹ. וְאִם לֹא פָּעַלְתִּי כִּי אִם מַה שֶּׁהוֹדַעְתִּי לָכֶם שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם דַּיֵּינוּ. וְתֵדַע שֶׁכֵּן הוּא הָאֱמֶת לַאֲמִתּוֹ בְּכָל הָאָדָם וּבְכָל זְמַן. וְאִם הָיָה כָּל הָעוֹלָם יוֹדְעִים זֹאת וּמַאֲמִינִים בָּזֶה בֶּאֱמֶת, כְּבָר הָיָה הָעוֹלָם מְתֻקָּן לְגַמְרֵי. אַךְ לַה' הַיְשׁוּעָה שֶׁבִּרְבוֹת הַיָּמִים יֵדְעוּ הַכֹּל זֹאת וְכָל מַה שֶּׁשָּׁמַעְנוּ וְכוּ'. אַךְ טוֹב לְהוֹדוֹת לַה' שֶׁאָנוּ יוֹדְעִים מִזֶּה, וְעוֹד וְעוֹד וְעוֹד וְכוּ' וְכוּ' בַּמֶּה נְקַדֵּם ה' וְכוּ'. הַנִּסְתָּרוֹת לַה' אֱלֹהֵינוּ וְהַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם וְכוּ'. וְיֵשׁ לִי עַתָּה בָּזֶה הַרְבֵּה לְדַבֵּר בִּישׁוּעַת ה', אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה. וְגַם אֵין הַזְּמַן מַסְפִּיק וְעוֹד חָזוֹן לַמּוֹעֵד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
The words of your father who intercedes on your behalf. ## Segment 7
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּבְעַד כֻּלְּכֶם.
Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who intercedes on your behalf. ## Segment 10
וּבִפְרָט לִידִידִי רַבִּי נַחְמָן נֵרוֹ יָאִיר מֵהַיְיסִין, כִּי יֵשׁ לִי צַעַר גָּדוֹל מִכְּאֵבָיו. הַשֵּׁם יִתְבָּרַךְ בְּחַסְדּוֹ יַמְתִּיק וִיבַטֵּל כָּל הַדִּינִים מֵעָלָיו, וּמֵעַל כָּל יִשְׂרָאֵל אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. My beloved son and my precious one — you and your friends the anshei sh'lomaynu who hold onto the good point — to look every day at the eternal purpose — still still you do not know at all what is done in the world — in general and in particular — with each and every one. And if you knew one thousandth of this — you would be joyful all your days with great joy — until from you all the thorns and brambles that press and oppress you at every time — each one according to his matter — would fall away of themselves. What shall I say — what shall I speak — His chesed has prevailed over us — and the truth of Hashem is forever. And behold — enclosed here is a letter for his friend Rabbi Yaakov — and it is said to you too. And likewise this letter too is said to him — and so to all those who truly desire the truth to its truth. And the time of the morning prayer of Erev Yom Kippur 5599 has arrived. And now my son — from this understand the immensity of his love and his yearning for you — to benefit you — to inform you the truth of the words of truth — that he took time for you in such a turbulent moment — between the sweetening of the judgments through the kapparos — and the morning prayer — in haste — on such a rushed day — when all of Israel are trembling and making trembling from the fear of such an awesome and awesome day — one day in the year. # רע URL: https://ajew.org/reader-plain/alim-litrufa/2/269/ # רע
רע
Source: https://ajew.org/reader/alim-litrufa/2/269 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ עֶרֶב יוֹם כִּפּוּר תקצ"ט בְּרֶסְלֶב.
Overview: Night before Thursday, Parshas Tavo — Uman. To Yitzchok. The small letter of yours wrapped in the letter of Rabbi Nachman — he saw — and you gave life to his soul — in informing him the good news — that praised be G-d — Rabbi Nachman — may his light shine — has begun to return to his strength. May Hashem complete his healing in completeness. But he has pain that he did not inform him about his child. Just now there is nothing to inform him. Tov l'hodos laHashem that he merited to be here in the middle of the month — praised be G-d — several of the anshei sh'lomaynu were here — and also Rabbi Ephraim son of Rabbi Naftali already came safely here for Rosh Hashanah. His eyes yearn to see him in life and peace. And all the anshei sh'lomaynu — come they will come — in joy — so that it be good for them forever. This is his comfort in his poverty — for certainly you will acknowledge his good forever — without end and limit — for what he merited you to such a merit that encompasses everything — which it is impossible to express. From the greatness of the pressing — impossible to extend — and from his love and your yearning he wrote these words. ## Segment 2
חַיִּים טוֹבִים וַאֲרֻכִּים וְשָׁלוֹם לִידִיד נַפְשִׁי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר. לוֹ וּלְבֵיתוֹ יֵיטִיב ה' וְיִגְמֹר הַחֲתִימָה לְטוֹבָה בָּזֶה וּבַבָּא לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
My beloved son — my dear one — and my dear friend — all our anshei sh'lomaynu. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל סָמוּךְ לְבוֹאִי לְבֵיתִי מֵאוּמַאן, וּקְרִיתִיו הֵיטֵב הֵיטֵב. וְאִם כִּי צַעֲרִי גָּדוֹל מֵעִצְּבוֹן לִבְּךָ אֲשֶׁר הוּא מַזִּיק מְאֹד בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, עִם כָּל זֶה אֲנִי מוֹדֶה לְהַשֵּׁם יִתְבָּרַךְ אֲשֶׁר עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו בְּלִי שִׁעוּר. וְגַם זֶה מֵעֹצֶם נִפְלְאוֹת חֲסָדָיו יִתְבָּרַךְ אֲשֶׁר אַתָּה צוֹעֵק עַל כָּל פָּנִים עַל כְּאֵב הָעַצְבוּת. וְלַהֲשִׁיבְךָ עַתָּה כָּרָאוּי הוּא מֵהַנִּמְנָע, כִּי עַתָּה סָמוּךְ לִתְפִלַּת שַׁחֲרִית. וְחֶסֶד עֶלְיוֹן גָּבַר לִכְתֹּב לָכֶם עַתָּה דְּבָרַי אֵלֶּה, אוּלַי תָּשִׂימוּ אֶל לְבַבְכֶם לְקַיֵּם דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה לַהֲפֹךְ כָּל מִינֵי יָגוֹן וַאֲנָחָה לְשִׂמְחָה, כַּאֲשֶׁר כְּבָר דִּבַּרְתִּי עִמָּכֶם בָּזֶה הַרְבֵּה. וַעֲדַיִן יֵשׁ הַרְבֵּה לְדַבֵּר בָּזֶה בְּאֹפֶן שֶׁתָּבִינוּ בְּעַצְמְכֶם אֵיךְ לְהִתְחַזֵּק לְקַיֵּם זֹאת לַהֲפֹךְ הַכֹּל לְשִׂמְחָה, אֲשֶׁר חַסְדּוֹ גָּבַר עָלֵינוּ כָּל כָּךְ לֵידַע הָאֱמֶת לַאֲמִתּוֹ שֶׁלֹּא יִשָּׁאֵר מֵהָאָדָם כְּלוּם רַק מְעַט הַנְּקֻדּוֹת טוֹבוֹת שֶׁחוֹטֵף מִזֶּה הָעוֹלָם הָעוֹבֵר כְּהֶרֶף, עַיִן הַמָּלֵא כַּעַס וּמַכְאוֹבוֹת וִיגוֹנוֹת וּמְרִירוּת מִמְּרִירוּת שׁוֹנוֹת בְּכָל אָדָם בְּכַמָּה וְכַמָּה שִׁנּוּיִים בְּלִי מִסְפָּר, וְאֵין שׁוּם חַיּוּת כִּי אִם מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו מַרְחִיב בְּתוֹךְ הַצָּרוֹת וְעוֹזֵר לַחֲטֹף בְּכָל יוֹם וּבְכָל עֵת נְקֻדוֹת טוֹבוֹת שֶׁל תּוֹרָה וּמִצְווֹת שֶׁזּוֹכֶה כָּל אֶחָד מִיִּשְׂרָאֵל לְקַיֵּם בְּכָל יוֹם.
My beloved son and my precious one — you and your friends the anshei sh'lomaynu who hold onto the good point — to look every day at the eternal purpose — still still you do not know at all what is done in the world — in general and in particular — with each and every one. And if you knew one thousandth of this — you would be joyful all your days with great joy — until from you all the thorns and brambles that press and oppress you at every time — each one according to his matter — would fall away of themselves. What shall I say — what shall I speak — His chesed has prevailed over us — and the truth of Hashem is forever. ## Segment 4
וּבֶאֱמֶת כָּל בָּאֵי עוֹלָם אֵינָם חַיִּים כִּי אִם מִזֶּה. אֲבָל רֻבָּם אֵינָם יוֹדְעִים מֵחַיֵּיהֶם, וּמִצְטַעֲרִים הַרְבֵּה עַל עוֹלָם שֶׁאֵינוֹ שֶׁלָּהֶם וְאֵינָם מְשִׂימִים אֶל לִבָּם לְהַחֲיוֹת עַצְמָן בְּהַטּוֹב אֲמִתִּי וְנִצְחִי שֶׁהַשֵּׁם יִתְבָּרַךְ מְזַכֶּה אוֹתָם בְּתוֹךְ מְרִירוּת עִצְּבוֹן יָדָם. וּמַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ שֶׁזָּכִינוּ לֵידַע מְעַט מֵחַיּוּתֵנוּ שֶׁאֵין שׁוּם טוֹב וְחַיּוּת כִּי אִם תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים. וְאִם אָנוּ יוֹדְעִים שֶׁאֵין אָנוּ יוֹצְאִים חוֹבַת הַיּוֹם אֲפִלּוּ לְמֶחֱצָה וְלִשְׁלִישׁ וּלְרָבִיעַ וְכוּ', וְהַלְוַאי שֶׁלֹּא נְקַלְקֵל, חַס וְשָׁלוֹם. אַף עַל פִּי כֵן כְּבָר הִקְדִּים לָנוּ רְפוּאָה לְחַזְּקֵנוּ וּלְאַמְּצֵנוּ לְהַחֲיוֹת עַצְמֵנוּ בְּהַנְּקֻדּוֹת טוֹבוֹת וְכַנַּ"ל. וְאִם כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, עֲדַיִן צְרִיכִין לְמוֹדָעִי לַחֲזֹר זֹאת אֶלֶף פְּעָמִים בְּכָל יוֹם וָיוֹם, כִּי הֵם חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ בָּזֶה וּבַבָּא לָנוּ וּלְדוֹרוֹתֵינוּ לָנֶצַח.
And behold — enclosed here is a letter for his friend Rabbi Yaakov — and it is said to you too. And likewise this letter too is said to him — and so to all those who truly desire the truth to its truth. And the time of the morning prayer of Erev Yom Kippur 5599 has arrived. And now my son — from this understand the immensity of his love and his yearning for you — to benefit you — to inform you the truth of the words of truth — that he took time for you in such a turbulent moment — between the sweetening of the judgments through the kapparos — and the morning prayer — in haste — on such a rushed day — when all of Israel are trembling and making trembling from the fear of such an awesome and awesome day — one day in the year. ## Segment 5
וְעַל דְּבַר הַפְּחָדִים הָעוֹבְרִים עָלֶיךָ מִפַּחַד הָעֵסֶק שֶׁלָּכֶם, חֲזַק וֶאֱמַץ וּבְטַח בַּה' אֲשֶׁר עַד הֵנָּה הָיָה בְּעֶזְרַתְכֶם, כֵּן יִגְמֹר בַּעַדְכֶם וְיַצִּילְכֶם מִכֻּלָּם וְיִרְאוּ שׂוֹנְאֵיכֶם וְיֵבוֹשׁוּ. וְאַתָּה תָּגִיל וְתָשִׂישׂ בִּישׁוּעַת ה' וַחֲסָדָיו נִפְלָאִים. רַק חֲזַק וֶאֱמַץ לֵילֵךְ בְּדֶרֶךְ הָאֱמֶת אֲשֶׁר הוֹרָנוּ לִשְׁפֹּךְ שִׂיחָתְךָ בְּכָל יוֹם אֵיזֶה שָׁעָה, וְאַחַר כָּךְ לְהִתְחַזֵּק בְּכָל עֹז לִהְיוֹת שָׂמֵחַ כָּל הַיּוֹם וְלִלְמֹד הַרְבֵּה בְּכָל יוֹם וּלְהִתְפַּלֵּל בְּכַוָּנָה, שֶׁתַּכְרִיחַ כָּל מַחְשְׁבוֹתֶיךָ לְהַכְנִיסָם לְתוֹךְ הַדִּבּוּרִים שֶׁאַתָּה מוֹצִיא מִפִּיךָ בִּתְפִלָּתְךָ לִפְנֵי בּוֹחֵן לִבּוֹת, וּלְקַשֵּׁר הַמַּחֲשָׁבָה אֶל הַדִּבּוּר בְּקֶשֶׁר אַמִּיץ וְחָזָק לְכַוֵּן פֵּרוּשׁ הַמִּלּוֹת. וְאִם כִּי יָדַעְנוּ כַּמָּה מִתְגַּבֵּר הַבַּעַל דָּבָר נֶגֶד זֶה עַל כָּל פָּנִים תַּחֲטֹף מְעַט מֵהַתְּפִלָּה עַל יְדֵי הַיְּגִיעוֹת שֶׁתִּתְיַגַּע בְּכֹחֲךָ לְקַיֵּם דְּבָרִים הָאֵלֶּה. וְגַם כִּי הַיְגִיעָה עַצְמָהּ שֶׁמְּיַגְּעִין עַצְמוֹ לְהִתְפַּלֵּל בְּכַוָּנָה אַף עַל פִּי שֶׁאֵינוֹ עוֹלֶה בְּיָדוֹ, אַף עַל פִּי כֵן הַיְגִיעָה בְּעַצְמָהּ יְקָרָה מְאֹד וְנַעֲשֶׂה מִזֶּה קָרְבָּנוֹת בְּחִינַת "כִּי עָלֶיךָ הֹרַגְנוּ כָּל הַיּוֹם" וְכוּ' כְּמוֹ שֶׁמְּבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים. וּמֵעֹצֶם הַטִּרְדָּא שֶׁל עֶרֶב יוֹם כִּפּוּר אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, אַךְ מֵעֹצֶם אַהֲבָתְךָ חָטַפְתִּי זְמַן בִּשְׁבִילְךָ בְּעֵת כָּזֹאת לִכְתֹּב לְךָ דְּבָרַי אֵלֶּה הַמַּחֲזִיקִים הַרְבֵּה. וְהַשֵּׁם יִתְבָּרַךְ יִגְמֹר הַחֲתִימָה לְחַיִּים אֲמִתִּיִּים לָנוּ וּלְכָל יִשְׂרָאֵל אָמֵן כֵּן יְהִי רָצוֹן.
And behold I write in tears — in remembering the immensity of your pain and my great pain — greater than yours a thousand and ten thousand times — for I must hear and listen to all the bitterness of the cry of each and every one — in many aspects and matters — which rises to the very heights of heaven. And even so — I rejoice and am glad in His chesed that has prevailed over us so so so. "Mi y'malel gevuros Hashem" [Tehillim 106:2] — Who can declare the mighty acts of Hashem. And praised be G-d — we see the chasadim of Hashem and His wonders at every time — within the swarm of our distresses — for the attribute of good is greater. ## Segment 6
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
And know my beloved son — that praised be G-d — I have a beautiful and mehudar and kosher esrog — Karipirer — from the finest. And see to buy for me a new lulav and hadasim. And may Hashem Yisborach help to accomplish the supplication of "selach na" on this holy Yom Kippur — until we merit to a good and holy Chanukah — to merit to the aspect of the inauguration of the Holy Temple — and to draw the holy knowledge upon us — to know at every time and hour that Hashem is the G-d — and to drive the spirit of foolishness from within us — through drawing His divinity upon us at every time — however it is however it is — for the whole earth is full of His glory — and in all the places of His dominion. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
אָמַר הַמַּעְתִּיק יִהְיֶה לְזִכָּרוֹן עוֹלָם. אֲשֶׁר אַחַר יוֹם כִּפּוּר זֶה בָּא פְּקֻדַּת יְשׁוּעָה מֵהַגִּבֶּערְנֶיר [מוֹשֵׁל] שֶׁיַּחֲזֹר מוֹרֵנוּ וְרַבֵּנוּ זַ"ל לְעִירוֹ לִבְרֶסְלֶב, טוֹב לְהוֹדוֹת לַה'.
Nussun of Breslov. And if I accomplished nothing other than informing you that there is no despair in the world — dayeinu. [וְאִם לֹא פָּעַלְתִּי כִּי אִם מַה שֶּׁהוֹדַעְתִּי לָכֶם שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם דַּיֵּינוּ — one of the most celebrated phrases in all of Breslov literature — the signature statement of Reb Nussun's life's work. Written on Erev Yom Kippur — in tears — between the kapparos and the morning prayer. The entire journey — the decades of letters and travels and sufferings — justified by one teaching: ein shum yei'ush ba'olam — there is no despair anywhere in the world. This teaching is the Rebbe's own — Reb Nussun made it his life's mission to carry it to every corner of the world] And know that this is the truth to its truth — for every person and at every time. And if the whole world knew this and believed in this in truth — the world would already be completely repaired. But to Hashem the salvation — that in the course of time all will know this — and all that we heard and so forth. But good to thank Hashem that we know from this — and more and more and more and so forth — *"bamah nekadeim Hashem"* and so forth. *"HaNistaros laHashem Elokeinu — v'haniglot lanu u'l'vaneinu ad olam"* [Devarim 29:28] — "the hidden things are for Hashem our G-d — and the revealed things are for us and for our children forever." And there is much for me just now to speak about this in the salvation of Hashem — but it is impossible in the open field — and also the time does not suffice — and there is still a vision for the appointed time with Hashem's help. The words of your father who intercedes on your behalf — and on behalf of all of you. And peace to all our anshei sh'lomaynu with great love. And especially to his dear friend Rabbi Nachman — may his light shine — from Haysin — for he has great pain from his pains. May Hashem Yisborach in His chesed sweeten and nullify all the judgments from upon him — and from upon all of Israel — Amen so may it be His will. # כז URL: https://ajew.org/reader-plain/alim-litrufa/2/27/ # כז
כז
Source: https://ajew.org/reader/alim-litrufa/2/27 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' בְּהַעֲלוֹתְךָ [ט' סיון] תק"צ.
With the help of G-d, may He be blessed ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, הֵאִירוּ מוּל עֵבֶר פָּנַי דְּבָרֶיךָ הַנְּעִימִים הַיּוֹם בְּעֵת תְּפִלַּת שַׁחֲרִית, שֶׁאָז הִגִּיעַנִי מִכְתָּבְךָ הַיָּקָר, בְּעֵת שֶׁהָיִיתִי עוֹמֵד בְּבִרְכַּת אַהֲבַת עוֹלָם בְּתֵבַת אָבִינוּ אָב הָרַחֲמָן הַמְרַחֵם רַחֵם נָא עָלֵינוּ, וְאַחַר הַתְּפִלָּה רָאִיתִי בּוֹ וְהָיוּ דְּבָרֶיךָ מֵעִנְיָנָא, לִצְעֹק בְּכָל עֵת לְרַחֲמָיו הַמְרֻבִּים, וּמַה מְּאֹד מָתְקוּ דְּבָרֶיךָ אֵלַי, הֶחֱיִיתַנִי בִּדְבָרֶיךָ בְּנִי יְדִידִי וַחֲבִיבִי. שִׂישׂוּ מֵעַי בִּרְאוֹתִי שֶׁתּוֹדָה לָאֵל דִּבְרֵי רַבֵּנוּ הַנִּשְׂגָּב זַ"ל, עוֹשִׂים רֹשֶׁם בְּלִבְּכֶם. כִּי דְּבָרָיו חַיִּים וְקַיָּמִים וְנֶחֱמָדִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים, כִּי אִם אָמְנָם הֵם דִּבְרֵי פְּשִׁיטוּת וּתְמִימוּת, אֲבָל כָּבֵד וְקָשֶׁה מְאֹד לְקַבְּלָם מֵרִבּוּי הַמְּסָכִים הַמַּבְדִּילִים וּבִלְבּוּלֵי הַדֵּעוֹת שֶׁל כָּל אֶחָד, וְהַשְּׁטוּתִים שֶׁל כָּל אֶחָד הַנִּקְרָאִים אֵצֶל הָעוֹלָם חָכְמוֹת. שֶׁהֵם מְסַבְּבִים וּמְעַקְּמִים הַלֵּב מְאֹד בְּכַמָּה דְּרָכִים נְבוֹכִים. וְהָעִקָּר בַּמֶּה שֶׁמַּחֲלִישׁ דַּעַת הָאָדָם וְעוֹשֶׂה עַצְמוֹ כְּאִישׁ אֱמֶת, עַד שֶׁרַבִּים מֵחֲכָמִים כָּאֵלֶּה אוֹמְרִים בְּלִבָּם מַה יּוֹעִילוּ לִי דְּבָרִים כָּאֵלֶּה, הֲלֹא אַף עַל פִּי כֵן אֲנִי יוֹדֵעַ בְּעַצְמִי הָאֱמֶת מַה שֶּׁאֲנִי עוֹשֶׂה וּמַה שֶּׁנַּעֲשֶׂה עִמִּי וְכוּ' וְכוּ', עַד שֶׁמַּתְחִיל לְרַחֵק עַצְמוֹ מִצְּעָקָה וְתַחֲנוּנִים. וּכְתִיב (יְרוּשַׁלְמִי בְּרָכוֹת ט.) יוֹם תַּעַזְבֵנִי יוֹמַיִם אֶעֶזְבֶךָּ, עַד שֶׁחוֹלְפִים חַס וְשָׁלוֹם יָמִים אוֹ שָׁנִים שֶׁמִּתְרַחֵק מְאֹד. אַשְׁרֵי אָדָם שׁוֹמֵעַ לוֹ לִשְׁקֹד עַל דַּלְתֵי תּוֹרָתוֹ וְשִׂיחוֹתָיו הַקְּדוֹשִׁים יוֹם יוֹם, לְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ לְהִשְׁתּוֹקֵק וְלִכְסֹף בְּכִסּוּפִין וּרְצוֹנוֹת חֲדָשִׁים דִּקְדֻשָּׁה, וּלְהוֹצִיא הַכִּסּוּפִין בְּפִיו בְּדִבְרֵי שִׂיחוֹת וְתַחֲנוּנִים וּצְעָקוֹת וְשַׁוְעוֹת וּגְנִיחוֹת וַאֲנָחוֹת וּלְפָרֵשׁ שִׂיחָתוֹ בְּכָל יוֹם כְּבֵן לִפְנֵי אָבִיו, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה יִהְיֶה אֵיךְ שֶׁיִּהְיֶה. וַאֲפִלּוּ אִם לֹא יוּכַל לְדַבֵּר כְּלָל, יְחַזֵּק אֶת עַצְמוֹ, וְיָכִין אֶת עַצְמוֹ בְּכָל פַּעַם לִצְעֹק וּלְהִתְחַנֵּן אֵיךְ שֶׁיּוּכַל אֵיךְ שֶׁיּוּכַל; כִּי שׁוּם צְעָקָה וְדִבּוּר אֵינוֹ נֶאֱבָד, וַאֲפִלּוּ רָצוֹן בְּעָלְמָא אֵינוֹ נֶאֱבָד, כִּי לֵית רְעוּתָא טָבָא דְּאִתְאֲבֵד. אַשְׁרֶיךָ בְּנִי אִם תְּחַזֵּק עַצְמְךָ לֵילֵךְ בַּדֶּרֶךְ שֶׁכָּתַבְתָּ, אַךְ בְּיוֹתֵר אַתָּה צָרִיךְ לְזָרֵז עַצְמְךָ וּלְחַזֵּק עַצְמְךָ לִהְיוֹת רֹב הַיּוֹם כְּכֻלּוֹ בְּשִׂמְחָה וְחֶדְוָה, לְחַזֵּק עַצְמְךָ לְפַקֵּחַ דַּעְתְּךָ לְשַׂמֵּחַ עַצְמְךָ בְּכָל הַדְּרָכִים שֶׁשָּׁמַעְתָּ מִמֶּנִּי, הֵן בְּהַנְּקֻדּוֹת טוֹבוֹת, הֵן בַּמֶּה שֶׁזָּכִינוּ לֵידַע מֵאוֹר כָּזֶה, וּבַמֶּה שֶׁלֹּא עָשַׂנִי גּוֹי, וְהָעִקָּר בְּמִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא, וְאֵין לְהַאֲרִיךְ בָּזֶה כִּי כְּבָר שְׁמַעְתֶּם בָּזֶה הַרְבֵּה, אַךְ לְמַעַן הַשֵּׁם אַל תִּשְׁכְּחוּ דָּבָר אֶחָד מִמִּשְׁנַתְכֶם, כִּי כֻּלָּם צְרִיכִים לָכֶם מְאֹד. וְגַם מְאֹד הֶחֱיִיתַנִי בַּמֶּה שֶׁכָּתַבְתָּ שֶׁאַתָּה חוֹטֵף בַּחֲלִישׁוּתְךָ מְעַט מְעַט לִמּוּד בְּכָל יוֹם, כָּךְ הוּא הַמִּדָּה, וְכָךְ יָפֶה לְךָ לְהַרְגִּיל עַצְמְךָ לִבְלִי לִפְטֹר עַצְמְךָ מִדִּבְרֵי תּוֹרָה חַס וְשָׁלוֹם, אֲפִלּוּ בְּעֵת הַחֲלִישׁוּת וְהַטִּרְדָּא, וּבְכָל מִינֵי בִּלְבּוּלִים חַס וְשָׁלוֹם, כִּי תָּמִיד יְכוֹלִין לַחֲטֹף אֵיזֶה טוֹב עַל פִּי הַדְּרָכִים שֶׁשָּׁמַעְתָּ מִמֶּנִּי. וּתְקַיֵּם מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (מְנָחוֹת צט:) דִּבְרֵי תּוֹרָה לֹא יִהְיֶה עָלֶיךָ חוֹבָה, וְאֵין לְךָ רְשׁוּת לִפְטֹר מֵהֶם, חֲכַם בְּנִי וְשַׂמַּח לִבִּי, וְעֵינַי אֶל ה' שֶׁיְּקֻיַּם בְּךָ, אִם חָכַם בְּנִי יִשְׂמַח לִבִּי גַּם אֲנִי אָמֵן.
My son, beloved as my soul — the outstanding, veteran scholar — our Teacher the Rabbi Yitzchok — may his light shine and radiate. Life and peace and all good. ## Segment 3
דִּבְרֵי אָבִיךָ הַמְצַפֶּה שֶׁתָּשׁוּב מְהֵרָה לְאֵיתָנְךָ בִּשְׁלֵמוּת וּמַעְתִּיר בַּעַדְכֶם.
Behold — the letter to your father-in-law will be before your eyes. And there is no need to repeat the words. And believe me — it did not enter my mind yesterday to respond to him immediately — and in particular with such words. But this too came out from Hashem of Hosts — who performs His kindness wondrous with us at every time, in most wondrous ways. Be strong and courageous, my son — with everything you can — for there is hope for your future. And do not forget all His kindnesses — that He has already bestowed upon you kindness and truth for eternity. I hope and trust in Hashem that He will increase His kindness with you — to make your end better than your beginning. Only be strong and courageous. And it is impossible to elaborate further — for the time of the recitation of Shema of Shacharis (the morning prayer) has already arrived. And you know the intensity of our longing to pray always in the morning, early — as he, of blessed memory, warned us (Sichos HaRan, 31). Please, my son — accustom yourself in this. Would that you merit to pray each day the prayer of the Vatikin (at sunrise) — then happy are you and good is it for you. For when one prays in the morning early — there is freedom and liberty the entire day for His service, may He be blessed. How fortunate are we — how good is our portion — for every single word that we merited to receive from the springs of salvation — for even this practice above-mentioned is a great foundation for drawing close to Hashem Yisborach. The words of your father — who awaits to rejoice in you for eternity. Nussun of Breslov. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רעא URL: https://ajew.org/reader-plain/alim-litrufa/2/270/ # רעא
רעא
Source: https://ajew.org/reader/alim-litrufa/2/270 ## Segment 1
רעא בָּרוּךְ הַשֵּׁם, יוֹם ד' לֶךְ־לְךָ תקצ"ט. בְּרֶסְלֶב. אֲהוּבִי בְּנִי חֲבִיבִי. עַד הַיּוֹם הָיִיתִי מְצַפֶּה לִשְׁלֹחַ לוֹ הַסֵּפֶר וְלֹא נִזְדַּמֵּן לִי, וְהַיּוֹם נוֹסֵעַ מוֹסֵר כְּתָב זֶה אִישׁ בֶּטַח וְהִנְנִי שׁוֹלֵחַ לְךָ הַסֵּפֶר. וְנִפְלֵאתִי עָלֶיךָ שֶׁלֹּא שָׁלַחְתָּ לִי הַיּוֹרֶה דֵּעָה חֵלֶק ב, עַל כֵּן תְּזָרֵז לְשָׁלְחוֹ לִי מִיָּד כִּי מֻכְרָח לִי מְאֹד. כִּי אֲנִי מֻכְרָח לִנְסֹעַ בְּסָמוּךְ לְאוּמַאן, וְהוּא מֻכְרָח לִי בַּדֶּרֶךְ, וּתְזָרֵז מְאֹד בָּזֶה. יָתֵר מִזֶּה אֵין לְהוֹדִיעוֹ, תְּהִלָּה לָאֵל הַכֹּל עַל נָכוֹן מֵעִם ה', וְהַפַּרְנָסָה דְּחוּקָה, וְאַף עַל פִּי כֵן הַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּכָל עֵת בִּדְרָכִים נִפְלָאִים. וְאֵין לִי שׁוּם מַעֲמַד פַּרְנָסָה וְלֹא שׁוּם סְמִיכָה כִּי אִם בִּטָּחוֹן. נָאר [רַק] בִּטָּחוֹן. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Good and long life and peace — to his dear friend — the veteran outstanding rabbinical scholar — our Teacher the Rabbi Yaakov — may his light shine. May Hashem do good to him and his household — and complete the sealing for good — in this world and the coming world — forever — Amen so may it be His will. I received your letter yesterday — close to my arrival home from Uman — and read it very very well. And even though my pain is great from the grief of your heart — which harms greatly in the physical and the spiritual — even so I thank Hashem Yisborach for His mercies until here — without measure. And also this itself is from the immensity of the wonders of His chasadim — that you cry out at any rate about the pain of sadness. And to reply to you now as fitting is impossible — for it is just now close to the morning prayer. And a supreme chesed prevailed to write you these words just now — perhaps you will take to heart to fulfil the words of our Master our Teacher and our Rebbe — zacher tzaddik v'kadosh livrachah — to turn all kinds of grief and sigh to joy — as he has already spoken greatly with you about this. And there is still much to speak about this — in a way that you will understand from yourself how to strengthen yourself — to fulfil this — to turn everything to joy — in that His chesed has prevailed over us so much — to know the truth to its truth — that nothing will remain of the person except a few good points that he snatches from this passing world — that blinks in an eye — full of anger and pains and griefs and bitterness — from various kinds of bitterness in every person — in many and many changes without number — and there is no life-force except what Hashem Yisborach in His mercies expands within the distresses — and helps to snatch every day and every time the good points of Torah and mitzvos — that every individual of Israel merits to fulfil every day. And in truth — all who come into the world live only from this. But most of them do not know from their lives — and suffer greatly over a world that is not theirs — and do not take to heart to give themselves life with the true and eternal good that Hashem Yisborach merits them within the bitterness of the grief of their hand. And "mah nashiv laHashem kol tagmulohi aleinu" — that we merited to know a little of our life-force — that there is no good and life except Torah and prayer and good deeds. And even though we know that we do not fulfil the obligation of the day even to a half and a third and a quarter — and would that we not corrupt — G-d forbid — even so He already anticipated the remedy to strengthen us and fortify us — to give ourselves life with the good points as above. And even if he has already spoken greatly about this — still one must return to this a thousand times every single day — for they are our life and the length of our days — in this world and the coming world — for us and for our generations — forever. And about the fears that pass over you from fear of your affairs — be strong and resolute and trust in Hashem Who was in your help until now — so may He complete on your behalf and save you from all of them — and your enemies will see and be ashamed. And you will exult and rejoice in the salvation of Hashem and His wondrous chasadim. Only be strong and resolute to walk in the way of truth — as he taught us: to pour out your speech before Hashem every day for some time — and afterwards to strengthen yourself with all your might to be joyful all day — and to study greatly every day — and to pray with kavanah — that you force all your thoughts to bring them into the words that you utter from your mouth in your prayer before the One Who searches hearts — and to connect the thought to the speech in a strong and firm bond — to concentrate on the meaning of the words. And even though we know how much the Baal Davar overpowers against this — even so you will snatch a little of the prayer through the efforts that you make effort with your strength to fulfil these things. And also the effort itself of making an effort to pray with kavanah — even though it does not succeed for him — even so the effort itself is very precious — and from this are made sacrifices in the aspect of "ki alecha horagnu kol hayom" [כִּי עָלֶיךָ הֹרַגְנוּ כָּל הַיּוֹם — Tehillim 44:23 — "for Your sake we are killed all the day long" — the Rebbe teaches in his holy books (Likutay Moharan I:2) that the effort of struggling with wayward thoughts during prayer — even though one does not succeed in attaining complete kavanah — is itself accounted as a form of sacrifice — a slaying of the animal soul for the sake of heaven] — as explained in his holy books. And from the immensity of the preoccupation of Erev Yom Kippur — it is impossible to extend more — but from the immensity of his love for him — he snatched time for him at such a moment — to write these words that strengthen greatly. And may Hashem Yisborach complete the sealing for true life — for us and for all of Israel — Amen. The words of your lover in truth forever. Nussun of Breslov. # רעב URL: https://ajew.org/reader-plain/alim-litrufa/2/271/ # רעב
רעב
Source: https://ajew.org/reader/alim-litrufa/2/271 ## Segment 1
רעב
The words of your father and your teacher — of all who wish to hear my words — and who still walks in his integrity [דִּבְרֵי אֲבִיכֶם וְרַבְּכֶם שֶׁל כָּל הָרוֹצֶה לִשְׁמֹעַ דְּבָרַי וְעוֹדֶנּוּ בְּתֻמָּתוֹ — a remarkable closing formula: Reb Nussun addresses himself as father and teacher not only to Yitzchok his son but to all who wish to hear his words and who still walk in integrity. The phrase *v'odenu b'tumasoh* — "and still walks in his integrity" — echoes *b'tumi* from the Purim morning passage above, and recalls the Iyov verse *ad egva lo asir tumasi* of Letter 174 itself]. Peace to you — do not fear — for Hashem is with you. They will perish — they and a thousand like them — and not one word of his holy Torah shall be annulled. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ה' וַיִּשְׁלַח תקצ"ט אוּמַאן.
The words of your lover in truth forever. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
דַּע בְּנִי כִּי אֲנִי נוֹסֵעַ עִם מוֹסֵר כְּתָב זֶה אִישׁ מִטּוּלְטְשִׁין לִקְהִלַּת טֶעפְּלִיק עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה וְאִם יִרְצֶה הַשֵּׁם אַחַר שַׁבָּת בְּיוֹם ב' ג' אֶסַּע לְבֵיתִי, הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם. אִם יִרְצֶה הַשֵּׁם כְּשֶׁנִּתְוַעֵד יַחַד נְדַבֵּר פָּנִים אֶל פָּנִים אֶת אֲשֶׁר יַזְמִין הַשֵּׁם יִתְבָּרַךְ לְפִינוּ. לְעֵת עַתָּה תֵּדַע וְתִזְכֹּר הֵיטֵב בְּכָל יוֹם כִּי גָּדוֹל ה' וְלִגְדֻלָּתוֹ אֵין חֵקֶר, וּבְכָל יוֹם וָעֵת נַעֲשִׂים וְנִתְחַדְּשִׁים חִדּוּשִׁים נִפְלָאִים בָּעוֹלָם. וְהַכֹּל לְהוֹדִיעַ וּלְרַמֵּז וּלְהַזְכִּיר אֶת כָּל אָדָם גְּדֻלָּתוֹ וּמֶמְשַׁלְתּוֹ יִתְבָּרַךְ, כְּדֵי שֶׁיּוּכַל לְהִתְדַּבֵּק בּוֹ כָּל אֶחָד וְאֶחָד מִכָּל מָקוֹם שֶׁהוּא, בְּכָל עֵת וּבְכָל שָׁעָה וּבְכָל רֶגַע שֶׁיִּרְצֶה, כְּמוֹ שֶׁכָּתוּב (אִיּוֹב ז) "וַתִּפְקְדֶנּוּ לִבְקָרִים לִרְגָעִים תִּבְחָנֶנּוּ". וַאֲנִי בְּעָנְיִי מְחַיֶּה אֶת עַצְמִי בְּזֶה הַפָּסוּק זֶה כַּמָּה, אַךְ לְמַעַן הַשֵּׁם יִתְבָּרַךְ שֶׁתְּקַבֵּל הַכֹּל לְטוֹבָה וְלֹא לְהֵפֶךְ, לְשִׂמְחָה וְלֹא לְעַצְבוּת חַס וְשָׁלוֹם, לְקָרֵב וְלֹא לְרַחֵק חַס וְשָׁלוֹם, כִּי חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר וּלְרַמֵּז בַּיָּדַיִם כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
Until today I was waiting to send him the book and it was not arranged for me — and today the bearer of this letter is a trustworthy man traveling — and behold I am sending you the book. And I am astonished at you that you did not send me the Yoreh De'ah Part 2 — therefore hasten to send it to me immediately — for I need it very much. For I must travel soon to Uman — and I need it on the way — and hasten greatly in this. More than this there is nothing to inform him — praised be G-d — all is well established from Hashem — and livelihood is pressed — and even so Hashem Yisborach helps at every time in wondrous ways. And I have no standing for livelihood and no support except trust. Only ( nar ) — trust. [נָאר בִּטָּחוֹן — Yiddish/Hebrew blend: nar is Yiddish for "only" — the final word of this letter. A deliberately stark statement — stripped of all elaboration. His entire sustenance rests on one thing and one thing only: bitachon — trust in Hashem] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 7
וְשָׁלוֹם לְכָל בְּנֵי בֵּיתוֹ בְּאַהֲבָה רַבָּה. וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבְּטוּלְטְשִׁין וּבְרֶסְלֶב וְכוּ' שָׁלוֹם וְיֵשַׁע רַב.
The words of your father. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. # רעג URL: https://ajew.org/reader-plain/alim-litrufa/2/272/ # רעג
רעג
Source: https://ajew.org/reader/alim-litrufa/2/272 ## Segment 1
רעג
The words of your father — who always seeks your peace with love — and who intercedes for you — and who urges and advises you for your benefit — in this world and in the World to Come — forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת וַיְחִי תקצ"ט בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק פְּרִי צַדִּיק קֹדֶשׁ קָדָשִׁים וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער, נֵרוֹ יָאִיר.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 4
בְּשָׁבוּעַ זֹאת קִבַּלְנוּ מִכְתָּבְךָ הַיָּקָר, שֶׁתְּהִלָּה לָאֵל נוֹלַד לְךָ לְמַזָּל טוֹב בַּת שֶׁתִּחְיֶה. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו. וִיהִי רָצוֹן שֶׁתִּהְיֶה לָכֶם וְלָנוּ לְמַזָּל טוֹב וְלִבְרָכָה לְחַיִּים וּלְשָׁלוֹם. וְיִצְמַח פְּרִי צַדִּיק יֵלְכוּ יוֹנְקוֹתָיו וַתֶּאֱרַכְנָה פֶאֶרֹתָיו וְכוּ'. וְיִתְרַבֶּה זַרְעוֹ הַקָּדוֹשׁ כְּחוֹל הַיָּם, וְיָאִירוּ פְּנֵי תֵּבֵל, וִיקֻיַּם וּפְרִי הָאָרֶץ לְגָאוֹן וּלְתִפְאֶרֶת בִּמְהֵרָה בְּיָמֵינוּ אָמֵן.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
גַּם קִבַּלְתִּי בְּשָׁבוּעַ זֹאת מִכְתָּב מִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי נֵרוֹ יָאִיר וּמִזּוּגָתוֹ תִּחְיֶה עִם סַךְ עֲשָׂרָה רוּבַּל כֶּסֶף, וְלֹא יָדַעְתִּי עַל מָה נִתְעַכְּבוּ הַמִּכְתָּבִים כָּל כָּךְ עַל הַפָּאסְט זֶה קָרוֹב לְאַרְבָּעָה שָׁבוּעוֹת מֵעֵת שֶׁנִּכְתְּבוּ. וְהִנֵּה כְּבָר כָּתַבְתִּי לְךָ זֶה שְׁלשָׁה שָׁבוּעוֹת בְּעֵת שֶׁבָּאתִי מֵאוּמַאן, וַעֲדַיִן לֹא קִבַּלְתִּי שׁוּם תְּשׁוּבָה, אֵין קוֹל וְאֵין כֶּסֶף. לְדַעְתִּי, בְּוַדַּאי כְּבָר יָצָא מֵאִתְּךָ הַמָּעוֹת הַמַּגִּיעַ לִבְנִי רַבִּי שַׁכְנָא שֶׁיִּחְיֶה וְיוֹתֵר. אַךְ אִם עֲדַיִן לֹא יָצָא נָא לִבְלִי לְהִתְעַכֵּב עוֹד כְּלָל, כִּי בָּנַי שֶׁיִּחְיוּ נוֹגְשִׂים אוֹתִי מְאֹד מְאֹד וְגַם הַשָּׁעָה דְּחוּקָה לִי מְאֹד. וְאֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת בְּעִנְיַן הַפַּרְנָסָה, רַק שִׂבְרִי עַל ה' אֱלֹקַי. רַק עָלֶיךָ וְעַל כֻּלְּכֶם לַעֲמֹד בְּעֶזְרִי בְּכָל עֵת יוֹתֵר מִכֹּחֲכֶם, כִּי לֹא דָּבָר רֵיק הוּא לַעֲזֹר אוֹתִי בַּפַּרְנָסָה, אַחַר אֲשֶׁר נַעֲשֶׂה עִמִּי מַה שֶּׁנַּעֲשֶׂה, וַאֲנִי נִרְדָּף כָּזֶה, לוּלֵא ה' עֶזְרָתָה לִי וְכוּ'. וְיוֹתֵר מִזֶּה בְּוַדַּאי אִי אֶפְשָׁר לָכֶם לֵידַע מַה שֶׁבְּלִבִּי, כָּל מַה שֶּׁאֲנִי נוֹשֵׂא עַל לִבִּי, אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר, שֶׁיּוּכַל לִסְבֹּל וְלִגְמֹר דְּבָרִים קְדוֹשִׁים וְנִפְלָאִים כָּאֵלּוּ בָּעוֹלָם וְכוּ'. עַל כָּל פָּנִים רָאוּי לָכֶם לְתָמְכֵנִי בְּכָל מִינֵי סְמִיכוֹת בְּפַרְנָסָה, וַה' יַעֲזֹר לָכֶם לְמַלְּאוֹת לָכֶם בְּכִפְלַיִם. וְאֵין לְהַאֲרִיךְ בָּזֶה, כִּי מֵאֲלֵיהֶם יִזְדָּרְזוּ לָזֶה. וַה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר לְטוֹבָה.
Know my son that I am traveling with the bearer of this letter — a man from Tultshin — to the holy congregation of Teplik for Shabbas Kodesh coming upon us for good — and if Hashem wills — after Shabbas on Sunday or Monday I will travel to my home. May Hashem Yisborach lead me in peace. If Hashem wills — when we gather together — we will speak face to face — what Hashem Yisborach will prepare for our mouths. ## Segment 6
וְהִנֵּה דַּע יְדִידִי, שֶׁתְּהִלָּה לָאֵל הָיוּ אֶצְלִי עַל שַׁבַּת חֲנֻכָּה כַּמָּה אוֹרְחִים, וְתוֹדָה לָאֵל הָיָה הַכֹּל בְּשָׁלוֹם בְּחַסְדּוֹ הַנִּפְלָא. רַק עֲדַיִן יֵשׁ לִי צַעַר מַה שֶׁבְּלִבִּי הָיָה פַּחַד קְצָת, וַאֲנִי מְקַוֶּה לַה' שֶׁבְּחַסְדּוֹ יִתְבָּרַךְ יִתְבַּטֵּל גַּם הַפַּחַד שֶׁבְּלִבִּי. גַּם צְרִיכִים לָזֶה עוֹד מָעוֹת קְצָת. וְאִם יִרְצֶה הַשֵּׁם בֵּין פֶּסַח לַעֲצֶרֶת נַחֲשֹׁב בָּזֶה קְצָת, וְלַה' הַיְשׁוּעָה שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּתְהִלָּה לָאֵל דִּבַּרְנוּ הַרְבֵּה דִּבְרֵי אֱמֶת, וְשָׂמַחְנוּ וְרָקַדְנוּ תְּהִלָּה לָאֵל. בָּרוּךְ הַשֵּׁם הַגּוֹמֵל לַחַיָּבִים טוֹבוֹת, שֶׁגְּמָלָנוּ כָּל טוּב. מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי וְעָלֵינוּ.
For the time being — know and remember well every day that Hashem is great and His greatness has no investigation — and every day and time — wondrous innovations are made and renewed in the world. And all of it to inform and to hint and to remind every person His greatness and His dominion Yisborach — so that every single one can cleave to Him — from whatever place he is — at every time and every hour and every moment that he desires — as it is written (Iyov 7): *"va'tifk'denu labkarim — lirgaim tiv'chanenu"* — "and You attend to him every morning — every moment You test him." [Iyov 7:18] [וַתִּפְקְדֶנּוּ לַבְקָרִים לִרְגָעִים תִּבְחָנֶנּוּ — the verse is a cry from the depths — yet Reb Nussun reads it as comfort and wonder: Hashem visits a person every single morning — and tests him every single moment. It means there is never a moment when Hashem has forgotten a person — no matter how low — every single moment is a fresh divine visitation. Reb Nussun says he gives himself life from this verse "quite a lot."] And I in my poverty give myself life from this verse — quite a lot. But for the sake of Hashem Yisborach — that you receive everything for good and not for the opposite — for joy and not for sadness — G-d forbid — for drawing close and not for distancing — G-d forbid — for *"chasdei Hashem ki lo samu"* and so forth. And there is much to speak about this and to hint with the hands — for His thoughts are very deep. More than this there is no leisure to extend. ## Segment 7
עַתָּה רָאוּי לָכֶם לְהִתְעוֹרֵר לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ אַחֲרֵי שֶׁאָנוּ רוֹאִים נִפְלְאוֹתָיו וִישׁוּעָתוֹ וְחַסְדּוֹ שֶׁבְּעַבְדוּתֵינוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ, וַיֵּט עָלֵינוּ חֲסָדִים נִפְלָאִים וִישׁוּעוֹת נוֹרָאוֹת כָּאֵלֶּה. וְהִנֵּה רֹב דְּבָרֵינוּ בְּזֶה הַחֲנֻכָּה הָיָה בְּהַתּוֹרָה הַקְּדוֹשָׁה שֶׁל חֲנֻכָּה שֶׁהוּא 'כִּי מְרַחֲמָם יְנַהֲגֵם'. וְאִם כִּי כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, עֲדַיִן צְרִיכִין לַחֲזֹר וּלְהַזְכִּיר כָּל מַה שֶּׁכָּתוּב שָׁם כַּמָּה פְּעָמִים בְּכָל יוֹם, כִּי מְאֹד עָמְקוּ וְגָדְלוּ דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה בִּפְרָט הַתּוֹרָה הַנַּ"ל, שֶׁשָּׁם מְבֹאָר מֵעִנְיַן הַחֲלִיפוֹת וְהַהַשְׁאָרָה הַקְּדוֹשָׁה שֶׁלּוֹ. וְהָעִקָּר לְהָאִיר עֲדַיִן בְּלֵב כָּל אֶחָד וְאֶחָד, שֶׁעֲדַיִן ה' עִמּוֹ וְאֶצְלוֹ, וְלֵידַע וְלִזְכֹּר בְּכָל עֵת כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וּלְעוֹרֵר עַצְמוֹ מִשְּׁנָתוֹ בְּכָל עֵת לְבַל יִישַׁן וְלֹא יְאַבֵּד אֶת יָמָיו בְּחֹשֶׁךְ חַס וְשָׁלוֹם, בִּבְחִינַת "הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר" הַנֶּאֱמַר שָׁם.
And peace to all his household with great love. And to all the anshei sh'lomaynu who are in Tultshin and Breslov and so forth — peace and great salvation. ## Segment 8
מָה אֹמַר לָכֶם בָּנַי וְתַלְמִידַי חֲבִיבַי וְיַקִּירַי, כִּי אִי אֶפְשָׁר לְדַבֵּר בִּפְרָט עַל פְּנֵי הַשָּׂדֶה כָּל מַה שֶּׁבְּלִבִּי בָּזֶה. וְעִקַּר דִּבּוּרֵנוּ הָיָה עַל מַה שֶּׁכָּתוּב שָׁם עַל 'וַעֲשׂוּ סְיָג לַתּוֹרָה', שֶׁהוּא בְּחִינַת 'סְיָג לַחָכְמָה שְׁתִיקָה', שֶׁצְּרִיכִין לִשְׁתֹּק הַרְבֵּה כְּנֶגֶד כָּל הַקֻּשְׁיוֹת וְהַבִּלְבּוּלִים, וּלְהִתְחַזֵּק עַצְמוֹ רַק בֶּאֱמוּנָה שְׁלֵמָה. וְדִבַּרְנוּ בָּזֶה דְּבָרִים נָאִים וַאֲמִתִּיִּים וְנִפְלָאִים הַרְבֵּה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְהָבִין וּלְהַשְׂכִּיל וּלְקַיֵּם אֶת כָּל דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה כִּי הֵם חַיֵּינוּ וְכוּ'. וּמֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ אִי אֶפְשָׁר לְהַאֲרִיךְ.
Overview: Thursday, Parshas Vayechi — Uman — 5604. To Yitzchok. He arrived here on Tuesday the 10th of Teves — and found ruin — the upper roof of the Beis Midrash had collapsed on the previous Thursday Parshas Vayigash — due to winds and trembling. A miracle that no creature was killed or harmed. The terror of Rabbi Naftali and his household. The opponents rejoiced. The Beis Midrash stands without the upper roof. He trusts in Hashem Who helped until here — He will fix also the roof — and all will turn to good. After many thoughts — he hired a cart to Tshehrin — to travel after Shabbas on Sunday. May Hashem strengthen their hearts — to gladden their soul and convert all sorrow to joy. After all that passes over us — we are called by his holy name — we are troubled in his trouble — but we trust — all will be rectified. The adversary strengthens greatly in sadness — but one must be a great stubborn one — to remember oneself the truth in truth. Hashem helped us without measure — whatever makes him weak in spirit — on the contrary — this is the strength of his joy — that even so I too merit to be in the category of this holy gathering called by the name of the flowing stream. And to his grandson Dovid Tzvi — he was in the home of his father-in-law — all his desire is only that he continue in good learning — to pray with intention — to say Psalms — to distance himself from mockers and childish deeds — to rejoice in the joy of Israel — ben chakam y'sameach av. After completing the letter — he received a letter from Tultchin with a bad tiding — his son of Dovid Tzvi passed away in our many sins. He rebuked him not to be in anger. In all your trouble he is troubled — for grandchildren are like children. You are not the first. What has passed has passed — He is gracious and merciful — greatly multiplies forgiveness. From now throw off from yourself the deeds of youth and rage and irritability. Return home immediately from Tultchin. Spend your days in Torah — this is our consolation in our poverty. And from Motzo'ei Shabbas Parshas Sh'mos — Uman — another great commotion — an edict went out to expel all those not registered here. Rabbi Naftali is one of them — he must get a permit. Strive with all your strength for his benefit. And also speak with Rabbi Leib the Kohen about permitting prayer in his home. Also — your wife does not agree that you be a dratchman — and he had comfort from this — that she is an upright woman and understands it is not appropriate. Leave this appointment — your livelihood will not be diminished. ## Segment 9
נָא מְאֹד לְזָרֵז עַצְמוֹ לְקַיֵּם דְּבָרַי מִיָּד, וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וּלְבַב כֻּלְּכֶם בְּתוֹרָה וּתְפִלָּה וּצְדָקָה וּמַעֲשִׂים טוֹבִים, וְיָרוּם קַרְנְךָ וּמַזָּלְךָ וְיַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה, כְּנַפְשְׁךָ וְנֶפֶשׁ אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח וּמַעְתִּיר בַּעַדְךָ.
He is now in your home — for he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had preceded to travel again from here to Nikolayev. And his pain — you will understand from yourself. And he also was greatly pained over your great pain that will be from this. But to Hashem the hope — that He will rectify all and it will turn to good. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling together with him from Breslov to Uman to pass away there — to the heights of the highest heights. What happened then — at every moment and moment — it is impossible to imagine — even what flickers in his heart from this — all the more so what is above above the flickering that is in his understanding and his heart. And then he said in this language: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit — G-d is great — one knows nothing at all — such things happen in the world — one does not know at all. And even though they have already spoken greatly about this many times — and also some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem Yisborach. As he concluded then in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem and in His salvation — and not to be flustered and alarmed by anything — only to settle his mind at every time. And there is much to speak of this — and the time and the parchment are not sufficient. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה בִּפְרָט לְחוֹתֶנְךָ הַיָּקָר שֶׁיִּחְיֶה וּלְכָל בְּנֵי־בֵיתוֹ וְאֵין פְּנַאי עַתָּה לִפְרֹס בִּשְׁלוֹם כָּל אֶחָד בְּיִחוּד.
Just now he returns to express a little of his conversation — since he already heard what happened in Uman — that the upper roof of our Beis Midrash fell. And he came on the tenth of Teves to Uman — and was still somewhat confused in his mind whether to conduct travels here. And suddenly upon coming to the Beis Midrash he saw this ruin — and his heart went out. And your father — may his light shine — told him immediately the greatness of the commotion and the fear he had at the time it fell — with a great trembling and loud noise — until he nearly fainted. And our many enemies and adversaries rushed running to their Beis Midrash with joy to announce this — and said — G-d forbid — that our entire Beis Midrash fell. Kol oy'veinu yal'igu lanu — and we did not know what to do — for our eyes are to You. Added to this — immediately in those days that he was there — the decree went out to expel from Uman all those who are not registered there. And from the police they announced loudly outside — as is the custom they speak — everyone to leave from there shortly. Whoever has no residence may linger only two months — and whoever has a residence may linger until the month of May. And from yourself you will understand — that your father — may his light shine — is also included in this threat. ## Segment 12
וְשָׁלוֹם רַב לִידִידִי כְּנַפְשִׁי הָרַבָּנִי הַמֻּפְלָג הַוָּתִיק הַנָּגִיד מוֹרֵנוּ הָרַב אַבֶּילֶי נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Nussun of Breslov. ## Segment 13
קִבַּלְתִּי מִכְתַּבְכֶם עִם הָעֲשָׂרָה רוּבַּל כֶּסֶף. בַּעַל הָרַחֲמִים יְמַלֵּא מִשְׁאֲלוֹת לִבְּכֶם לְטוֹבָה מְהֵרָה, וְתִזְכּוּ בְּרַחֲמָיו לְהוֹלִיד זֶרַע שֶׁל קַיָּמָא חִישׁ קַל מְהֵרָה. וְיִתֵּן אֲרִיכַת יָמִים וְשָׁנִים וּרְפוּאָה וְכָל טוּב לְיוֹצְאֵי חֲלָצֵיכֶם מִכְּבָר, עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה. וְלִכְתֹּב לְךָ דִּבְרֵי אֱמֶת כְּבָר כָּתַבְתִּי לְמַעְלָה וְהֵם נֶאֱמָרִים גַּם אֵלֶיךָ וּלְכָל הַחֲפֵצִים לִשְׁמֹעַ דְּבָרֵינוּ, וְיָתֵר מִזֶּה אֵין פְּנַאי כָּעֵת. וַהֲלֹא כָּל סְפָרָיו זַ"ל לְפָנֶיךָ, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵהּ בָּהֶם וְכוּ'. וּמַה מְּאֹד הִגְדַּלְתִּי הַשִּׂמְחָה בִּרְאוֹתִי בְּמִכְתָּבְךָ עֹצֶם תְּשׁוּקָתְךָ וְכִסּוּפֶיךָ הַטּוֹבִים לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, כֵּן יְחַזֵּק ה' אֶת לְבָבֶךָ לִכְסֹף וּלְהִשְׁתּוֹקֵק תָּמִיד אֵלָיו יִתְבָּרַךְ, עַד שֶׁתִּזְכֶּה לְהוֹצִיא הַכִּסּוּפִין בְּפִיךָ לְדַבֵּר בְּפֶה מָלֵא לְפָנָיו יִתְבָּרַךְ, וּלְבַקֵּשׁ מִלְּפָנָיו שֶׁיַּחֲמֹל עָלֶיךָ וִיקָרֶבְךָ מֵעַתָּה לַעֲבוֹדָתוֹ בֶּאֱמֶת. כִּי הַבְּחִירָה חָפְשִׁית, וְעִקַּר הַהִתְקָרְבוּת הוּא עַל יְדֵי דֶּרֶךְ זֶה שֶׁהִמְשִׁיךְ רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה בָּעוֹלָם שֶׁהוּא לִכְסֹף הַרְבֵּה כִסּוּפִין טוֹבִים וּרְצוֹנוֹת חֲזָקִים לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם, וּלְהִתְגַּבֵּר לְפָרְטָם בַּפֶּה לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ כַּאֲשֶׁר הִזְהִיר עַל זֶה פְּעָמִים אֵין מִסְפָּר לְכָל אָדָם שֶׁבָּעוֹלָם, כִּי הוּא דָּבָר הַשָּׁוֶה לְכָל נֶפֶשׁ. אַשְׁרֵי שֶׁיֹּאחֵז בָּזֶה, כִּי כָּל חַיּוּתֵנוּ בִּפְרָט עַתָּה בְּעִקְבוֹת מְשִׁיחָא הוּא רַק עַל יְדֵי תְּפִלָּה וְתַחֲנוּנִים כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה. כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים כה) "וְאָנֹכִי תוֹלַעַת וְלֹא אִישׁ". וְאִם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר כָּזֹאת שֶׁהוּא תּוֹלַעַת וְלֹא אִישׁ, אֲנַחְנוּ מַה נֹּאמַר מַה נְּדַבֵּר. וְכָל תִּקְוָתֵנוּ הוּא מַה שֶּׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל עַל זֶה (תַּנְחוּמָא לב), מַה תּוֹלַעַת אֵין כֹּחָהּ אֶלָּא בַּפֶּה אַף יִשְׂרָאֵל אֵין כֹּחָם אֶלָּא בַּפֶּה. וְהָיָה רָאוּי לְהַרְחִיב הַדִּבּוּר בָּזֶה הַרְבֵּה, אַךְ הַשָּׁעָה נְחוּצָה וּזְמַן תְּפִלַּת הַשַּׁחַר הִגִּיעַ. יוֹמָם יְצַוֶּה ה' חַסְדּוֹ עֲלֵיהֶם וְעָלֵינוּ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת כְּנַפְשָׁם וְנֶפֶשׁ אוֹהֵב דָּבֵק מֵאָח, חָפֵץ טוֹבָתָם וְהַצְלָחָתָם לָנֶצַח.
And also they must begin to speak in these vicinities about the matter of the mamdos. And he has already spoken somewhat of this from Tshehrin. And behold — now he came here — and did not find you in this time of necessity — to speak with you about such a great matter — and the past is gone. Just now — understand from yourself — that it is essential that you urge yourself to come to him — to engage with you in this. In particular since even without this — he knows — that your heart burns with sparks of flame of our love — to gather with him. Perhaps Hashem will send through his mouth words to give his soul life and to advise him and to strengthen him in trust and joy and hisbodidus — and to remind each other where we are in the world — and what is done with us at every time and every day and every hour. Therefore know — that he intends to travel for Shabbas — if Hashem wills — to Tshehrin. And there he will remain until Thursday Parshas B'shalach — and travel in His salvation Yisborach for Shabbas Shirah to the congregation of Medvedivka. And from there he will see — if Hashem wills — to return to Tirahowitz. And presumably he will travel from there on Monday — if Hashem wills — which is the 15th of Shevat. Therefore — when you come — if Hashem wills — home in peace — if you can urge yourself to come to them for Shabbas Shirah to the congregation of Medvedivka — very good. Or in any case — on the above-mentioned Monday — only that you come on Monday morning. For he intends to urge himself — with Hashem's help — to travel on Monday after the prayer immediately with alacrity. And if they merit to gather there — very good — and confer together. And perhaps you will travel with him from there to Uman — as above. And if the time is not sufficient for him to come to Medvedivka as above — understand from yourself — to see to come to our vicinity soon — and there they will speak together face to face — and the counsel of Hashem will stand. And also from yourself understand to speak here in the matter of our Beis Midrash — for just now he cannot receive anything from them for this. For Rabbi Hirsh from Krakow said to him explicitly — that it is essential to wait for you — for he wants to give some wood with Krakow logs and planks. And his mind is not comfortable with this — for he feared that the expense would be greater — and also — G-d forbid — he would be delayed by this if he would need to wait for their wood. And money answers all. And Rabbi Tzvi said — that when you come in peace he will speak with you about this. And from yourself you will understand from this — how to conduct yourself to the greatest good. The words of your father who awaits to see you in life and peace and joy. Nussun of Breslov. ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רעד URL: https://ajew.org/reader-plain/alim-litrufa/2/273/ # רעד
רעד
Source: https://ajew.org/reader/alim-litrufa/2/273 ## Segment 1
רעד
The words of your father who awaits to see you in life and peace and joy. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' וָאֵרָא תקצ"ט בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And peace to all his household with great love. And to all the anshei sh'lomaynu who are in Tultshin and Breslov and so forth — peace and great salvation. ## Segment 4
וְהִנֵּה לִכְתֹּב לְךָ דִּבְרֵי אֱמֶת אֵינִי יוֹדֵעַ מֵהֵיכָן לְהַתְחִיל. תְּהִלָּה לָאֵל בַּשַּׁבָּתִים שֶׁעָבְרוּ נִדְבְּרוּ דִּבּוּרִים נָאִים וַאֲמִתִּיִּים וְהִתְעוֹרְרוּת אֱמֶת וְהִתְחַזְּקוּת עָצוּם לְהַתְחִיל בְּכָל פַּעַם לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וּלְהִתְחַזֵּק בִּרְצוֹנוֹת וְכִסּוּפִים טוֹבִים תָּמִיד וּלְהַרְגִּיל עַצְמוֹ לְפָרְטָם בְּפֶה מָלֵא בְּכָל יוֹם, וּבִפְרָט בַּלַּיְלָה בַּלֵּילוֹת הָאֲרֻכִּים כְּמוֹ עַכְשָׁו, לְקַיֵּם: אֶזְכְּרָה נְגִינָתִי בַּלַּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי (תְּהִלִּים עז), וּלְפָרֵשׁ לְעַצְמוֹ זֶה הַפָּסוּק הֵיטֵב אֵיךְ צְרִיכִין לָשׂוּחַ עִם עַצְמוֹ עִם לְבָבוֹ וְלִזְכֹּר נְגִינָתוֹ בְּחִינַת הַטּוֹב וּלְחַפֵּשׂ רוּחוֹ אוּלַי אַף עַל פִּי כֵן עֲדַיִן יֵשׁ תִּקְוָה לִזְכּוֹת לְמַה שֶּׁזָּכוּ כָּל הַכְּשֵׁרִים וְהַצַּדִּיקִים הָאֲמִתִּיִּים. כִּי כָּל אָדָם בְּכָל דַּרְגָּא שֶׁהוּא אֲפִלּוּ אִם הוּא בַּדְּיוֹטָא הַתַּחְתּוֹנָה צָרִיךְ לוֹמַר בְּכָל פַּעַם מָתַי יַגִּיעוּ מַעֲשַׂי לְמַעֲשֵׂי אֲבוֹתַי כִּי הַבְּחִירָה חָפְשִׁית, אַךְ הַכֹּל יִהְיֶה לְקָרֵב וְלֹא לְהִתְרַחֵק יוֹתֵר חַס וְשָׁלוֹם כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה פְּעָמִים אֵין מִסְפָּר. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Abundant peace — to the honor of my beloved — friend of my soul and heart — the veteran outstanding rabbinical scholar — fruit of a tzaddik — holy of holies — and so forth — our Teacher the Rabbi Avraham Ber — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִישׁוּעַת ה' לְכָל אֶחָד וְאֶחָד בִּכְלָל וּבִפְרָט בָּזֶה וּבַבָּא לָנֶצַח.
This week we received your precious letter — that praised be G-d a daughter was born to you for good fortune — may she live. Tov l'hodos laHashem for His mercies until here. And may it be His will that it be for you and for us for good fortune and blessing — for life and peace. And may the fruit of the tzaddik flourish — may his shoots grow and his branches lengthen and so forth — and may his holy seed multiply like the sand of the sea — and may the faces of the world be illuminated — and may *"u'fri ha'aretz l'ga'on u'l'tifares"* be fulfilled quickly in our days — Amen. [וּפְרִי הָאָרֶץ לְגָאוֹן וּלְתִפְאֶרֶת — Yeshayahu 4:2 — "and the fruit of the earth shall be for glory and for beauty" — applied here as a blessing for the child and for the redemption of Israel which her birth heralds] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וַעֲצוּמָה עַד אֵין סוֹף וְתַכְלִית לָנֶצַח.
The words of your lover — attached more than a brother — who desires your good and your success forever. ## Segment 8
עִקָּר שָׁכַחְתִּי טַאקֶי פָארְט הָאפּ [בְּכָל זֹאת רַק שָׂמֵחַ]. כִּי בְּיוֹתֵר צְרִיכִין לְחַזֵּק עַצְמוֹ בְּשִׂמְחָה.
Nussun of Breslov. Also this week he received a letter from his friend — the outstanding rabbinical scholar — Rabbi Abelele — and from his wife — with ten silver ruble. And he did not know why the letters were delayed so long on the post — close to four weeks from when they were written. And behold he already wrote to him three weeks ago when he came from Uman — and he still received no reply — no voice and no money. In his opinion — certainly the money due to his son Rabbi Shachna has already gone out from him — and more. But if it still has not gone out — please do not delay further at all — for his sons are pressing him very very greatly — and also the hour is very pressing for him. And he does not know at all what to do about the matter of livelihood — only his hope is on Hashem his G-d. Only upon you and upon all of you it falls to stand in his help at every time — beyond your strength — for it is not a vain thing to help him with livelihood — after what was done with him — and he is such a pursued one — were it not that Hashem were his help. And more than this — certainly you are unable to know what is in his heart — all that he carries on his heart — which would not be believed if told — that he could bear and complete such holy and wondrous matters in the world. At any rate it is fitting for you to support him with all kinds of support in livelihood — and Hashem will help you to fulfil for you doubled. And know his friend — that praised be G-d there were several guests with him on Shabbas Chanukah — and praised be G-d everything was in peace in His wondrous chesed. Only there is still a little fear in his heart — and he hopes to Hashem that in His chesed even the fear in his heart will be nullified. Blessed is Hashem Who bestows goodness upon those who are obligated — Who bestowed all good upon us. "Mah nashiv laHashem kol tagmulohi alai v'aleinu." Now it is fitting for you all to arouse yourselves to draw close to Hashem Yisborach — after we see His wonders and His salvation and His chesed — that in our servitude — our G-d has not abandoned us — and He extended over us wondrous chasadim and such awesome salvations. And behold — the main of our speech this Chanukah was on the holy Torah of Chanukah — which is *"ki m'rachamam y'nahalem"* — "for the One Who has mercy upon them will guide them." [Yeshayahu 49:10 — cited in Likutay Moharan I:2] And even though he has already spoken greatly about this — still one must return and mention all that is written there several times every day — for very deep and great are the words of his holy Torah. And the essential is to illuminate still in the heart of each and every one — that still Hashem is with him and beside him — and to know and remember at every time that the whole earth is full of His glory — and to arouse oneself from one's sleep at every time — lest one sleep and lose one's days in darkness — G-d forbid — in the aspect of *"Hakitzu v'rannenu shochney afar"* — "Awake and sing you who dwell in the dust." [Yeshayahu 26:19] And the main of our speech was about what is written there about *"va'asu s'yag l'Torah"* — which is in the aspect of *"s'yag l'chachmah sh'tikah"* — a fence for wisdom is silence — that one must be very silent against all the questions and confusions — and strengthen oneself only in complete faith. [סְיָג לַחָכְמָה שְׁתִיקָה — from Pirkei Avos 3:13 — and in the Rebbe's Torah of Chanukah (Likutay Moharan I:2) — this teaches that when faced with confusions and doubts about faith — the answer is not to argue or rationalize but to be silent — to hold firm in one's belief without engaging the confusion at all. This is the "fence for wisdom."] And we spoke many beautiful and true and wondrous words about this. May Hashem grant us to understand and to be wise and to fulfil all the words of his holy Torah — for they are our life. What shall I say to you my sons and students — my beloved and precious ones — for it is impossible to speak in particular in the open field — all that is in my heart about this. And please hasten greatly to fulfil my words immediately — and Hashem will strengthen your heart and the heart of all of you in Torah and prayer and charity and good deeds — and may He raise your pride and your fortune and make you successful in all that you turn to. And how greatly his joy was magnified upon seeing in his letter the immensity of his yearning and his good longings — to draw close to Hashem Yisborach. So may Hashem strengthen your heart — to yearn and to long always for Him Yisborach — until you merit to bring out the longings from your mouth — to speak from a full mouth before Him Yisborach — and to beseech before Him that He have mercy on you and draw you close from now to His service in truth. For choice is free — and the essential drawing close is through the path that our Rebbe drew in the world — which is to long greatly with good longings and strong desires to Hashem Yisborach every day — and to strengthen oneself to specify them from the mouth — to pour out one's speech before Him Yisborach — as he warned about this countless times for every person in the world — for it is a thing equal for every soul. Blessed is the one who takes hold of this — for all our life-force — especially now in the footsteps of the Messiah — is only through prayer and supplications — for our strength is only in the mouth. As it is written (Tehillim 22): *"v'anochi tola'as v'lo ish"* — "and I am a worm and not a man." And if King David — peace be upon him — said such a thing about himself — we what shall we say — what shall we speak. And all our hope is what our Sages taught about this (Tanchuma 32): just as a worm has no strength except in its mouth — so too Israel has no strength except in its mouth. And peace to all our anshei sh'lomaynu with great love — and in particular to his precious father-in-law — may he live — and to all his household. And abundant peace to his friend as his soul — the outstanding veteran rabbinical scholar — the great man — our Teacher the Rabbi Abelele — may his light shine — with all who go forth from his loins — may they live. Received your letter with the ten silver ruble. The Master of mercies may He fulfil the desires of your heart for good quickly — and may you merit in His mercies to bring forth enduring seed swiftly and quickly. And all his holy books are before you — "hafoch bahem v'hafoch bahem v'siv u'vleih bahem" — turn it over and turn it over and grow old with it and wear out with it. # רעה URL: https://ajew.org/reader-plain/alim-litrufa/2/274/ # רעה
רעה
Source: https://ajew.org/reader/alim-litrufa/2/274 ## Segment 1
רעה
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ בְּשַׁלַּח תקצ"ט אוּמַאן.
And peace to all our anshei sh'lomaynu with great love — and in particular to his precious father-in-law — may he live — and to all his household. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
And abundant peace to his friend as his soul — the outstanding veteran rabbinical scholar — the great man — our Teacher the Rabbi Abelele — may his light shine — with all who go forth from his loins — may they live. Received your letter with the ten silver ruble. The Master of mercies may He fulfil the desires of your heart for good quickly — and may you merit in His mercies to bring forth enduring seed swiftly and quickly. And all his holy books are before you — "hafoch bahem v'hafoch bahem v'siv u'vleih bahem" — turn it over and turn it over and grow old with it and wear out with it. ## Segment 4
הַיּוֹם בָּאתִי לְפֹה תְּהִלָּה לָאֵל בְּשָׁלוֹם, וּבְשָׁעָה זֹאת קִבַּלְתִּי מִכְתָּבְךָ וְהָיָה לִי לְנַחַת גָּדוֹל, בִּפְרָט הַמִּכְתָּב מֵרַבִּי אֶפְרַיִם שֶׁקִּבַּלְתִּי שֶׁהוּא אֶצְלִי יָקָר מְאֹד. וְנִתְיַשַּׁבְתִּי לִכְתֹּב תֵּכֶף אִגֶּרֶת תְּשׁוּבָה לְרַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, וְהוּא נֶאֱמַר גַּם עָלֶיךָ בְּנִי חֲבִיבִי וּלְכֻלְּכֶם יוֹסִיף ה' עֲלֵיכֶם וְכוּ'. וּמֵחֲמַת נְחִיצַת מוֹסֵר כְּתָב זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ כָּרָאוּי. וּלְעֵת עַתָּה דַּי לְהַחֲיוֹת נַפְשְׁךָ בִּמְעַט הַדִּבּוּרִים שֶׁכָּתַבְתִּי לְרַבִּי אֶפְרַיִם נֵרוֹ יָאִיר וְיִהְיוּ בְּעֵינֶיךָ חֲדָשִׁים, כִּי כָּל דְּבָרֵינוּ כֻּלָּם הֵם חֲדָשִׁים וּמִתְחַדְּשִׁים בְּכָל עֵת, כִּי יוֹצְאִים מִמַּעַיְנֵי הַיְשׁוּעָה מֵחִדּוּשׁ שֶׁבַּחִדּוּשִׁים, פֶּלֶא שֶׁבְּכָל הַפְּלָאוֹת שֶׁל הַבּוֹרֵא יִתְבָּרַךְ מַה שֶּׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וְכוּ'. וְקִוִּיתִי לַה' שֶׁבְּקָרוֹב אֶכְתֹּב לְךָ עוֹד בַּאֲרִיכוּת קְצָת, וְתִפְרֹס בִּשְׁלוֹם כָּל בְּנֵי בֵיתִי שֶׁבִּבְרֶסְלֶב.
Peace — to my beloved son — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all who go forth from his loins — may they live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
To write you words of truth — he does not know from where to begin. Praised be G-d — on the past Shabbosim — beautiful and true words were spoken — and a true arousal and immense strengthening — to begin at every time to pour out one's speech before Hashem Yisborach — and to strengthen oneself with good desires and longings always — and to accustom oneself to specify them from a full mouth every day. ## Segment 6
הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִשְׂמֹחַ בְּשַׁבַּת שִׁירָה הַבָּא עָלֵינוּ לְטוֹבָה, לְהַרְגִּישׁ יְצִיאַת מִצְרַיִם וּקְרִיעַת יַם סוּף מֵחָדָשׁ, לְקַיֵּם בֶּאֱמֶת בְּכָל יוֹם זִכָּרוֹן יְצִיאַת מִצְרַיִם בַּלֵּב, וְלִרְאוֹת בְּכָל יוֹם כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם, וְעוֹבֵר עַל הַיָּם, כְּמוֹ שֶׁכָּתוּב (פְּסָחִים ק) בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא וְכוּ'. וּמִי שֶׁמִּסְתַּכֵּל מְעַט עַל יְשׁוּעַת ה' רוֹאֶה נִסִּים נִפְלָאִים בְּעֹמֶק הַגָּלוּת יוֹתֵר מִקְּרִיעַת יַם סוּף כַּמְבֹאָר בְּכַמָּה סְפָרִים. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (יוּמָא סט) הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו וְכוּ'. וּבָזֶה יְכוֹלִים לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל עֵת כִּי לֹא יִטֹּשׁ ה' וְכוּ'.
The words of your father who awaits the salvation of Hashem for each and every one — in general and in particular — in this world and the coming world — forever. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And in particular in the night — in the long nights as now — to fulfil: *"ezkera n'ginasi balailah — im l'vavi asicha — va'y'chapes ruchi"* — "I will remember my song in the night — with my heart I will talk — and my spirit will search" [Tehillim 77:7] [אֶזְכְּרָה נְגִינָתִי בַּלַּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי — this verse is a central text of Breslov practice: in the long nights of winter — when the world is dark and the heart feels empty — one must remember one's nigun — one's melody — the good point within oneself — and speak with one's own heart — and search one's spirit — perhaps there is still hope] — and to explain to oneself this verse well — how one must converse with oneself — with one's heart — and remember one's song — in the aspect of the good — and search one's spirit — perhaps even so there is still hope to merit to what all the upright and true tzaddikim merited. For every person in every level — even if he is on the lowest rung — must say every time: when will my deeds reach the deeds of my fathers — for choice is free — but all should be for drawing close and not for distancing further — G-d forbid — as we have spoken about this countless times. More than this there is no leisure to extend. Nussun of Breslov. And peace to all our anshei sh'lomaynu — with great and immense love — without end and limit — forever. # רעו URL: https://ajew.org/reader-plain/alim-litrufa/2/275/ # רעו
רעו
Source: https://ajew.org/reader/alim-litrufa/2/275 ## Segment 1
רעו
The words of your father who awaits the salvation of Hashem for each and every one — in general and in particular — in this world and the coming world — forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תִּשָּׂא תקצ"ט בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר לִכְבוֹד בְּנִי חֲבִיבִי יְדִיד נַפְשִׁי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And peace to all our anshei sh'lomaynu — with great and immense love — without end and limit — forever. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו', עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר, וְגַם הַיּוֹם. וּמְאֹד נֶהֱנֵיתִי מִמִּכְתָּבְךָ בְּיוֹם ו' שֶׁקָּרִיתִי בְּעֶרֶב שַׁבַּת קֹדֶשׁ סָמוּךְ מְאֹד לְקַבָּלַת שַׁבָּת. וְהֶחֱיָה אוֹתִי הַרְבֵּה יוֹתֵר מֵהַצַּעַר שֶׁקִּבַּלְתִּי מִמֶּנּוּ, בִּרְאוֹתִי שֶׁתְּהִלָּה לָאֵל דְּבָרָיו זַ"ל הַנּוֹבְעִים עַל יְדֵי שִׂיחָתֵנוּ עוֹשִׂים רֹשֶׁם לְטוֹבָה בְּחַסְדּוֹ וְנִפְלְאוֹתָיו הַנּוֹרָאִים וְנִשְׂגָּבִים מְאֹד. וְאִי אֶפְשָׁר לְבָאֵר לְךָ בִּכְתָב בְּנִי חֲבִיבִי אֶת אֲשֶׁר בְּלִבִּי בָּזֶה, כִּי מִי יַאֲמִין לִשְׁמוּעָתֵנוּ שֶׁאֲנָשִׁים כְּמוֹתְכֶם בַּדּוֹר הַזֶּה יִזְכּוּ לְדַבֵּר כָּךְ, וּלְהִתְגַּעְגֵּעַ כָּךְ לִקְדֻשַּׁת פּוּרִים וְכוּ'. וּבֶאֱמֶת כָּךְ הוּא הַמִּדָּה וְכָךְ יָפֶה לְכֻלָּנוּ. וְכַאֲשֶׁר תְּהִלָּה לָאֵל דִּבַּרְנוּ הַרְבֵּה בָּזֶה בְּשַׁבַּת קֹדֶשׁ הֶעָבַר, כַּאֲשֶׁר יִשְׁמַע מְעַט מִפִּי ר"י וְר"מ שֶׁיִּחְיוּ. וְיוֹתֵר מִזֶּה תּוּכְלוּ לְהָבִין מִפִּי סְפָרָיו הַקְּדוֹשִׁים, וּבִפְרָט מֵהַתְּפִלָּה שֶׁכָּתַבְתִּי בְּחַסְדּוֹ עַל הַתּוֹרָה שֶׁפּוּרִים הֲכָנָה לְפֶסַח, מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה וְכוּ'. חֲזַק וֶאֱמַץ מְאֹד מְאֹד בְּנִי וְתַלְמִידִי, וְאַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ כִּי עֲדַיִן אֵין אַתָּה יוֹדֵעַ כְּלָל מַה נַּעֲשֶׂה בָּעוֹלָם. חַסְדֵי ה' גָּדְלוּ מְאֹד. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, וְכָעֵת אֵין פְּנַאי לְהַאֲרִיךְ. גַּם כַּמָּה אֲנָשִׁים הֵם עַתָּה בְּבֵיתִי וְאִי אֶפְשָׁר לִדְחוֹתָם וְדַי בָּזֶה כָּעֵת. הַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח אֶתְכֶם וְאוֹתָנוּ בְּשִׂמְחַת פּוּרִים וְיִשְׁמַע צַעֲקָתֵנוּ וְיוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
My beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. Today I arrived here — praised be G-d — in peace — and at this hour I received your letter — and it was a great comfort to me — and in particular the letter from Rabbi Ephraim — which is very precious to me. And he settled himself to write immediately a reply letter to Rabbi Ephraim — and it is also said to you my beloved son and to all of you — Hashem will add to you and so forth. And because of the pressing of the bearer of this letter — it is impossible to extend as fitting. And for the time being — let it be enough to give life to your soul with the few words that he wrote to Rabbi Ephraim — and let them be in your eyes as new — for all our words are all new and renewed at every time — for they flow from the wellsprings of salvation — from the novellum within the novellum — wonder within all wonders of the Creator Yisborach — what is impossible for the mouth to speak. And he hoped to Hashem that soon he will write to him more at some length. And greet all his household who are in Breslov. May Hashem Yisborach grant us to rejoice on Shabbas Shirah coming upon us for good — to feel the Exodus from Egypt and the splitting of the Red Sea — anew — to truly fulfil every day the memory of the Exodus from Egypt in the heart — and to see every day as if he went out from Egypt and crosses the sea — as they said: *"b'chol dor vador chayav adam lir'os es atzmo k'ilu hu"* — "in every generation and generation a person is obligated to see himself as if he..." [Pesachim 116b] And one who looks even a little at the salvation of Hashem — sees wondrous miracles in the depth of the exile — greater than the splitting of the Red Sea — as is explained in several books. And as they said (Yuma 69): *"hein hein gevurosav — hein hein nor'osav"* — "these themselves are His mighty acts — these themselves are His awesome deeds." [הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו — from Tractate Yuma 69b — the Sages teach that the greatness of Hashem is precisely that He restrains His power and endures the suffering of the exile. What appears to be weakness is itself the great mighty act — that Hashem conducts His world with hidden mercy even within the darkness. The wonders of the exile are themselves greater than the open miracles of the Exodus] And through this one can give oneself life at every time — for Hashem will not forsake. And peace to all our anshei sh'lomaynu with great love. The words of your father who awaits salvation. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רעז URL: https://ajew.org/reader-plain/alim-litrufa/2/276/ # רעז
רעז
Source: https://ajew.org/reader/alim-litrufa/2/276 ## Segment 1
רעז
And from the greatness of my distraction my mind is not clear at all to extend the speech further. And may Hashem have mercy upon you — sweeten and nullify from you and your house all the harsh judgments — and broaden for you at every time — in a manner that you can serve Him, Yisborach, with expansiveness of heart, in joy and good-heartedness, from abundance of everything. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' וַיִּקְרָא תקצ"ט בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
בּוֹא וּרְאֵה נִפְלְאוֹת ה' וַחֲסָדָיו בְּכָל עֵת וָרֶגַע. בְּיָשְׁבִי עַל הַשֻּׁלְחָן הַיּוֹם הִגִּיעַ הַשָּׁלִיחַ מֵאִתְּךָ עִם הַבְּשׂוֹרָה שֶׁנֶּאֱבַד הַסַּךְ מֵאִתְּךָ בְּבֵיתִי, וְתֵכֶף שָׁאַלְתִּי כָּל בְּנֵי הַבַּיִת, וְאֵין מֵשִׁיב דָּבָר. וּמֵאֵלֶיךָ תָּבִין צַעֲרִי בְּאוֹתָהּ הַשָּׁעָה. מְאֹד בִּלְבֵּל אֶת דַּעְתִּי כִּי הֵבַנְתִּי צַעַרְךָ הֵיטֵב, וְאַתָּה יָדַעְתָּ רִבּוּי הַתְּלָאוֹת מִכַּמָּה אֲנָשִׁים שֶׁמְּסַפְּרִים צַעֲרָם לְפָנַי הַמַּכְבִּידִים עַל לִבִּי, עַד אֲשֶׁר כִּמְעַט כָּשַׁל כֹּחַ הַסַבָּל. וְגַם בְּבֵיתִי עַתָּה נֶכְדָּתִי חֲלוּשָׁה מֵחֳלִי הַמָּאזְלִין [חַזֶּרֶת] אֲשֶׁר יָצְאוּ בְּפָנֶיהָ הַיּוֹם, ה' ִיסְעָדֶנָּה מְהֵרָה, וְגַם כָּל בְּנֵי בֵיתִי חֲלוּשִׁים מִקִּלְקוּל הֶעָשָׁן הַנִּקְרָא (טְשַׁאד) שֶׁהָיָה בַּלַּיְלָה הֶעָבַר, וְכָל הַלַּיְלָה לֹא יָשַׁנְנוּ וּלְהִתְפַּלֵּל צְרִיכִים, בְּתוֹךְ כָּךְ הִגִּיעַ אֵלַי הַיְדִיעָה הַנַּ"ל. אַךְ כְּבָר הִקְדַּמְתִּי לְךָ שֶׁאִי אֶפְשָׁר לִסְבֹּל כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם כִּי אִם עַל יְדֵי דַּרְכֵי הַשִּׂיחוֹת שֶׁהֵבַנְנוּ מִמֶּנּוּ זַ"ל. וְהַשֵּׁם יִתְבָּרַךְ הֵיטִיב חַסְדּוֹ עִמִּי שֶׁנִּתְחַזַּקְתִּי וְהֶאֱמַנְתִּי שֶׁהַכֹּל לְטוֹבָה, וְנִזְכַּרְתִּי עוֹד הַפַּעַם שֶׁצְּרִיכִין לֵילֵךְ בִּפְשִׁיטוּת בִּתְמִימוּת לְקַיֵּם מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת ס:) לְעוֹלָם יְהֵא אָדָם רָגִיל לוֹמַר כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבִיד. בְּתוֹךְ כָּךְ נִתְעוֹרֵר מוֹסֵר כְּתָב זֶה יְדִידֵינוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר, וְחִפֵּשׂ וּבִקֵּשׁ בְּתוֹךְ הָאַשְׁפָּה עַד שֶׁמָּצָא הָאֲבֵדָה וֶהֱבִיאָהּ אֵלַי בְּשָׁעָה קַלָּה, וַאֲנִי לֹא צִוִּיתִיו עַל זֶה כְּלָל. וּתְהִלָּה לָאֵל קִיֵּם מִצְוַת הֲשָׁבַת אֲבֵדָה בִּשְׁלֵמוּת. וְרַבִּי גֵּרְשׁוֹן נֵרוֹ יָאִיר וְכָל הָאֲנָשִׁים אֲשֶׁר בְּבֵיתִי כֻּלָּם עָמְדוּ מִשְׁתּוֹמֵם, הֵמָּה רָאוּ כֵּן תָּמָהוּ מִגֹּדֶל הַחֶסֶד אֲשֶׁר הוּא יִתְבָּרַךְ מַפְלִיא בְּכָל עֵת.
And peace to all our anshei sh'lomaynu with great love. ## Segment 5
עַתָּה בְּנִי חֲבִיבִי רְאֵה וְהָבֵן וְהַבֵּט נִפְלְאוֹת ה' וְחַסְדּוֹ בְּכָל עֵת, וְתַרְגִּיל עַצְמְךָ לְהִתְחַזֵּק בֶּאֱמוּנָה בְּכָל עֵת שֶׁכָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם הַכֹּל לְטוֹבָה. וְכַאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה. וְיוֹתֵר מִזֶּה צְרִיכִין לְהִתְחַזֵּק מֵעַצְמוֹ, כִּי אִי אֶפְשָׁר לְבָאֵר הַכֹּל בְּפֵרוּשׁ. וְעִקַּר הַבְּחִירָה הוּא מֵהַהַעְלָמָה מַה שֶׁמַּנִּיחִין בְּכָל עֵת אֶת הָאָדָם לְנִסָּיוֹן בְּכָל דָּבָר, וְהָעִקָּר עַל יְדֵי הַהַעְלָמָה. כִּי אִם הָיָה רוֹאֶה כַּוָּנַת הַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת, לֹא הָיָה שׁוּם נִסָּיוֹן כְּלָל.
To the honor of my beloved son — friend of my soul — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 6
עַל כֵּן אֲהוּבִי בְּנִי לְמַעַן הַשֵּׁם יִתְבָּרַךְ חֲזַק וֶאֱמַץ, וְשַׂמַּח נַפְשְׁךָ מְאֹד, בִּפְרָט מַה שֶּׁהָיִיתָ פֹּה כַּמָּה יָמִים עַל יְדֵי שְׁבִירַת מְנִיעוֹת, שֶׁזֶּה עִקַּר הַמַּעֲלָה. וְיָדַעְתִּי שֶׁכָּל מַה שֶּׁעָבַר עָלֶיךָ מִצַּעַר הָאֲבֵדָה, הַכֹּל הָיָה רַק עַל יְדֵי רִבּוּי הָעַצְבוּת וְהַמָּרָה שְׁחוֹרָה שֶׁלֹּא הִתְגַּבַּרְתָּ לְגָרֵשׁ מֵאִתְּךָ, אֲבָל הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו חָמַל אַף עַל פִּי כֵן וְהֵקֵל מֵעָלֶיךָ וְעָלַי עַד שֶׁנִּמְצְאָה הָאֲבֵדָה. עַתָּה חֲזַק וֶאֱמַץ וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ לְעוֹלָם. וּבְכָל הַדְּבָרִים שֶׁבָּעוֹלָם מִגָּדוֹל וְעַד קָטָן, בְּכֻלָּם יִהְיֶה חַסְדּוֹ עִמְּךָ בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה לְתָמְכְךָ וְלִסְעָדְךָ לְחַזֶּקְךָ וּלְאַמֶּצְךָ בְּאֹפֶן שֶׁנִּזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בְּכָל עֵת עֲדֵי תִּזְכֶּה לִהְיוֹת כִּרְצוֹנוֹ יִתְבָּרַךְ לָנֶצַח. וּזְמַן מִנְחָה הִגִּיעַ, וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. בַּעַל הָרַחֲמִים וְהַחֶסֶד יַמְתִּיק כָּל הַדִּינִים מֵעָלֶיךָ וּמֵעָלֵינוּ, כִּי חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
I received your letter on Friday — Erev Shabbas Kodesh — and also today. And I derived great pleasure from your letter on Friday — which I read on Erev Shabbas Kodesh very close to Kabbalas Shabbas. And it gave me life much more than the pain I received from it — in seeing that praised be G-d — His words flowing through our speech — make an impression for good — in His wondrous and awesome and very exalted chesed. And it is impossible to express in writing all that is in his heart — for who would believe our report — that people such as you in this generation merit to speak thus — and to yearn thus for the holiness of Purim and so forth. And in truth — this is the way — and this is beautiful for all of us. And as praised be G-d they spoke greatly about this on the past Shabbas Kodesh — as you will hear a little from Rabbi Y. and Rabbi M. And more than this you will be able to understand from his holy books — and in particular from the tefillah that he wrote in His chesed — on the Torah that Purim is a preparation for Pesach [פּוּרִים הֲכָנָה לְפֶסַח — from Likutay Tefilos — Reb Nussun's prayer-book composed on the teachings of the Rebbe — the teaching that Purim is a preparation for Pesach appears in Likutay Moharan II:74 — and the prayer on this Torah in Likutay Tefilos is one of Reb Nussun's most celebrated compositions] — *"mi shama k'zos mi ra'ah k'eileh"* — "who has heard such a thing — who has seen such things." [Yeshayahu 66:8] Be very very strong and resolute my son and student — and let not your thoughts alarm you — for still you do not know at all what is done in the world. The chasadim of Hashem have grown greatly. And he has already spoken greatly about this — and just now there is no leisure to extend. Also several people are just now in his house and it is impossible to put them off — and enough for just now. May Hashem Yisborach gladden you and us with the joy of Purim — and may He hear our cry and save us quickly for the sake of His name — nagila v'nismecha bishu'aso. Nussun of Breslov. Overview: Sunday, Parshas Tisa — Breslov. Opening: "Orah v'simchah v'sason vikar." To Yitzchok. He received his letter on Friday — Erev Shabbas — and also today. Derived great pleasure from the letter on Friday — read it very close to Kabbalas Shabbas. It gave him life much more than the pain he received from it — in seeing that praised be G-d — His words flowing through their speech — make an impression for good — in His wondrous and awesome chesed. It is impossible to express in writing all that is in his heart — for who would believe our report — that people such as you in this generation merit to speak thus — and to yearn thus for the holiness of Purim. And in truth — this is the way — and this is beautiful for all of us. And as praised be G-d they spoke greatly about this on the past Shabbas Kodesh — you will hear a little from Rabbi Y. and Rabbi M. And more than this you will be able to understand from his holy books — and in particular from the tefillah that he wrote on the Torah that Purim is a preparation for Pesach — "mi shama k'zos mi ra'ah k'eileh." Be very very strong and resolute — and let not your thoughts alarm you — for still you do not know at all what is done in the world. The chasadim of Hashem have grown greatly. He has already spoken greatly about this — and just now there is no leisure to extend. Also several people are just now in his house — and it is impossible to put them off. May Hashem gladden you and us with the joy of Purim — and may He hear our cry and save us quickly — nagila v'nismecha bishu'aso. Nussun of Breslov. ## Segment 7
דִּבְרֵי אָבִיךָ
The words of your father — who seeks your welfare with love. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רעח URL: https://ajew.org/reader-plain/alim-litrufa/2/277/ # רעח
רעח
Source: https://ajew.org/reader/alim-litrufa/2/277 ## Segment 1
רעח
I received your letter on Friday — Erev Shabbas Kodesh — and also today. And I derived great pleasure from your letter on Friday — which I read on Erev Shabbas Kodesh very close to Kabbalas Shabbas. And it gave me life much more than the pain I received from it — in seeing that praised be G-d — His words flowing through our speech — make an impression for good — in His wondrous and awesome and very exalted chesed. And it is impossible to express in writing all that is in his heart — for who would believe our report — that people such as you in this generation merit to speak thus — and to yearn thus for the holiness of Purim and so forth. And in truth — this is the way — and this is beautiful for all of us. And as praised be G-d they spoke greatly about this on the past Shabbas Kodesh — as you will hear a little from Rabbi Y. and Rabbi M. And more than this you will be able to understand from his holy books — and in particular from the tefillah that he wrote in His chesed — on the Torah that Purim is a preparation for Pesach [פּוּרִים הֲכָנָה לְפֶסַח — from Likutay Tefilos — Reb Nussun's prayer-book composed on the teachings of the Rebbe — the teaching that Purim is a preparation for Pesach appears in Likutay Moharan II:74 — and the prayer on this Torah in Likutay Tefilos is one of Reb Nussun's most celebrated compositions] — *"mi shama k'zos mi ra'ah k'eileh"* — "who has heard such a thing — who has seen such things." [Yeshayahu 66:8] Be very very strong and resolute my son and student — and let not your thoughts alarm you — for still you do not know at all what is done in the world. The chasadim of Hashem have grown greatly. And he has already spoken greatly about this — and just now there is no leisure to extend. Also several people are just now in his house and it is impossible to put them off — and enough for just now. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' צַו תקצ"ט בְּרֶסְלֶב.
May Hashem Yisborach gladden you and us with the joy of Purim — and may He hear our cry and save us quickly for the sake of His name — nagila v'nismecha bishu'aso. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עִם הָאִגֶּרֶת מֵרַבִּי אֶפְרַיִם נֵרוֹ יָאִיר וְהָיָה לִי לְנַחַת גָּדוֹל, עוֹד אִגֶּרֶת קִבַּלְתִּי, כָּעֵת אֵין לְחַדֵּשׁ דָּבָר, אַךְ לַאֲשֶׁר יָדַעְתִּי עֹצֶם תְּשׁוּקָתְךָ לִשְׁמֹעַ דִּבְרֵי אֱמֶת, אָמַרְתִּי לְהוֹדִיעֲךָ מְעַט מִשִּׂיחָתֵנוּ בְּשַׁבַּת קֹדֶשׁ הֶעָבַר, מִגֹּדֶל מַעֲלַת הַדִּבּוּר וְהַשִּׂיחָה לְפָנָיו יִתְבָּרַךְ. וְהִזְכַּרְתִּי מַה שֶּׁרָאִיתִי בַּמִּדְרָשׁ פָּרָשַׁת וַיִּקְרָא פֶּרֶק ב' שֶׁמֵּבִיא שָׁם פָּסוּק (יִרְמִיָּה לא) "הֲבֵן יַקִּיר לִי אֶפְרַיִם אִם יֶלֶד שַׁעֲשׁוּעִים כִּי מִדֵּי דַבְּרִי בּוֹ זָכֹר אֶזְכְּרֶנּוּ עוֹד", וְאִיתָא שָׁם אֵיזֶה יֶלֶד שַׁעֲשׁוּעִים כְּבֶן שְׁנַיִם אוֹ שָׁלֹשׁ שָׁנִים וְחַד אָמַר כְּבֶן אַרְבַּע וּבֶן חָמֵשׁ שָׁנִים; וּפֵרְשׁוּ שָׁם הַמְפָרְשִׁים שֶׁאֶחָד אָמַר כְּבֶן שְׁתַּיִם שָׁלֹשׁ שָׁנִים, שֶׁאַף עַל פִּי שֶׁתִּינוֹק כָּזֶה אֵינוֹ יָכוֹל לְדַבֵּר כִּי אִם בְּרֶמֶז וּמְדַבֵּר חֲצִי דִּבּוּר, אַף עַל פִּי כֵן אָבִיו מְשַׁעֲשֵׁעַ בּוֹ בְּדִבּוּרָיו וּמְמַלֵּא חֶפְצוֹ. וְחַד אָמַר כְּבֶן אַרְבַּע וְחָמֵשׁ שָׁנִים, שֶׁאָז דִּבּוּרוֹ שָׁלֵם וּמְבַקֵּשׁ מֵאָבִיו בְּפֶה מָלֵא תֵּן לִי חֵפֶץ פְּלוֹנִי אוֹ חֵפֶץ פְּלוֹנִי, וְאָבִיו מְמַלֵּא בַּקָּשָׁתוֹ. וְאַף עַל פִּי שֶׁאֵין מְבֹאָר שָׁם בְּהַפֵּרוּשׁ כָּל כָּךְ, בֵּאַרְתִּי הָעִנְיָן יוֹתֵר, כִּי אֲנִי בְּעָנְיִי הוֹצֵאתִי מִזֶּה הִתְעוֹרְרוּת הַרְבֵּה לְעִנְיָנֵנוּ לְמַה שֶּׁהִזְהִירָנוּ הוּא זַ"ל לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם וְכוּ'. כִּי תְּהִלָּה לָאֵל הֵבַנְתִּי מִמִּדְרָשׁ זֶה הִתְחַזְּקוּת וְהִתְעוֹרְרוּת עָצוּם לָזֶה, כִּי מוּבָן וּמְבֹאָר מִזֶּה שֶׁאֲפִלּוּ כְּשֶׁאָדָם אֵינוֹ יָכוֹל לְדַבֵּר כְּלָל לְפָנָיו יִתְבָּרַךְ וּלְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב, אַף עַל פִּי כֵן יָקָר בְּעֵינָיו יִתְבָּרַךְ אֲפִלּוּ אִם מְדַבֵּר בְּרֶמֶז וּבַחֲצִי דִּבּוּר כְּמוֹ תִּינוֹק בֶּן שְׁתַּיִם אוֹ שָׁלֹשׁ שָׁנִים, וְלִפְעָמִים עוֹזֵר הַשֵּׁם יִתְבָּרַךְ וּמְדַבֵּר דִּבּוּרִים שְׁלֵמִים, כְּתִינוֹק בֶּן אַרְבַּע אוֹ חָמֵשׁ שָׁנִים. וְכָךְ יִשְׂרָאֵל יְקָרִים בְּעֵינָיו כְּשֶׁמְּדַבְּרִים וּמְשִׂיחִים צָרְכֵיהֶם לְפָנָיו, וְנִקְרָאִים יֶלֶד שַׁעֲשׁוּעִים. וְעַיֵּן שָׁם מַה שֶּׁאִיתָא שָׁם עַל סִיּוּם הַמִּקְרָא כִּי מִדֵּי דַבְּרִי בּוֹ דֵּי דִּבּוּרִי בּוֹ וְכוּ'. מוּבָן שָׁם עֹצֶם יִקְרַת הַדִּבּוּר, וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב, בִּפְרָט כִּי מוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד וְהַהֶכְרֵחַ לְקַצֵּר. אַךְ מֵאֲלֵיכֶם תָּבִינוּ רְמָזִים מִזֶּה לְהִתְחַזֵּק בְּהַדִּבּוּר וְהַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ בְּכָל עֵת אֵיךְ שֶׁתּוּכְלוּ. בְּוַדַּאי טוֹב יוֹתֵר לְדַבֵּר בְּפֵרוּשׁ דִּבּוּרִים שְׁלֵמִים, אַךְ גַּם כְּשֶׁאֵינָם יְכוֹלִים לְדַבֵּר הֵיטֵב, יָקָר בְּעֵינָיו יִתְבָּרַךְ הַדִּבּוּר (שֶׁקּוֹרִין פְּיֶעסְטִין) כְּמוֹ יֶלֶד שַׁעֲשׁוּעִים שֶׁהוּא בֶּן שְׁתַּיִם שָׁלֹשׁ שָׁנִים. וְהָבֵן הֵיטֵב לְקַיֵּם כָּל זֹאת בִּפְשִׁיטוּת כִּי הוּא חַיֵּיכֶם לָנֶצַח, כִּי אִי אֶפְשָׁר לַעֲבֹר זֶה הָעוֹלָם בְּשָׁלוֹם, כִּי אִם עַל יְדֵי זֶה שֶׁכָּתַבְנוּ כָּאן, כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה. וַה' יְשַׂמַּח לְבַבְכֶם וְתִזְכּוּ לְקַבֵּל חַג הַפֶּסַח הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בִּקְדֻשָּׁה וּבְכַשְׁרוּת וּבְשִׂמְחָה רַבָּה.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי הַכּוֹתֵב בִּנְחִיצָה
Come and see the wonders of Hashem and His chasadim at every time and moment. As he sat at the table today — the messenger arrived from him with the news that the sum of money was lost from him in his house — and immediately he asked all the household members — and no one answered. And from yourself you will understand his pain at that hour. It greatly confused his mind — for he understood his pain well — and he knew the multitude of distresses from the many people who tell him their pain before him — which weigh heavily on his heart — until almost the strength of the bearer broke. And also in his house just now his granddaughter is ill from the measles that broke out on her face today — may Hashem sustain her quickly — and also all his household members are weak from the damage of smoke (*tshad*) that was in the night before — and all night they did not sleep — and they need to pray — in the midst of all this — the above-mentioned news arrived to him. But he had already anticipated for him that it is impossible to bear all that passes over a person every day — except through the ways of the conversations that they understood from him. And Hashem Yisborach did good His chesed with him — that he strengthened himself and believed that all is for good — and he remembered once again that one must walk in simplicity — in wholeness — to fulfil what our Sages taught (Brachos 60b): "le'olam yehei adam ragil lomar — kol mah d'aveid Rachmana — l'tav aveid" — "a person should always be accustomed to say — all that the Merciful One does — He does for good." In the midst of this — the bearer of this letter — our friend Rabbi Nachman — may his light shine — roused himself and searched and looked in the garbage — until he found the lost object and brought it to him in a short time — and he had not commanded him about this at all. And praised be G-d — he fulfilled the mitzvah of returning a lost object in completeness. And Rabbi Gershon — and all the people in his house — all stood astonished — they saw and were amazed — at the greatness of the chesed that He wondrous-makes at every time. Now my beloved son — see and understand and behold the wonders of Hashem and His chesed at every time — and accustom yourself to strengthen yourself in faith at every time — that all that passes over a person is all for good — as he has already spoken greatly about this. And more than this one must strengthen oneself from oneself — for it is impossible to express everything explicitly. And the essential of choice is from the concealment — in that they leave a person at every time to be tested in every matter — and the essential is through the concealment. For if he would see the intention of Hashem Yisborach at every time — there would be no test at all. [עִקַּר הַבְּחִירָה הוּא מֵהַהַעְלָמָה — the essential of free choice is from the concealment. This is a profound teaching: if Hashem's intention were fully visible to us at every moment — there would be nothing to choose. The concealment itself is what creates the space for choice — and the space for human merit. Every trial is a concealment — and every moment of trust in the darkness is a free act of faith] Therefore my beloved son — for the sake of Hashem Yisborach — be strong and resolute — and gladden your soul greatly — in particular in what you were here for several days through the breaking of obstacles — for this is the essential merit. And he knows that all that passed over him from the pain of the loss — was only through the great sadness and melancholy that he did not overpower to drive away from himself — but Hashem Yisborach in His mercies had compassion even so and lightened from him and from him — until the lost object was found. Now be strong and resolute and trust in Hashem — for He will never abandon you. And in all matters of the world — from great to small — in all of them may His chesed be with you every day and every time and every hour — to support you and to sustain you — to strengthen you and to fortify you — in a way that we merit to draw close to Him Yisborach at every time — until you merit to be according to His will Yisborach — forever. And the time of Minchah has arrived and it is impossible to extend. The Master of mercy and chesed will sweeten all the judgments from upon you and from upon us — for His chesed has prevailed over us and the truth of Hashem is forever. The words of your father. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רעט URL: https://ajew.org/reader-plain/alim-litrufa/2/278/ # רעט
רעט
Source: https://ajew.org/reader/alim-litrufa/2/278 ## Segment 1
רעט
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' קֹדֶם תְּפִלַּת שַׁחֲרִית שְׁמִינִי תקצ"ט.
The words of your father. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
אֶתְמוֹל סָמוּךְ לְמִנְחָה קִבַּלְתִּי מִכְתָּבְךָ מִיַּד אָחִיךָ, הוּא בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר, וְלֹא הָיָה פְּנַאי לִקְרוֹתוֹ, כִּי כְּבָר הִתְחַלְתִּי לְהִתְפַּלֵּל מִנְחָה וּקְרִיתִיו אַחַר עַרְבִית. וְהָמוּ מֵעַי לוֹ מִגֹּדֶל הָרַחֲמָנוּת אֲשֶׁר עָלָיו, כִּי כָּל מִכְתָּבֶיךָ מְלֵאִים צְעָקוֹת וְקוֹלוֹת וְכִסּוּפִין לָשׁוּב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת. וְאָנֹכִי יָדַעְתִּי כִּי רֹב בְּנֵי אָדָם אֲפִלּוּ בַּדּוֹרוֹת הַקּוֹדְמִים עָבְרוּ עֲלֵיהֶם כָּהֵנָּה וְכָהֵנָּה אֲלָפִים וְרִבְבוֹת פְּעָמִים כַּאֲשֶׁר שָׁמַעְתִּי וְהֵבַנְתִּי מִפִּיו הַקָּדוֹשׁ, וְכַאֲשֶׁר אֲנִי בְּעַצְמִי רָאִיתִי וְשָׁמַעְתִּי וְהֵבַנְתִּי מִפִּי רִבְבוֹת אֲנָשִׁים וּמִפִּי סִפְרֵי קֹדֶשׁ. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, וּמַה לָּנוּ לְדַבֵּר הַרְבֵּה בָּזֶה, הֲלֹא רַבּוֹתֵינוּ זַ"ל אָמְרוּ בְּפֵרוּשׁ (סֻכָּה נב.) בְּכָל יוֹם וָיוֹם יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ וְכוּ', שֶׁנֶּאֱמַר (תְּהִלִּים לז) "צוֹפֶה וְכוּ' וַה' לֹא יַעַזְבֶנּוּ בְּיָדוֹ". אַךְ אַף עַל פִּי כֵן אֵין מִי שֶׁדִּבֵּר כָּל כָּךְ בָּזֶה וְהוֹעִיל בְּדִבּוּרָיו לָנֶצַח כְּמוֹ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא זַ"ל. עַל כֵּן עָלָה עַל דַּעְתִּי שֶׁאֵין לִי מַה לַּהֲשִׁיבְךָ, מֵאַחַר שֶׁדְּבָרֵינוּ בָּזֶה כְּבָר דִּבַּרְנוּ הַרְבֵּה, וּכְבָר נִדְפַּס וְנִכְתַּב הַרְבֵּה, וּמָה אוֹסִיף לְדַבֵּר עוֹד; אַךְ עִם כָּל זֶה אִי אֶפְשָׁר לְבֵית הַמִּדְרָשׁ בְּלֹא חִדּוּשׁ, וּבִפְרָט כִּי זֶה הָעִקָּר לְבַל יִתְיַשְּׁנוּ הַדְּבָרִים חַס וְשָׁלוֹם, כִּי אָסוּר לִהְיוֹת זָקֵן וְיָשָׁן חַס וְשָׁלוֹם, רַק בְּכָל יוֹם יִהְיוּ כַּחֲדָשִׁים מַמָּשׁ. וְזֶה יְסוֹד כָּל הַתּוֹרָה כֻּלָּהּ כַּאֲשֶׁר הֻזְהַרְנוּ עַל זֶה בְּפָרָשַׁת קְרִיאַת שְׁמַע "אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם", וְדָרְשׁוּ רַבּוֹתֵינוּ זַ"ל עַל זֶה 'בְּכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים'. וְעַל זֶה בָּאתִי לְךָ לְהַזְכִּירְךָ וּלְזָרֶזְךָ בְּנִי חֲבִיבִי שֶׁתִּרְאֶה בְּכָל יוֹם וָיוֹם לְקַיֵּם זֹאת מֵחָדָשׁ, שֶׁיִּהְיֶה בְּעֵינֶיךָ דִּבְרֵי קָדְשׁוֹ זַ"ל כַּחֲדָשִׁים מַמָּשׁ, וְכַאֲשֶׁר כְּבָר הִזְהַרְתִּי אֶתְכֶם שֶׁגַּם דִּבְרֵי רַבּוֹתֵינוּ זַ"ל אֵלּוּ שֶׁאָמְרוּ שֶׁיִּהְיֶה כַּחֲדָשִׁים אָסוּר שֶׁיִּתְיַשְּׁנוּ, וְכֵן כָּל דְּבָרֵנוּ בָּזֶה שֶׁצְּרִיכִים לְהִתְחַדֵּשׁ בְּכָל עֵת אָסוּר שֶׁהִתְיַשְׁנוּ חַס וְשָׁלוֹם וְכֵן לְעוֹלָם, וְהָבֵן הֵיטֵב.
Nussun of Breslov. ## Segment 5
וְאַתָּה הַט אָזְנְךָ וּשְׁמַע אֲמָרַי מֵחָדָשׁ. וְתֵדַע שֶׁהָיָה זֶה סָמוּךְ צַדִּיק גָּדוֹל קָדוֹשׁ וְנוֹרָא מְאֹד מְאֹד, אֲשֶׁר מָסַר נַפְשׁוֹ בְּכָל עֵת בִּשְׁבִיל טוֹבוֹת יִשְׂרָאֵל הָעִקָּרִיּוֹת לְרַחֵם עֲלֵיהֶם לְהַחֲזִירָם לְמוּטָב בְּעֵצוֹת נִפְלָאוֹת וְנוֹרָאוֹת וְכוּ', שֶׁזֶּה עִקַּר הָרַחֲמָנוּת עַל יִשְׂרָאֵל עַם קָדוֹשׁ, וְהוּא בְּנִפְלְאוֹתָיו וְהַשָּׂגָתוֹ הָעֲצוּמָה הוֹדִיעַ לָנוּ שֶׁאִישׁ הַיִּשְׂרְאֵלִי יְחַיֶּה וִיחַזֵּק עַצְמוֹ בְּכָל יוֹם עַל יְדֵי כָּל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁיְּחַפֵּשׂ וְיִמְצָא בְּעַצְמוֹ עֲדַיִן. וּבֵאֵר זֹאת בְּפָסוּק "וְעוֹד מְעַט וְאֵין רָשָׁע" וְכוּ', וּבְפָסוּק "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי" וְכוּ'. וְאַחַר כָּךְ אָמַר שֶׁהוּא נוֹסֵעַ בִּשְׁבִיל עֵסֶק זֶה לְלֶעמְבֶּערְג, וְגִלָּה נוֹרָאוֹת בְּעִנְיַן הַמִּשְׁכָּן שֶׁהַצַּדִּיקֵי אֱמֶת בּוֹנִים בְּכָל דּוֹר, עַד שֶׁהֵאִיר עֵינַיִם הַמַּבִּיטִים עַל הָאֱמֶת בְּהַמִּשְׁנָה הַחַזָּן רוֹאֶה וְכוּ'. מִי שָׁמַע כָּזֹאת וְכוּ'.
Abundant peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 6
וַאֲנִי בְּעָנְיִי זֶה כַּמָּה שָׁעוֹת בְּשָׁכְבִּי עַל מִשְׁכָּבִי קֹדֶם שֶׁקַּמְתִּי חָשַׁבְתִּי רַק בָּזֶה בִּשְׁבִיל לַהֲשִׁיבְךָ וּלְהַחֲלִימְךָ וּלְהַחֲיוֹתְךָ מֵחָדָשׁ בָּזֶה כַּאֲשֶׁר הִזְהִירָנוּ הוּא זַ"ל בְּפֵרוּשׁ לֵילֵךְ עִם זֶה, וְהִטָּה בְּיָדוֹ הַקְּדוֹשָׁה בִּתְשׁוּקָה נִפְלָאָה שֶׁרְצוֹנוֹ חָזָק שֶׁנֵּלֵךְ בָּזֶה כַּאֲשֶׁר כְּבָר סִפַּרְתִּי לָכֶם קְצָת, וְיוֹתֵר מִזֶּה יֵשׁ בְּלִבִּי שֶׁאִי אֶפְשָׁר לְבָאֵר. וְיוֹתֵר מִזֶּה גַּם אָנֹכִי אֵינִי יוֹדֵעַ, רַק אֲנִי מַאֲמִין וּמֵבִין מֵרָחוֹק מְאֹד, שֶׁהוּא דֶּרֶךְ נִפְלָא וְנָעִים וְנוֹרָא וְאַדִּיר וּמְתֻקָּן וְכוּ'.
He received his letter with the letter from Rabbi Ephraim — and it was a great comfort. Just now there is nothing new to add — but because he knows the immensity of his yearning to hear words of truth — he said to inform him a little of their speech on the past Shabbas Kodesh — about the great virtue of speech and conversation before Him Yisborach. ## Segment 7
וְכָל עִנְיַן פֶּסַח יְכוֹלִין לִמְצֹא עַל יְדֵי זֶה, כִּי פֶּסַח בְּחִינַת "חֶסֶד לְאַבְרָהָם". כִּי אַבְרָהָם אָבִינוּ הוּא הָרִאשׁוֹן שֶׁהִתְחִיל לְגַלּוֹת אֱלֹקוּתוֹ בָּעוֹלָם, וּבְפֶסַח בָּאוּ אֵלָיו הַמַּלְאָכִים לְבַשֵּׂר שֶׁיִּהְיֶה נוֹלָד יִצְחָק וְכוּ', וְאָז אָפָה מַצּוֹת וְכוּ' וְכוּ'. כִּי הוּא הִתְחִיל לְקָרֵב בְּנֵי אָדָם לְהַשֵּׁם יִתְבָּרַךְ, וְעִקַּר הַהִתְקָרְבוּת הָיָה עַל יְדֵי הַחֶסֶד, שֶׁהִטָּה כְּלַפֵּי חֶסֶד וּמָצָא זְכוּת בְּכָל אֶחָד שֶׁרָצָה לְהִתְקָרֵב. וְזֶה כָּל עִנְיַן פֶּסַח שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל (יְחֶזְקֵאל טז) "וְאַתְּ עֵרֹם וְעֶרְיָה וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ". הַיְנוּ בִּשְׁטוּת וּבִגְנוּת הַתַּאֲווֹת, "וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי". הַיְנוּ שֶׁגַּם בְּתוֹךְ תֹּקֶף הִתְגַּבְּרוּת דָּמַיִךְ שֶׁהֵם הַתַּאֲווֹת הַבָּאִים מֵרְתִיחַת הַדָּמִים, בָּזֶה בְּעַצְמוֹ חַיִּי, מַה שֶּׁאַף עַל פִּי כֵן נִמְצָאִים בְּךָ נְקֻדּוֹת טוֹבוֹת כָּל כָּךְ, וְאַתָּה מִתְגַּבֵּר וְכוֹסֵף בְּכָל פַּעַם לְטוֹב אֲמִתִּי, וְאַתָּה מְנַתֵּק עַצְמְךָ וּמַחֲשַׁבְתְּךָ בְּכָל פַּעַם מֵרַע לְטוֹב וְכוּ' וְכוּ'. כִּי זֶה עִקַּר מַעֲלַת הָאָדָם שֶׁהוּא גָּבֹהַּ מִמַּלְאָכִים מֵחֲמַת שֶׁיֵּשׁ לוֹ יֵצֶר הָרָע כָּזֶה, וּבִלְבּוּלִים כָּאֵלֶּה, וְהוּא בְּתוֹךְ עוֹלָם כָּזֶה שֶׁמָּלֵא שְׁקָרִים וְהַטְעָיוֹת וּבִלְבּוּלִים וְטִרְדַּת הַפַּרְנָסָה וְכוּ' וְכוּ'. עַל כֵּן יָקָר בְּעֵינָיו יִתְבָּרַךְ כָּל תְּנוּעָה וּתְנוּעָה טוֹבָה וְכוּ'.
And he mentioned what he saw in the Midrash Parshas Vayikra chapter 2 — which brings there the verse (Yirmiyahu 31): *"ha'ben yakir li Ephraim — im yeled sha'ashu'im — ki midei dabri vo zachor ezk'rennu od"* — "Is Ephraim My precious son — is he a child of delight — for as often as I speak of him I do earnestly remember him." [Yirmiyahu 31:19] And it says there: what kind of child of delight — as a son of two or three years — and one said as a son of four or five years. And the commentators explained there: one said as a son of two or three years — that even though such a child cannot speak except in hint — and speaks half-speech — even so his father is delighted with him in his words and fulfils his desire. And one said as a son of four or five years — that then his speech is complete and he asks his father from a full mouth — give me such-and-such a thing — and his father fulfils his request. And even though it is not explained there in the commentary that fully — he explained the matter further — for he in his poverty drew from this much arousal for our matter — for what the Rebbe warned us to pour out one's speech before Him Yisborach every day. For praised be G-d he understood from this Midrash immense strengthening and arousal for this — for it is understood and explained from this that even when a person is unable to speak at all before Him Yisborach and to pour out one's speech well — even so it is precious in His eyes Yisborach — even if he speaks in hint and in half-speech — like a child of two or three years — and sometimes Hashem Yisborach helps and one speaks complete words — like a child of four or five years. And thus Israel are precious in His eyes when they speak and converse their needs before Him — and they are called a child of delight. And look there at what is said there on the conclusion of the verse — *"ki midei dabri vo — dei diburi vo"* — as it were: My speech about him is itself sufficient for him [כִּי מִדֵּי דַבְּרִי בּוֹ דֵּי דִּבּוּרִי בּוֹ — Midrash Vayikra Rabbah 2 — a homiletical reading of the verse: the word "midei" is read as "my speech / my attention" — and the phrase becomes: whenever I speak of him — that very speaking is itself sufficient for him. The act of Hashem turning His attention to Ephraim — to Israel — has its own healing power even before any specific act. And inversely: whenever Israel speaks to Hashem — even in the weakest of whispers — that very speaking is precious to Him] — understand the immensity of the preciousness of the speech there. And it is impossible to express in writing — especially since the bearer of this letter is very pressing and the obligation to be brief. But from yourselves you will understand hints from this to strengthen yourselves in speech and conversation between a person and his Creator at every time — as you will be able. Certainly it is better to speak explicitly with complete words — but also when they cannot speak well — the speech — the whispering — the murmuring — is precious in His eyes Yisborach — like a child of delight who is two or three years old. And understand well to fulfil all this in simplicity — for it is your life forever — for it is impossible to pass through this world in peace — except through what he wrote here — for our strength is only in the mouth. ## Segment 8
וְעַל כֻּלָּם וְעַל כֻּלָּם כָּל חַיּוּתֵינוּ וְתִקְוָתֵנוּ וְשִׂמְחָתֵנוּ הוּא בְּכֹחוֹ שֶׁל זָקֵן שֶׁבַּזְּקֵנִים הַקְּדוֹשִׁים, תְּהִלָּה לָאֵל יֵשׁ וָיֵשׁ לָנוּ עַל מִי לִסְמֹךְ. זִכְרוּ זֹאת וְהִתְאוֹשְׁשׁוּ וְהִתְחַזְּקוּ אֶת כָּל אֲשֶׁר עָשָׂה עִמָּנוּ. אִלְמָלֵא לֹא גִּלָּה אֶלָּא הַתּוֹרָה הַזֹּאת "אֲזַמְּרָה" דַּיֵּינוּ. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁגִּלָּה תּוֹרוֹת נוֹרָאוֹת וּמַעֲשִׂיּוֹת נִפְלָאוֹת וְשִׂיחוֹת קְדוֹשׁוֹת כָּאֵלֶּה וְכָאֵלֶּה, וּבְוַדַּאי יִגְמֹר מַה שֶּׁהִתְחִיל לַהֲקִיצֵנוּ מִשְּׁנָתֵנוּ עַל יְדֵי כָּל פְּעֻלּוֹתָיו הַקְּדוֹשׁוֹת וְהַנּוֹרָאוֹת. כִּי עֲדַיִן עוֹמֵד וּמִתְפַּלֵּל עָלֵינוּ עִם כָּל הַצַּדִּיקִים שׁוֹכְנֵי עָפָר, אֲשֶׁר לוּלֵא זֹאת לֹא הָיוּ לָנוּ שׁוּם קִיּוּם כְּלָל, וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (חֵלֶק ג ע.) אִלְמָלֵא תְּפִלּוֹת הַצַּדִּיקִים שֶׁמֵּתוּ עַל הַחַיִּים לֹא אִתְקַיֵּם עָלְמָא כְּרֶגַע.
And may Hashem gladden your hearts — and may you merit to receive the holy Pesach coming upon us for good — with holiness and with kashrus and with great joy. ## Segment 9
וּמָה אוֹסִיף לְדַבֵּר אֵלֶיךָ עוֹד בְּנִי חֲבִיבִי וִידִידִי, אִם אָמְנָם תְּהִלָּה לָאֵל יֵשׁ וָיֵשׁ עוֹד לְדַבֵּר, אַךְ אֵין הַזְּמַן וְהַיְרִיעָה מַסְפִּיק, וַהֲלֹא לְפָנֶיךָ דְּבָרֵינוּ בִּכְתָב בִּסְפָרֵינוּ וְכוּ' הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ' נִמְצָא בָּהֶם הַרְבֵּה עַל פֶּסַח וּסְפִירָה "תְּהִלָּה לְאֵל חַיָּי". וּזְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ. וְכָל כַּוָּנָתִי בְּמִכְתָּבִי זֶה לְקַיֵּם מִצְוַת "וְשִׁנַּנְתָּם לְבָנֶיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ". וּבִפְרָט קֹדֶם פֶּסַח שֶׁצְּרִיכִין לְהָשִׁיב לַבֵּן הַשּׁוֹאֵל, בִּפְרָט בְּדֶרֶךְ חָכְמָה תְּהִלָּה לָאֵל בָּרוּךְ הַמָּקוֹם בָּרוּךְ הוּא, כְּנֶגֶד אַרְבָּעָה בָּנִים דִּבְּרָה תּוֹרָה אֶחָד חָכָם וְכוּ', שֶׁבְּיָמֵינוּ נִתְגַּלֶּה נוֹרָאוֹת כָּאֵלֶּה שֶׁהֵם רָאשֵׁי תֵּבוֹת שַׁחֲרִי"ת. אַשְׁרֵי אָזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת, אַשְׁרֵי עֵינַיִם שֶׁרוֹאִים זֹאת בִּסְפָרָיו הַקְּדוֹשִׁים. וְאִם אַתְחִיל עַתָּה לְדַבֵּר בָּזֶה יִכְלֶה הַזְּמַן, כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְהָעִקָּר מַה שֶּׁכָּתוּב שָׁם (לִקּוּטֵי מוֹהֲרַ"ן ל) שֶׁכָּל מַה שֶּׁהַחוֹלֶה גָּדוֹל בְּיוֹתֵר צָרִיךְ רַבִּי גָּדוֹל בְּיוֹתֵר, שֶׁיּוּכַל לְהַכְנִיס בּוֹ גַּם כֵּן הַשָּׂגַת אֱלֹקוּת.
The words of the one who writes in pressing haste. ## Segment 10
וּתְהִלָּה לָאֵל בְּחַסְדּוֹ אֵין אָנוּ חוֹלְקִים עַל הָרַבִּי הָאֱמֶת הַזֶּה, וְאָנוּ חוֹתְרִים לְהִתְקָרֵב אֵלָיו וְהוּא מְקָרְבֵנוּ בְּרַחֲמָיו בְּכָל עֵת בִּדְרָכִים נוֹרָאִים וְנִפְלָאִים, מַה נֹּאמַר מַה נְּדַבֵּר מַה נָּשִׁיב לַה' עַל כָּל תַּגְמוּלוֹהִי, עָלֵינוּ לְשַׁבֵּחַ וְלוֹמַר הַלֵּל שָׁלֵם וְהַלֵּל הַגָּדוֹל בִּפְרָט בְּפֶסַח עַל כָּל הַחֲסָדִים אֲמִתִּיִּים וְנִצְחִיִּים שֶׁעָשָׂה עִמָּנוּ בַּעַל הָרַחֲמִים רַב חֶסֶד וֶאֱמֶת. כֵּן יוֹסִיף וְיוֹסִיף לְהַגְדִּיל חֲסָדָיו עִמָּנוּ יוֹתֵר, עַד נִזְכֶּה בְּחַיֵּינוּ לְקַיֵּם דְּבָרָיו זַ"ל בִּשְׁלֵמוּת בֶּאֱמֶת, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. ## Segment 11
דִּבְרֵי אָבִיךָ וְרַבְּךָ.
The words of your father ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, לְכֻלָּם נֶאֶמְרוּ דְּבָרַי אֵלֶּה חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם וְכוּ': הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְסַדֵּר הַסֵּדֶר כָּרָאוּי. וְהַיַּיִן שֶׁל אַרְבָּעָה כּוֹסוֹת שֶׁל יְשׁוּעָה יְשַׂמַּח לְבָבֵנוּ בֶּאֱמֶת שֶׁזֶּה הָעִקָּר. אוּן טַאקֶע פָארְט הָאפּ [וּבְכָל זֹאת רַק שִׂמְחָה].
Overview: Thursday, Parshas Tzav — Breslov. To Yitzchok. He received his letter with the letter from Rabbi Ephraim — great comfort. Just now there is nothing new to add — but because he knows the immensity of his yearning to hear words of truth — he said to inform him a little of their speech on the past Shabbas Kodesh — about the great virtue of speech and conversation before Him Yisborach. And he mentioned what he saw in the Midrash Parshas Vayikra chapter 2 — which brings the verse (Yirmiyahu 31): "ha'ben yakir li Ephraim — im yeled sha'ashu'im — ki midei dabri vo zachor ezk'rennu od." And it says there: what kind of child of delight — as a son of two or three years — and one said as a son of four or five years. And the commentators explained: one said as a son of two or three years — that even though such a child cannot speak except in hint — and speaks half-speech — even so his father is delighted with him and fulfils his desire. And one said as a son of four or five years — that then his speech is complete and he asks his father from a full mouth — give me such-and-such — and his father fulfils his request. He explained the matter further — drawing much arousal for our matter — for what the Rebbe warned us to pour out one's speech before Him Yisborach every day. For praised be G-d he understood from this Midrash immense strengthening — for it is understood and explained from this — that even when a person is unable to speak at all before Him Yisborach — even so it is precious in His eyes — even if he speaks in hint and in half-speech — like a child of two or three years — and sometimes Hashem helps and one speaks complete words — like a child of four or five years. And thus Israel are precious in His eyes when they speak and converse their needs before Him — and they are called a child of delight. And look there at the conclusion of the verse — "ki midei dabri vo — dei diburi vo" — as it were: My speech about him is itself sufficient for him — understand the immensity of the preciousness of the speech. It is impossible to express in writing — especially since the bearer is very pressing. But from yourselves you will understand hints from this — to strengthen yourselves in speech and conversation between a person and his Creator at every time — as you will be able. Certainly it is better to speak explicitly with complete words — but also when they cannot speak well — the speech — the whispering — the murmuring — is precious in His eyes — like a child of delight of two or three years. Understand well to fulfil all this in simplicity — for it is your life forever — for it is impossible to pass through this world in peace — except through what he wrote here — for our strength is only in the mouth. And may Hashem gladden your hearts — and may you merit to receive the holy Pesach coming upon us for good — with holiness and with kashrus and with great joy. ## Segment 14
נִשְׁמַט לְעֵיל. הַמִּשְׁכָּן שֶׁבּוֹנֶה הַצַּדִּיק וְכוּ' כַּנַּ"ל, כָּל זֶה שַׁיָּךְ לְפֶסַח. כִּי בְּאֶחָד בְּנִיסָן הוּקַם הַמִּשְׁכָּן וְקוֹרִין חֲנֻכַּת הַנְּשִׂיאִים בְּכָל יָמִים אֵלּוּ שֶׁקֹּדֶם פֶּסַח, וְכֵן הַסְּדָרִים שֶׁקֹּדֶם פֶּסַח מְדַבְּרִים מִזֶּה שֶׁהֵם מִן פָּרָשַׁת תְּרוּמָה עַד פָּרָשַׁת צַו שֶׁקּוֹרִין קֹדֶם פֶּסַח. כִּי פֶּסַח חֶסֶד בְּחִינַת נִפְלְאוֹת חֲסָדָיו יִתְבָּרַךְ שֶׁמִּסְתַּכֵּל רַק עַל הַנְּקֻדּוֹת טוֹבוֹת שֶׁל כָּל אֶחָד מִיִּשְׂרָאֵל, שֶׁעַל יְדֵי זֶה הוֹצִיאָנוּ מִמִּצְרַיִם, וְכֵן יוֹצִיאֵנוּ עַל יְדֵי זֶה מִגָּלוּת הָאָרֹךְ הַזֶּה. וְכֵן בִּפְרָטִיּוּת מוֹצִיא אֶת כָּל אֶחָד וְאֶחָד מִגָּלוּתוֹ עַל יְדֵי הַחֶסֶד הַנִּפְלָא הַזֶּה. וְעַל יְדֵי כָּל זֶה נִבְנֶה הַמִּשְׁכָּן בְּכָל שָׁנָה עַל יְדֵי הַצַּדִיקֵי אֱמֶת. וְעַל כֵן עַל יְדֵי זֶה נִכְנָסִין לְפֶסַח שֶׁהוּא חֶסֶד גָּדוֹל וְכוּ' וִיקֻיַּם אָגִילָה וְאֶשְׂמְחָה בְּחַסְדְּךָ וְכוּ'.
Yesterday close to Minchah he received his letter from the hand of his brother — his son Rabbi Shachna — and he had no time to read it — for he had already begun to pray Minchah — and read it after Maariv. And his bowels stirred for him — from the immensity of the mercy upon him — for all his letters are full of cries and voices and yearnings to return to Hashem Yisborach in truth. And he knows that most people — even in previous generations — had such things pass over them thousands and tens of thousands of times — as he heard and understood from his holy mouth — and as he himself saw and heard and understood from tens of thousands of people and from holy books. And he has already spoken greatly about this — and what more shall we say — have not our Sages said explicitly (Sukka 52a): every day and day the yetzer of a person renews itself against him — and were it not that Hashem helps him — as it says (Tehillim 37): "v'Hashem lo ya'azvennu b'yado." But even so there is no one who spoke so much about this and helped through his words eternally — like our Master our Teacher and our Rebbe. Therefore it came to his mind that he has nothing to reply to him — since his words have already been spoken greatly — and already printed and written greatly. But even so it is impossible for the house of study to be without novellum — and in particular this is the essential — lest the matters become old — G-d forbid — for it is forbidden to be old and stale — G-d forbid — rather every day they should be truly as new. And this is the foundation of all the Torah — as we are commanded about this in the *parasha* of Shema — *"asher anochi m'tzav'cha hayom"* — and our Sages interpreted: *"b'chol yom yih'yu b'einecha kachadashim"* — "every day may they be in your eyes as new." And about this he came to remind him and to urge him — my beloved son — that you should see every day to fulfil this anew — that the words of his holy mouth should be in your eyes as truly new. The words of the one who writes in pressing haste. Nussun of Breslov. And above all — all our life-force and our hope and our joy is through the power of the elder of elders — the holy ones — praised be G-d — we have and we have on whom to rely. Remember this and take courage and be strengthened — for all He has done with us. Were it not that he had revealed only the Torah "Azamra" — dayeinu. [אִלְמָלֵא לֹא גִּלָּה אֶלָּא הַתּוֹרָה הַזֹּאת אֲזַמְּרָה דַּיֵּינוּ — echoing the form of the Dayeinu song of the Seder — Reb Nussun says: were it not that the Rebbe had revealed to us only the teaching of Azamra — finding good points in oneself and in others — that alone would have been dayeinu — sufficient. All the more so that he revealed awesome Torahs and wondrous stories and holy conversations besides] All the more so and all the more so that he revealed awesome Torahs and wondrous stories and holy conversations. And certainly he will complete what he began — to awaken us from our sleep. For still he stands and prays for us — with all the tzaddikim who dwell in the dust — for without this we would have no sustaining at all — as it is written in the holy Zohar: "ilmalei t'filos hatzaddikim she'meisu al hachayim — lo iskayem alma k'rega" — were it not for the prayers of the tzaddikim who have died on behalf of the living — the world would not endure for a moment. [Zohar III 70a] And all his intention in this letter is to fulfil the mitzvah of "v'shinantam l'vanecha" — and in particular before Pesach when one needs to answer the son who asks — in particular in the way of wisdom — praised be G-d — against the four sons the Torah spoke — one is wise and so forth — that in our days such awesome things were revealed which are the acronym SHACHARIT. [שַׁחֲרִי"ת — an acronym formed from Shin-Chet-Resh-Yud-Tav — Sh'tika (silence), Chacham (the wise son), Rasha (the wicked son), Yodea lish'ol (the one who does not know to ask), and Tam (the simple son) — as revealed in the Rebbe's teachings, showing the four sons as a spiritual roadmap for the path of teshuva and emunah. Reb Nussun calls this awesome — "ashrei oznayim shekach shom'os"] And the essential is what is written there (Likutay Moharan 30): that the greater the sick person — the greater the Rebbe needed — who can introduce into him also the perception of divinity. And praised be G-d in His chesed — we do not dispute this true Rebbe — and we strive to draw close to him — and he draws us close in His mercies at every time in awesome and wondrous ways. # רפ URL: https://ajew.org/reader-plain/alim-litrufa/2/279/ # רפ
רפ
Source: https://ajew.org/reader/alim-litrufa/2/279 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' ל"ח לַסְּפִירָה תקצ"ט אוּמַאן.
Nussun of Breslov. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה וּלְכָל בְּנֵי בֵּיתוֹ שֶׁיִּחְיוּ וְיַאֲרִיכוּ יָמִים רַבִּים.
My beloved son — my dear one. ## Segment 3
הַיּוֹם בָּאתִי לְפֹה קְהִלַּת אוּמַאן בְּעֵת תְּפִלַּת שַׁחֲרִית, וַאֲנִי לֹא הִתְפַּלַּלְתִּי עֲדַיִן וְהָיִיתִי נֶחְפָּז מְאֹד לְהִתְפַּלֵּל, בְּתוֹךְ כָּךְ הֵבִיא לִי הַפָּטְשׂלַאן [הַדַּוָר] מִכְתָּבְךָ, וְקִבַּלְתִּיו מִיָּד וּקְרִיתִיו תֵּכֶף קֹדֶם הַתְּפִלָּה, וְהָיָה לִי לְנַחַת בִּרְאוֹתִי שֶׁנִּתְמַלֵּא תְּשׁוּקָתְךָ שֶׁיַּגִּיעַ לִי מִכְתָּבְךָ בְּרֶגַע שֶׁבָּאתִי לְפֹה בְּשָׁלוֹם. וְכָעֵת אֵין פְּנַאי כְּלָל לַהֲשִׁיבְךָ. הֵבַנְתִּי מִמִּכְתָּבְךָ מְצוּקַת לְבָבְךָ וְרִבּוּי הַהַרְחָבוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ מַרְחִיב לְךָ בְּכָל עֵת. וּכְבָר הִקְדַּמְנוּ שֶׁרַק בָּזֶה צְרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל עֵת, כְּמוֹ שֶׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל עַל פָּסוּק "בַּצָּר הִרְחַבְתָּ לִי" וְכוּ'. וּתְהִלָּה לָאֵל הָיִיתִי בְּבַרְדִּיטְשׁוֹב וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן. וְכָעֵת דַּעְתִּי חֲזָקָה לְהִתְעַכֵּב פֹּה עַל חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁיִּהְיֶה לְטוֹבָה לְכֻלָּנוּ, וּרְצוֹנְךָ הֶחָזָק לִהְיוֹת עִמָּנוּ יְקַבֵּל הַשֵּׁם יִתְבָּרַךְ כְּאִלּוּ הָיִיתָ עִמָּנוּ. וְתִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה תָּמִיד בִּפְרָט בְּחַג הַשָּׁבוּעוֹת הַנּוֹרָא הַבָּא עָלֵינוּ לְטוֹבָה, וְהַפָּאסְט [וְהַדֹּאַר] נְחוּצָה מְאֹד, וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
Yesterday close to Minchah he received his letter from the hand of his brother — his son Rabbi Shachna — and he had no time to read it — for he had already begun to pray Minchah — and read it after Maariv. And his bowels stirred for him — from the immensity of the mercy upon him — for all his letters are full of cries and voices and yearnings to return to Hashem Yisborach in truth. And he knows that most people — even in previous generations — had such things pass over them thousands and tens of thousands of times — as he heard and understood from his holy mouth — and as he himself saw and heard and understood from tens of thousands of people and from holy books. And he has already spoken greatly about this — and what more shall we say — have not our Sages said explicitly (Sukka 52a): every day and day the yetzer of a person renews itself against him — and were it not that Hashem helps him — as it says (Tehillim 37): "v'Hashem lo ya'azvennu b'yado." But even so there is no one who spoke so much about this and helped through his words eternally — like our Master our Teacher and our Rebbe. Therefore it came to his mind that he has nothing to reply to him — since his words have already been spoken greatly — and already printed and written greatly. But even so it is impossible for the house of study to be without novellum — and in particular this is the essential — lest the matters become old — G-d forbid — for it is forbidden to be old and stale — G-d forbid — rather every day they should be truly as new. And this is the foundation of all the Torah — as we are commanded about this in the *parasha* of Shema — *"asher anochi m'tzav'cha hayom"* — and our Sages interpreted: *"b'chol yom yih'yu b'einecha kachadashim"* — "every day may they be in your eyes as new." And about this he came to remind him and to urge him — my beloved son — that you should see every day to fulfil this anew — that the words of his holy mouth should be in your eyes as truly new. And you — incline your ear and hear his words as new. And you should know — there was once a very great and holy and awesome tzaddik — who sacrificed himself at every time for the essential benefit of Israel — to have mercy on them and return them to the good — through wondrous and awesome counsels. And through his wonders and his immense perception — he informed us that a Jewish person should give himself life and strengthen himself every day through every single good point that he searches and finds in himself still — and he explained this on the verse *"v'od me'at v'ein rasha"* and on the verse *"azamra lelokai b'odi."* And afterwards he said that he is traveling for this purpose to Lemberg — and he revealed awesome things about the Tabernacle that the true tzaddikim build in every generation — until he illuminated the eyes of those who look at the truth — in the Mishnah "hazan ro'eh" and so forth. *"Mi shama k'zos"* — "who has heard such a thing." And he in his poverty spent several hours — as he lay on his bed before he arose — thinking only about this — in order to reply to him and to heal him and to give him life anew in this — as he warned them explicitly to go with this — and pointed with his holy hand with a wondrous yearning — that his strong desire is that they go with this. And all the matter of Pesach can be found through this — for Pesach is the aspect of "chesed l'Avraham" [חֶסֶד לְאַבְרָהָם — from Micha 7:20 and the prayer Nishmas . Avraham our father began to reveal the divinity of Hashem in the world — and his entire path was through chesed — and Pesach is the annual renewal of this path — looking only at the good points of every Jew] — for Avraham our father was the first who began to reveal His divinity in the world — and on Pesach the angels came to him to announce that Yitzchok would be born — and then he baked matzos. For the essential drawing close was through chesed — that he inclined toward chesed and found merit in everyone who desired to draw close. And this is the whole matter of Pesach — that it is said about Israel (Yechezkel 16): *"v'at eirom v'eryah — va'er'ech mis'boseses b'damayich"* — "and you were naked and bare — and I saw you wallowing in your blood" — namely in the foolishness and the shame of the desires — *"va'omar lach b'damayich chayi — va'omar lach b'damayich chayi"* — "and I said to you — in your blood — live — and I said to you — in your blood — live" — namely: even within the height of the overpowering of your blood — which are the desires coming from the boiling of the blood — even in that itself — live — for even so there are found in you so many good points — and you overpower and yearn every time toward true good — and you detach yourself and your thought every time from bad to good. For this is the essential virtue of a person — that he is higher than the angels — because he has such a yetzer hara — and such confusions — and he is in such a world full of lies and deceptions and confusions and the preoccupation of livelihood. Therefore every single good movement is very precious in His eyes Yisborach. And above all — all our life-force and our hope and our joy is through the power of the elder of elders — the holy ones — praised be G-d — we have and we have on whom to rely. Remember this and take courage and be strengthened — for all He has done with us. Were it not that he had revealed only the Torah "Azamra" — dayeinu. [אִלְמָלֵא לֹא גִּלָּה אֶלָּא הַתּוֹרָה הַזֹּאת אֲזַמְּרָה דַּיֵּינוּ — echoing the form of the Dayeinu song of the Seder — Reb Nussun says: were it not that the Rebbe had revealed to us only the teaching of Azamra — finding good points in oneself and in others — that alone would have been dayeinu — sufficient. All the more so that he revealed awesome Torahs and wondrous stories and holy conversations besides] All the more so and all the more so that he revealed awesome Torahs and wondrous stories and holy conversations. And certainly he will complete what he began — to awaken us from our sleep. For still he stands and prays for us — with all the tzaddikim who dwell in the dust — for without this we would have no sustaining at all — as it is written in the holy Zohar: "ilmalei t'filos hatzaddikim she'meisu al hachayim — lo iskayem alma k'rega" — were it not for the prayers of the tzaddikim who have died on behalf of the living — the world would not endure for a moment. [Zohar III 70a] And all his intention in this letter is to fulfil the mitzvah of "v'shinantam l'vanecha" — and in particular before Pesach when one needs to answer the son who asks — in particular in the way of wisdom — praised be G-d — against the four sons the Torah spoke — one is wise and so forth — that in our days such awesome things were revealed which are the acronym SHACHARIT . [שַׁחֲרִי"ת — an acronym formed from Shin-Chet-Resh-Yud-Tav — Sh'tika (silence), Chacham (the wise son), Rasha (the wicked son), Yodea lish'ol (the one who does not know to ask), and Tam (the simple son) — as revealed in the Rebbe's teachings, showing the four sons as a spiritual roadmap for the path of teshuva and emunah . Reb Nussun calls this awesome — "ashrei oznayim shekach shom'os" ] And the essential is what is written there (Likutay Moharan 30): that the greater the sick person — the greater the Rebbe needed — who can introduce into him also the perception of divinity. And praised be G-d in His chesed — we do not dispute this true Rebbe — and we strive to draw close to him — and he draws us close in His mercies at every time in awesome and wondrous ways. We must give praise and say complete Hallel and the great Hallel — in particular on Pesach — for all the true and eternal chasadim that the Master of mercies has done with us. So may He add and add to magnify His chasadim with us — until we merit in our lives to fulfil his words in completeness in truth — nagila v'nismecha bishu'aso. And peace to all our anshei sh'lomaynu with great love — to all of them these words are said — be strong and may your hearts be strengthened. May Hashem grant us to conduct the Seder as fitting. And the wine of the four cups of salvation — may it gladden our hearts in truth — for this is the essential. And taki fort hop — "and in all this — only joyful." What was omitted above: The Tabernacle that the tzaddik builds — all this is connected to Pesach. For on the first of Nissan the Tabernacle was erected. For Pesach is chesed — the wonders of His chasadim — that He looks only at the good points of every individual of Israel — and through this He took us out of Egypt — and so will He take us out from this long exile. And so in particular — He takes out each and every one from his exile — through this wondrous chesed. And through all this the Tabernacle is built in every year through the true tzaddikim. And therefore through this we enter Pesach — which is great chesed. The words of your father and teacher. Nussun of Breslov. ## Segment 4
דִּבְרֵי אָבִיךָ
The words of your father and teacher. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # כח URL: https://ajew.org/reader-plain/alim-litrufa/2/28/ # כח
כח
Source: https://ajew.org/reader/alim-litrufa/2/28 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' וָאֶתְחַנַּן [ו' אב] תק"צ אַדֶעס.
Blessed be Hashem ## Segment 2
לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה. חַיִּים וְשָׁלוֹם וְכָל טוֹב בָּזֶה וּבַבָּא לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
My beloved son, my dear one — may his light shine and radiate. ## Segment 3
בְּיוֹם ו' כָּתַבְתִּי לְךָ שֶׁבָּאתִי הֵנָּה לְשָׁלוֹם. וְתוֹדָה לָאֵל הָיִיתִי בְּכָאן בְּשַׁבַּת קֹדֶשׁ הֶעָבַר וְהָיָה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהָיוּ אֶצְלִי הַרְבֵּה אֲנָשִׁים אוֹרְחִים וּקְצָת בְּנֵי הָעִיר, וְדִבַּרְתִּי קְצָת דִּבְרֵי אֱמֶת אֲשֶׁר קִבַּלְנוּ מֵהַמַּעְיָן הַיּוֹצֵא מִבֵּית ה', מִי יִתֵּן שֶׁיִּכָּנְסוּ בְּלֵב יִשְׂרָאֵל וְיַעֲשׂוּ פְּעֻלָּתָם.
For his words are living and enduring and precious for ever and for all eternity. For although they are words of simplicity and wholeness — yet it is very heavy and very difficult to receive them — on account of the multitude of curtains and screens that separate — and the confusions of mind of each person — and the foolishnesses of each person that are called by the world: wisdoms. These surround and twist the heart greatly in many bewildering ways. ## Segment 4
וְהִנֵּה כְּשֶׁמִּסְתַּכְּלִים הֵיטֵב בֶּאֱמֶת יְכוֹלִים לִרְאוֹת בְּכָל יוֹם וָיוֹם צְמִיחַת קֶרֶן יְשׁוּעָה, וּכְמוֹ שֶׁאָנוּ מְבָרְכִים בְּכָל יוֹם מַצְמִיחַ קֶרֶן יְשׁוּעָה, וְכֵן בִּתְחִלַּת הַתְּפִלָּה אוֹמְרִים מַצְמִיחַ יְשׁוּעָה, וְכֵן בְּבִרְכַּת הַמְּאוֹרוֹת מַצְמִיחַ יְשׁוּעוֹת, וּבְוַדַּאי צְרִיכִים לְהַאֲמִין בָּזֶה בְּלֵב שָׁלֵם, שֶׁהַשֵּׁם יִתְבָּרַךְ מַצְמִיחַ יְשׁוּעוֹת בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה, וּקְצָת יְכוֹלִים לִרְאוֹת מֵרָחוֹק מִי שֶׁמֵּשִׂים לֵב לָזֶה. וְאַף עַל פִּי שֶׁעֶצֶם הַיְשׁוּעָה בִּשְׁלֵמוּת עֲדַיִן רְחוֹקָה מֵאִתָּנוּ מְאֹד מְאֹד, וּכְמוֹ שֶׁכָּתוּב (יְשַׁעְיָה נ"ט) "לִישׁוּעָה רָחֲקָה מִמֶּנּוּ", אַף עַל פִּי כֵן הַרְבֵּה הַרְבֵּה יְכוֹלִין לְהַחֲיוֹת אֶת עַצְמָם וּלְחַזֵּק אֶת עַצְמָם עַל יְדֵי זֶה שֶׁדִּבַּרְנוּ, עַל יְדֵי שֶׁמַּאֲמִינִים שֶׁהַשֵּׁם יִתְבָּרַךְ מַצְמִיחַ יְשׁוּעוֹת. שִׂים לִבְּךָ בְּנִי הֵיטֵב לַדְּבָרִים הָאֵלֶּה, כִּי אֲנִי יוֹדֵעַ מֵרָחוֹק מַה שֶּׁעוֹבֵר עָלֶיךָ מְרִירוּת דִּמְרִירוּת. הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יַמְתִּיקֵם וִיבַטְּלֵם מִמְּךָ מְהֵרָה, אַךְ מִדָּה טוֹבָה מְרֻבָּה, כִּי אֲנִי יוֹדֵעַ כִּי הַרְבֵּה הַרְבֵּה הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ יְשׁוּעָתוֹ אֵלֶיךָ בְּכָל עֵת, וַאֲנִי מְקַוֶּה וּמְיַחֵל לְהַשֵּׁם יִתְבָּרַךְ שֶׁסּוֹף כָּל סוֹף תִּצְמַח יְשׁוּעָתְךָ בִּשְׁלֵמוּת, וְתִזְכֶּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת לִזְכּוֹת לִתְשׁוּבָה שֶׁל שַׁבָּת, לִקְבֹּעַ עַצְמְךָ עַל הַתּוֹרָה וְהַתְּפִלָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. רַק חֲזַק וֶאֱמַץ, מְאֹד מְאֹד בְּלִי שִׁעוּר וָעֵרֶךְ, וְאַל תַּשְׁגִּיחַ עַל שׁוּם חֲלִישׁוּת הַדַּעַת שֶׁנִּכְנַס בְּלִבְּךָ, וְאַל תִּשְׁמַע לְדִבְרֵי מוּסָר שֶׁל הַבַּעַל דָּבָר וְהַסִּטְרָא אַחְרָא, הָאוֹמְרִים מוּסָר בַּלֵּב בִּשְׁבִיל לְהַחֲלִישׁ הַלֵּב וּלְרַחֵק מִמְּעַט הַטּוֹב שֶׁרוֹצִים לִתְפֹּס בּוֹ, לֹא תֹּאבֶה וְלֹא תִּשְׁמַע לָהֶם, כִּי אֵין שׁוֹמְעִין דִּבְרֵי תּוֹכָחָה וּמוּסָר כִּי אִם לְקָרֵב וְלֹא לְרַחֵק חַס וְשָׁלוֹם כַּאֲשֶׁר כְּבָר דִּבַּרְתִּי עִמְּךָ הַרְבֵּה בָּזֶה (עַיֵּן לִקּוּטֵי הֲלָכוֹת, הִלְכוֹת בְּכוֹר בְּהֵמָה טְהוֹרָה הֲלָכָה ד אוֹת כז) שֶׁכָּל כַּוָּנַת הָ"רֵאשִׁית חָכְמָה" וּשְׁאָר סִפְרֵי מוּסָר שֶׁמּוֹכִיחִים וּמְבַזִּים הַרְבֵּה אֶת הָאָדָם, אֵין כַּוָּנָתָם לְהִתְרַחֵק מֵהַשֵּׁם יִתְבָּרַךְ כִּי אִם לְקָרֵב. וְיוֹתֵר מִזֶּה צְרִיכִין לָשׂוּם לֵב בְּכָל עֵת לְהָבִין בְּעַצְמוֹ שֶׁלֹּא יַגִּיעַ חַס וְשָׁלוֹם שׁוּם הִתְרַחֲקוּת וְהִתְרַשְּׁלוּת עַל יְדֵי הַתּוֹכָחָה וּמוּסָר שֶׁנִּכְנָס בַּלֵּב, כִּי יָכוֹל לִהְיוֹת, שֶׁהִתְעוֹרְרוּת הַתּוֹכָחָה וּמוּסָר שֶׁבָּא עַל הַלֵּב הוּא מֵהַקְּדֻשָּׁה מֵהַכָּרוֹז הַיּוֹצֵא בְּכָל יוֹם, אֲבָל הַבַּעַל דָּבָר אוֹרֵב תָּמִיד עַל הָאָדָם, וּבְכָל הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁעוֹבְרִים עַל הָאָדָם יֵשׁ בָּהֶם שְׁנֵי בְּחִינוֹת דְּהַיְנוּ סַם חַיִּים וְסַם מָוֶת כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (יוֹמָא עב:) וְשַׂמְתֶּם זָכָה וְכוּ', עַל כֵּן עַל פִּי הָרֹב מְהַפֵּךְ דִּבְרֵי אֱלֹקִים חַיִּים, וְרוֹצֶה דַּיְקָא עַל־יְדֵי זֶה לְרַחֵק וּלְרַשֵּׁל לֵב הָאָדָם חַס וְשָׁלוֹם, עַל כֵּן צְרִיכִין לָשׂוּם לֵב לָזֶה הֵיטֵב, וּכְבָר מְבֹאָר אֶצְלֵנוּ כַּמָּה עֵצוֹת אֵיךְ לְהִנָּצֵל מִמֶּנּוּ, וּלְהַחֲיוֹת אֶת עַצְמוֹ וּלְשַׂמֵּחַ אֶת עַצְמוֹ, וּבִפְרָט עַל יְדֵי הַדֶּרֶךְ הַנִּפְלָא וְהַנּוֹרָא וְהַנִּשְׂגָּב שֶׁגִּלָּה אוֹר הָאוֹרוֹת עַל פָּסוּק אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי (לִקּוּטֵי מוֹהֲרַ"ן רפ"ב). הֲפֹךְ בַּהּ וַהֲפֹךְ בָּהּ וְסִיב וּבְלֵהּ בָּהּ, וּמִמֶּנָּה לֹא תָּזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה מִמֶּנּוּ. וּבְכָל יוֹם וָיוֹם יִהְיֶה הַדֶּרֶךְ הַזֶּה בְּעֵינֶיךָ כְּחָדָשׁ, לִרְאוֹת אֶת עַצְמוֹ בְּכָל יוֹם כְּאִלּוּ הוּא רָחוֹק בְּתַכְלִית הָרִחוּק מֵהַשֵּׁם יִתְבָּרַךְ, וּבָזֶה בְּעַצְמוֹ דַּיְקָא יְחַיֶּה וִישַׂמַּח אֶת עַצְמוֹ שֶׁבְּעֹצֶם רִחוּקוֹ כָּזֶה, אַף עַל פִּי כֵן עֲדַיִן יֵשׁ בִּי מְעַט שֶׁאֵינִי רָשָׁע, אַף גַּם יֵשׁ בִּי כַּמָּה וְכַמָּה נְקֻדּוֹת טוֹבוֹת מִכַּמָּה מִצְווֹת נוֹרָאוֹת שֶׁאָנוּ מְקַיְּמִין בְּכָל יוֹם. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ, אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמַשְׁמַע דָּא דַּיֵּנוּ. אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ' וְכוּ', אֵין אָנוּ מַסְפִּיקִין לְהוֹדוֹת וְלוֹמַר דַּיֵּנוּ, עַל שֶׁזָּכִינוּ לִשְׁמֹעַ הַחִדּוּשׁ הַנִּשְׂגָּב הַזֶּה. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁשָּׁמַעְנוּ עוֹד וָעוֹד כָּהֵנָּה וְכָהֵנָּה, עַד כֹּה הִגִּיעוּ דְּבָרַי הַמְעַטִּים הַמַּחֲזִיקִים הַרְבֵּה, יֶתֶר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה.
And the essential in what weakens a person's mind and makes himself like a man of truth — until many of such so-called wise men say in their hearts: what use will such words be to me? For after all, I myself know the truth — what I am doing and what is being done with me — and so forth and so forth. Until one begins to distance oneself from crying out and from supplications. And it is written (Yerushalmi Berachos 9): One day you abandon Me — two days I will abandon you. Until, G-d forbid, days or years pass — and one becomes very distant. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה שְׁלֵמָה בְּכָל עֵת.
Happy is the person who heeds him — to be diligent at the doorways of his Torah and his holy conversations day by day — to begin each time anew — to long and yearn with new and holy yearnings and desires — and to bring forth the longing from his mouth in words of conversations and supplications and cries and pleas and groanings and sighs — and to pour out his speech each day like a son before his father — however it may be, however it may be. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לְבֶן אֲחוֹתִי יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב אַיְיזִיק נֵרוֹ יָאִיר, הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ, וְאַל תִּכְעַס וְאַל תֶּחֱטָא כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת כט:). הַרְגֵּל עַצְמְךָ מְאֹד בְּמִדַּת אֲרִיכַת אַפַּיִם. זְכֹר הֵיטֵב הֵיטֵב אֶת כָּל הַחֲסָדִים וְהַנִּפְלָאוֹת שֶׁעָשָׂה עִמְּךָ הַשֵּׁם יִתְבָּרַךְ, כֵּן יוֹסִיף ה' עִמְּךָ אֶלֶף פְּעָמִים, רַק חֲזַק וֶאֱמַץ מְאֹד לְקַבֵּל טוֹבוֹתָיו וַחֲסָדָיו בְּכָל עֵת, וְתַאֲמִין שֶׁכָּל מַה שֶּׁעוֹבֵר עֲלֵיכֶם עַל כָּל אֶחָד וְאֶחָד, הַכֹּל לְטוֹבַתְכֶם; מִלְאוּ יֶדְכֶם הַיּוֹם לַה' לְהַרְגִּיל עַצְמְכֶם בְּתוֹרָה וּתְפִלָּה בְּכָל יוֹם, אֲפִלּוּ בְּיוֹם שֶׁטִּרְדָּתוֹ מְרֻבָּה מִכָּל שֶׁכֵּן בִּשְׁאָר הַיָּמִים. כִּי אֵין נִשְׁאָר מֵהָאָדָם כִּי אִם מַה שֶּׁחוֹטְפִין לְעַצְמָן בְּכָל יוֹם, כַּאֲשֶׁר אַתֶּם יוֹדְעִים בְּעַצְמְכֶם הָאֱמֶת.
And even if one cannot speak at all — let him strengthen himself and prepare himself each time to cry out and to plead — however he can, however he can. ## Segment 8
דִּבְרֵי דּוֹדְךָ אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
For no cry and no word is ever lost — and even a mere will-to-cry is not lost — for there is no good desire that is ever lost. [lait re'uta tava d'is'avad — Aramaic] ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 10
אֲהוּבִי בְּנִי, הָאִגֶּרֶת הַמֻּכְרָךְ פֹּה תִּרְאֶה לְחָתְמוֹ וּלְשָׁלְחוֹ מִיָּד לְיַד אָחִיךָ הוּא בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר, כִּי לֹא חָתַמְתִּי אוֹתוֹ כְּדֵי שֶׁתּוּכַל לִקְרוֹתוֹ, כִּי יָדַעְתִּי עֹצֶם תְּשׁוּקָתְךָ לִשְׁמֹעַ הַרְבֵּה דִבְרֵי אֱמֶת מִמֶּנִּי, וְכָךְ יָפֶה לְךָ. כִּי צְרִיכִין דִּבּוּרִים הַרְבֵּה הַרְבֵּה, כֻּלָּא הַאי וְאוּלַי נִזְכֶּה לָבוֹא לְמַה שֶּׁאָנוּ צְרִיכִין לָבוֹא בָּזֶה הָעוֹלָם אֲשֶׁר לְכָךְ נוֹצַרְנוּ.
Happy are you, my son — if you strengthen yourself to walk in the path you described. But even more — you must urge yourself and strengthen yourself to be the greater part of the day — nearly the whole of it — in joy and gladness. To strengthen yourself to refresh your mind — to gladden yourself in all the ways you heard from me — whether through the good points, or through what we have merited to know from such a light, or through who has not made me a gentile — and the essential: through mili d'shtuta u'vdichuta (words of foolishness and jesting). And there is no need to elaborate on this — for you have already heard much about it. But for the sake of Hashem — do not forget one word of your learning — for all of it is greatly needed by you. And greatly you also gave me life — in what you wrote that in your weakness you snatch a little learning each day. This is the right approach — and thus it is beautiful for you to accustom yourself: never to exempt yourself from words of Torah, G-d forbid — even in the time of weakness and preoccupation — and in every manner of confusion, G-d forbid — for always one can snatch some good according to the ways you heard from me. And fulfil what our Sages, of blessed memory, said (Menachos 99b): Words of Torah — let them not be an obligation upon you — and you have no permission to exempt yourself from them. May my son be wise and gladden my heart [Mishlei 27:11] — and my eyes are to Hashem that it should be fulfilled in you: If my son is wise — my heart will rejoice — even I [ibid.]. Amen. The words of your father — who awaits that you return speedily to your full strength — and who prays abundantly on your behalf. Nussun of Breslov. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רפא URL: https://ajew.org/reader-plain/alim-litrufa/2/280/ # רפא
רפא
Source: https://ajew.org/reader/alim-litrufa/2/280 ## Segment 1
רפא
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' ט"ל לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תקצ"ט אוּמַאן.
And peace to all our anshei sh'lomaynu with great love — to all of them these words are said — be strong and may your hearts be strengthened. May Hashem grant us to conduct the Seder as fitting. And the wine of the four cups of salvation — may it gladden our hearts in truth — for this is the essential. And taki fort hop — "and in all this — only joyful." ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
What was omitted above: The Tabernacle that the tzaddik builds — all this is connected to Pesach. For on the first of Nissan the Tabernacle was erected. For Pesach is chesed — the wonders of His chasadim — that He looks only at the good points of every individual of Israel — and through this He took us out of Egypt — and so will He take us out from this long exile. And so in particular — He takes out each and every one from his exile — through this wondrous chesed. And through all this the Tabernacle is built in every year through the true tzaddikim. And therefore through this we enter Pesach — which is great chesed. ## Segment 4
אֶתְמוֹל קִבַּלְתִּי מִכְתָּבְךָ תֵּכֶף בְּבוֹאִי וְהֵשַׁבְתִּי לְךָ מִיָּד עַל יְדֵי הַפָּאסְט. וְכָעֵת קִבַּלְתִּי עוֹד הַפַּעַם מִכְתָּבְךָ עַל יְדֵי הַשָּׁלִיחַ, מוֹסֵר כְּתָב זֶה. וְאֵין אֲנִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ לְהָשִׁיב נַפְשְׁךָ, כִּי כְּבָר דִּבַּרְתִּי וְכָתַבְתִּי לְךָ הַרְבֵּה, רַק הִזָּהֵר לְקַיֵּם שֶׁיִּהְיוּ דְּבָרָיו הָאֲמִתִּיִּים שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה בְּכָל יוֹם בְּעֵינֶיךָ כַּחֲדָשִׁים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל. כִּי הֵם דִּבּוּרִים נוֹרָאִים, כָּל דִּבּוּר וְדִבּוּר הוּא חִדּוּשֵׁי תּוֹרָה אֲמִתִּיִּים נִפְלָאִים וְנוֹרָאִים מְאֹד, נוֹבְעִים מִמַּעְיְנֵי הַיְשׁוּעָה, וְהֵם מִתְחַדְּשִׁים בְּכָל עֵת וָעֵת לְכָל הַהוֹגִים בָּהֶם בֶּאֱמֶת. וּבְכָל יוֹם וָיוֹם נַעֲשִׂים חֲדָשׁוֹת וְנִפְלָאוֹת עִם כָּל בְּרִיָּה שֶׁבָּעוֹלָם מִכָּל שֶׁכֵּן עִם מִין הָאֱנוֹשִׁי, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אַלְפֵי אֲלָפִים קַל וָחֹמֶר עִם כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן עִם הַחֲפֵצִים בֶּאֱמֶת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ וְנִקְרָאִים עַל שֵׁם הַצַּדִּיק הָאֲמִתִּי צַדִּיק יְסוֹד עוֹלָם הָאֲמִתִּי, שֶׁהוּא בְּחִינַת יְסוֹד הַפָּשׁוּט וְכוּ', שֶׁכָּל מִי שֶׁנִּכְלָל בִּשְׁמוֹ הַקָּדוֹשׁ וְכוּ' כְּמוֹ שֶׁמְּבֹאָר בְּהַתּוֹרָה בְּרֵאשִׁית וְכוּ'.
Peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — and to all his household — may they live and have length of many days. ## Segment 5
אִם אָמַרְתִּי אֲסַפְּרָה לְךָ חֵלֶק מֵאֶלֶף אֲלָפִים מַה שֶּׁבְּלִבִּי מִזֶּה מַה שֶּׁאֲנִי רוֹאֶה וּמֵבִין מְעַט, עַד שֶׁאֲנִי יוֹדֵעַ וּמֵבִין שֶׁאֵין יוֹדְעִים כְּלָל, לֹא יַסְפִּיק הַזְּמַן וַהֲמוֹן יְרִיעוֹת, וּבְוַדַּאי לֹא לְחִנָּם חַס וְשָׁלוֹם תִּקְּנוּ לָנוּ חֲכָמֵינוּ זַ"ל בַּעֲלֵי רוּחַ הַקֹּדֶשׁ שֶׁתִּקְּנוּ לָנוּ סֵדֶר הַתְּפִלָּה לוֹמַר בְּכָל יוֹם עוֹשֶׂה חֲדָשׁוֹת וְכוּ', אֲדוֹן הַנִּפְלָאוֹת הַמְּחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית וְכוּ', וְכֵן בִּשְׁמוֹנֶה עֶשְׂרֵה לוֹמַר עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ, וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת, עֶרֶב וָבֹקֶר וְצָהֳרָיִם וְכוּ'. עֲמֹד וְהִתְבּוֹנֵן נִפְלְאוֹת אֵל בְּכָל עֵת.
Today I arrived here to the congregation of Uman at the time of the morning prayer — and I had not yet prayed — and I was very rushed to pray — in the midst of this the post brought me your letter — and I received it immediately and read it right away before the prayer — and it was a comfort to me — in seeing that his yearning was fulfilled — that his letter should reach him the very moment he arrived here in peace. And just now there is no leisure at all to reply. He understood from his letter the distress of his heart and the many expansions that Hashem Yisborach broadens for him at every time. And he has already anticipated that only through this one must give oneself life at every time — as our Master our Teacher and our Rebbe said on the verse *"batzar hirchaVTA li"* — "in distress You have broadened for me." [Tehillim 4:2] And praised be G-d — he was in Berdichev — and blessed is Hashem — all is well established. And just now his mind is strong to remain here for the Yom Tov of Shavuos coming upon us for good. May Hashem have mercy that it be for good for all of us. And your strong desire to be with us — may Hashem accept it as if you were with us. And strengthen yourself to be in joy always — in particular on the awesome Yom Tov of Shavuos coming upon us for good. And the post is very pressing — and it is impossible to extend at all. ## Segment 6
וְאַחֲרֵי כָּל אֵלֶּה צְרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל פַּעַם מֵחָדָשׁ בִּדְבָרָיו הַקְּדוֹשִׁים הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ בְּשִׁבְעָה מְשִׁיבֵי טַעַם, וּמֵהֶם אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי וְכוּ'; שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְכוּ' לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן לְשִׂמְחָה; בָּקִי בַּהֲלָכָה אִם אֶסַּק שָׁמַיִם וְכוּ'; מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ; הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר; כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ וְכוּ'.
The words of your father. ## Segment 7
וְכָהֵנָּה וְכָהֵנָּה רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹקַי נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ וְכוּ' לְהַחֲיוֹתֵנוּ כַּיּוֹם הַזֶּה בַּדּוֹר הֶעָנִי הַזֶּה לְהַחֲיוֹת וּלְהָשִׁיב נַפְשׁוֹת נִרְדָּפִים כָּאֵלֶּה מִכָּל צַד - מֵהַפַּרְנָסָה וְהַתַּאֲווֹת וְהַמִּדּוֹת וְהַשּׂוֹנְאִים הָרַבִּים בְּחִנָּם. אַךְ זֹאת נֶחָמָתֵנוּ בְּעָנְיֵינוּ, שֶׁאָנוּ מַרְגִּישִׁין לִפְרָקִים הַפְּסוּקִים שֶׁבִּתְהִלִּים, שֶׁנֶּאֱמְרוּ עָלֵינוּ, עַל כָּל אֶחָד וְאֶחָד בִּפְרָטִיּוּת; וּבָזֶה יֵשׁ לָנוּ לְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל עֵת; כִּי הַשֵּׁם יִתְבָּרַךְ הִקְדִּים רְפוּאָה לְמַכָּתֵנוּ הָאֲנוּשָׁה, כִּי כְּבָר הָיָה אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בָּעוֹלָם, וְצַדִּיקִים בְּמִיתָתָן קְרוּיִים חַיִּים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת יח) וַעֲדַיִן עוֹמֵד וּמִתְפַּלֵּל עָלֵינוּ, וּדְבָרָיו חַיִּים וְקַיָּמִים וּמְחַיִּין אוֹתָנוּ גַּם עַתָּה לָנֶצַח. רַק הִשָּׁמֶר לְךָ לְבַל יַזְקִינוּ בְּעֵינֶיךָ כְּלָל, כִּי נוֹבְעִים מִפִּי הַזָּקֵן שֶׁבַּזְּקֵנִים שֶׁהִתְפָּאֵר עַצְמוֹ שֶׁהוּא זָקֵן וְיָנִיק וְכוּ', מִי שָׁמַע כָּזֹאת, וְאֵיךְ אֶפְשָׁר שֶׁיַּזְקִינוּ. אַדְּרַבָּה, הַתַּאֲווֹת וְהַשְּׁטוּתִים וְטִרְדַּת הַפַּרְנָסָה הֵם דְּבָרִים יְשָׁנִים מֵהַמֶּלֶךְ זָקֵן וּכְסִיל; אֲבָל דִּבְרֵי תּוֹרָה אֲמִתִּיִּים, בִּפְרָט חִדּוּשִׁים נוֹרָאִים כָּאֵלֶּה וְשִׂיחוֹת נִפְלָאוֹת וַעֲמֻקִּים וּתְמִימִים וְכוּ' כָּאֵלֶּה, הֵם חִדּוּשִׁים חֲדָשִׁים בְּכָל יוֹם וּבְכָל עֵת לָנֶצַח כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו. אַךְ אָנוּ צְרִיכִים לְקַבְּלָם בִּפְשִׁיטוּת וּלְהַאֲמִין שֶׁיֵּשׁ בָּהֶם עַמְקוּת נִפְלָא וְנוֹרָא מְאֹד מְאֹד לְהַחֲיוֹת עַצְמֵנוּ בְּכָל יוֹם. וּבִפְרָט בְּעֵת שֶׁמְּסַבְּבִין הָרַעְיוֹנִים לְבַלְבֵּל וּלְהַחֲלִישׁ דַּעְתְּךָ חַס וְשָׁלוֹם, לִזְכֹּר מֵחָדָשׁ מַמָּשׁ שֶׁיֵּשׁ בְּךָ נְקֻדּוֹת טוֹבוֹת רַבּוֹת. וְתִזְכֹּר מֵחָדָשׁ מַמָּשׁ שֶׁאַתָּה מִתְעַטֵּף בְּצִיצִית כָּל יוֹם. וְעֹצֶם נִפְלְאוֹת סְגֻלּוֹת הַצִּיצִית הַקְּדוֹשִׁים וְנוֹרָאִים מְאֹד, כִּי צִיצִית מַצִּיל מִנֵּאוּף, וְזוֹכֶה לְקַבֵּל עֲצַת הַצַּדִּיקִים שֶׁהוּא כֻּלָּהּ זֶרַע אֱמֶת וְזוֹכֶה לֶאֱמוּנָה וְלִתְפִלָּה וּלְנִסִּים וּלְאֶרֶץ יִשְׂרָאֵל וְכוּ', וְכָל זֶה בְּתוֹרָה אַחַת. וּבַתּוֹרָה "רָאִיתִי" וְכוּ'. נֶאֱמַר עַל צִיצִית נוֹרָאוֹת וְנִפְלָאוֹת אֲחֵרִים וְכֵן עוֹד כָּהֵנָּה, וְכֵן עַל תְּפִלִּין וְשַׁבָּת וְיוֹם טוֹב וּצְדָקָה וְכוּ' אַשְׁרֵינוּ שֶׁזָּכִינוּ לִבְלִי לְהִתְנַגֵּד עַל הִתְגַּלּוּת כָּזֹאת בְּיָמֵינוּ, וְאָנוּ זוֹכִים לִלְבֹּשׁ צִיצִית בְּכָל יוֹם וְכֵן תְּפִלִּין וְכוּ' וְלֵידַע תּוֹרוֹת כָּאֵלּוּ וְלֵידַע מֵהַתּוֹרָה אֲזַמְּרָה וְכוּ' שֶׁכָּל נְקֻדָּה וּנְקֻדָּה יְקָרָה מְאֹד מְאֹד; נָגִיל וְנָשִׂישׂ בְּכָל יוֹם בְּזֹאת הַתּוֹרָה כִּי הִיא לָנוּ עֹז וְאוֹרָה, וְהַשָּׁלִיחַ נֶחְפָּז לְדַרְכּוֹ וְהַהֶכְרֵחַ לְקַצֵּר.
Nussun of Breslov. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשְׁךָ וְנֶפֶשׁ רֵעֶיךָ בְּשִׂמְחַת יִשְׂרָאֵל, כָּל־שְׁכֵּן בְּשִׂמְחַת הַתּוֹרָה הַקְּדוֹשָׁה בְּכָל עֵת מֵעַתָּה וְעַד עוֹלָם אָמֵן סֶלָה.
Overview: Tuesday, the 38th day of the Sefirah — Uman. To Yitzchok and all his household. Today arrived here to the congregation of Uman at the time of the morning prayer — had not yet prayed — was very rushed to pray — in the midst of this the post brought his letter — received it immediately and read it right away before the prayer — and it was a comfort. His yearning was fulfilled — that his letter should reach him the very moment he arrived here in peace. Just now there is no leisure at all to reply. He understood from his letter the distress of his heart and the many expansions that Hashem broadens for him at every time. He has already anticipated that only through this one must give oneself life at every time — as our Master our Teacher and our Rebbe said on the verse "batzar hirchaVTA li." And praised be G-d — he was in Berdichev — and all is well established. And just now his mind is strong to remain here for the Yom Tov of Shavuos coming upon us for good. May Hashem have mercy that it be for good for all of us. And your strong desire to be with us — may Hashem accept it as if you were with us. And strengthen yourself to be in joy always — in particular on the awesome Yom Tov of Shavuos coming upon us for good. And the post is very pressing — and it is impossible to extend at all. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְיִפְרֹס בְּאַהֲבָה בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים.
The words of your father. Nussun of Breslov. And these and so many more — *"rabbot asita atah Hashem Elokai — nifleosecha v'machshevosecha eleinu"* — His wonders and thoughts toward us — to give us life this day — in this impoverished generation — to give life and restore the souls of such pursued ones from every side — from livelihood and desires and character traits and the many enemies for no reason. But this is our comfort in our poverty — that we feel at intervals the verses of Tehillim that were said about us — about each and every one in particular — and through this we can gladden our soul at every time. For Hashem Yisborach anticipated the remedy for our grievous wound — for our Master our Teacher and our Rebbe was already in the world — and tzaddikim in their death are called living — as our Sages taught (Brachos 18) — and still he stands and prays for us. And his words are living and enduring and give us life also now — forever. Only beware — lest they become old in your eyes — G-d forbid — for they flow from the mouth of the elder of elders — who boasted of himself that he is zaken v'yanik — old and young [זָקֵן וְיָנִיק — old and young. The Rebbe used this expression of himself — a paradox: he is simultaneously ancient — the oldest of the old — rooted in the most primordial sources of kedushah — and also young — perpetually fresh — flowing with new revelations at every moment. Therefore his Torah can never grow old] — *"mi shama k'zos"* — and how is it possible that they should become old? On the contrary — the desires and the foolishnesses and the preoccupation of livelihood — those are old things from the old and foolish king. But true words of Torah — in particular such awesome novellae and such wondrous and deep and wholesome conversations — they are truly new every day and every time — forever. # רפב URL: https://ajew.org/reader-plain/alim-litrufa/2/281/ # רפב
רפב
Source: https://ajew.org/reader/alim-litrufa/2/281 ## Segment 1
רפב
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' נָשׂא תקצ"ט אוּמַאן.
The words of your father. ## Segment 3
לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ וְיוֹצְאֵי חֲלָצָיו הַנְּעִימִים שֶׁיִּחְיוּ, שָׁלוֹם וְחַיִּים וְכָל טוּב.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל עַל יְדֵי הַפָּאסְט שֶׁנִּכְתַּב קֹדֶם שָׁבוּעוֹת. וּלְפֹה לֹא הִגִּיעַ עַד אַחַר אִסְרוּ חַג וְאוֹר לְיוֹם זֶה קִבַּלְתִּי מִכְתָּבְךָ עַל יְדֵי הַשָּׁלִיחַ מוֹסֵר כְּתָב זֶה. וְכָעֵת אֲנִי טָרוּד וְנֶחְפָּז מְאֹד לְדַרְכִּי לְשָׁלוֹם לִקְרוּמִינְטְשַׁאק בְּצַוְתָּא חֲדָא עִם רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, אַךְ מִתְּשׁוּקָתְךָ הַחֲזָקָה אֲנִי מֻכְרָח לַהֲשִׁיבְךָ בְּאֶפֶס הַפְּנַאי כִּי עֲדַיִן לֹא הִתְפַּלַּלְתִּי שַׁחֲרִית. וּלְהוֹדִיעֲךָ מֵהַשָּׁבוּעוֹת הֶעָבַר אֵין הַזְּמַן וְהַיְרִיעָה מַסְפִּיק, תִּשְׁמַע מַה שֶׁתִּשְׁמַע מִפִּי רַבִּי מָרְדְּכַי וְרַבִּי נַחְמָן אִם יִרְצֶה הַשֵּׁם וְתִתְעַנֵּג וְתָשִׂישׂ בִּישׁוּעָתוֹ. וְגַם אָנֹכִי דִּבַּרְתִּי עִם רַבִּי מָרְדְּכַי כִּדְבָרֶיךָ, שֶׁקִּוִּיתִי לַה' שֶׁבַּשָּׁבוּעוֹת הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם תִּזְכֶּה לִהְיוֹת עִמָּנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. וְתִזְכֶּה שֶׁיִּהְיֶה הַסּוּס טָפֵל לְרוֹכְבוֹ וְתַנְהִיגֵהוּ כִּרְצוֹנְךָ כַּאֲשֶׁר תִּשְׁמַע וְתָבִין פֵּרוּשׁ הַדְּבָרִים אֵלּוּ מִפִּי הַנַּ"ל. וִיקֻיַּם בְּךָ וּבָנוּ וּבְכָל יִשְׂרָאֵל וּבִקְשׁוּ אֶת ה' אֱלֹהֵיהֶם וְאֵת דָּוִיד מַלְכָּם אָמֵן.
Abundant peace — to my beloved son — my dear one — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
Yesterday I received your letter immediately upon arriving — and replied to you at once via the post. And just now I received yet again your letter via the messenger — the bearer of this letter. And he does not know what to write to him to restore his soul — for he has already spoken and written greatly. Only be careful to fulfil that the true words of our Master our Teacher and our Rebbe — zacher tzaddik v'kadosh livrachah — should be every day in your eyes as new — as our Sages taught. For they are awesome words — every single word is true Torah novellae — wondrous and awesome — flowing from the wellsprings of salvation — and they are renewed at every time and time for all who study them in truth. And every day new things and wonders are made with every creature in the world — all the more so with the human species — all the more so thousands of times *kal v'chomer* with every individual of Israel — all the more so with those who truly desire to draw close to Him Yisborach — and are called by the name of the true tzaddik — the true tzaddik foundation of the world — as is explained in the Torah *B'reishis.* And certainly not for nothing — G-d forbid — did our Sages who possessed the holy spirit institute for us the order of prayer — to say every day *"oseh chadoshos"* and so forth — *"adon haniflaos ham'chadesh b'tuvo b'chol yom tamid ma'aseh B'reishis"* — and so in the *Shmoneh Esrei* to say *"al nisecha sheb'chol yom imanu — v'al nifleosecha v'tovosecha sheb'chol eis — erev vavoker v'tzahorayim"* — stand and contemplate the wonders of G-d at every time. And after all these — one must give oneself life every time anew — through his holy words that restore the soul — with seven restorers of taste: [שִׁבְעָה מְשִׁיבֵי טַעַם — seven restorers of taste — meshivei ta'am — the seven central teachings of the Rebbe that Reb Nussun identifies as having the power to restore the soul and give it life — he lists them here as a practical guide for daily use] Azamra lelokai b'odi — finding the good point in oneself and in every Jew — and singing to Hashem through this; sasson v'simchah yassig — to turn all grief and sigh to joy; a master in halachah — im esak shamayim and so forth; the story of Rabbi Eliezer and Rabbi Yehoshua; Hakitzu v'rannenu shochney afar; ki melo kol ha'aretz k'vodo and so forth. And these and so many more — *"rabbot asita atah Hashem Elokai — nifleosecha v'machshevosecha eleinu"* — His wonders and thoughts toward us — to give us life this day — in this impoverished generation — to give life and restore the souls of such pursued ones from every side — from livelihood and desires and character traits and the many enemies for no reason. But this is our comfort in our poverty — that we feel at intervals the verses of Tehillim that were said about us — about each and every one in particular — and through this we can gladden our soul at every time. For Hashem Yisborach anticipated the remedy for our grievous wound — for our Master our Teacher and our Rebbe was already in the world — and tzaddikim in their death are called living — as our Sages taught (Brachos 18) — and still he stands and prays for us. And his words are living and enduring and give us life also now — forever. Only beware — lest they become old in your eyes — G-d forbid — for they flow from the mouth of the elder of elders — who boasted of himself that he is zaken v'yanik — old and young [זָקֵן וְיָנִיק — old and young. The Rebbe used this expression of himself — a paradox: he is simultaneously ancient — the oldest of the old — rooted in the most primordial sources of kedushah — and also young — perpetually fresh — flowing with new revelations at every moment. Therefore his Torah can never grow old] — *"mi shama k'zos"* — and how is it possible that they should become old? On the contrary — the desires and the foolishnesses and the preoccupation of livelihood — those are old things from the old and foolish king. But true words of Torah — in particular such awesome novellae and such wondrous and deep and wholesome conversations — they are truly new every day and every time — forever. And in particular when thoughts come to confuse and weaken your mind — G-d forbid — remember truly anew that there are in you many good points. And remember truly anew that you wrap yourself in tzitzis every day. And the immensity of the wonders of the holy and awesome segula of tzitzis — for tzitzis saves from licentiousness — and one merits to receive the counsel of the tzaddikim which is entirely seed of truth — and merits to faith and prayer and miracles and the Land of Israel and so forth — all in one Torah. And ashreinu that we merited not to oppose such a revelation in our days — and we merit to wear tzitzis every day and likewise tefillin — and to know such Torahs — and to know from the Torah Azamra — that every single good point is very very precious. Let us exult and rejoice every day in this Torah — for it is for us strength and light. And greet with love all our anshei sh'lomaynu — with great love and eternal love — forever and ever. The words of your father who awaits to give life and to gladden your soul and the soul of your friends — in the joy of Israel — all the more so in the joy of the holy Torah — at every time from now and forever — Amen. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רפג URL: https://ajew.org/reader-plain/alim-litrufa/2/282/ # רפג
רפג
Source: https://ajew.org/reader/alim-litrufa/2/282 ## Segment 1
רפג
The words of your father who awaits to give life and to gladden your soul and the soul of your friends — in the joy of Israel — all the more so in the joy of the holy Torah — at every time from now and forever — Amen. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ד' שְׁלַח תקצ"ט טְשֶׁעהרִין.
Nussun of Breslov. ## Segment 3
יִשְּׂאוּ הָרִים שָׁלוֹם לִכְבוֹד אֲהוּבַי אַחַי וְרֵעַי הַיְדִידִים הַיְקָרִים נְדִיבֵי עַם ה' שֶׁבִּקְהִלָּה קְדוֹשָׁה בְּרֶסְלֶב וּבִפְרָט לְבָנַי שֶׁיִּחְיוּ.
And greet with love all our anshei sh'lomaynu — with great love and eternal love — forever and ever. ## Segment 4
בָּאתִי לְפֹה קְהִלָּה קְדוֹשָׁה טְשֶׁעהרִין עַל שַׁבַּת פָּרָשַׁת נָשׂא. וּתְהִלָּה לָאֵל הָיָה הַכֹּל עַל נָכוֹן. וּבְיוֹם ד' פָּרָשַׁת בְּהַעֲלֹתְךָ הֶעָבַר הָיִיתִי מוּכָן לִנְסֹעַ לִקְהִלַּת קְרֶעמִינְטְשׁוּג, כִּי כָּךְ דִּבֵּר עִמִּי רַבִּי אֶפְרַיִם קֹדֶם נְסִיעָתוֹ מִפֹּה, וּמֵה' מִצְעֲדֵי גֶבֶר. וְהִגִּיעַ לִי יְדִיעָה מִשָּׁם שֶׁלֹּא אֶסַּע לְשָׁם מִכַּמָּה טְעָמִים עַד שֶׁאֲקַבֵּל יְדִיעָה מִשָּׁם מָתַי לָבוֹא לְשָׁם. וְהָיָה בְּדַעְתִּי לִנְסֹעַ בְּיוֹם ה' לִקְהִלַּת מֶעדְוֶועדִיבְקֶא, וּמִשָּׁם לָשׁוּב לְבֵיתִי. וְאַחַר כָּךְ נִמְלַכְתִּי בְּקוֹנִי גְּדוֹל הָעֵצָה וְהֵאִיר בְּדַעְתִּי, וְנִתְיַשַּׁבְתִּי לְהִתְעַכֵּב פֹּה טְשֶׁעהרִין עוֹד עַל שַׁבַּת הֶעָבַר, וְכֵן עָשִׂיתִי. וְהָיִיתִי מִשּׁוֹבְתֵי שַׁבַּת קֹדֶשׁ הֶעָבַר פֹּה בְּעֵבֶר הַנָּהָר בְּתוֹךְ עִקַּר הָעִיר שֶׁשָּׁם עוֹמֵד הַבֵּית הַמִּדְרָשׁ אֵצֶל יְדִידֵינוּ הַנָּגִיד רַבִּי הִירְשׁ בְּרַבִּי אֶפְרַיִם נֵרוֹ יָאִיר. וּתְהִלָּה לָאֵל הָיִיתִי בְּשִׂמְחָה רַבָּה, וְרַבִּי הִירְשׁ רָקַד הַרְבֵּה מֵחֲמַת שִׂמְחָה, וְגַם רַבִּי בֶּער נֵרוֹ יָאִיר, מִכָּל שֶׁכֵּן אַנְשֵׁי שְׁלוֹמֵנוּ בְּנֵי הַנְּעוּרִים שֶׁיִּחְיוּ. וּבְחַסְדּוֹ הַגָּדוֹל דִּבַּרְנוּ הַרְבֵּה דִּבְרֵי תּוֹרָה אֲמִתִּיִּים הַמְּשִׁיבִים אֶת הַנֶּפֶשׁ. וּרְצוֹנִי חָזָק לִכְתֹּב לָהֶם מִזֶּה, אַךְ קְצָרָה הַיְרִיעָה וְאֵין הַזְּמַן מַסְפִּיק. וּבְעֶרֶב שַׁבַּת קֹדֶשׁ קִבַּלְתִּי יְדִיעָה מִקְּרֶעמִינְטְשׁוּג לָבוֹא לְשָׁם, וְנָסַעְתִּי בְּיוֹם א' כ' סִיוָן. וּבְיוֹם ב' בְּעֵת תְּפִלַּת שַׁחֲרִית שֶׁהִתְפַּלַּלְתִּי בַּכְּפָר יוֹתֵר מִשְּׁתֵּי פַּרְסָאוֹת מִפֹּה, וְגַם יְדִידֵנוּ רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה נָסַע עִמִּי, וְרַבִּי נַחְמָן בְּהָרַב שְׁמוּאֵל יִצְחָק מִפֹּה, בְּסוֹף הַתְּפִלָּה, בָּא כְּנֶגְדֵּנוּ רַבִּי אֶפְרַיִם בְּעַצְמוֹ עִם הַנָּגִיד רַבִּי יַעֲקֹב מִשָּׁם שֶׁנָּסְעוּ לְבַרְדִּיטְשׁוֹב, וְהָיְתָה עֲצָתָם לָשׁוּב לִטְשֶׁעהרִין, כִּי בִּלְעֲדֵי רַבִּי אֶפְרַיִם אֵין לִי עֵסֶק שָׁם. וְכֵן עָשִׂיתִי וְחָזַרְתִּי וְעַתָּה אֲנִי פֹּה. וְתוֹדָה לָאֵל אֲנִי מְשַׂמֵּחַ עַצְמִי, כִּי אֲנִי מַאֲמִין שֶׁהַכֹּל לְטוֹבָה גְּדוֹלָה. וְהַיּוֹם בָּא לְפֹה רַבִּי יִצְחָק חֲתַן הַמַּגִּיד מִטִּירָהאוִויצֶע. וְעַתָּה בְּדַעְתִּי לִנְסֹעַ עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה לִקְהִלַּת מֶעדְוֶועדוּבְקֶא, מִשָּׁם לַחֲזֹר לִקְרֶעמִינְטְשְׁוּג עַל שַׁבָּת שֶׁאַחֲרָיו, וְאָז אֶפְשָׁר יָבוֹא רַבִּי אֶפְרַיִם לְבֵיתוֹ. וְעֵינַי תְּלוּיוֹת לַמָּרוֹם שֶׁיְּתַקְּנֵנוּ בְּעֵצָה טוֹבָה מִלְּפָנָיו וְיַנְחֵנוּ בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וּתְהִלָּה לָאֵל שֶׁאֵין עָלַי מַשָּׂא פְּרִיעַת הַבַּעַל עֲגָלָה הַנִּשְׂכָּר לְשָׁבוּעַ. וְגַם אֵין לִי חִטִּים וְלֹא לִיאָן [סוּג בַּד] בְּאַדֶעס. וּסְחוֹרָה הַיְקָרָה וְהַקְּדוֹשָׁה אֲשֶׁר טוֹב סַחְרָהּ מִכָּל סְחוֹרָה נִמְצָא תְּהִלָּה לָאֵל בְּכָל מְקוֹם בּוֹאִי. וּבִפְרָט כִּי בְּחַסְדּוֹ הַנִּפְלָא יִתְבָּרַךְ נָתַן לִי לְשׁוֹן לִמּוּדִים, לָדַעַת וּלְדַבֵּר מֵחִדּוּשִׁים הַנּוֹרָאִים שֶׁנִּתְגַּלּוּ בְּיָמֵינוּ הַמְחַיִּין וּמְשִׁיבִין כָּל נֶפֶשׁ שׁוֹמְעֵיהֶם בֶּאֱמֶת. זֹאת נֶחָמָתִי בְעָנְיִי כִּי אִמְרָתְךָ חִיָּתְנִי. וְאִם הַמָּעוֹת מִתְקַבֵּץ בְּצִמְצוּם, וְגַם זֶה בְּנֵס גָּדוֹל, עַל ה' אַשְׁלִיךְ יְהָבִי כִּי לֹא יַעַזְבֵנִי.
My beloved son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — with all his household and his pleasant and beloved children who go forth from his loins — may they live — peace and life and all good. ## Segment 5
וְעַתָּה אַחַי וְרֵעַי סִפַּרְתִּי לָכֶם מְעַט מִסֵּדֶר נְסִיעָתִי לְעֹצֶם אַהֲבָתֵנוּ הַחֲזָקָה, לְמַעַן תֵּדְעוּ וְתָבִינוּ מְעַט מֵרָחוֹק מַה שֶּׁעוֹבֵר עָלַי וְהַכֹּל לְטוֹבָה גְּדוֹלָה גַּם בְּגַשְׁמִיּוּת. וְעַתָּה שִׂימוּ לְבַבְכֶם עַל דַּרְכֵיכֶם, לְהִסְתַּכֵּל עַל הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לְכָל אָדָם בְּכָל יוֹם לְקָרְבוֹ אֵלָיו יִתְבָּרַךְ, וְתִזְכְּרוּ הֵיטֵב מַה שֶּׁדִּבַּרְנוּ בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הֶעָבַר לְחַפֵּשׂ וּלְבַקֵּשׁ הַרְבֵּה אַחַר אֲמִתַּת עַמְקוּת הָעֵצוֹת שֶׁהֵם הָרוּחַ הַקֹּדֶשׁ שֶׁל הַצַּדִּיק הָאֱמֶת, בְּאֹפֶן שֶׁנִּזְכֶּה לְבָרֵר הַמְדַמֶּה שֶׁיִּתְבַּטֵּל לְגַבֵּי הַשֵּׂכֶל הָאֱמֶת. וְלֹא יִהְיֶה הָרוֹכֵב טָפֵל לְהַסּוּס, רַק הַסּוּס יִהְיֶה טָפֵל וּמִתְבַּטֵּל לְגַבֵּי הָרוֹכֵב.
He received his letter yesterday via the post — written before Shavuos — and it did not arrive here until after Isru Chag. And this morning he received another letter via the messenger — the bearer of this letter. And just now he is preoccupied and very rushed to travel in peace to Kremintshak — together with Rabbi Ephraim — may his light shine. But from his strong yearning — he is compelled to reply with no leisure at all — for he has still not prayed Shacharis. And to inform him from the past Shavuos — the time and the parchment do not suffice — you will hear what you will hear from Rabbi Mordechai and Rabbi Nachman if Hashem wills — and you will delight and rejoice in His salvation. And also he spoke with Rabbi Mordechai as per his words — that he hopes to Hashem that on the coming Shavuos coming toward us in peace — you will merit to be with us with Hashem's help. And now my son — be strong and resolute and trust in Hashem — for He will not abandon you — and everything will be turned to good. And you will merit that the horse be subservient to its rider — and you will lead it as you wish [שֶׁיִּהְיֶה הַסּוּס טָפֵל לְרוֹכְבוֹ — a key phrase from the Rebbe's teaching about the m'dameh — the imagination. The horse (*sus*) represents the imagination — a powerful beast that can either carry its rider toward holiness or drag him toward confusion. The work of a person is to mount the horse — to be the rider — so that the imagination serves the holy intellect and not the reverse] — as you will hear and understand the explanation of these words from the above-mentioned. And may there be fulfilled in you and in us and in all Israel — *"u'vikshu es Hashem Eloheihem v'es David malcham"* — "and they will seek Hashem their G-d and David their king" [Hoshea 3:5] — Amen. ## Segment 6
וְעַיֵּן בַּמִּדְרָשׁ (שִׁיר הַשִּׁירִים רַבָּה א) עַל פָּסוּק לְסֻסָתִי בְּרִכְבֵי פַרְעֹה שֶׁמְּדַבֵּר שָׁם הַרְבֵּה אֵיךְ הַשֵּׁם יִתְבָּרַךְ נִלְחַם בְּכַמָּה בְּחִינוֹת עִם פַּרְעֹה, שֶׁפַּרְעֹה יָצָא עִם סוּס אָדֹם לָבָן שָׁחוֹר וְכוּ' וְהַשֵּׁם יִתְבָּרַךְ כְּנֶגְדּוֹ, יָצָא פַּרְעֹה הָרָשָׁע עִם שִׁרְיוֹן וְכוֹבַע כִּבְיָכוֹל הַשֵּׁם יִתְבָּרַךְ כֵּן וְכוּ', הֵבִיא נֵפְטְ וְכוּ', וְאַבְנֵי בְּלִיסְטְרָאוֹת וְחִצִּים וְכוּ' וְכוּ', וְהִרְעִים בְּקוֹלוֹ וְלִבְלֵב בְּקוֹלוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל כְּנֶגְדּוֹ וְכוּ' עַיֵּן שָׁם הֵיטֵב. וְהַמִּדְרָשׁ פְּלִיאָה מְאֹד, אַךְ יוּכַל לְהָבִין מִמֶּנּוּ רְמָזִים נִפְלָאִים הַרְבֵּה כָּל אֶחָד לְעַצְמוֹ. כִּי פַּרְעֹה בְּחִינַת הַמְדַמֶּה כַּמּוּבָא בְּמָקוֹם אַחֵר. וְעַל פִּי זֶה יְפָרֵשׁ כָּל אֶחָד לְעַצְמוֹ כָּל דִּבְרֵי הַמִּדְרָשׁ הַנַּ"ל, כִּי פַּרְעֹה בְּחִינַת הָרַע שֶׁבַּמְדַמֶּה יוֹצֵא וְנִלְחָם עִם הָאָדָם בְּכָל פַּעַם בִּבְחִינָה אַחֶרֶת. כִּי עִקַּר הַמִּלְחָמָה שֶׁל הָאָדָם הוּא עִם הַמַּחֲשָׁבוֹת. כִּי מַחֲשָׁבוֹת טוֹבוֹת הֵם בְּחִינַת יֵצֶר טוֹב וּמַחֲשָׁבוֹת רָעוֹת הֵם יֵצֶר הָרָע. וְהֵם הֵם הָרַע שֶׁבַּמְדַמֶּה שֶׁיּוֹצֵא נֶגֶד הַשֵּׂכֶל דִּקְדֻשָּׁה בְּכָל פַּעַם בְּרַעְיוֹנוֹת רָעִים וְתִמְהוֹן לֵבָב מְשֻׁנִּים זֶה מִזֶּה עַד שֶׁהוּא מַמָּשׁ כָּל הַבְּחִינוֹת הַנַּ"ל הַמְבֹאָרִים בַּמִּדְרָשׁ הַנַּ"ל. כִּי פַּעַם זֶה יוֹצֵא בְּסוּס אָדֹם וּפַעַם בְּסוּס לָבָן וְשָׁחוֹר וּבְשִׁרְיוֹן וְכוֹבַע וְנֵפְטְ וְאַבְנֵי בְּלִיסְטְרָאוֹת וְחִצִּים וְכוּ', וּמַרְעִים בְּקוֹלוֹ וּמְלַבְלֵב בְּקוֹלוֹ. וְהַמִּלְחָמָה חֲזָקָה וַאֲרֻכָּה כָּל כָּךְ, עַד שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ צָרִיךְ לִלְחֹם עִמּוֹ בְכָל פַּעַם לְהָבִיא כְּנֶגְדּוֹ גַּם כֵּן בְּחִינַת סוּס אָדֹם וְכוּ', וּמְלַבְלֵב וּמַרְעִים בְּקוֹלוֹ דִּקְדֻשָּׁה בְּחִינַת וְעֶלְיוֹן יִתֵּן קוֹלוֹ וְכוּ'. וְהַמַּשְׂכִּיל הֶחָפֵץ בָּאֱמֶת יוּכַל לְהָבִין אֵיךְ עוֹבֵר עָלָיו כָּל זֶה.
The words of your father who intercedes on your behalf. ## Segment 7
וְעִקַּר הָעֵצָה הוּא כְּמוֹ שֶׁעָשׂוּ יִשְׂרָאֵל עַל הַיָּם, שֶׁנָּשְׂאוּ עֵינֵיהֶם וְהִנֵּה מִצְרַיִם, בְּחִינַת הַמְדַמֶּה הַנַּ"ל, נֹסֵעַ אַחֲרֵיהֶם בְּשֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר, שֶׁהֵם הַמֶּרְכָּבוֹת דְּסִטְרָא אַחְרָא שֶׁהֵם כָּל הַבְּחִינוֹת סוּסִים הַנַּ"ל וְכוּ'. וּכְמוֹ שֶׁמּוּבָא בִּדְבָרָיו זַ"ל (לִקּוּטֵי מוֹהֲרַ"ן רלג) שֶׁמַּחֲשָׁבוֹת קְדוֹשׁוֹת הֵם חַיּוֹת קְדוֹשׁוֹת שֶׁהֵם בְּחִינַת מֶרְכָּבָה דִּקְדֻשָּׁה, וּמַחֲשָׁבוֹת רָעוֹת הֵם בְּחִינַת חַיּוֹת טְמֵאוֹת בְּחִינַת מֶרְכָּבָה דְּסִטְרָא אַחְרָא. וְשָׁם עִקַּר נִצְחוֹן הַמִּלְחָמָה, אֲבָל כְּשֶׁמְּנַצְּחִים אוֹתָם קְצָת הֵם חוֹזְרִים וּמִתְעוֹרְרִים וּמִתְגַּבְּרִים בְּכָל פַּעַם בְּכַמָּה וְכַמָּה בְּחִינוֹת בְּלִי שִׁעוּר מַמָּשׁ כַּמְבֹאָר בַּמִּדְרָשׁ הַנַּ"ל. עַל כֵּן צְרִיכִין לִצְעֹק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ כְּמוֹ יִשְׂרָאֵל שֶׁתָּפְסוּ אֻמָּנוּת אֲבוֹתָם וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה' וְכוּ'. כִּי אִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ וְכוּ'. וְכַמְבֹאָר בַּמִּדְרָשׁ הַנַּ"ל שֶׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ צָרִיךְ לִלְחֹם עִם פַּרְעֹה שֶׁהוּא בְּחִינַת הָרַע שֶׁבַּמְדַמֶּה בְּכָל פַּעַם.
Nussun of Breslov. ## Segment 8
וְעַיֵּן שָׁם מַה שֶּׁכָּתוּב בַּמִּדְרָשׁ הַנַּ"ל, אַחַר שֶׁכִּלָּה פַּרְעֹה כָּל אֵלֶּה הִתְחִיל הַשֵּׁם יִתְבָּרַךְ מִתְגָּאֶה עָלָיו, כְּלוּם יֵשׁ לְךָ רוּחַ וּכְנָפַיִם וּכְרוּב וְכוּ'. מֵהֵיכָן הֱטִיסָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִבֵּין גַּלְגַּלֵּי הַמֶּרְכָּבָה. כִּי כָּל אָדָם צָרִיךְ לִהְיוֹת מֶרְכָּבָה לְהַשֵּׁם יִתְבָּרַךְ. כִּי צַדִּיקִים הֵם מֶרְכַּבְתּוֹ שֶׁל מָקוֹם. וְאִם אִי אֶפְשָׁר לוֹ בְּעַצְמוֹ לִהְיוֹת מֶרְכָּבָה, צָרִיךְ לוֹ עַל כָּל פָּנִים לְחַפֵּשׂ וּלְבַקֵּשׁ אֶת הַצַּדִּיק הָאֱמֶת וִיבַטֵּל עַצְמוֹ אֵלָיו, וְיִהְיֶה מֶרְכָּבָה אֵלָיו, וְעַל יְדֵי זֶה יִהְיֶה גַּם כֵּן בִּבְחִינַת מֶרְכַּבְתּוֹ שֶׁל מָקוֹם. כִּי יִזְכֶּה לְבָרֵר הַמְדַמֶּה עַד שֶׁיִּזְכֶּה לֶאֱמוּנַת חִדּוּשׁ הָעוֹלָם בִּשְׁלֵמוּת עַד שֶׁיִּזְכֶּה לְשִׁיר שֶׁל חֶסֶד שֶׁיִּתְנַגֵּן עַל ע"ב [שִׁבְעִים וּשְׁנַיִם] נִימִין וְכוּ'. אַשְׁרֵי אֹזֶן הַשּׁוֹמֵעַ זֹאת גַּם עַתָּה. שִׂמְחוּ בַּה' שֶׁזָּכִינוּ לְהִנָּצֵל מִלִּהְיוֹת מִתְנַגֵּד עַל אוֹר קָדוֹשׁ וְנוֹרָא וֶאֱמֶת כָּזֶה, מִכָּל שֶׁכֵּן שֶׁאָנוּ זוֹכִין לִרְאוֹת מֵרָחוֹק אוֹר הִתְנוֹצְצוּת תּוֹרָתוֹ הַקְּדוֹשָׁה. וְלַה' הַתִּקְוָה שֶׁנִּזְכֶּה לְהַרְגִּישׁ וְלִטְעֹם יוֹתֵר נְעִימַת תּוֹרָתוֹ הַקְּדוֹשָׁה עַד שֶׁנִּזְכֶּה לְתַכְלִית שֶׁל אִישׁ הַיִּשְׂרְאֵלִי שֶׁהוּא בְּחִינַת שֹׂבַע שְׂמָחוֹת וְכוּ' נְעִימוֹת בִּימִינְךָ נֶצַח.
Overview: Wednesday, Parshas Naso — Uman. To Yitzchok and his household. He received his letter yesterday via the post — written before Shavuos — and it did not arrive until after Isru Chag. And this morning received another letter via the messenger. Just now preoccupied and very rushed to travel to Kremintshak together with Rabbi Ephraim. But from his strong yearning — he is compelled to reply with no leisure — for he has still not prayed Shacharis. To inform him from the past Shavuos — the time and parchment do not suffice — you will hear from Rabbi Mordechai and Rabbi Nachman — and you will delight and rejoice in His salvation. Also he spoke with Rabbi Mordechai as per his words — that he hopes he will merit to be with them on the coming Shavuos. And now my son — be strong and resolute and trust in Hashem — for He will not abandon you — and everything will be turned to good. And you will merit that the horse be subservient to its rider — and you will lead it as you wish — as you will hear and understand the explanation of these words from the above-mentioned. And may there be fulfilled — "u'vikshu es Hashem Eloheihem v'es David malcham" — Amen. ## Segment 9
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
He came to the holy congregation of Tshehrin for Shabbas Parshas Naso — and praised be G-d all was well established. And on Wednesday Parshas Beha'aloscha — he was ready to travel to Kremintshak — for so had Rabbi Ephraim spoken with him before his departure from here — and from Hashem are the steps of a man. [וּמֵה' מִצְעֲדֵי גֶבֶר — Mishlei 20:24 — "from Hashem are the steps of a man" — Reb Nussun cites this verse to explain the sudden change of plans] And a message reached him from there — not to travel there yet for several reasons — until he receives word when to come. And it was in his mind to travel on Thursday to the congregation of Medevdevka — and from there to return to his home. And afterwards — he consulted his great and superior Master — and it was illuminated in his mind — and he settled to remain here in Tshehrin for another Shabbas. And he was spending Shabbas Kodesh here across the river — in the main part of the city — at the home of his friend the wealthy man Rabbi Hirsh son of Rabbi Ephraim. And praised be G-d — he was in great joy — and Rabbi Hirsh danced greatly from joy — and also Rabbi Ber — and all the more so the young anshei sh'lomaynu. And in His great chesed they spoke greatly — true words of Torah that restore the soul. And on Erev Shabbas he received word from Kremintshak to come there — and he traveled on Sunday the 20th of Sivan. And on Monday — at the time of the morning prayer — that he prayed in the village more than two parsaos from here — and also his friend Rabbi Avraham Ber — may he live — traveled with him — and Rabbi Nachman son of Rabbi Shmuel Yitzchok from here — at the end of the prayer — Rabbi Ephraim himself came toward them together with the wealthy man Rabbi Yaakov from there — who were traveling to Berdichev — and their counsel was to return to Tshehrin — for without Rabbi Ephraim he has no business there. And so he did and returned — and just now he is here. And praised be G-d he gladdens himself — for he believes that all is for great good. And today came here Rabbi Yitzchok the son-in-law of the Maggid from Tirhaovitse. And just now it is in his mind to travel for Shabbas Kodesh coming upon us for good to the congregation of Medevdevka — from there to return to Kremintshak for the Shabbas after that — and then perhaps Rabbi Ephraim will have come home. And his eyes are raised to heaven — that He guide him in a good counsel from before Him — and lead him in tracks of righteousness for His name's sake. And praised be G-d — there is no burden of paying the hired wagon-driver for a week upon him. And he also has no wheat and no linen in Odessa. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
אֲהוּבִי בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר, תִּשְׁלַח אִגֶּרֶת זֶה אוֹ עַל כָּל פָּנִים הַעְתָּקָה מִמֶּנּוּ, לְטוּלְטְשִׁין לְיַד בְּנִי אָחִיךָ רַבִּי יִצְחָק נֵרוֹ יָאִיר לְהַחֲיוֹת נַפְשׁוֹ וְנֶפֶשׁ אַנְשֵׁי שְׁלוֹמֵנוּ אֲשֶׁר שָׁם. וְשָׁלוֹם רַב לְכֻלָּם בְּאַהֲבָה רַבָּה, וְשָׁלוֹם רַב לְבִנְךָ יְדִידִי נֶכְדִּי הַנֶּחְמָד מוֹרֵנוּ הָרַב נַחְמָן שֶׁיִּחְיֶה. תְּהִלָּה לָאֵל הָיָה לוֹ חֵלֶק גָּדוֹל בְּהַתּוֹרָה שֶׁל חַג הַשָּׁבוּעוֹת הֶעָבַר כַּאֲשֶׁר אֲסַפֵּר לְךָ אִם יִרְצֶה הַשֵּׁם אִם תִּרְצֶה.
And the precious and holy merchandise — whose profit is better than all merchandise — is found praised be G-d everywhere he comes. And in particular — for in His wondrous chesed Yisborach — He gave him a tongue of the learned — to know and to speak from the awesome novellae that were revealed in our days — that give life and restore every soul that hears them in truth. *"Zos nechamati b'anyei — ki imrascha chiyasni."* [Tehillim 119:50] And if the money gathers in a limited way — and even this with a great miracle — upon Hashem he casts his burden — for He will not abandon him. Nussun of Breslov. The words of your father who intercedes on your behalf. # רפד URL: https://ajew.org/reader-plain/alim-litrufa/2/283/ # רפד
רפד
Source: https://ajew.org/reader/alim-litrufa/2/283 ## Segment 1
רפד
It is good to give thanks to Hashem who has helped us until now. And through this it is fitting for you to revive your soul at every time — for even now when you are unable to persevere as is fitting — even so you merit to engage in such a holy and awesome occupation. May Hashem be with you — that you merit to be diligent at the doors of Torah and service day by day [לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וְהָעֲבוֹדָה יוֹם יוֹם — a direct echo of Mishlai 8:34: ashrei adam shomea li lishkod al d'lasai yom yom lishmorr m'zuzos p'sachai — "happy is the person who listens to me — to be diligent at my doors day by day — to guard the posts of my entrances." The verse of personified Wisdom calling the person to her threshold. Shekod al d'lasai — diligence at the doors — is Wisdom's own invitation to the daily vigil at her gates. The verse continues: "for one who finds me finds life" — the reward for this diligence at the threshold of Torah and service day by day] [Mishlai 8:34] — until you arrive at the ultimate good of the Jewish person for which he was created. And to return to the tent of Torah with regularity — and let your Torah be fixed and your work incidental [לַחֲזֹר אֶל אֹהֶל תּוֹרָה בִּקְבִיעוּת, וְתִהְיֶה תּוֹרָתְךָ קֶבַע וּמְלַאכְתְּךָ עֲרַאי — Avos 4:10 and the Talmudic principle: asei torascha keva u'melachtecha arai — make your Torah fixed and your work incidental. The aspiration to invert the ordinary hierarchy: Torah as the permanent fixed centre, livelihood as the incidental surrounding it] . And upon you to long for this at every time — and to snatch for now whatever you can — and to gladden your soul through every good point — and to be grateful for the past and petition each day to add for the future at every time holiness and knowledge — for this is the essential true length of days [אֲרִיכַת יָמִים — the true length of days in Breslov teaching: not the mere passage of time but the quality of spiritual life — the daily accumulation of holiness and divine knowledge. Each day genuinely lived is a day whose length is real] — as is explained in his words — of blessed memory. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' רֹאשׁ חֹדֶשׁ תַּמּוּז תקצ"ט טְשֶׁעהרִין.
The words of your father who intercedes on your behalf. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם קֹדֶם תְּפִלַּת שַׁחֲרִית וְנֶהֱנֵיתִי מְאֹד מְאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בְּנִי חֲבִיבִי, כִּי מְאֹד כָּלְתָה עֵינִי לְמִכְתָּבְךָ, כִּי עֲדַיִן לֹא קִבַּלְתִּי שׁוּם אִגֶּרֶת מֵאִתְּךָ פֹּה, כִּי בִּקְרֶעמִינְטְשָׁאק עֲדַיִן לֹא הָיִיתִי. וּכְבָר שָׁלַחְתִּי אִגֶּרֶת בַּאֲרִיכוּת לִבְרֶסְלֶב בְּיוֹם ד' שְׁלַח הֶעָבַר, וְהֶאֱרַכְתִּי שָׁם קְצָת בְּדִבְרֵי אֱמֶת הַמֻּכְרָחִים לְךָ מְאֹד מְאֹד. וְהִזְהַרְתִּי אֶת בְּנִי רַבִּי שַׁכְנָא שֶׁיִּחְיֶה שֶׁיְּזָרֵז לְשָׁלְחוֹ אֵלֶיךָ לְהַחֲיוֹת נַפְשְׁךָ, וּמִסְּתָמָא כְּבָר הִגִּיעַ לְיָדְךָ. וְקִוִּיתִי לַה' שֶׁיִּהְיֶה לְךָ לְמֵשִׁיב נֶפֶשׁ. וְהִזָּהֵר וְהִזָּהֵר בְּנִי יְדִידִי לְהִשְׁתַּדֵּל לְקַיֵּם מַה שֶּׁכָּתוּב שָׁם, כִּי נִצְרָךְ לְךָ בְּיוֹתֵר לְהִתְגַּבֵּר מְאֹד לִתְפֹּס הַמַּחֲשָׁבָה בְּמֶתֶג וָרֶסֶן לְבַל תֵּלֵךְ לַחוּץ חַס וְשָׁלוֹם. וַאֲפִלּוּ אִם לִפְעָמִים עַל יְדֵי הֶסַּח הַדַּעַת הִיא נוֹטָה מֵהַדֶּרֶךְ לַחוּץ חַס וְשָׁלוֹם, וּמִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁהִיא תּוֹעָה חָלִילָה לְרֶפֶשׁ וָטִיט וְלִמְקוֹמוֹת הַמְּטֻנָּפִים חַס וְשָׁלוֹם, לְהִמָּשֵׁךְ לְאֵיזֶה הִרְהוּר חַס וְשָׁלוֹם, לְהִזָּהֵר לְתָפְסָהּ בִּזְרִיזוּת וּלְהַטּוֹתָהּ אֶל הַדֶּרֶךְ הַיָּשָׁר לַחֲשֹׁב בַּתּוֹרָה. כְּגוֹן אֵיזֶה סִדְרָא קוֹרִין בְּשָׁבוּעַ זֹאת, אוֹ אֵיזֶה דְּבַר תּוֹרָה שֶׁלָּמַדְתָּ בְּסָמוּךְ, אוֹ אֲפִלּוּ לְמַשָּׂא וּמַתָּן וְעִסְקְךָ. רַק לְעָקְרָהּ מֵהָרַע שֶׁנָּטְתָה אֵלָיו. כִּי הַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ תָּמִיד. כִּי אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת יַחַד. וְאִם שֶׁנִּדְמֶה שֶׁמִּתְעָרֶבֶת בְּעַל כָּרְחוֹ בְּתוֹךְ הַמַּחֲשָׁבָה הַטּוֹבָה זֶה מֵחֲמַת עֹצֶם פְּרִיחַת הַמַּחֲשָׁבָה שֶׁאִי אֶפְשָׁר לְשַׁעֵר. אֲבָל עַל כָּל פָּנִים זֶה אֱמֶת שֶׁאֵין שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּשׁוּם אֹפֶן. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בְּשָׁבוּעוֹת לִפְנֵי אֵיזֶה שָׁנִים.
My beloved brothers and friends — the beloved precious ones — the generous ones of the people of Hashem — of the holy congregation of Breslov — and in particular to my sons — may they live. ## Segment 5
וְעַתָּה עֲזָרוּנוּ הַשֵּׁם יִתְבָּרַךְ לְדַבֵּר מִזֶּה בְּעִנְיַן הַמֶּרְכָּבָה דִּקְדֻשָּׁה שֶׁצָּרִיךְ כָּל אָדָם לִהְיוֹת מֶרְכָּבָה לַשְּׁכִינָה כְּמוֹ שֶׁאוֹמְרִים בְּהַתְּפִלָּה הַנִּדְפַּס בְּשַׁעֲרֵי צִיּוֹן בְּשַׁעַר תִּקּוּן הַנֶּפֶשׁ. וּכְנֶגְדָּהּ יֵשׁ מֶרְכָּבוֹת דְּסִטְרָא אַחְרָא. וְהַכֹּל תָּלוּי בַּמַּחֲשָׁבָה כַּמְבֹאָר בְּמִכְתָּבִי הַנַּ"ל. וְאִם כִּי יֵשׁ בָּזֶה מִלְחָמָה עֲצוּמָה וַאֲרֻכָּה. אַל תִּתְבַּהֵל מִזֶּה, וְתַעֲשֶׂה אֶת שֶׁלְּךָ לְהִתְגַּבֵּר בְּכָל פַּעַם בְּכָל דַּרְכֵי הָעֵצוֹת שֶׁדִּבַּרְנוּ מִכְּבָר, וְהֵם מְבֹאָרִים הַרְבֵּה בִּסְפָרָיו הַקְּדוֹשִׁים. הֵן לִבְלִי לְהִסְתַּכֵּל לְאַחֲרָיו כְּלָל וְלִבְלִי לְהִתְפַּחֵד כְּלָל, וּכְמוֹ שֶׁכָּתוּב בְּסִימָן ע"ב וַיַּעֲמֹד הֶעָרֵל וְכוּ', וְלֹא יִכְפַּת לְךָ וּמִמֵּילָא תִּסְתַּלֵּק. וְהֵן לְתָפְסָהּ בְּמֶתֶג וָרֶסֶן וְכוּ', וְהֵן לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה הַרְבֵּה, וְלִתְלוֹת עֵינָיו לַמָּרוֹם בְּכָל פַּעַם מַמָּשׁ כְּמוֹ שֶׁעָשׂוּ יִשְׂרָאֵל כְּשֶׁנָּשְׂאוּ עֵינֵיהֶם וְרָאוּ שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְכוּ' שֶׁהֵם בְּחִינַת מֶרְכָּבוֹת דְּסִטְרָא אַחְרָא שֶׁל בִּלְבּוּל הַמְדַמֶּה, שֶׁהוּא בְּחִינַת זֻהֲמַת מִצְרַיִם, שֶׁנָּסְעוּ וְרָדְפוּ אַחֲרֵיהֶם שֶׁאָז וַיִּצְעֲקוּ מְאֹד אֶל ה'. וּמֹשֶׁה אָמַר לָהֶם אַל תִּירָאוּ וְכוּ'. וְהָבֵן הֵיטֵב מַה שֶּׁכָּתַבְתִּי בְּמִכְתָּבִי הַנַּ"ל לִבְלִי לְהִתְפַּחֵד מִכָּל הַתַּחְבּוּלוֹת שֶׁעוֹשֶׂה הַמְדַמֶּה, שֶׁיּוֹצֵא בְּסוּס אָדֹם וְלָבָן וְשָׁחוֹר וְכוּ' וּמַרְעִים וּמְלַבְלֵב בְּקוֹלוֹ, אַל תִּירָא וְאַל תִּפְחַד מִזֶּה, כִּי הַשֵּׁם יִתְבָּרַךְ יוֹצֵא כְּנֶגְדּוֹ בְּכָל זֶה וְכוּ', וְאַחַר כָּךְ מִתְגָּאֶה כְּנֶגְדּוֹ בְּמֶרְכָּבָה דִּקְדֻשָּׁה וְכוּ'. אַשְׁרֵינוּ שֶׁבְּחֶמְלָתוֹ הַגְּדוֹלָה ה' אֱלֹקִים נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לְבָאֵר כָּךְ מִדְרָשׁ כָּזֶה לְעֵצָה וּלְעֻבְדָּא לְכָל אָדָם. וְהַכֹּל עַל יְדֵי מַה שֶּׁזָכִיתִי לִשְׁאֹב וְלִינֹק מְעַט דְּבַשׁ וְכוּ' מִצּוּף אִמְרֵי נֹעַם קְדֻשַּׁת תּוֹרָתוֹ הַקְּדוֹשָׁה. וְהַכֹּל רַק בְּכֹחוֹ הַגָּדוֹל.
He came to the holy congregation of Tshehrin for Shabbas Parshas Naso — and praised be G-d all was well established. And on Wednesday Parshas Beha'aloscha — he was ready to travel to Kremintshak — for so had Rabbi Ephraim spoken with him before his departure from here — and from Hashem are the steps of a man. [וּמֵה' מִצְעֲדֵי גֶבֶר — Mishlei 20:24 — "from Hashem are the steps of a man" — Reb Nussun cites this verse to explain the sudden change of plans] And a message reached him from there — not to travel there yet for several reasons — until he receives word when to come. And it was in his mind to travel on Thursday to the congregation of Medevdevka — and from there to return to his home. And afterwards — he consulted his great and superior Master — and it was illuminated in his mind — and he settled to remain here in Tshehrin for another Shabbas. And he was spending Shabbas Kodesh here across the river — in the main part of the city — at the home of his friend the wealthy man Rabbi Hirsh son of Rabbi Ephraim. And praised be G-d — he was in great joy — and Rabbi Hirsh danced greatly from joy — and also Rabbi Ber — and all the more so the young anshei sh'lomaynu. And in His great chesed they spoke greatly — true words of Torah that restore the soul. And on Erev Shabbas he received word from Kremintshak to come there — and he traveled on Sunday the 20th of Sivan. And on Monday — at the time of the morning prayer — that he prayed in the village more than two parsaos from here — and also his friend Rabbi Avraham Ber — may he live — traveled with him — and Rabbi Nachman son of Rabbi Shmuel Yitzchok from here — at the end of the prayer — Rabbi Ephraim himself came toward them together with the wealthy man Rabbi Yaakov from there — who were traveling to Berdichev — and their counsel was to return to Tshehrin — for without Rabbi Ephraim he has no business there. And so he did and returned — and just now he is here. And praised be G-d he gladdens himself — for he believes that all is for great good. And today came here Rabbi Yitzchok the son-in-law of the Maggid from Tirhaovitse. And just now it is in his mind to travel for Shabbas Kodesh coming upon us for good to the congregation of Medevdevka — from there to return to Kremintshak for the Shabbas after that — and then perhaps Rabbi Ephraim will have come home. And his eyes are raised to heaven — that He guide him in a good counsel from before Him — and lead him in tracks of righteousness for His name's sake. And praised be G-d — there is no burden of paying the hired wagon-driver for a week upon him. And he also has no wheat and no linen in Odessa. ## Segment 6
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ נוֹרָאוֹת נִפְלֵאתִי וְכוּ', חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם. וּמֵחֲמַת נְחִיצַת הַפָּאסְט [הַדֹּאַר] אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. וּכְבָר סִפַּרְתִּי לָכֶם בְּמִכְתָּבִי הָרִאשׁוֹן סֵדֶר נְסִיעָתִי אָז. וּתְהִלָּה לָאֵל כְּבָר הָיִיתִי בְּשַׁבַּת פָּרָשַׁת שְׁלַח הֶעָבַר בִּקְהִלָּה קְדוֹשָׁה מֶעדְוֶועדִיבְקֶא עִם יְדִידֵינוּ הַוָּתִיק רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וְהֶחֱיֵיתִי נַפְשָׁם תְּהִלָּה לְאֵל חַי מְאֹד מְאֹד. כָּלְתָה נַפְשָׁם לִדְבָרִים אֲמִתִּיִּים וְנוֹרָאִים וְנִפְלָאִים שֶׁגִּלִּיתִי אֶת אָזְנָם בְּחַסְדּוֹ הַנִּפְלָא מְעַט מֵהַרְבֵּה. וְאֶתְמוֹל בָּאתִי מִשָּׁם. וַאֲנִי מוּכָן עַתָּה לִנְסֹעַ לִקְרֶעמִינְטְשַׁאג הַיּוֹם אוֹ מָחָר אִם יִרְצֶה הַשֵּׁם, הַשֵּׁם יִתְבָּרַךְ יַנְחֵנִי בְּדֶרֶךְ אֱמֶת, יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וְאֵינִי יוֹדֵעַ כַּמָּה אֶתְעַכֵּב שָׁם, כִּי רַבִּי אֶפְרַיִם עֲדַיִן לֹא בָּא מִבַּרְדִּיטְשׁוֹב. עַל כֵּן יָכוֹל לִהְיוֹת שֶׁאֶתְעַכֵּב שָׁם גַּם בְּשַׁבָּת הַשֵּׁנִי שֶׁאַחֲרָיו, אִם יִרְצֶה הַשֵּׁם. וְאֶרְאֶה לַהֲשִׁיבְךָ גַּם מִשָּׁם כְּשֶׁאֲקַבֵּל שָׁם מִכְתָּבְךָ שֶׁכְּבָר שָׁלַחְתָּ לְשָׁם. יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ. וְחַיִּים וְשָׁלוֹם וְשָׂשׂוֹן וְשִׂמְחָה וְהִתְחַזְּקוּת בְּתוֹרָה וּתְפִלָּה וְכוּ' וְשֶׁפַע טוֹבָה וּבְרָכָה לְךָ בְּנִי יְדִידִי וּלְכָל הַנִּלְוִים אֵלֵינוּ כְּנַפְשָׁם וְנֶפֶשׁ אָבִיךָ וְאוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
And the precious and holy merchandise — whose profit is better than all merchandise — is found praised be G-d everywhere he comes. And in particular — for in His wondrous chesed Yisborach — He gave him a tongue of the learned — to know and to speak from the awesome novellae that were revealed in our days — that give life and restore every soul that hears them in truth. *"Zos nechamati b'anyei — ki imrascha chiyasni."* [Tehillim 119:50] And if the money gathers in a limited way — and even this with a great miracle — upon Hashem he casts his burden — for He will not abandon him. And now my brothers and friends — he told you a little of the order of his travel — from the immensity of their strong love — so that you should know and understand from afar something of what passes over him — and all is for great good — also in the physical. And now take your hearts upon your ways — to look at the hints that Hashem Yisborach hints to every person every day to draw him close to Him Yisborach — and remember well what they spoke about on the holy Shavuos that passed — to search and seek greatly after the truth of the depth of the counsels — which are the holy spirit of the true tzaddik — in a way that we merit to clarify the m'dameh — so that it becomes nullified to the true intellect — and the rider should not be subservient to the horse — rather the horse should be subservient and nullified to the rider. And see in the Midrash (Shir HaShirim Rabbah 1) on the verse *"l'susati b'richvei Pharaoh"* — "to my mare among the chariots of Pharaoh" [Shir HaShirim 1:9] — which speaks greatly there about how Hashem Yisborach fought with Pharaoh in many aspects — Pharaoh came out with a red horse — white — black — and Hashem Yisborach against him — Pharaoh came out with armor and helmet — Pharaoh brought pitch and ballistic stones and arrows — and thundered with his voice and lightened with his voice — and Hashem blessed be He as it were against him — see there well. And the Midrash is very wondrous — but one can understand from it many wondrous hints — each person for himself. For Pharaoh is the aspect of the m'dameh — the imagination. [פַּרְעֹה בְּחִינַת הַמְדַמֶּה — Pharaoh is the aspect of the m'dameh — the imagination — as cited in the Rebbe's teachings. The imagination is not simply fantasy — it is the capacity to form images and associations — and when it runs without the restraint of the holy intellect — it becomes the engine of the yetzer hara . The great battle of each person is to bring the imagination under the control of the intellect — so the horse carries the rider] And according to this — each person will explain for himself all the words of the above-mentioned Midrash. For the essential war of a person is with thoughts. For good thoughts are the aspect of the yetzer tov — and bad thoughts are the yetzer hara. And they are the evil in the m'dameh — which comes out against the holy intellect every time in different evil thoughts and strange heart-stupefications. For sometimes it comes out with a red horse — and sometimes with a white horse and black — and with armor and helmet and pitch and ballistic stones and arrows — and thunders with its voice and lightens with its voice. And the war is so strong and long — until Hashem Yisborach Himself must fight against it every time. And the essential counsel is as Israel did at the sea — who raised their eyes — and behold Egypt — the aspect of the m'dameh — traveling after them with six hundred choice chariots — as is cited in his words (Likutay Moharan 233): holy thoughts are holy living creatures — the aspect of the holy merkavah — and bad thoughts are the aspect of unclean living creatures — the merkavah of the sitra achra. And when one defeats them somewhat — they return and arise and overpower every time in many many aspects. Therefore one must cry out greatly to Hashem Yisborach — as Israel who grabbed onto the craft of their fathers — "va'yitze'aku bnei Yisrael el Hashem." And after Pharaoh exhausted all these — Hashem Yisborach began to boast over him: do you have ruach and wings and a cherub — from where did the Holy One blessed be He fly them — from between the wheels of the merkavah. For every person must be a merkavah for Hashem Yisborach. For tzaddikim are the merkavah of the Omnipresent. And if he himself cannot be a merkavah — he must at any rate search and seek the true tzaddik and nullify himself to him — and be a merkavah to him — and through this he will also be in the aspect of the merkavah of the Omnipresent. For he will merit to clarify the m'dameh — until he merits to the faith in the creation of the world in completeness — until he merits to the song of chesed that will be played on 72 strings. Blessed is the ear that hears this even now. Rejoice in Hashem — that we merited to be saved from opposing such a holy and awesome and true light. And to Hashem the hope — that we merit to feel and taste more of the pleasantness of his holy Torah — until we merit to the ultimate purpose of the Jewish person — which is the aspect of *"sova s'machos"* — *"n'imos bimineche netzach"* — the fullness of joys — pleasures at Your right hand — forever. [Tehillim 16:11] The words of your lover in truth — forever. My beloved son Rabbi Shachna — send this letter — or at any rate a copy of it — to Tultshin — to your brother my son Rabbi Yitzchok — to give life to his soul and the souls of the anshei sh'lomaynu there. And praised be G-d — his grandson Rabbi Nachman had a great share in the Torah of the past holy Shavuos — as he will tell him if Hashem wills if he wishes. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רפה URL: https://ajew.org/reader-plain/alim-litrufa/2/284/ # רפה
רפה
Source: https://ajew.org/reader/alim-litrufa/2/284 ## Segment 1
רפה
The words of your lover in truth — forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ד' חֻקַּת תקצ"ט קְרָאקָא.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
My beloved son Rabbi Shachna — send this letter — or at any rate a copy of it — to Tultshin — to your brother my son Rabbi Yitzchok — to give life to his soul and the souls of the anshei sh'lomaynu there. And praised be G-d — his grandson Rabbi Nachman had a great share in the Torah of the past holy Shavuos — as he will tell him if Hashem wills if he wishes. ## Segment 4
מִכְתָּבוֹ הַנִּשְׁלַח לְפֹה קִבַּלְתִּי יוֹם הֶעָבַר לְעֵת עֶרֶב מִטְּשֶׁעהרִין. וְהָיִיתִי פֹּה עַל שַׁבַּת קֹדֶשׁ הֶעָבַר, וּתְהִלָּה לָאֵל הָיָה הַכֹּל עַל נָכוֹן. וּלְבָאֵר מַה שֶּׁדִּבַּרְנוּ דִּבְרֵי תּוֹרָה, אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה. וּבְיוֹם ג' הֶעָבַר לְעֵת עֶרֶב בָּא בְּשָׁלוֹם יְדִידֵינוּ רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, וּכְפִי הַנִּרְאֶה אֶעֱבֹר אֶת הַדֶּנֶעפִּיר [נָהָר] בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם לִשְׁבּוֹת בִּקְהִלַּת קְרוּמִינְטְשַׁאג. הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם. וְהִנֵּה רְצוֹנִי חָזָק מְאֹד לְהַחֲיוֹתוֹ בְּדִבְרֵי אֱמֶת הַמְּשִׁיבִין אֶת הַנֶּפֶשׁ, אַךְ כְּבָר הֶאֱרַכְתִּי קְצָת בִּשְׁנֵי מִכְתָּבִים הַקּוֹדְמִים. וְכָעֵת אֲנִי כּוֹתֵב בְּאִישׁוֹן לַיְלָה כְּדֵי שֶׁלֹּא יִתְעַכֵּב שְׁלִיחַת הָאִגֶּרֶת לְמָחָר, עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ. הַשֵּׁם יִתְבָּרַךְ יְזַכְּךָ שֶׁתִּזְכֶּה לְקַיֵּם וְלֵילֵךְ עִם מַה שֶּׁכָּתַבְתִּי בִּשְׁנֵי מִכְתָּבִים הַקּוֹדְמִים. וְאִם אָמַרְתִּי אֲסַפְּרָה כְּמוֹ אֶפֶס קָצֶה מֵאֲשֶׁר בִּלְבָבִי, אֲשֶׁר אֲנִי רוֹאֶה בְּכָל עֵת כַּמָּה וְכַמָּה אָנוּ צְרִיכִים לְהִתְחַזֵּק וּלְהוֹדוֹת לוֹ יִתְבָּרַךְ בְּשִׂמְחָה עַל כָּל הַחֶסֶד אֲשֶׁר עָשָׂה עִמָּנוּ לְהַפְלִיא, יִקְצְרוּ הֲמוֹן יְרִיעוֹת. סַמָּא דְּמִלְּתָא מִשְּׁתּוֹקָא [רְפוּאָה לַפֶּה לִשְׁתּוֹק]. וּתְהִלָּה לָאֵל הֶחֱיֵיתָ אֶת נַפְשִׁי בַּמֶּה שֶׁכָּתַבְתָּ וְהוֹדַעְתַּנִי מֵהַטַּלִּית שֶׁקָּנִיתָ בַּיּוֹם שֶׁכָּתַבְתִּי לְךָ מֵעִנְיַן נוֹרְאוֹת קְדֻשַּׁת מִצְוַת צִיצִית הַקְּדוֹשִׁים. מַה גָּדְלוּ מַעֲשֶׂיךָ ה', שֶׁכְּשֶׁמְּדַבְּרִים בֶּאֱמֶת מִתּוֹרָתוֹ הַקְּדוֹשָׁה יְכוֹלִין לְכַוֵּן עֲתִידוֹת. הִגְדַּלְתִּי הַשִּׂמְחָה עַל זֶה, בִּפְרָט עַל אֲשֶׁר נָתַתָּ לִבְּךָ לָזֶה. חֲכַם בְּנִי וְשַׂמַּח לִבִּי וְכוּ'.
Abundant peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. He received his letter today before Shacharis — and was greatly greatly pleased — you gave life to my soul — my beloved son — for his eyes yearned very greatly for his letter. And he already sent a long letter to Breslov on Wednesday Parshas Sh'lach — and extended there somewhat in words of truth that are very much needed for him. And he warned his son Rabbi Shachna to hurry to send it to him — and presumably it has already reached him. And he hoped to Hashem that it would be a restorer of his soul. And be warned and be warned my son — to strive to fulfil what is written there — for it is very much needed for you to overpower greatly — to seize the thought with bit and bridle — lest it go outside — G-d forbid. [בְּמֶתֶג וָרֶסֶן — with bit and bridle — from Tehillim 32:9 — the verse warns: "do not be like horse and mule that have no understanding — with bit and bridle their spirit must be restrained." Reb Nussun turns this around: the person must use the bit and bridle on the horse of his own imagination — actively restraining and directing his thoughts rather than being dragged by them] And even if sometimes due to distraction of the mind it tends from the path to the outside — and all the more so when it strays — G-d forbid — to mud and mire and filthy places — G-d forbid — be careful to seize it with alacrity and to bend it toward the straight path — to think in Torah — such as what parashah is being read this week — or some Torah matter he learned recently — or even about his business and trade. Only to uproot it from the bad toward which it tended. For the thought is in the hand of a person to bend it as he wishes always. For it is impossible for there to be two thoughts simultaneously. [אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת יַחַד — it is impossible for there to be two thoughts simultaneously — one of the great practical teachings of Breslov. The implication is immediate and comforting: no matter how powerful the bad thought seems — it can always be replaced. The mind can only hold one thought at a time. Therefore the person always has the power to displace a bad thought simply by bringing in a good one — and the illusion that they can coexist is only that — an illusion caused by the immense speed of thought] And if it seems that it mixes against his will into the good thought — this is because of the immense speed of the thought which it is impossible to measure. But in any case — it is true that there are never two thoughts simultaneously in any way. And he has already spoken greatly about this at Shavuos several years ago. Then: and Hashem Yisborach helped them to speak about this — in the matter of the holy merkavah — that every person must be a merkavah for the Shechinah. And against it there are merkavos of the sitra achra. And everything depends on the thought — as explained in the previous letter. And even though there is an immense and long war about this — do not panic from this — and do your part to overpower every time through all the ways of the counsels: either not to look behind oneself at all and not to fear at all — and as is written in section 72 — "do not let it concern you and it will depart of itself." Or to seize it with bit and bridle. Or to cry out greatly to Hashem Yisborach about this — and to raise one's eyes to heaven every time literally — as Israel did when they raised their eyes and saw six hundred choice chariots — and then "va'yitze'aku me'od el Hashem." And Moshe said to them: do not fear. And do not fear and do not be frightened — for Hashem Yisborach comes out against it in all this — and afterwards boasts against it in the holy merkavah. Blessed are we that in His great compassion — Hashem our G-d gave me a tongue of the learned — to know to explain such a Midrash as counsel and action for every person. And all this through what he merited to draw and to suck a little honey — from the sweet sayings of pleasantness — the holiness of his holy Torah. And all is only through his great power. What shall I say to you my beloved son and all our anshei sh'lomaynu — awesome wonders have I seen. His chesed has prevailed over us and the truth of Hashem is forever. And because of the pressing of the post — impossible to extend more. And praised be G-d — he was already on Shabbas Parshas Sh'lach in the holy congregation of Medevdevka — with his friend the veteran Rabbi Avraham Ber — and gave life to their souls greatly — praised be the living G-d. Their souls yearned for true and awesome and wondrous matters that he revealed to their ears in His wondrous chesed — a little from the much. And yesterday he arrived from there. And he is prepared now to travel to Kremintshak today or tomorrow if Hashem wills. May Hashem lead him in the path of truth — in tracks of righteousness for His name's sake. And he does not know how long he will remain there — for Rabbi Ephraim has still not come from Berdichev. Therefore it is possible that he will remain there also on the second Shabbas after that — if Hashem wills. And he will see to reply to him also from there — when he receives his letter there that he already sent there. More than this there is no need to extend. And life and peace and joy and gladness and strengthening in Torah and prayer — and abundance of good and blessing to you my son my friend — and to all those who join themselves to us. The words of your lover in truth — forever. Nussun of Breslov. # רפו URL: https://ajew.org/reader-plain/alim-litrufa/2/285/ # רפו
רפו
Source: https://ajew.org/reader/alim-litrufa/2/285 ## Segment 1
רפו
And praised be G-d — he was already on Shabbas Parshas Sh'lach in the holy congregation of Medevdevka — with his friend the veteran Rabbi Avraham Ber — and gave life to their souls greatly — praised be the living G-d. Their souls yearned for true and awesome and wondrous matters that he revealed to their ears in His wondrous chesed — a little from the much. And yesterday he arrived from there. And he is prepared now to travel to Kremintshak today or tomorrow if Hashem wills. May Hashem lead him in the path of truth — in tracks of righteousness for His name's sake. And he does not know how long he will remain there — for Rabbi Ephraim has still not come from Berdichev. Therefore it is possible that he will remain there also on the second Shabbas after that — if Hashem wills. And he will see to reply to him also from there — when he receives his letter there that he already sent there. More than this there is no need to extend. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' עֵקֶב תקצ"ט בְּרֶסְלֶב.
And life and peace and joy and gladness and strengthening in Torah and prayer — and abundance of good and blessing to you my son my friend — and to all those who join themselves to us. The words of your lover in truth — forever. ## Segment 3
שָׁלוֹם וְחַיִּים לַאֲהוּבִי, בְּנִי חֲבִיבִי, הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת. וּכְבָר שָׁמַעְתִּי מִקֹּדֶם מֵחֲלִישַׁת בִּנְךָ שֶׁיִּחְיֶה, וּבְוַדַּאי צַעֲרוֹ הוּא צַעֲרִי, אַךְ לַה' הַתִּקְוָה שֶׁיִּשְׁלַח לוֹ רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם חִישׁ קַל מְהֵרָה רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף וְכוּ'. וּלְהַחֲיוֹתְךָ בִּדְבָרַי אֵין הַפְּנַאי מַסְכִּים כָּעֵת, גַּם כְּבָר דִּבַּרְנוּ הַרְבֵּה בִּהְיוֹתְךָ פֹּה. אַךְ דַּע בְּנִי חֲבִיבִי שֶׁהַיּוֹם חָזַרְתִּי עִם אַנְשֵׁי שְׁלוֹמֵנוּ, וְדִבַּרְתִּי הַרְבֵּה בָּזֶה שֶׁרָאוּי לָנוּ לִשְׂמֹחַ מְאֹד מְאֹד בְּכָל יוֹם וָיוֹם בַּמֶּה שֶׁנִּצַּלְנוּ מִלִּהְיוֹת מִתְנַגֵּד עַל אוֹר אֱמֶת כָּזֶה אֲשֶׁר רַק הוּא תִּקְוָתֵנוּ לָנֶצַח. וְכָל מַה שֶּׁמַּרְגִּישִׁין יוֹתֵר צָרוֹת לְבָבוֹ בְּגוּף וָנֶפֶשׁ וּפַרְנָסָה וְכוּ' צְרִיכִין לַהֲפֹךְ הַדָּבָר לְשִׂמְחָה וְשָׂשׂוֹן יוֹתֵר, כִּי אַף עַל פִּי כֵן זָכִיתִי בְּהַצֵּל עוֹבֵר נְוֵה הַתְּלָאוֹת כָּזֶה בִמְרִירוּת כָּזֶה לְהִנָּצֵל מִלִּהְיוֹת מִתְנַגֵּד עַל חַיּוּתֵינוּ וְתִקְוָתֵנוּ. אֲשֶׁר רַק הוּא מַמְתִּיק מְרִירוּתָא דְּעָלְמָא כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ אִלְמָלֵא מִלְחָא וְכוּ'. וּצְרִיכִין לַחֲזֹר זֹאת גַּם כַּמָּה פְּעָמִים בְּיוֹם אֶחָד וְלִהְיוֹת מוֹדֶה עַל הֶעָבָר עַל כָּל הַחֶסֶד אֲשֶׁר עָשָׂה בַּעַל הַחֶסֶד עִמָּנוּ. וּבִפְרָט שֶׁזָּכִינוּ גַּם זָכִינוּ לִטְעֹם מְעַט מִצּוּף דְּבַשׁ אֲמָרָיו הַנְּעִימִים הַמְחַיִּין אֶת הַנֶּפֶשׁ לָנֶצַח וְכוּ' וְכוּ'. אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמָע מִלָּה חֲדָא מֵהֶם דַּיֵּינוּ, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן וְכוּ' וְכוּ'. וְעַל יְדֵי זֶה יְכוֹלִים גַּם לִכְנֹס לִצְעֹק עַל לְהַבָּא וְלִשְׁפֹּךְ לִבּוֹ כַּמַּיִם נוֹכַח פְּנֵי ה', מֵאַחַר שֶׁאָנוּ רוֹאִים שֶׁעֲדַיִן רַחֲמָיו אֵלֵינוּ וַעֲדַיִן חֲבִיבוּתָהּ גַּבָּן. אַךְ הָעִקָּר לַחֲזֹר בְּכָל פַּעַם אֶל הַשִּׂמְחָה שֶׁהוּא עִקַּר הַהִתְחַזְּקוּת. שׂוֹשׂ נָשִׂישׂ בַּה' כִּי רַחֲמָיו לֹא כָּלִים, כַּאֲשֶׁר כְּבָר רָאִינוּ פְּעָמִים אֵין מִסְפָּר. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ וְכוּ' בּוֹ בָּטַחְנוּ שֶׁאַל יַעַזְבֵנוּ לָנֶצַח וְיֵטִיב אַחֲרִיתֵנוּ מֵרֵאשִׁיתֵנוּ, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Peace — to the honor of my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all who go forth from his loins — may they live. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא. וּבִפְרָט לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. אֶתְמוֹל קִבַּלְתִּי פְּרִישַׂת שָׁלוֹם מֵאִתּוֹ. מִי יִתֵּן שֶׁנִּזְכֶּה לְהִתְוַעֵד יַחַד מְהֵרָה וּפָנִים אֶל פָּנִים נְדַבֵּר אֲשֶׁר הוּא טוֹבָתוֹ לָנֶצַח.
He received his letter sent here yesterday toward evening — from Tshehrin. And he was here for Shabbas Kodesh — and praised be G-d all was well established. And to express what Torah words they spoke — it is impossible in the open field. And on Tuesday evening — his friend Rabbi Ephraim — may his light shine — arrived in peace. And according to what appears — he will cross the Deneper river tomorrow if Hashem wills — to spend Shabbas in the congregation of Kremintshak. May Hashem lead him in peace. And behold his will is very strong to give him life through words of truth that restore the soul — but he has already extended somewhat in the two previous letters. And just now he is writing in the dead of night — so that the sending of the letter not be delayed tomorrow — therefore it is impossible to extend. May Hashem Yisborach grant him that he merit to fulfil and to go with what he wrote in the two previous letters. And if he were to tell even the tip of a fraction of what is in his heart — which he sees at every time how much and how much we need to strengthen ourselves and to thank Him Yisborach in joy — for all the chesed that He did with us to make wondrous — many sheets would run short. *"Sama d'milsa mishsuka"* — the remedy for the mouth is silence. [סַמָּא דְּמִלְּתָא מִשְּׁתּוֹקָא — Aramaic: from the Talmud (Megillah 18a) — the best remedy for speech is silence. Reb Nussun says: the immensity of what is in his heart cannot be put into words — and the best he can do is acknowledge that silence itself is the truest expression of the awe he feels] The words of your father. Nussun of Breslov. And praised be G-d — you gave life to my soul in what you wrote and informed me — about the tallis that you acquired on the very day that he wrote to you about the awesome holiness of the mitzvah of the holy tzitzis. *"Mah gadlu ma'asecha Hashem"* — that when one speaks truly from his holy Torah — one can aim at future events. [שֶׁכְּשֶׁמְּדַבְּרִים בֶּאֱמֶת מִתּוֹרָתוֹ הַקְּדוֹשָׁה יְכוֹלִין לְכַוֵּן עֲתִידוֹת — when one speaks truly from his holy Torah — one can aim at future events. This is an extraordinary moment: Reb Nussun had written in the previous letter (Letter 280) about the awesome segula of tzitzis — and simultaneously — without knowing it — his son had gone and bought a tallis. Reb Nussun reads this as a sign that true Torah speech has the power of prophetic attunement — of reaching forward into the future and calling forth its events] He greatly magnified the joy about this — in particular about what you took to heart about this. *"Chacham b'ni v'samach libi"* — "A wise son gladdens his father's heart" [Mishlei 27:11] — and so forth. # רפז URL: https://ajew.org/reader-plain/alim-litrufa/2/286/ # רפז
רפז
Source: https://ajew.org/reader/alim-litrufa/2/286 ## Segment 1
רפז
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' רְאֵה תקצ"ט.
The words of your father. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם. וְצַעֲרִי גָּדוֹל מְאֹד מֵחֲלִישַׁת בִּנְךָ שֶׁיִּחְיֶה, אֲבָל כְּבָר יָדַעְתִּי שֶׁאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. בַּעַל הָרַחֲמִים יִשְׁלַח לוֹ רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל. וְכָעֵת אֵין בִּלְשׁוֹנִי מִלָּה לַהֲשִׁיבוֹ, כִּי הוּא סָמוּךְ לְאַפּוּקֵי שַׁבְּתָּא. וְיִשְׁמַע מִפִּי רַבִּי דָּוִד נֵרוֹ יָאִיר שֶׁתְּהִלָּה לָאֵל הָיִינוּ שְׂמֵחִים בְּשַׁבַּת הֶעָבַר. וְאֶפְשָׁר יְסַפֵּר לְךָ קְצָת מַה שֶּׁדִּבַּרְנוּ בּוֹ בִּישׁוּעַת חַסְדּוֹ, וְגַם אַתָּה תִּשְׂמַח בִּישׁוּעָתֵנוּ. כִּי כֻּלָּנוּ כְּאִישׁ אֶחָד וְנַפְשְׁךָ קְשׁוּרָה בְּנַפְשֵׁנוּ, בִּפְרָט בְּשַׁבָּתוֹת וְיָמִים טוֹבִים. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבֵנוּ שֶׁנַּתְחִיל לְהָכִין עַצְמֵנוּ לְקַבֵּל קְדֻשַּׁת אֱלוּל כָּרָאוּי.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ הַטּוֹב מֵאִתְּךָ תָּמִיד.
Peace and life — to my beloved — my dear son — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם וְכוּ'.
He received his letter just now. And he has already heard before about the illness of your son — may he live — and certainly his pain is his pain — but to Hashem the hope that He will send him complete healing from heaven swiftly and quickly — healing of the soul and healing of the body. And to give him life through his words — the leisure does not permit just now — and also they already spoke greatly when he was here. But know my beloved son — that today he reviewed with the anshei sh'lomaynu — and spoke greatly about this — that it is fitting for us to rejoice very very greatly every day and day — in what we were saved from being an opponent to such a true light — which is only our hope forever. The words of your father. Nussun of Breslov. And all the more one feels the distresses of one's heart — in body and soul and livelihood and so forth — the more one must turn the matter to greater joy and gladness — for even so I merited — while passing through such a place of distress — with such bitterness — to be saved from being an opponent to our life-force and our hope — which is the only one that sweetens the bitterness of the world — as it is written in the holy Zohar: *"ilmalei milcha"* and so forth. [אִלְמָלֵא מִלְחָא — "were it not for the salt" — from the Zohar, cited in Likutay Moharan I:2. The full teaching: were it not for the salt — the meat would be inedible. So too — the true tzaddik is the salt of the world — the one who sweetens and preserves everything. Without him — the bitterness of the world would be unendurable. This is why even in the depths of suffering — the knowledge that our Rebbe exists and his Torah is alive — is itself the sweetener of all bitterness] And one must return to this also several times in one day — and be thankful for the past — for all the chesed that the Master of chesed did with us. And in particular that we also merited to taste a little from the sweet nectar of his pleasant words that give life to the soul forever. *"Ilmalei la aseinah l'alma ela l'mish'ma mila chada minhon — dayeinu"* — were it not that we came into the world except to hear one single word from them — dayeinu [אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמָע מִלָּה חֲדָא מֵהֶם דַּיֵּינוּ — Aramaic — an echo of the Talmudic teaching (Chagigah 3b) — were it not that one came into the world except to hear one teaching — that alone would be sufficient. Applied here to hearing even one word from the Rebbe's holy Torah. Reb Nussun says: were it not that we came into the world except to hear one single word from them — dayeinu — all the more so that we merited to hear so much more] — all the more so and all the more so. And through this one can also enter to cry out about the future — and to pour out one's heart like water before the face of Hashem — since we see that still His mercies are with us and still His beloved-ness is upon us. But the essential is to return every time to joy — which is the essential of strengthening. *"Sos nasis b'Hashem ki rachamav lo chalim"* — "I will greatly rejoice in Hashem — for His mercies have not ceased" [שׂוֹשׂ נָשִׂישׂ בַּה' כִּי רַחֲמָיו לֹא כָלִים — Reb Nussun's formulation drawing from Yeshayahu 61:10 and Eichah 3:22. The emphasis: His mercies have not ceased — they have not run out — as we have seen countless times] — as we have already seen countless times. Until here His mercies Yisborach have helped us — in Him we trust that He will not abandon us forever — and make our end better than our beginning — nagila v'nismecha bishu'aso. # רפח URL: https://ajew.org/reader-plain/alim-litrufa/2/287/ # רפח
רפח
Source: https://ajew.org/reader/alim-litrufa/2/287 ## Segment 1
רפח
The words of your father who awaits salvation — and may Hashem Yisborach help us to rejoice as fitting in the joy of the holy festival coming upon us for good — nagila v'nismecha bishu'aso. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' רֹאשׁ חֹדֶשׁ אֱלוּל תקצ"ט בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה
And peace to all our anshei sh'lomaynu with great love and precious beloved-ness. And in particular to his dear veteran friend — our Teacher the Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — zacher tzaddik v'kadosh livrachah. Yesterday he received a greeting of peace from him. Would that they merit to gather together quickly — and face to face they will speak what is for his good forever. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי עַתָּה. וַאֲנִי לֹא גָּמַרְתִּי עֲדַיִן הַתְּפִלָּה, כִּי הָיִיתִי חָלוּשׁ קְצָת כְּדַרְכִּי אַחַר שַׁבָּת, וְנִתְאַחַרְתִּי בִּתְפִלָּתִי. כָּעֵת תֵּדַע שֶׁכְּבָר קִבַּלְתִּי תְּהִלָּה לָאֵל בִּילֶעט [כַּרְטִיס] מֵחָדָשׁ, וּבְדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם מָחָר אַחַר חֲצוֹת יוֹם, וְדַעְתִּי חָזָק לִבְלִי לְעַכֵּב יוֹתֵר. וַה' יַעֲזֹר לִי בְּחַסְדּוֹ לִסַּע לְמָקוֹם שֶׁאֶסַּע לְהִשְׁתַּטֵּחַ בְּמָקוֹם שֶׁאֶשְׁתַּטַּח. אֲשֶׁר בֶּאֱמֶת אֵינִי יוֹדֵעַ כְּלָל עוֹד עַד הֵיכָן הַדָּבָר מַגִּיעַ, אֲבָל זֶה אֲנִי יוֹדֵעַ בְּבֵרוּר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ שֶׁאֲנִי צָרִיךְ לִסַּע לְשָׁם בְּכָל עֵת, וּבִפְרָט עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ וְהַנּוֹרָא וְהָאָיֹם מְאֹד מְאֹד. וְגַם אֲנִי צָרִיךְ לְעוֹרֵר וּלְחַזֵּק אֶתְכֶם בְּכָל כֹּחִי בְּכָל מִינֵי דִּבּוּרֵי אֱמֶת שֶׁבָּעוֹלָם שֶׁתִּזְכּוּ גַּם־כֵּן לִהְיוֹת שָׁם כִּי הוּא חַיֵּיכֶם וְכוּ' וְכוּ'. וְאִם כִּי כְּבָר אַתֶּם יוֹדְעִים קְצָת מִזֶּה, אֲבָל צְרִיכִין עַתָּה לְהַתְחִיל מֵחָדָשׁ, בִּפְרָט עַל רֹאשׁ הַשָּׁנָה שֶׁאָז עִקַּר הַהִתְחַדְּשׁוּת לְטוֹבָה. וְיֵשׁ הַרְבֵּה הַרְבֵּה מְאֹד מְאֹד לְדַבֵּר בָּזֶה, אַךְ אֵין הַפְּנַאי וְהַנְּיָר מַסְפִּיק. וְגַם הַמִּכְתָּב מֵרַבִּי מָרְדְּכַי קִבַּלְתִּי, וְהַכֹּל קֹדֶם שֶׁעָמַדְתִּי לְהִתְפַּלֵּל תְּפִלַּת מוּסָף שֶׁל רֹאשׁ חֹדֶשׁ אֱלוּל, עִם אֶחָד זָהוּב, וּקְרִיתִיו הֵיטֵב. וְהוֹדִיעוּ לִי שֶׁהָעֵגֶל נֶאֱבַד וּצְרִיכִים רַחֲמִים שֶׁהַפָּרָה תִּתֵּן חֲלָבָהּ. יְהִי רָצוֹן שֶׁיִּתְקַיֵּם כֵּן.
My beloved son — my dear one. ## Segment 5
וְהִנֵּה כָּל צָרוֹתֵינוּ וּמְרִירַת נַפְשֵׁנוּ הוּא מֵחֵטְא הָעֵגֶל וְאָנוּ צְרִיכִים שֶׁהַפָּרָה תְּכַפֵּר עַל בְּנָהּ כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י. וְהַכֹּל כְּדֵי לִזְכּוֹת שֶׁיִּהְיֶה דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב. וְהִנֵּה סְחַרְתֶּם עַד הֵנָּה בְּפִיָאוְוקֶיס [עַלוּקוֹת], וְאִם זְכִיתֶם לַעֲשׂוֹת הַמַּשָּׂא וּמַתָּן כָּרָאוּי הָיָה רָאוּי שֶׁהַפִּיָאוְוקֶיס יוֹצִיאוּ דָּם הָרַע שֶׁבְּקִרְבְּכֶם עַד שֶׁיִּתְהַפֵּךְ לְדָם טָהוֹר שֶׁהוּא מָמוֹן כָּשֵׁר מָמוֹן יִשְׂרָאֵל. כִּי דָּמִים תַּרְתֵּי מַשְׁמָע. וּמִבִּלְבּוּלֵי הַדָּמִים שֶׁקָּשֶׁה לְזַכְּכָם, בָּא חֳלִי הַמָּאזְלִין [חַזֶּרֶת] רַחֲמָנָא לִצְלָן, וְכָל מִינֵי חוֹלַאַת רַחֲמָנָא לִצְלַן, וְכָל טִרְדַּת הַפַּרְנָסָה וְכָל הַמַּחֲלֹקֶת וּבִזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים, אֲשֶׁר אַתֶּם מְבַקְּשִׁים כָּעֵת עַל כָּל זֶה. אַתָּה צָרִיךְ לִישׁוּעָה גְּדוֹלָה שֶׁיַּחֲזֹר בִּנְךָ לְאֵיתָנוֹ בִּשְׁלֵמוּת מְהֵרָה, בַּעַל הָרַחֲמִים בּוֹרֵא רְפוּאוֹת יְמַלֵּא מִשְׁאֲלוֹתֶיךָ מְהֵרָה. וְרַבִּי מָרְדְּכַי מְבַקֵּשׁ לְהִנָּצֵל עַל לְהַבָּא, וְהַכֹּל צְרִיכִים לִישׁוּעַת אֱלֹהֵינוּ, יְמַלֵּא ה' כָּל מִשְׁאֲלוֹת יִשְׂרָאֵל לְטוֹבָה. וְכָל זֶה הוּא סוֹד כַּוָּנוֹת אֱלוּל שֶׁהוּא לְהַכְנִיעַ הַדָּם שֶׁבֶּחָלָל הַשְּׂמָאלִי. וְהַתִּקּוּן עַל יְדֵי שֶׁיְּהַפֵּךְ מִדָּם לְדֹם, לִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים מִכַּמָּה צְדָדִים. כִּי גַּם מַה שֶּׁמֻּנָּח כָּל אֶחָד בְּעֵינֵי עַצְמוֹ וְנִדְמֶה לוֹ כְּאִלּוּ חַס וְשָׁלוֹם חַס וְשָׁלוֹם אֶפֶס תִּקְוָה, גַּם זֶה בְּחִינַת שְׁפִיכַת דָּמִים שֶׁצְּרִיכִין לִסְבֹּל הַכֹּל, וְיַעֲבֹר עָלַי מָה. וְאִם חַס וְשָׁלוֹם לֹא יִהְיֶה לִי עוֹלָם הַבָּא, אַף עַל פִּי כֵן הָאֱמֶת הוּא אֱמֶת. וַאֲנִי חָפֵץ וּמִשְׁתּוֹקֵק רַק לְהָאֱמֶת לַאֲמִתּוֹ, כִּי סוֹף כָּל סוֹף יָבוֹא יוֹם פְּקֻדָּתִי, וְהַהֶכְרֵחַ לִשְׁכַּב עַל הָאָרֶץ, וְהַחֲרָסִים יַנִּיחוּ עַל הָעֵינַיִם, וְהַגּוּף יִתְבַּלֶּה בְּהַקֶּבֶר. וְיִהְיֶה נַעֲשֶׂה עָפָר רִמָּה וְתוֹלֵעָה. וְאִם כִּי הוּא חֶרְפָּה וְלֵצָנוּת עַתָּה לְדַבֵּר מִזֶּה, וּבִפְרָט כְּמוֹ שֶׁנִּתְרַבָּה עַכְשָׁיו חֲכָמִים שֶׁיּוֹדְעִים חָכְמוֹת וְכוּ', אַךְ בָּרוּךְ הַשֵּׁם שֶׁהִפְלִיא חַסְדּוֹ עִמִּי שֶׁיָּדַעְתִּי כָּל סוֹד חָכְמוֹת אֵלּוּ. אֲבָל הֵם שֶׁקֶר וְכָזָב הֶבֶל נִדָּף וְכוּ', וְסוֹף כָּל סוֹף הַהֶכְרֵחַ לִתֵּן דִּין וְחֶשְׁבּוֹן וְכוּ', אֲבָל אַף עַל פִּי כֵן חָלִילָה וְחָלִילָה לִפֹּל בְּעֵינֵי עַצְמוֹ בִּשְׁבִיל זֶה. וְזֶה כָּל כַּוָּנוֹת אֱלוּל שֶׁהוּא בְּחִינַת בָּקִי בַּהֲלָכָה בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב. אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, בְּחִינַת עָיֵל וְנָפִיק. וְכַמָּה וְכַמָּה דִּבַּרְנוּ בָּזֶה כַּמָּה וְכַמָּה צְרִיכִין לְהִתְחַזֵּק בָּזֶה. וְרַבִּי מָרְדְּכַי הַנַּ"ל כּוֹתֵב לִי שֶׁעֲדַיִן נִדְמֶה לוֹ שֶׁאֶפֶס תִּקְוָה חַס וְשָׁלוֹם, אִם כֵּן לֹא שָׁבַקְתָּ חַיֵּי לְכָל בְּרִיָּה. תֵדַע וְתַאֲמִין לִי שֶׁיֵּשׁ גְּרוּעִים מִמְּךָ הַרְבֵּה, וְגַם הֵם צְרִיכִין לְהַחֲיוֹת עַצְמָן בְּכַוָּנוֹת אֱלוּל הַנַּ"ל, לְקַיֵּם בֶּאֱמֶת בְּכָל עֵת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, וְאָז הָיָה טוֹב לָהֶם לָנֶצַח. וְכָל עִקַּר הָרַעַשׁ וְהַקָּטֵיגוֹרְיָא הַגְּדוֹלָה שֶׁעָלֵינוּ הוּא מֵחֲמַת זֶה שֶׁרַבֵּנוּ הַגָּדוֹל זֵכֶר צַדִּיק לִבְרָכָה רוֹצֶה לְהַחֲיוֹת מֵתִים וּפְגָרִים מַמָּשׁ שֶׁנָּפְלוּ בְּדַעְתָּם מֵרִבּוּי עֲווֹנוֹתֵיהֶם הָעֲצוּמִים כִּפְגָרִים מַמָּשׁ. כַּאֲשֶׁר גַּם אָנֹכִי בְּעָנְיִי יוֹדֵעַ מְעַט בָּזֶה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן הוּא זַ"ל בְּעַצְמוֹ. וְכָל הָרַעַשׁ הַגָּדוֹל שֶׁעָלֵינוּ הַכֹּל רַק בִּשְׁבִיל זֶה. כִּי הוּא בְּכֹחוֹ הַגָּדוֹל עוֹסֵק בְּתִקּוּנָם וּבְהַצָּלָתָם. וְהָעִקָּר בִּבְחִינָה זֹאת שֶׁרוֹצֶה לְהָאִיר בָּהֶם כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, וְהֵם מְבַעֲטִים לְקַבֵּל טוֹבָתוֹ. אֲבָל מַה לָּנוּ בָּזֶה, כָּל אֶחָד יֵלֵךְ בְּדַרְכּוֹ, וַאֲנַחְנוּ בְּחַסְדּוֹ הַנִּפְלָא נְקַיֵּם, אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד וְכוּ'. וְהִנֵּה הַשָּׁלִיחַ נָחוּץ, וְהַהֶכְרֵחַ לְקַצֵּר כִּי טָרִידְנָא מְאֹד. וְתֵדַע שֶׁאַף עַל פִּי כֵן צְרִיכִים לְהִתְחַזֵּק בְּשִׂמְחָה תָּמִיד וְזֶה עִקַּר הַהִתְחַזְּקוּת. כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם.
He received his letter today. And his pain is very great from the illness of your son — may he live — but he already knows that we have no one to lean on except our Father in heaven. The Master of mercies will send him complete healing from heaven — healing of the soul and healing of the body — among the other sick of Israel. And just now there is no word on his tongue to reply to him — for it is close to the departure of Shabbas. And he will hear from Rabbi David — may his light shine — that praised be G-d they were joyful on the past Shabbas. And perhaps he will tell him a little of what they spoke about in the salvation of His chesed — and also you will rejoice in our salvation. For all of us are as one person — and your soul is bound to our soul — in particular on Shabbosim and Yamim Tovim. [כֻּלָּנוּ כְּאִישׁ אֶחָד וְנַפְשְׁךָ קְשׁוּרָה בְּנַפְשֵׁנוּ — all of us are as one person and your soul is bound to our soul. This is one of the beautiful recurring expressions of Breslov brotherhood — that even when physically absent — the bond of souls is such that the joy of the gathering on Shabbas belongs to those who are not there as much as to those who are] May Hashem Yisborach strengthen our hearts — that we begin to prepare ourselves to receive the holiness of Elul as fitting. ## Segment 6
דִּבְרֵי אָבִיךָ וַחֲבֶרְכֶם וְרַבְּכֶם הֶחָפֵץ בְּתַקָּנַת נַפְשְׁכֶם לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן
And peace to all our anshei sh'lomaynu with great love — be strong and may your hearts be strengthened and so forth. The words of your father who awaits to hear good from you always. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רפט URL: https://ajew.org/reader-plain/alim-litrufa/2/288/ # רפט
רפט
Source: https://ajew.org/reader/alim-litrufa/2/288 ## Segment 1
רפט
The words of your father — who awaits your salvation speedily. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' תֵּצֵא תקצ"ט אוּמַאן.
Nussun of Breslov. ## Segment 3
רַב חֶסֶד יִגְמֹל חֶסֶד וְיֵיטִיב לָכֶם וְלָנוּ הַכְּתִיבָה וְהַחֲתִימָה לְחַיִּים טוֹבִים לְחַיִּים אֲמִתִּיִּים אֲרֻכִּים וּלְשָׁלוֹם, לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר וּלְכָל יוֹצְאֵי חֲלָצָיו הַנְּעִימִים שֶׁיִּחְיוּ.
And peace to all our anshei sh'lomaynu with great love — be strong and may your hearts be strengthened and so forth. ## Segment 4
הַיּוֹם אַחַר תְּפִלַּת שַׁחֲרִית בָּאתִי לְפֹה לְשָׁלוֹם. תְּהִלָּה לָאֵל מַה גָּדְלוּ חַסְדֵי ה' שֶׁזָּכִיתִי גַּם בַּשָּׁנָה הַזֹּאת לָבוֹא לְפֹה לְהָכִין עַצְמִי עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה בָּזֶה, כִּי לֹא יַסְפִּיקוּ כָּל יָמֵינוּ לְהוֹדוֹת וּלְהַלֵּל וּלְשַׁבֵּחַ וְכוּ' לְמִי שֶׁעָשָׂה לָנוּ אֶת כָּל הַנִּסִּים הָאֵלֶּה וְכוּ'. וּבְבוֹאִי לְפֹה מָצָאתִי מִכְתָּבְךָ וְהָיָה לִי לְנַחַת גָּדוֹל. וְעַתָּה בְּעֵת תְּפִלַּת הַמִּנְחָה קִבַּלְתִּי עוֹד הַפַּעַם מִכְתָּבוֹ. הַשֵּׁם יִתְבָּרַךְ יִגְמֹר חַסְדּוֹ עִם בְּנוֹ שֶׁיִּחְיֶה לְתָמְכוֹ וּלְסַעֲדוֹ לִגְמֹר רְפוּאָתוֹ בִּשְׁלֵמוּת מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן. וְגַם מֵהַפִּיָאוְוקֶיס [עַלִיקוֹת] שֶׁמָּכַר הָיָה לִי לְנַחַת, אַךְ יֵשׁ בְּלִבִּי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר חוֹשֵׁב הַרְבֵּה וּמִתְפַּחֵד הַרְבֵּה בְּכָל סִבָּה קַלָּה שֶׁעוֹבֵר עָלֶיךָ. הֲלֹא אַתָּה רוֹאֶה בְּעֵינֶיךָ שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִמְּךָ חֲסָדָיו בְּכָל עֵת, לֹא כַחֲטָאֵינוּ עָשָׂה לָנוּ וְכוּ', וְאַתָּה מִתְפַּחֵד וּמִתְבַּהֵל בְּיוֹתֵר בְּכָל עֵת. בְּטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ לְעוֹלָם, חֲזַק וַחֲזַק, וְשַׂמַּח נַפְשְׁךָ בְּכָל עֵת בַּמֶּה שֶׁאַתָּה חָפֵץ לִהְיוֹת נִמְנֶה עִמָּנוּ בְּרֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה הָאָיֹם וְהַנּוֹרָא מְאֹד. מִכָּל שֶׁכֵּן כִּי קִוִּינוּ לַה' שֶׁתּוֹצִיא מִכֹּחַ אֶל הַפֹּעַל וְתָבוֹא לְפֹה בְּשָׁלוֹם בְּשִׂמְחָה. וּבַעַל הַחֶמְלָה יַחֲמֹל עָלֵינוּ וְיוֹרֵנוּ הַדֶּרֶךְ לִתְשׁוּבָה הַנִּפְתָּח בְּחֹדֶשׁ אֱלוּל, כִּי בְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ וְהַצַּדִּיקִים עוֹשִׂים אֶת שֶׁלָּהֶם תָּמִיד וְעוֹסְקִים בָּזֶה בִּשְׁלֵמוּת לְהַמְשִׁיךְ הַדֶּרֶךְ הַקֹּדֶשׁ הַזֶּה מֵחָדָשׁ בְּכָל שָׁנָה וְשָׁנָה בְּחִדּוּשִׁים נִפְלָאִים וְנוֹרָאִים מְאֹד מְאֹד, כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. אַךְ מִי יִתֵּן שֶׁנִּזְכֶּה גַּם אֲנַחְנוּ לְהַאֲמִין בָּזֶה בִּשְׁלֵמוּת, בְּאֹפֶן שֶׁנִּזְכֶּה לְהַמְשִׁיךְ עָלֵינוּ גַּם עַתָּה קְדֻשַּׁת הַדֶּרֶךְ הַזֶּה מֵחָדָשׁ שֶׁיְּקֻיַּם בָּנוּ חַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה אָמֵן כֵּן יְהִי רָצוֹן. וְהַיּוֹם פָּנָה וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
Peace — to my beloved son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
He received his letter just now. And he has not yet finished the prayer — for he was somewhat weak as is his way after Shabbas — and was late in his prayer. Just now — know that he has already received praised be G-d a new travel pass — and it is in his mind to travel if Hashem wills tomorrow after midday — and his mind is firm not to delay further. And Hashem will help him in His chesed to travel to the place he travels — to prostrate himself at the place he will prostrate himself. Which in truth he does not know at all yet how far the matter reaches — but this he knows clearly with Hashem's help — that he must travel there at every time — and in particular for the holy and awesome and very very dread Rosh HaShanah. And also he must arouse and strengthen you with all his strength with all kinds of words of truth in the world — that you should also merit to be there — for it is your life. And even though you already know a little of this — still one must begin anew now — in particular for Rosh HaShanah — when that is the essential renewal for good. And there is much much very very much to speak about this — but the leisure and paper are not sufficient. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father and your friend and your teacher — who desires the rectification of your souls forever — Amen so may it be His will. ## Segment 8
כְּבוֹד רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר פּוֹרֵס שָׁלוֹם בְּאַהֲבָה רַבָּה. בְּתִקּוּן הָרִצְפָּה שֶׁל הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ דְּפֹה. תְּהִלָּה לָאֵל עוֹסְקִים עַתָּה. וְקִוִּינוּ לַה' שֶׁיִּהְיֶה לָהֶם לְנַחַת וּלְשִׂמְחַת לֵבָב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. פּוּק חָזֵי גְּבוּרְתָּא דְּמָרָךְ. וַעֲדַיִן צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים.
Nussun of Breslov. ## Segment 9
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים ת"ר
And also the letter from Rabbi Mordechai he received — all this before he stood to pray the Mussaf prayer of Rosh Chodesh Elul — with one gold coin — and read it well. And they informed him that the calf was lost and they need mercy that the cow should give her milk. May it be His will that it be so. And behold all our troubles and the bitterness of our soul is from the sin of the calf — and we need the cow to atone for her son — as Rashi explains. [וַאֲנוּ צְרִיכִים שֶׁהַפָּרָה תְּכַפֵּר עַל בְּנָהּ — from Rashi on Bamidbar 19, who explains that the red cow comes to atone for the sin of the golden calf: the mother comes to atone for her son. Reb Nussun weaves this together with the news about the literal calf and cow in Rabbi Mordechai's household — and elevates the particular to the universal: all our troubles — spiritual and physical — trace back to the sin of the calf — the fall from faith and closeness to Hashem. The remedy is the cow — the aspect of pure sacrifice and teshuvah ] And all of this in order to merit that the blood (*dam*) be troubled and become milk (*chalav*). And behold you have been trading in leeches — and if you merited to conduct the business as fitting — it would have been fitting that the leeches draw out the bad blood from within you — until it is turned to pure blood — which is permitted money — the money of Israel. For *"damim"* — bloods/monies — has two meanings. [דָּמִים תַּרְתֵּי מַשְׁמָע — the Hebrew word damim means both "bloods" and "monies/payment." Reb Nussun plays on both meanings: trading in leeches (which draw blood) is also connected to purifying money — for the pursuit of money stirs the blood and causes its confusions. The rectification of livelihood is simultaneously a rectification of the blood and the passions] And from the confusions of the blood which are hard to purify — come illness and all the preoccupation of livelihood and all the disputes and humiliations and bloodshed — about all of which you are beseeching just now. You need a great salvation that your son return to his strength in completeness quickly — the Master of mercies — Creator of healings — may He fulfil your requests quickly. And Rabbi Mordechai asks to be saved for the future — and all need the salvation of our G-d — may Hashem fulfil all the requests of Israel for good. And all of this is the secret of the kavanos of Elul — which is to subdue the blood in the left cavity. And the rectification is through converting it from dam (blood) to dom (silence) — to bear humiliations and bloodshed from several sides. [מִדָּם לְדֹם — from *dam* (blood) to *dom* (silence). The secret of the month of Elul: *aleph* (*א*) is added to *dam* (דָּם) to make *dom* (דּוֹם) — silence, stillness. The *aleph* alludes to the *aleph* of *anochi* — of Hashem's own presence entering into the blood and stilling it. This is one of the most profound teachings of Reb Nussun's Elul letters — drawn from Likutay Moharan I:6 and elsewhere] For also what settles upon every person in his own eyes — and it seems to him as if — G-d forbid — there is no hope — this too is the aspect of bloodshed — that one must bear all — and say: let whatever will happen to me happen. And if G-d forbid there is no World to Come for me — even so the truth is the truth. And I desire and yearn only for the truth to its truth — for in the end of all ends the day of my reckoning will come — and the necessity to lie on the earth — and potsherds will be placed on the eyes — and the body will decay in the grave. Even though it is now shame and mockery to speak of this — and in particular as the wise men have multiplied who know their wisdoms — but praised be Hashem Who made His chesed wondrous with me — that I know all the secret of these wisdoms. But they are falsehood and lies and vapour that evaporates. And in the end of all ends one must give a full accounting — but even so — G-d forbid and G-d forbid to fall in one's own eyes because of this. And this is all the kavanos of Elul — which is the aspect of *baki b'halachah* — *baki b'ratzo* — *baki b'shov.* [בָּקִי בַּהֲלָכָה בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב — from Likutay Moharan I:6 — *baki b'halachah*: expert in the law — meaning: knowing where the boundary is. *Baki b'ratzo*: expert in running forward — rushing toward Hashem with full heart. *Baki b'shov*: expert in returning — knowing how to return and not be lost even when one falls] *"Im esak shamayim sham atah — v'atzirah she'ol hinecha"* — "if I ascend to heaven — You are there — and if I make my bed in the depths — You are there" [Tehillim 139:8] — the aspect of going out and returning (*ayeil v'nafik*). And how much and how much we spoke about this — how much and how much one must strengthen oneself about this. And Rabbi Mordechai writes to him that it still seems to him that there is no hope — G-d forbid — if so you have left no life to any creature. Know and believe me — there are those much worse than you — and they also need to give themselves life through the above-mentioned kavanos of Elul. And the entire essential commotion and great accusation against us is because our great Rebbe — zacher tzaddik livrachah — wants to revive the dead and literal corpses — those who have fallen in their own minds from the multitude of their immense sins — literally like corpses. As also I in my poverty know a little of this — and all the more so he himself — of blessed memory. And all the great commotion against us is only for this reason. For he with his great power is engaged in their rectification and their salvation. And the essential in this aspect is that he wants to illuminate in them that the whole earth is full of His glory — *"Hakitzu v'rannenu shochney afar"* — and they kick against receiving his goodness. But what is it to us — let each one go his own way — and we in His wondrous chesed will fulfil: *"achaztihu v'lo arpenu"* — "I held him and would not let him go." [Shir HaShirim 3:4] And the messenger is urgent — and the obligation to be brief for he is very preoccupied. And know that even so one must always strengthen oneself in joy — and this is the essential strengthening. *Ki cheduvas Hashem hi ma'uzchem* — for the joy of Hashem is your strength. [Nechemiah 8:10] The words of your father and your friend and your teacher — who desires the rectification of your souls forever — Amen so may it be His will. # רצ URL: https://ajew.org/reader-plain/alim-litrufa/2/289/ # רצ
רצ
Source: https://ajew.org/reader/alim-litrufa/2/289 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עֶרֶב סֻכּוֹת יוֹם א' ת"ר בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 2
בְּנִי חֲבִיבִי.
My dear son. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וּמֵאֵלֶיךָ תָּבִין שֶׁאֵין פְּנַאי כָּעֵת לְהַרְחִיב הַדִּבּוּר כְּלָל. וְהִנֵּה עִמְּךָ יְדִידֵנוּ רַבִּי דָּוִד וְרַבִּי נַחְמָן שֶׁנָּסְעוּ הַיּוֹם לִקְהִלָּתְךָ, וּמֵהֶם תִּשְׁמַע מַה שֶּׁתִּשְׁמַע מִשִּׂיחָתֵנוּ וְכוּ'. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח אֶתְכֶם וְאוֹתָנוּ וְחֶדְוַת ה' יִהְיֶה מָעֻזֵּנוּ לַעֲמֹד נֶגֶד עֹצֶם רִבּוּי עַזּוּת דְּסִטְרָא אַחְרָא מִכָּל הַצְּדָדִים הֵן מֵעַצְמוֹ הֵן מֵאֲחֵרִים. אַךְ ה' עִזּוּז וְגִבּוֹר יַשְׁפִּיעַ עָלֵינוּ טוּבוֹ וְחַסְדּוֹ עַל יְדֵי תְּפִלַּת ה' בְּעַצְמוֹ. וְיִתֵּן עֻזּוֹ לַעֲבָדָיו הַשְּׁפָלִים, כִּי הוּא נוֹתֵן לַיָּעֵף כֹּחַ וְכוּ'. וְרַק עַל זֶה סָמַכְנוּ, אַחֲרֵי אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ הֵיטִיב עִמָּנוּ כָּל כָּךְ כָּל כָּךְ לְהַשְׁמִיעֵנוּ כָּאֵלֶּה וְכָאֵלֶּה, הוּא יִגְמֹר בַּעֲדֵנוּ לְתָמְכֵנוּ בִּימִין צִדְקוֹ לְחַזְּקֵנוּ וּלְאַמְּצֵנוּ בְּשִׂמְחָתוֹ, בִּפְרָט בִּימֵי הֶחָג הַקָּדוֹשׁ זְמַן שִׂמְחָתֵנוּ. מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיֵּם וְהָיִיתָ אַךְ שָׂמֵחַ. וּתְהִלָּה לָאֵל יֵשׁ וָיֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ בְּכָל חִדּוּשׁ וְחִדּוּשׁ וּבְכָל דִּבּוּר וְדִבּוּר וְכוּ' וְכוּ'. וְאֵיךְ שֶׁהוּא אַשְׁרֵינוּ.
The honor of my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine — and to all his pleasant children who go forth from his loins — may they live. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְזָרֶזְךָ וּמְחַזֶּקְךָ לִהְיוֹת בְּשִׂמְחָה תָּמִיד בִּפְרָט בִּימֵי שִׂמְחָה כָּאֵלֶּה הַבָּאִים עָלֵינוּ לְטוֹבָה.
Today after the morning prayer I arrived here in peace. Praised be G-d — how great are the chasadim of Hashem — that I merited also this year to come here — to prepare myself for the holy Rosh HaShanah coming upon us for good. *"Mah ashiv laHashem kol tagmulohi alai."* And it is impossible to extend about this now — for all our days would not suffice to thank and to praise and to glorify — Him Who did all these wonders for us. And when I came here I found his letter — and it was a great comfort to me. And just now at the time of the afternoon prayer I received his letter yet again. May Hashem complete His chesed with his son — may he live — to support him and sustain him — to complete his healing in completeness quickly — Amen. And also about the leeches that he sold — it was a comfort to him. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
בְּנִי חֲבִיבִי.
My dear son. ## Segment 7
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְאֵין פְּנַאי לְהַרְחִיב הַדִּבּוּר כְּלָל. הַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח אֶתְכֶם וְאוֹתָנוּ, וְיַמְתִּיק כָּל הַדִּינִים מֵעָלֵינוּ, וּמְאֹד הֶחֱיֵיתָ אוֹתִי בַּמֶּה שֶׁכָּתַבְתָּ שֶׁהֶחֱיֵיתָ עַצְמְךָ בְּהַתְּפִלָּה, גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר עָשָׂה עִמָּנוּ, וַאֲנִי מְחַיֶּה עַצְמִי בְּכָל עֵת בָּזֶה וּבְכַיּוֹצֵא בָּזֶה. וְכָעֵת אֲנִי מִתְפַּלֵּא מְאֹד בְּהַחֶסֶד שֶׁעֲזָרַנִי ה' יִתְבָּרַךְ לְלַקֵּט הַלִּקּוּטֵי עֵצוֹת הֶחָדָשׁ כִּי הוּא פֶּלֶא. רַבּוֹת עָשִׂיתָ אַתָּה ה' וְכוּ'. שִׂישׂוּ וְשִׂמְחוּ בְּשִׂמְחַת תּוֹרָה:
The words of your father who awaits salvation. Nussun of Breslov. But he has in his heart against him — my beloved son — that he thinks a great deal and is frightened a great deal by every light thing that passes over him. Do you not see with your own eyes that Hashem Yisborach does His chasadim with you at every time — not according to our sins did He deal with us — and you are frightened and panicked more than ever. Trust in Hashem — for He will never abandon you — be strong and strong — and gladden your soul at every time in what you desire to be counted among us on Rosh HaShanah coming upon us for good — the dread and the very awesome one. All the more so that we hoped to Hashem that you bring it from potential to actuality — and come here in peace in joy. [שֶׁתּוֹצִיא מִכֹּחַ אֶל הַפֹּעַל — from Aristotle's philosophical concept via the Rambam — koach (potential) and po'al (actuality). Reb Nussun says: the desire to come to Uman for Rosh HaShanah is already present — it is in potential. Now — bring it into actuality. Make it real. Come.] And the Master of compassion will have compassion on us and show us the path to teshuvah — that is opened in the month of Elul. For certainly Hashem Yisborach and the tzaddikim always do their part and engage in this in completeness — to draw this holy path anew in every year and year with wondrous and very awesome novellae — for His thoughts are very deep. But would that we also merit to believe in this in completeness — in a way that we merit to draw upon ourselves also now the holiness of this path anew — that there be fulfilled in us "chadesh aleinu shanah tovah" — renew upon us a good year — Amen. And the day has passed — impossible to extend further. And peace to all our anshei sh'lomaynu with great love. The honor of Rabbi Naftali — may his light shine — extends peace with great love. About the renovation of the floor of our beit midrash here — praised be G-d they are engaged in it now. And we hoped to Hashem that it will be for them a comfort and a joy of heart with Hashem's help. *"Puk chazei gevurta d'maracha"* — go and see the greatness of your Master. [פּוּק חָזֵי גְּבוּרְתָּא דְּמָרָךְ — Aramaic — from the Talmud — "go out and see the greatness of your Master." Reb Nussun applies it here as a call to behold the wonders of Hashem's Providence — that even the renovation of the floor of the beit midrash in Uman is a sign of His strength and care] And still they need salvation and much mercy. Overview: Monday, Parshas Teitzei — Uman. Opening blessing: "Rav chesed yigmol chesed v'yeitiv lachem v'lanu — hakesivah v'hachasimah l'chayyim tovim l'chayyim amitiyim arukim u'l'shalom." To Yitzchok and his pleasant children. Today after the morning prayer arrived here in peace. Praised be G-d — how great are the chasadim of Hashem — that he merited also this year to come here — to prepare himself for the holy Rosh HaShanah. "Mah ashiv laHashem kol tagmulohi alai." All our days would not suffice to thank and to praise and to glorify — Him Who did all these wonders for us. When he came here he found his letter — great comfort. And at the time of Minchah received his letter yet again. May Hashem complete His chesed with his son — support him and sustain him — to complete his healing quickly. Also about the leeches he sold — comfort. But he has in his heart against him — that he thinks a great deal and is frightened by every light thing. Do you not see with your own eyes that Hashem does His chasadim with you at every time — not according to our sins did He deal with us — and you are frightened and panicked more than ever. Trust in Hashem — be strong and strong — and gladden your soul at every time in what you desire to be counted among us on Rosh HaShanah — the dread and very awesome one. All the more so that we hoped you bring it from potential to actuality — and come here in peace in joy. The Master of compassion will show us the path to teshuvah opened in the month of Elul. For certainly Hashem Yisborach and the tzaddikim always do their part in completeness — to draw this holy path anew in every year with wondrous and very awesome novellae. Would that we also merit to believe in this in completeness — that there be fulfilled in us "chadesh aleinu shanah tovah" — Amen. Then: the honor of Rabbi Naftali extends peace — renovation of the floor of the beit midrash here — praised be G-d they are engaged now. "Puk chazei gevurta d'maracha." And still they need salvation and much mercy. Editorial note: Letters of the year 5600. ## Segment 8
דִּבְרֵי אָבִיךָ
The words of your father who awaits salvation. ## Segment 9
נָתָן מִבְּרֶסְלֶב.
Nussun of Breslov. # כט URL: https://ajew.org/reader-plain/alim-litrufa/2/29/ # כט
כט
Source: https://ajew.org/reader/alim-litrufa/2/29 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ב' דִּסְלִיחוֹת [כ"ה אלול] תק"צ.
With the help of G-d, may He be blessed My beloved son, my dear one — the veteran, outstanding scholar — our Teacher the Rabbi Yitzchok, may he live. Life and peace and all good in this world and the next — for eternity. Amen — so may it be His will. On Friday I wrote to you that I arrived here in peace. And thank G-d I was here for the holy Shabbos just past — and everything was in order with the help of Hashem Yisborach. And many men were with me as guests and some local residents — and I spoke some words of truth that we received from the spring that issues ## Segment 2
אֲהוּבִי בְּנִי, מִכְתָּבְךָ קִבַּלְתִּי וּכְבָר הָיִיתִי מוּכָן הַיּוֹם לִנְסֹעַ, וְהַבַּעַל עֲגָלָה רִמַּנִי כִּי הִשְׂכִּיר עֲגָלָה שֶׁלּוֹ הַיּוֹם לְדֶרֶךְ קָרוֹב, וְאָמַר בְּכָל שָׁעָה שֶׁיָּבוֹא עַד שֶׁנִּתְעַכַּבְתִּי כָּל הַיּוֹם. וְכָל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד, אַף עַל פִּי שֶׁאֵין מְבִינִים הַטּוֹבָה מִיָּד. כָּעֵת כְּפִי הַנִּרְאֶה לֹא אֶסַּע עוֹד דֶּרֶךְ טוּלְטְשִׁין. מֻבְטְחַנִי בְּחַסְדֵי ד' שֶׁבְּוַדַּאי יִהְיֶה עַל רֹאשׁ הַשָּׁנָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, גַּם אַל תִּשְׁכַּח לְהָבִיא עִמְּךָ לְאוּמַאן עַל כָּל פָּנִים הַמָּעוֹת שֶׁהִבְטִיחַ רַבִּי שִׁמְשׁוֹן, גַּם מֵרַבִּי ח"ש אִם אֶפְשָׁר. וְאִם תּוּכַל לְזָרְזוֹ שֶׁיִּסַּע בְּעַצְמוֹ לְאוּמַאן אַשְׁרֶיךָ וְאַשְׁרֵי לוֹ, כִּי רֹאשׁ הַשָּׁנָה שֶׁלָּנוּ גָּדוֹל מְאֹד מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ שֶׁאֵין לְמַעְלָה מִמֶּנּוּ.
from the house of Hashem. Would that they enter the heart of Israel and do their work. And behold — when one looks truly and carefully one can see each and every day a sprouting of a horn of salvation. And just as we bless each day: He who causes the horn of salvation to sprout — and so at the beginning of prayer one says: He who causes salvation to sprout — and so in the blessing of the luminaries: He who causes salvations to sprout. And surely one must believe in this with a complete heart — that Hashem Yisborach causes salvations to sprout each day and at every time and at every hour. And a little one can see from a distance — whoever sets his heart to this. And although the full salvation in its completeness is still very, very far from us — as it is written (Yeshayahu 59): Salvation is far from us — even so, one can greatly, greatly give oneself life and strengthen oneself through this that we have spoken of — through believing that Hashem Yisborach causes salvations to sprout. Set your heart well, my son, to these matters — for I know from a distance what bitterness upon bitterness passes over you. May Hashem Yisborach in His mercy sweeten them and nullify them from you speedily. But the measure of the good is greater — for I know that greatly, greatly Hashem Yisborach sends His salvation to you at every time. And I hope and long to Hashem Yisborach that in the end your salvation will sprout in completeness — and you will merit to draw close to Him, may He be blessed, in truth — to merit to the repentance of Shabbos — to fix yourself in Torah and prayer with the help of Hashem Yisborach. Only be strong and very, very courageous — beyond measure and beyond count — and pay no attention to any weakening of resolve that enters your heart. And do not listen to the words of mussar of the Adversary and the Other Side. Who deliver mussar to the heart in order to weaken the heart and push away from the little good that one wishes to seize. Do not desire and do not listen to them — for one listens to words of rebuke and mussar only to draw close — and not to push away, G-d forbid — as I have already spoken with you greatly about this (see Likutay Halachos, Hilchos Bechor Behemah Tehorah, halacha 4, paragraph 27): that the entire intention of the Reishis Chochmah and other mussar books that rebuke and demean a person greatly — their intention is not to push away from Hashem Yisborach — only to draw close. And more than this — one must set one's heart at all times to understand in oneself that no distancing or slackening should result, G-d forbid, through rebuke and mussar that enters the heart. For it can be that the arousal of rebuke and mussar that comes upon the heart is from holiness — from the daily proclamation — but the Adversary always lies in wait for a person — and in every thought, speech, and deed that passes over a person there are two aspects: the elixir of life and the elixir of death — as our Sages, of blessed memory, said (Yoma 72b): V'samtem — if you are privileged — and so forth. Therefore he mostly inverts the words of the living G-d — and desires specifically through this to push away and slacken the heart of a person, G-d forbid. And already explained among us are several counsels on how to be saved from him — and to give oneself life and gladden oneself. And in particular through the wondrous, awesome, and most exalted path that the light of lights revealed on the verse I will sing to my G-d while I yet live [Tehillim 146:2] — (Likutay Moharan, 282). Turn it over and turn it over — age and wear yourself out in it — and from it do not stir — for you have no better quality than it. And each and every day — let this path be in your eyes as new — to see oneself each day as if one is at the furthest possible distance from Hashem Yisborach. And through this very thing — specifically — to give life to oneself and gladden oneself: that despite such extreme distance — even so there is still in me a little that I am not wicked — and moreover there are in me many and many good points from so many awesome commandments that we fulfil each day. How fortunate are we — how good is our portion! Had we not come into the world except to hear this — it would have sufficed us. If only our mouths were full of song as the sea — and so forth — we would not suffice to give thanks and to say: it would have sufficed us — for what we merited to hear: this most exalted novelty. How much more so that we heard yet more and more — such and such. Until here have my few words arrived — which contain much strengthening. Beyond this it is impossible to elaborate now. The words of your father — who awaits a complete salvation at every time. Nussun of Breslov. Postscript — To the Fellowship; To Nephew Rabbi Yitzchok Ayzik Peace to all our anshay shlomaynu with great love. And in particular to the son of my sister, my dear friend — our Teacher the Rabbi Ayzik — may his light shine: Cast your burden upon Hashem and He will sustain you [Tehillim 55:23] — and do not be angry and do not sin — as our Sages, of blessed memory, said (Berachos 29b). Accustom yourself greatly in the quality of arichas appayim (long-suffering and patience). Remember wel ## Segment 3
יוֹתֵר מִזֶּה, שָׁלוֹם וְחַיִּים וּכְתִיבָה וַחֲתִימָה טוֹבָה.
l, well all the kindnesses and wonders that Hashem Yisborach has done with you — so may Hashem multiply it with you a thousandfold. Only be strong and courageous greatly — to receive His goodnesses and His kindnesses at every time. And believe that all that passes over each and every one of you — all of it is for your good. Fill your hands today for Hashem — to accustom yourselves in Torah and prayer each day — even on a day when its preoccupation is great — and how much more so on other days. For what remains of a person is only what they snatch for themselves each day — as you yourselves know in truth. Postscript — The Enclosed Letter for Shakhnah My beloved son — the letter enclosed here — see to seal it and send it immediately to the hand of your brother — he is my son Rabbi Shakhnah — may his light shine. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 5
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"א
For I did not seal it so that you could read it — for I knew the intensity of your longing to hear many words of truth from me — and this is beautiful for you. For many, many words are needed — with all this effort — perhaps we will merit to arrive at what we need to arrive at in this world — for which we were created. Nussun, as above. # רצא URL: https://ajew.org/reader-plain/alim-litrufa/2/290/ # רצא
רצא
Source: https://ajew.org/reader/alim-litrufa/2/290 ## Segment 1
רצא
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' נֹחַ ת"ר בְּרֶסְלֶב.
And peace to all our anshei sh'lomaynu with great love. ## Segment 3
יִשְּׂאוּ הָרִים שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג הַנָּגִיד וְכוּ'. מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה וּלְבֵיתוֹ וּלְיוֹצְאֵי חֲלָצָיו הַיְקָרִים חַיִּים וְשָׁלוֹם וְכָל טוּב.
The honor of Rabbi Naftali — may his light shine — extends peace with great love. About the renovation of the floor of our beit midrash here — praised be G-d they are engaged in it now. And we hoped to Hashem that it will be for them a comfort and a joy of heart with Hashem's help. *"Puk chazei gevurta d'maracha"* — go and see the greatness of your Master. [פּוּק חָזֵי גְּבוּרְתָּא דְּמָרָךְ — Aramaic — from the Talmud — "go out and see the greatness of your Master." Reb Nussun applies it here as a call to behold the wonders of Hashem's Providence — that even the renovation of the floor of the beit midrash in Uman is a sign of His strength and care] And still they need salvation and much mercy. ## Segment 4
דַּע יְדִידִי כִּי נִתְעַכַּבְתִּי בְּאוּמַאן עַל יוֹם כִּפּוּר הֶעָבַר, וּבָאתִי לְבֵיתִי עַל שַׁבָּת שֶׁבֵּין יוֹם כִּפּוּר לְסֻכּוֹת. וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן מֵעִם ה', וְשָׂמַחְנוּ תְּהִלָּה לָאֵל בֶּחָג הֶעָבַר, בִּפְרָט בִּשְׁמִינִי עֲצֶרֶת וְשִׂמְחַת תּוֹרָה וְהַכֹּל בְּשָׁלוֹם וְשַׁלְוָה תְּהִלָּה לָאֵל. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עַד כֹּה עֲזָרָנוּ. כֵּן יוֹסִיף ה' חַסְדּוֹ וְנִפְלְאוֹתָיו הָעֲצוּמִים שֶׁיָּאִיר הָאֱמֶת בָּעוֹלָם. וְנִזְכֶּה לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרוֹת נוֹרָאוֹת נִפְלְאוֹת הִתְגַּלּוּת תוֹרָתוֹ וְחָכְמָתוֹ הָאֲמִתִּית לְמַעַן דַּעַת כָּל עַמֵּי הָאָרֶץ כִּי ה' הוּא הָאֱלֹהִים וְכוּ'. כִּי כָּל דְּבָרָיו הַקְּדוֹשִׁים שֶׁגִּלָּה כֻּלָּם הֵם לְגַלּוֹת אֱלֹקוּתוֹ בָּעוֹלָם. וּלְעֵת עַתָּה נִזְכֶּה אֲנַחְנוּ עַל כָּל פָּנִים לָשׂוּם לִבֵּנוּ הֵיטֵב לִדְבָרָיו הַקְּדוֹשִׁים בְּאֹפֶן שֶׁנֵּלֵךְ בִּדְרָכָיו לְבַלּוֹת יָמֵינוּ עַל הַתּוֹרָה וְעַל הַתְּפִלָּה וּצְדָקָה וּמַעֲשִׂים טוֹבִים. כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו. וְהַכֹּל יְכוֹלִין לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי דְּרָכָיו הַקְּדוֹשִׁים. וְאִי אֶפְשָׁר עַתָּה לְהַאֲרִיךְ בָּזֶה בִּפְרָט עַל פְּנֵי הַשָּׂדֶה.
My beloved son — my dear one. ## Segment 5
כָּעֵת בָּאתִי לְהַזְכִּירוֹ וּלְזָרְזוֹ שֶׁיִּרְאֶה תֵּכֶף וּמִיָּד לִשְׁלֹחַ לִי מַתַּת יָדוֹ הַטּוֹבָה עַל חֶשְׁבּוֹנוֹ, וּלְצָרֵף לָזֶה כָּל מַה שֶּׁיּוּכַל לִגְבּוֹת וּלְקַבֵּל מֵאַנְשֵׁי שְׁלוֹמֵנוּ נְדִיבֵי לֵב, כִּי הַשָּׁעָה דְּחוּקָה לִי מְאֹד כִּי מַה שֶּׁקִּבַּצְתִּי בְּאוּמִין כְּבָר כָּלָה וְעַתָּה בֵּיתִי רֵיקָן. וִימֵי הַחֹרֶף מְמַשְׁמְשִׁין וּבָאִין וְאֵין בְּבֵיתִי לֹא עֵצִים וְלֹא נֵרוֹת וְהַתְּבוּאָה בְּיֹקֶר וְהַהוֹצָאָה מְרֻבָּה מְאֹד. אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבוֹא עֶזְרִי. עֶזְרִי מֵעִם ה' וְכוּ'. כִּי אֵין לִי שׁוּם מַעֲמַד פַּרְנָסָה בִּלְתִּי אֶל ה' עֵינַי תְּלוּיוֹת. וְעָלֶיךָ וְעַל יְדִידִי ר' אַבָּא נֵרוֹ יָאִיר לַעֲשׂוֹת אֶת שֶׁלָּכֶם לְהִשְׁתַּדֵּל לְטוֹבָתִי בְּכָל מַה דְּאֶפְשָׁר. וְה' הַטּוֹב יַעֲשֶׂה וְיִגְמֹר בַּעֲדָם לְטוֹבָה.
He received his letter just now — and from yourself you will understand that there is no leisure just now to extend the speech at all. And behold with him are his friends Rabbi David and Rabbi Nachman who traveled today to his congregation — and from them you will hear what you will hear from their conversations. And may Hashem Yisborach gladden you and us — and the joy of Hashem shall be our strength — to stand against the immense multitude of impudence of the sitra achra from all sides — both from within oneself and from others. But Hashem — strong and mighty — will pour out upon us His goodness and chesed — through the prayer of Hashem Himself. And He will give His strength to His lowly servants — for He gives strength to the weary. [Yeshayahu 40:29] [הוּא נוֹתֵן לַיָּעֵף כֹּחַ — He gives strength to the weary. One of the most consoling verses of the entire Tanach — and a cornerstone of Breslov chizuk. However weary one is — however empty of strength — Hashem Himself replenishes it. The verse is cited in the Rebbe's teachings as connected to the aspect of prayer drawing down divine energy] And we rely only on this — after Hashem Yisborach has done so very very much good with us — to make us hear such and such things — He will complete for us — to support us with the right hand of His righteousness — to strengthen and fortify us in His joy — in particular in the days of the holy Yom Tov — the time of our joy. Would that we merit to fulfil *"v'hayisa ach samei'ach"* — "and you shall be only joyful." [Devarim 16:15] And praised be G-d — there is and there is much for us to rejoice in — with every novellum and novellum and every word and word. And however it is — *ashreinu.* ## Segment 6
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִתְשׁוּבָתוֹ מְהֵרָה.
My beloved son — he received his letter just now — and there is no leisure to extend the speech at all. May Hashem Yisborach gladden you and us — and sweeten all the judgments from upon us. And you greatly gave him life in what you wrote — that you gave yourself life through the prayer. Great are the works of Hashem that He did with us — and he gives himself life at every time from this and from what resembles this. And just now he greatly wonders at the chesed that Hashem Yisborach helped him — to gather the Likkutey Eitzos HeChadash — for it is wondrous. [לִקּוּטֵי עֵצוֹת הֶחָדָשׁ — the new edition of Likutay Eitzos — "Collected Counsels" — Reb Nussun's own compilation of practical teachings drawn from Likutay Moharan, arranged by topic. The gathering of this new expanded edition is what fills him with wonder — and he sees it as a pure act of divine chesed ] *"Rabbot asita atah Hashem."* [Tehillim 40:6] Rejoice and be glad in the joy of Torah! [שִׂישׂוּ וְשִׂמְחוּ בְּשִׂמְחַת תּוֹרָה — the famous call of Simchas Torah — Reb Nussun writes this on Erev Sukkos looking forward to Simchas Torah at the end of the holiday. His heart already rejoices in anticipation of the great day of joy in Torah] The words of your father who urges you and strengthens you to be in joy always — in particular in such days of joy as these — coming upon us for good. The words of your father. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רצב URL: https://ajew.org/reader-plain/alim-litrufa/2/291/ # רצב
רצב
Source: https://ajew.org/reader/alim-litrufa/2/291 ## Segment 1
רצב
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' לֶךְ לְךָ ת"ר בְּרֶסְלֶב.
The words of your father. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה וְהָיָה לִי לְנַחַת בִּרְאוֹתִי עֹצֶם תְּשׁוּקָתְךָ לַעֲבוֹדַת ה' בֶּאֱמֶת. מִי יִתֵּן וְהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא מִשְׁאֲלוֹת לִבְּךָ לְטוֹבָה, וְיַעֲמֹד בְּעֶזְרְךָ שֶׁתִּזְכֶּה לָקוּם בַּחֲצוֹת לַיְלָה תָּמִיד וְתַעֲסֹק בְּתוֹרָה וּתְפִלָּה, כִּי הִיא חַיֶּיךָ וְכוּ', וְלַה' הַיְשׁוּעָה. וּמוֹסֵר כְּתָב זֶה נָחוּץ וְאֵין פְּנַאי לְהַאֲרִיךְ, אַךְ בָּאתִי לְהוֹדִיעֲךָ שֶׁתִּרְאֶה תֵּכֶף וּמִיָּד לִשְׁלֹחַ לִי הַסַּךְ חֲמִשָּׁה רוּבַּל כֶּסֶף עַל יְדֵי אִישׁ בֶּטַח הַמֻּקְדָּם, כִּי בֵּיתִי רֵיקָן מִכֹּל וַאֲנִי מֻכְרָח לִלְווֹת לִי הַסַּךְ הַנַּ"ל עַל פַּרְנָסָה. וְהוֹצָאָתִי רַבָּה כַּיָּדוּעַ לְךָ. וְאֵין לִי עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, וְכָל חַיּוּתִי וְשִׂמְחָתִי וְתִקְוָתִי הִיא מַה שֶּׁזָּכִיתִי לֵידַע מֵאוֹר כָּזֶה וְלִשְׁאֹב מֵימֵי תּוֹרָתוֹ הַקְּדוֹשָׁה. זֹאת נֶחָמָתִי בְעָנְיִי וְכוּ'. וְגַם אַתָּה בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ, וְכֵן כָּל אַנְשֵׁי שְׁלוֹמֵנוּ כֻּלָּם כְּאֶחָד תְּהִלָּה לָאֵל יֵשׁ לָהֶם בַּמֶּה לִשְׂמֹחַ וּלְהַחֲיוֹת נַפְשָׁם בְּכָל עֵת תְּהִלָּה לָאֵל. כִּי כְּבָר הֶחֱיָה וְהֵשִׁיב נַפְשֵׁנוּ בְּשִׁבְעָה מְשִׁיבֵי טַעַם אֲשֶׁר הֵם חַיֵּינוּ לָנֶצַח. מֵהָאִגֶּרֶת שֶׁהוֹדַעְתַּנִי שֶׁהֵכַנְתָּ לִשְׁלֹחַ וְכוּ' נֶהֱנֵיתִי מְאֹד. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ שֶׁיַּצְמִיחַ וְיַעֲשֶׂה פְּרִי טוֹב לִגְמֹר כַּאֲשֶׁר עִם לְבָבֵנוּ לְמַעַן כְּבוֹד שְׁמוֹ יִתְבָּרַךְ. וְהוּא יוֹדֵעַ תַּעֲלוּמוֹת לֵב שֶׁכַּוָּנָתִי לְטוֹבָה. וְהַטּוֹב יַעֲשֶׂה.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The honor of my beloved — friend of my soul and heart — the veteran outstanding rabbinical scholar — the great man — and so forth. Our Teacher the Rabbi Avraham Ber — may he live — and to his household and his precious children who go forth from his loins — life and peace and all good. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Know my friend that he remained in Uman for the past Yom Kippur — and came home for the Shabbas between Yom Kippur and Sukkos. And praised be Hashem — all was well established from Hashem — and we rejoiced praised be G-d on the past Yom Tov — in particular on Sh'mini Atzeres and Simchas Torah — and all was in peace and tranquility — praised be G-d. *Tov l'hodos laHashem* Who has helped us until now. So may Hashem add His chesed and His immense wonders — that He illuminate the truth in the world. And we merit to make known to the children of men the awesome wondrous mighty acts — the revelation of his Torah and his true wisdom — so that all the peoples of the earth know that Hashem is G-d. For all his holy words that he revealed — all of them are to reveal His divinity in the world. And for the time being — may we at any rate take to heart well his holy words — in a way that we go in his ways — to spend our days on Torah and prayer and charity and good deeds. For His thoughts are very deep. And all can draw close to Hashem Yisborach through his holy ways. And it is impossible now to extend about this in particular in the open field. The words of your lover in truth — forever — who awaits his reply quickly. Nussun of Breslov. Just now he came to remind him and to urge him — that he should see immediately to send him the donation of his good hand on his account — and to add to this all that he can collect and receive from the generous-hearted anshei sh'lomaynu — for the hour is very pressing for him — for what he gathered in Uman has already run out — and just now his house is empty. And the winter days are drawing near and he has in his house neither wood nor candles — and grain is expensive — and the expenditure is very great. *"Essa einai el heharim — mei'ayin yavo ezri — ezri mei'im Hashem"* — "I lift my eyes to the mountains — from where will my help come — my help is from Hashem." [Tehillim 121:1–2] For he has no standing for livelihood — only to Hashem are his eyes raised. And upon you and upon his friend Rabbi Abba — may his light shine — it falls to do your part — to strive for his benefit with all that is possible. And Hashem the Good will do and complete for them for good. # רצג URL: https://ajew.org/reader-plain/alim-litrufa/2/292/ # רצג
רצג
Source: https://ajew.org/reader/alim-litrufa/2/292 ## Segment 1
רצג בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּרָא ת"ר לפ"ק. בְּנִי חֲבִיבִי. קִבַּלְתִּי מִכְתָּבְךָ הַשֵּׁם יִתְבָּרַךְ יְמַלֵּא לְךָ בְּכִפְלֵי כִּפְלַיִם עֹשֶׁר וְכָבוֹד וְחַיִּים. וְעַל כֻּלָּם יִפְתַּח לְךָ אֶת אוֹצָרוֹ הַטּוֹב אוֹצַר יִרְאַת שָׁמַיִם שֶׁזֶּה עִקַּר אֲמִתַּת הַחַיִּים. וְיִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה. וִיזָרֵז אֶת יְדִידִי רַבִּי יַעֲקֹב שֶׁיָּבוֹא לְפֹה עַל שַׁבַּת קֹדֶשׁ הַסָּמוּךְ. כִּי קָרוֹב בְּדַעְתִּי לִסַּע אַחַר כָּךְ לְאוּמַאן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְרָאוּי לוֹ בְּוַדַּאי לְהִתְרָאוֹת פָּנִים עִמִּי אַחֲרֵי אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ עֲזָרוֹ לַעֲמֹד מֵחָלְיוֹ וְנִמְחֲלוּ כָּל עֲווֹנוֹתָיו וְנַעֲשָׂה בְּרִיָּה חֲדָשָׁה, בְּוַדַּאי הָיָה רָאוּי לוֹ לָבוֹא מִיָּד שֶׁקָּם מֵחָלְיוֹ לְפֹה. אַךְ הֶעָבָר אַיִן, כָּעֵת מֵאַחַר שֶׁכָּתַבְתָּ שֶׁרְצוֹנוֹ לָבוֹא. עַל כֵּן רָאוּי לְזָרֵז לִמְזֹרָזִין שֶׁיְּזָרֵז בָּזֶה כַּנַּ"ל. נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. He received his letter just now — and it was a comfort to him — in seeing the immensity of his yearning for the service of Hashem in truth. Would that Hashem Yisborach fulfil the desires of his heart for good — and stand by his side — that he merit to arise at midnight always and engage in Torah and prayer — for it is his life. And the bearer of this letter is pressing and there is no leisure to extend. But he came to inform him — that he should see immediately to send him the sum of five silver ruble via a trustworthy person who is going ahead — for his house is empty of everything — and he must borrow the above-mentioned sum for livelihood. And his expenditure is great as he knows. And he has no one to lean on except our Father in heaven. And all his life and joy and hope is in what he merited to know from such a light — and to draw from the waters of his holy Torah. *"Zos nechamasi b'anyei"* — "This is my comfort in my affliction." [Tehillim 119:50] And also you — in all that passes over you — and likewise all the anshei sh'lomaynu — all of them together — praised be G-d — there is for them something to rejoice and give life to their souls at every time — for he has already given life and restored our soul with the seven restorers of taste — which are our life forever. From the letter that you informed him you prepared to send — he derived great pleasure. May Hashem Yisborach grant us that it sprout and bear good fruit — to complete as is in our hearts — for the honor of His name Yisborach. And He knows the secrets of hearts — that my intention is for good. And the Good will do. And peace to all our anshei sh'lomaynu with great love. The words of your father who awaits salvation. Nussun of Breslov. # רצד URL: https://ajew.org/reader-plain/alim-litrufa/2/293/ # רצד
רצד
Source: https://ajew.org/reader/alim-litrufa/2/293 ## Segment 1
רצד
The words of your father — who desires and yearns for your eternal success. ## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת קֹדֶשׁ אוֹר לְיוֹם א' וַיִּשְׁלַח ת"ר אוּמַאן.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי וְכוּ'. מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
And peace to all our anshei sh'lomaynu with great love. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי פַּעֲמַיִם. וּמוֹסֵר כְּתָב זֶה נָחוּץ וְאֵין פְּנַאי לְהַאֲרִיךְ. וּמַה שֶּׁכָּתַבְתָּ לִי מַה שֶּׁשָּׁמַעְתָּ מֵרַבִּי יַעֲקֹב בְּעִנְיַן הַשְּׁלֹשָׁה דְּבָרִים הַבָּאִים בְּהֶסַּח הַדַּעַת, נֶהֱנֵיתִי מְאֹד עַל שֶׁסִּפֵּר לְךָ רַבִּי יַעֲקֹב מִזֶּה. וְיֵשׁ לִי הַרְבֵּה לְדַבֵּר בָּזֶה, אַךְ עַתָּה אֵין הַפְּנַאי מַסְפִּיק כְּלָל. אִם אֶתְמַהֲמַהּ עוֹד בַּדֶּרֶךְ אֶכְתֹּב לְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בַּאֲרִיכוּת, לְעֵת עַתָּה אֵינִי יוֹדֵעַ כְּלָל אֵיךְ יִפֹּל הַדָּבָר בְּעִנְיַן הַשַּׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי וַעֲלֵיכֶם בִּכְלָל וּבִפְרָטִיּוּת עַל כָּל אֶחָד וְאֶחָד, וְיַנְהִיג אוֹתִי וְאֶתְכֶם בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת תָּמִיד. הַשֵּׁם יִתְבָּרַךְ עוֹזֵר וּמוֹשִׁיעַ לִי הַרְבֵּה בְּכָל יוֹם בַּחֲסָדִים נִפְלָאִים מְאֹד, אַךְ עֲדַיִן אֲנִי צָרִיךְ יְשׁוּעוֹת הַרְבֵּה, וּבִפְרָט בִּשְׁבִילְכֶם. עֵינַי תְּלוּיוֹת אֶל ה' שֶׁיְּקֻיַּם בִּי פָּדָה בְשָׁלוֹם נַפְשִׁי וְכוּ' כִּי בְרַבִּים וְכוּ'.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִתְשׁוּבָתְךָ.
He received his letter. May Hashem Yisborach fulfil for him doubled and redoubled — wealth and honor and life. And above all — may He open for him His good treasury — the treasury of the fear of heaven — which is the essential truth of life. [אוֹצַר יִרְאַת שָׁמַיִם — the treasury of the fear of heaven. Reb Nussun's formulation is characteristic: he lists wealth, honor, and life — but then says "above all" — and the single thing that transcends all the rest is the fear of heaven. This is the true treasury — the one that cannot be taken away — and the one that makes all the others meaningful] And greet all the anshei sh'lomaynu with love. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And urge his friend Rabbi Yaakov — that he come here for the nearby Shabbas Kodesh. For it is close in his mind to travel afterwards to Uman — with Hashem's help. And it is certainly fitting for him to see his face — after Hashem Yisborach helped him to rise from his illness — and all his sins were forgiven — and he became a new creature. [וְנִמְחֲלוּ כָּל עֲווֹנוֹתָיו וְנַעֲשָׂה בְּרִיָּה חֲדָשָׁה — all his sins were forgiven and he became a new creature — this is the teaching of the Talmud (Yevamos 48b) that when a person converts — his past is wiped clean. Reb Nussun applies this to recovery from a serious illness: the person who arises from the threshold of death has been in effect reborn — and all his past is forgiven. This makes it not just appropriate but urgent for him to come and connect with the holy community anew] Certainly it would have been fitting for him to come here immediately when he arose from his illness. But the past is gone — just now — since you wrote that he desires to come — therefore it is fitting to urge the one who urges — that he urge in this. ## Segment 8
וְשָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 9
לְמַעַן ה' יִתְבָּרַךְ תִּתְגַּבֵּר בְּכָל עֹז לִהְיוֹת אַךְ שָׂמֵחַ תָּמִיד. וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ. וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. וּתְחַיֶּה עַצְמְךָ בְּלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה בְּכָל יוֹם וּבִתְפִלּוֹת וְתַחֲנוּנִים וַאֲמִירַת תְּהִלִּים בְּכַוָּנָה. וּתְדַבֵּר עִם אַנְשֵׁי שְׁלוֹמֵנוּ בְּכָל יוֹם, וּתְשַׂמַּח נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר וַאֲנִי עַל מִשְׁמַרְתִּי אֶעֱמֹד לְהִתְפַּלֵּל עֲבוּרְךָ, וְלַה' הַיְשׁוּעָה שֶׁיֵּיטִיב לְךָ בְּחַסְדּוֹ לֹא כַּחֲטָאֵינוּ יַעֲשֶׂה לָנוּ וְכוּ'. כִּי חַסְדּוֹ גָּדוֹל עָלֵינוּ חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וְאֵין פְּנַאי לְהַאֲרִיךְ עַתָּה. וְשָׁלוֹם וְחַיִּים כְּנַפְשְׁךָ בְּנִי חֲבִיבִי וְנֶפֶשׁ אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָתֶךָ.
And urge his friend Rabbi Yaakov — that he come here for the nearby Shabbas Kodesh. For it is close in his mind to travel afterwards to Uman — with Hashem's help. And it is certainly fitting for him to see his face — after Hashem Yisborach helped him to rise from his illness — and all his sins were forgiven — and he became a new creature. [וְנִמְחֲלוּ כָּל עֲווֹנוֹתָיו וְנַעֲשָׂה בְּרִיָּה חֲדָשָׁה — all his sins were forgiven and he became a new creature — this is the teaching of the Talmud (Yevamos 48b) that when a person converts — his past is wiped clean. Reb Nussun applies this to recovery from a serious illness: the person who arises from the threshold of death has been in effect reborn — and all his past is forgiven. This makes it not just appropriate but urgent for him to come and connect with the holy community anew] Certainly it would have been fitting for him to come here immediately when he arose from his illness. But the past is gone — just now — since you wrote that he desires to come — therefore it is fitting to urge the one who urges — that he urge in this. He received his letter twice. And the bearer is pressing and there is no leisure to extend. And what you wrote — what you heard from Rabbi Yaakov about the three things that come through distraction of the mind [שְׁלֹשָׁה דְּבָרִים הַבָּאִים בְּהֶסַּח הַדַּעַת — the three things that come through distraction of the mind — this is a reference to a Talmudic teaching: three things come only when one's mind is distracted from them — and Reb Nussun says he has much to say about this in connection with their path of service] — he greatly enjoyed this — that Rabbi Yaakov told him about this. And he has much to speak about this — but just now there is no sufficient leisure at all. If he lingers further on the road — he will write to him at length — with Hashem's help. For the time being — he does not know at all how the matter will fall regarding Shabbas Chanukah coming upon us for good. May Hashem have mercy on him and on you — in general and in particular — on each and every one — and lead him and you in the straight and true path always. Hashem Yisborach helps him and saves him greatly every day with very wondrous chasadim — but he still needs many salvations — and in particular for you. His eyes are raised to Hashem — that it be fulfilled in him *"padah v'shalom nafshi"* — "He has redeemed my soul in peace" — and so forth — *"ki v'rabbim hayah imadi"* — "for with many was He with me." [Tehillim 55:19] The words of your father who intercedes for you and awaits your reply. Nussun of Breslov. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רצה URL: https://ajew.org/reader-plain/alim-litrufa/2/294/ # רצה
רצה
Source: https://ajew.org/reader/alim-litrufa/2/294 ## Segment 1
רצה
He received his letter. May Hashem Yisborach fulfil for him doubled and redoubled — wealth and honor and life. And above all — may He open for him His good treasury — the treasury of the fear of heaven — which is the essential truth of life. [אוֹצַר יִרְאַת שָׁמַיִם — the treasury of the fear of heaven. Reb Nussun's formulation is characteristic: he lists wealth, honor, and life — but then says "above all" — and the single thing that transcends all the rest is the fear of heaven. This is the true treasury — the one that cannot be taken away — and the one that makes all the others meaningful] And greet all the anshei sh'lomaynu with love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' יא טֵבֵת ת"ר.
And urge his friend Rabbi Yaakov — that he come here for the nearby Shabbas Kodesh. For it is close in his mind to travel afterwards to Uman — with Hashem's help. And it is certainly fitting for him to see his face — after Hashem Yisborach helped him to rise from his illness — and all his sins were forgiven — and he became a new creature. [וְנִמְחֲלוּ כָּל עֲווֹנוֹתָיו וְנַעֲשָׂה בְּרִיָּה חֲדָשָׁה — all his sins were forgiven and he became a new creature — this is the teaching of the Talmud (Yevamos 48b) that when a person converts — his past is wiped clean. Reb Nussun applies this to recovery from a serious illness: the person who arises from the threshold of death has been in effect reborn — and all his past is forgiven. This makes it not just appropriate but urgent for him to come and connect with the holy community anew] Certainly it would have been fitting for him to come here immediately when he arose from his illness. But the past is gone — just now — since you wrote that he desires to come — therefore it is fitting to urge the one who urges — that he urge in this. ## Segment 3
יִשְׂאוּ הָרִים וְשָׁלוֹם לִכְבוֹד יְדִידִי הָרַבָּנִי הַמֻּפְלָג הַוָּתִיק מוֹרֵנוּ הָרַב אָשֵׁר מֹשֶׁה נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
מִכְתָּבוֹ הַקָּצָר הִגִּיעַ אֵלַי אֶתְמוֹל בֵּין מִנְחָה לְמַעֲרִיב. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל צַעֲרִי מִזֶּה עַד הַנֶּפֶשׁ. הוֹמֶה עָלַי לִבִּי. מֵעַי מֵעַי אוֹחִילָה. צַר לִי מְאֹד מִכֶּם, מִכַּמָּה צְדָדִים, הֵן מִצַּד הַצַּעַר וְהַיִּסּוּרִים בְּעַצְמָם מַה שֶּׁסְּבָבוּהוּ אֶת יְדִידֵינוּ רַבִּי א"ב מִכָּל צַד, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעוֹ מְהֵרָה, וּבְיוֹתֵר מֵהִתְגָּרוּת הַשּׂוֹנְאִים שֶׁחוֹרְקִים שִׁנָּם לְהִתְנַקֵּם חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב (אֵיכָה ב) "שָׁרְקוּ וַיַּחַרְקוּ שֵׁן אָמְרוּ בִּלָּעְנוּ" רַחֲמָנָא לִצְלַן, אֲבָל ה' לֹא יַעַזְבֵנוּ בְּיָדָם בְּוַדַּאי. וְעַל כֻּלָּם צַעֲרִי גָּדוֹל בְּיוֹתֵר מִבִּלְבּוּל הַדַּעַת וְהַקַּטְנוּת הַשֵּׂכֶל שֶׁנִּקְטַן אֶצְלְכֶם עַל יְדֵי זֶה, כִּי חֶסְרוֹן הַדַּעַת קָשֶׁה מֵהַכֹּל. וְכַמְבֹאָר בִּדְבָרָיו הַקְּדוֹשִׁים, שֶׁעִקַּר הַצַּעַר שֶׁל כָּל מִינֵי יִסּוּרִים וְחֶסְרוֹנוֹת הוּא רַק חֶסְרוֹן הַדַּעַת. כִּי אִם הָיָה הַדַּעַת שָׁלֵם, וְהָיָה יוֹדֵעַ שֶׁהַכֹּל בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ לְטוֹבָה, בְּוַדַּאי לֹא הָיָה מִצְטַעֵר כְּלָל, אַדְּרַבָּא הָיָה מָלֵא שִׂמְחָה מִכָּל הַיִּסּוּרִים וְהַהַרְפַּתְקָאוֹת הָעוֹבְרִים עָלָיו. כִּי כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד, כִּי כַּוָּנָתוֹ יִתְבָּרַךְ בְּוַדַּאי לְטוֹבָה נִפְלָאָה. וּבִפְרָט שֶׁאָנוּ רוֹאִין בְּעֵינֵינוּ שֶׁכָּל אָדָם מָלֵא יִסּוּרִים, כַּמּוּבָא בְּכָל הַסְּפָרִים, וּכְמוֹ שֶׁכָּתוּב בְּמִדְרָשׁ רַבָּה פָּרָשַׁת מִקֵּץ פֶּרֶק צב עַל פָּסוּק "וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים", וְזֶה לְשׁוֹנוֹ, אָמַר רַבִּי אַלְכְּסַנְדְּרִי אֵין לְךָ אָדָם בְּלֹא יִסּוּרִים. אַשְׁרָיו לְאָדָם שֶׁיִּסּוּרִים בָּאִים עָלָיו מִן הַתּוֹרָה שֶׁנֶּאֱמַר וּמִתּוֹרָתְךָ תְּלַמְּדֶנּוּ. וְעַיֵּן שָׁם הֵיטֵב מַה שֶּׁכָּתוּב שָׁם מִתְּחִלָּה, וְאִם בָּא לְהַקְפִּיד. וּמִתּוֹרָתְךָ תְּלַמְּדֶנּוּ. מַה כְּתִיב בְּאַבְרָהָם "וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ", כֵּיוָן שֶׁיָּצָא קָפַץ עָלָיו רְעָבוֹן וְלֹא הִקְפִּיד וְלֹא קָרָא תִּגָּר. אַף אֶת וְכוּ' עַיֵּן שָׁם.
Peace — to my beloved son — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
וּכְבָר יְדַעְתֶּם שֶׁכָּל הַמְּנִיעוֹת הֵם רַק מְנִיעוֹת הַמֹּחַ, כִּי מִי שֶׁדַּעְתּוֹ וּמֹחוֹ חָזָק בְּהָאֱמֶת לַאֲמִתּוֹ, בְּוַדַּאי אַל יְבַהֲלוּהוּ רַעְיוֹנָיו מִשּׁוּם הַרְפַּתְקָאוֹת וּתְלָאוֹת הָעוֹבְרִים עָלָיו, כִּי בְּוַדַּאי לֹא יַעֲלֶה עַל דַּעַת אִישׁ הַיִּשְׂרְאֵלִי כְּשֶׁבָּא עָלָיו אֵיזֶה צָרָה חַס וְשָׁלוֹם, אֲפִלּוּ בְּגוּף וּבְבָנִים חַס וְשָׁלוֹם רַחֲמָנָא לִצְלַן, מִכָּל שֶׁכֵּן בַּמָּמוֹן הַקַּל, שֶׁזֶּה מֵחֲמַת שֶׁהִנִּיחַ תְּפִלִּין אוֹ פִּזֵּר לִצְדָקָה וְכַיּוֹצֵא בָּזֶה. אַדְּרַבָּא אִישׁ הַכָּשֵׁר אֲפִלּוּ אִישׁ פָּשׁוּט, נוֹתֵן אֶל לִבּוֹ שֶׁכָּל צָרָתוֹ וִיסּוּרָיו חַס וְשָׁלוֹם הוּא מֵחֲמַת שֶׁמִּעֵט בַּעֲבוֹדַת ה' שֶׁלֹּא הִנִּיחַ הַתְּפִלִּין בַּכַּוָּנָה הָרְאוּיָה וְהִסִּיחַ דַּעְתּוֹ מֵהֶם כַּמָּה פְּעָמִים, וְלֹא נָתַן צְדָקָה בְּלֵב שָׁלֵם כָּרָאוּי וְכִדְבָּעֵי לְמֶעְבַּד לָא עָבֵד וְכוּ'.
He received his letter twice. And the bearer is pressing and there is no leisure to extend. And what you wrote — what you heard from Rabbi Yaakov about the three things that come through distraction of the mind [שְׁלֹשָׁה דְּבָרִים הַבָּאִים בְּהֶסַּח הַדַּעַת — the three things that come through distraction of the mind — this is a reference to a Talmudic teaching: three things come only when one's mind is distracted from them — and Reb Nussun says he has much to say about this in connection with their path of service] — he greatly enjoyed this — that Rabbi Yaakov told him about this. And he has much to speak about this — but just now there is no sufficient leisure at all. If he lingers further on the road — he will write to him at length — with Hashem's help. For the time being — he does not know at all how the matter will fall regarding Shabbas Chanukah coming upon us for good. May Hashem have mercy on him and on you — in general and in particular — on each and every one — and lead him and you in the straight and true path always. Hashem Yisborach helps him and saves him greatly every day with very wondrous chasadim — but he still needs many salvations — and in particular for you. His eyes are raised to Hashem — that it be fulfilled in him *"padah v'shalom nafshi"* — "He has redeemed my soul in peace" — and so forth — *"ki v'rabbim hayah imadi"* — "for with many was He with me." [Tehillim 55:19] ## Segment 6
וְעַתָּה תָּבִינוּ הֵיטֵב מִזֶּה לְעִנְיָנֵנוּ, כִּי בְּוַדַּאי מִי שֶׁנּוֹטֶה לְדַעַת הַחוֹלְקִים עַל אוֹר קָדוֹשׁ וְנוֹרָא וְנִשְׂגָּב כָּזֶה שֶׁהוּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. אֲשֶׁר גִּלָּה חִדּוּשֵׁי תּוֹרָה כָּאֵלֶּה בָּעוֹלָם אֲשֶׁר לֹא נִשְׁמְעוּ מֵעוֹלָם הַמְחַיִּין אֶת כָּל הַנְּפָשׁוֹת מִגָּדוֹל וְעַד קָטָן וְכוּ' וְכוּ', בְּוַדַּאי לְדַעְתָּם הַכּוֹזֶבֶת אֲפִלּוּ אִם הָיוּ נוֹתְנִין הוֹן רַב לִנְסֹעַ לְאוּמַאן אֵין לִנְסֹעַ, מִכָּל שֶׁכֵּן לִסְבֹּל יִסּוּרִים וּלְשַׁבֵּר מְנִיעוֹת. אֲבָל מֵאַחַר שֶׁבְּחַסְדֵי ה' פָּקַח עֵינֵינוּ, וְהוֹדִיעֵנוּ קְצָת אֲמִתַּת גְּדֻלַּת קְדֻשָּׁתוֹ וְכוּ' וְכוּ', בְּוַדַּאי בִּשְׁבִיל תְּנוּעָה אַחַת לְהִתְקָרֵב אֵלֵינוּ, מִכָּל שֶׁכֵּן לִלְמֹד סְפָרָיו הַקְּדוֹשִׁים וּלְקַיֵּם אֵיזֶה דִּבּוּר אֲמִתִּי מִדְּבָרָיו, לְהַכְרִיחַ עַצְמוֹ לִתְפִלָּה עַל פִּי עֲצוֹתָיו הַקְּדוֹשִׁים, וְלוֹמַר תְּהִלִּים בְּכַוָּנָה וְכוּ' וּמִכָּל שֶׁכֵּן לִנְסֹעַ עַל צִיּוּן קִבְרוֹ הַקָּדוֹשׁ אֲשֶׁר הִבְטִיחָנוּ בְּהַבְטָחָה גְּדוֹלָה שֶׁיַּעֲשֶׂה לָנוּ טוֹבָה לָנֶצַח, דַּעַת לְנָבוֹן נָקָל שֶׁבִּשְׁבִיל נְקֻדָּה אַחַת מִכָּל הַנַּ"ל, כְּדַאי וּכְדַאי לִסְבֹּל הַכֹּל וּלְשַׁבֵּר כָּל מִינֵי מְנִיעוֹת שֶׁבָּעוֹלָם. עַל כָּל פָּנִים שֶׁלֹּא לִטְעוֹת חַס וְשָׁלוֹם בְּטָעוּת וּשְׁטוּת שֶׁל הַמִּתְנַגְּדִים וְחוֹלְקִים, כְּאִלּוּ בִּשְׁבִיל זֶה שֶׁעָשָׂה טוֹבָה נִצְחִית כָּזֹאת לְנִשְׁמָתוֹ, שֶׁנָּסַע לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה בָּאָה עָלָיו הַתְּלָאָה הַזֹּאת חַס וְשָׁלוֹם. אַדְּרַבָּא מְחֻיָּב לְהִסְתַּכֵּל עַל הָאֱמֶת לַאֲמִתּוֹ וְלַהֲפֹךְ הַדָּבָר לְטוֹבָה, שֶׁכָּל הַתְּלָאוֹת הֵם בִּשְׁבִיל שֶׁמִּתְרַשֵּׁל בְּעִנְיַן הַהִתְקָרְבוּת אֶל הָאֱמֶת. וּבִפְרָט שֶׁאָנוּ רוֹאִין שֶׁגַּם עַל כָּל הַחוֹלְקִים וְהַמִּתְנַגְּדִים עוֹבְרִים כּוֹס הַתַּרְעֵלָה כּוֹס הַצָּרוֹת וְהַתְּלָאוֹת בְּלִי שִׁעוּר. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל כָּל יִשְׂרָאֵל, וּבִפְרָט בָּעִתִּים הַלָּלוּ אֲשֶׁר צָרוֹת רַבּוֹת סְבָבוּנוּ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת מִכָּל צַד וְאֵין רֶגַע בְּלֹא פֶּגַע וּכְמוֹ שֶׁהֶאֱרִיךְ בָּזֶה בַּשְּׁלָ"ה עַיֵּן שָׁם. וְאֵין חַיּוּתֵנוּ וְקִיּוּמֵנוּ בְּכָל יוֹם וּבְכָל שָׁעָה כִּי אִם בְּדֶרֶךְ נִסִּים נִפְלָאִים וְנוֹרָאִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יוֹמָא סט) 'הֵן הֵן גְּבוּרוֹתָיו' וְכוּ', וְכָל חַיּוּתֵינוּ הוּא רַק עַל יְדֵי נְקֻדַּת הַצַּדִּיק הָאֱמֶת, בִּבְחִינַת 'אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא', כְּמוֹ שֶׁכָּתוּב בַּמַּאֲמָר צִוִּיתָ צֶדֶק.
And peace to all our anshei sh'lomaynu with great love. ## Segment 7
וּבְכֹחוֹ הַגָּדוֹל בָּטַחְתִּי שֶׁבְּוַדַּאי לֹא יַעֲזֹב אֶת רַבִּי א"ב שֶׁיִּחְיֶה הַנַּ"ל, כַּאֲשֶׁר לֹא עָזַב אוֹתִי וְאֶת כֻּלָּנוּ בְּכָל הַתְּלָאוֹת שֶׁעָבְרוּ עָלֵינוּ. וּבִפְרָט עָלַי אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר שֶׁיִּהְיֶה אֶפְשָׁר לִסְבֹּל כָּל אֲשֶׁר עָבַר עָלַי. וְאַף עַל פִּי כֵן כְּשֶׁאֲנִי מְחַשֵּׁב עִמִּי, אֲנִי רוֹאֶה הָאֱמֶת שֶׁכָּל בְּנֵי גִּילִי אֲשֶׁר הָיוּ לָהֶם כָּתֵף סוֹרֶרֶת לְהִתְקָרֵב וְלִטְעֹם מֵאוֹרוֹ הַקָּדוֹשׁ, כֻּלָּם עָבְרוּ חַיֵּיהֶם בְּצָרוֹת וּמְרִירוּת הַרְבֵּה יוֹתֵר מִמֶּנִּי וְרֻבָּם מֵתוּ. וַאֲשֶׁר הֵמָּה חַיִּים עוֹדֶנָּה מְלֵאִים צָרוֹת מִצָּרוֹת שׁוֹנוֹת רַחֲמָנָא, לִצְלַן וְאֵין לָהֶם בַּמֶּה לְהַחֲיוֹת אֶת עַצְמָן. אַךְ הָעִקָּר הוּא הַנִּסָּיוֹן לְפִי שָׁעָה לִבְלִי לִשְׁמֹעַ לְדִבְרֵיהֶם הָרָעִים שֶׁל הַחוֹלְקִים עַל הָאֱמֶת, וְלִבְלִי לְהַטּוֹת דַּעְתּוֹ חַס וְשָׁלוֹם לְשׁוּם סְבָרָה שֶׁל שֶׁקֶר הַהֲפוּכָה מִן הָאֱמֶת, רַק לְהִסְתַּכֵּל בְּכָל עֵת אֶל הָאֱמֶת לַאֲמִתּוֹ וּלְקַיֵּם "חִשַּׁבְתִּי דְרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ".
For the sake of Hashem Yisborach — strengthen yourself with all your might to be only joyful always. And trust in Hashem for He will never abandon you. And everything will be turned to good. And give yourself life through the study of the holy Torah every day — and through prayers and supplications and the saying of Tehillim with kavanah. And speak with the anshei sh'lomaynu every day — and gladden your soul with all that is possible. And I am at my post — I will stand to pray for you — and to Hashem the salvation — that He do good to you in His chesed — not according to our sins will He deal with us. For His chesed is great over us — *"chasdei Hashem ki lo samu"* — the chasadim of Hashem are not finished. And there is no leisure to extend just now. And peace and life as your soul — my beloved son — and the soul of your father who intercedes for you and awaits your salvation. ## Segment 8
וְהִנֵּה לְהַאֲרִיךְ בִּדְבָרִים בְּעִנְיָן זֶה יֵשׁ בְּלִבִּי תְּהִלָּה לָאֵל הַרְבֵּה לְדַבֵּר, הִנֵּה בִּטְנִי מָלֵא מִלִּים. דְּבָרִים אֲמִתִּיִּים וְזַכִּים וּבְהִירִים בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ לֹא יַסְפִּיקוּ הֲמוֹן יְרִיעוֹת לְבָאֲרָם. וּכְבָר יְדַעְתֶּם קְצָת עַל יְדֵי סְפָרָיו הַקְּדוֹשִׁים וְעַל יְדֵי מַה שֶּׁחִדַּשְׁנוּ בָּהֶם בְּחַסְדֵי נִפְלְאוֹתָיו יִתְבָּרַךְ. וְעַתָּה יְדִידִי וַחֲבִיבִי חֲזַק וְאַמֵּץ עַצְמְךָ, וְחַזֵּק הַרְבֵּה אֶת יְדִידֵינוּ רַבִּי א"ב הַנַּ"ל. וְתִקְרָא אֶת הָאִגֶּרֶת הַזֹּאת הֵיטֵב, וְתָבִינוּ דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרִים אֵלֶּה. וּבָטַחְתִּי בְּחַסְדֵי ה' שֶׁבְּוַדַּאי לֹא יַעֲזֹב אוֹתוֹ, לָא שָׁבֵק וְלָא שָׁבִיק, רַק חֲזַק וֶאֱמַץ. וַחֲטֹף וֶאֱכֹל, חֲטֹף וֶאֱכֹל נַהֲמָא דְּאוֹרָיְתָא בְּכָל יוֹם וָיוֹם בְּכָל הַטְּרָדוֹת וְהַהַרְפַּתְקָאוֹת הָעוֹבְרִים עָלֶיךָ כִּי הִיא חַיֶּיךָ לָנֶצַח. וְזֶה הַיּוֹם שֶׁאַתָּה עוֹמֵד לֹא יִהְיֶה לְךָ עוֹד לָנֶצַח. וּמְאֹד מְאֹד גָּדוֹל צַעֲרִי יוֹתֵר מֵהַכֹּל מַה שֶּׁכָּתַבְתָּ שֶׁרַבִּי א"ב נֵרוֹ יָאִיר מִתְרַשֵּׁל בְּלִמּוּדוֹ. אֲהָהּ ה' עַל זֶה יִדְווּ כָּל הַדּוֹוִים. כִּי כַּמָּה וְכַמָּה אָנוּ מְדַבְּרִים וְצוֹעֲקִים עַל זֶה שֶׁאֵין מָנוֹס מִכָּל הַיִּסּוּרִים וְהַהַרְפַּתְקָאוֹת כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה וּלְהַתְּפִלָּה וּתְחִנָּה וּבַקָּשָׁה וְכוּ', וְאֵיךְ נֶהְפַּכְתָּ לִי יְדִיד נַפְשִׁי. כְּבָר הִזְהִירוּנוּ רַבּוֹתֵינוּ זַ"ל (אָבוֹת ב) 'אַל תֹּאמַר לִכְשֶׁאֶפְנֶה אֶשְׁנֶה'. כַּלֵּךְ מִדֶּרֶךְ זֶה חֲבִיבִי וִידִידִי, כִּי אֲנִי בָּטוּחַ בְּהַשֵּׁם יִתְבָּרַךְ שֶׁבְּוַדַּאי יְתַקֵּן לְךָ הַשֵּׁם יִתְבָּרַךְ בְּכָל עִנְיְנֵי הַדַּחֲקוּת וְהַתְּלָאוֹת שֶׁלְּךָ, וְיַרְחִיב יָדְךָ וְתִמְכֹּר סְחוֹרָתְךָ בְּטוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. אֲבָל הַיָּמִים שֶׁאִבַּדְתָּ בְּלֹא תּוֹרָה שֶׁיָּכֹלְתָּ לַחֲטֹף מִתּוֹךְ הַיִּסּוּרִים דַּיְקָא, זֶה אֲבֵדָה שֶׁאֵינָהּ חוֹזֶרֶת. וּבִפְרָט מַה תַּעֲשֶׂה בַּיָּמִים הַבָּאִים. כִּי אֲפִלּוּ אִם תְּבַלֶּה יָמֶיךָ בַּעֲשִׁירוּת, אִי אֶפְשָׁר שֶׁלֹּא יַעֲבֹר עַל הָאָדָם בִּלְבּוּלִים וּטְרָדוֹת רַבּוֹת וְהַרְפַּתְקָאוֹת בְּלִי שִׁעוּר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, וְכַמְבֹאָר בִּפְסוּקִים רַבִּים כִּי אָדָם לְעָמָל יוּלָּד וְכוּ'. וּמִי שֶׁמְּבַטֵּל מֵחֲמַת זֶה מִדִּבְרֵי תּוֹרָה וּתְפִלָּה הוּא אוֹבֵד אֶת יָמָיו לְגַמְרֵי חַס וְשָׁלוֹם. כִּי אַדְּרַבָּא כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם, הַכֹּל לִקְרֹא אוֹתוֹ לְקָרְבוֹ אֶל הַתּוֹרָה. כִּי הָעִקָּר שַׁעֲשׁוּעָיו יִתְבָּרַךְ הוּא כְּשֶׁלּוֹמְדִין תּוֹרָה בַּצַּר לָאָדָם מִתּוֹךְ בִּלְבּוּלִים וְדַחֲקוּת. כִּי זֶה עִקַּר מַעֲלַת הָאָדָם עַל הַמַּלְאָכִים שֶׁיֵּשׁ לוֹ מְנִיעוֹת וּבִלְבּוּלִים כָּאֵלֶּה, וְהוּא מְקָרֵב עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה מִתּוֹךְ יִסּוּרִים וּמְנִיעוֹת וְהִשְׁתַּטְּחוּת וְהִתְפַּשְּׁטוּת הַסִּטְרָא אַחְרָא כָּזֶה שֶׁהֵם מִשְׁתַּטְּחִים בְּכָל פַּעַם כְּמוֹ נְהָרוֹת וּתְהוֹמוֹת מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים מב) "תְּהוֹם אֶל תְּהוֹם קוֹרֵא". הַט אָזְנֶיךָ הֵיטֵב וּשְׁמַע דְּבָרַי הַנֶּאֱמָרִים בֶּאֱמֶת, וּלְקַיֵּם בְּכָל עֵת "ה' עֻזִּי וּמְעֻזִּי וּמְנוּסִי". וּכְמוֹ שֶׁכָּתוּב (שָׁם נט) "וּמָנוֹס בְּיוֹם צַר לִי". וְתַחֲטֹף בְּכָל יוֹם כָּל מַה שֶּׁתּוּכַל תּוֹרָה וּתְפִלָּה, וּלְקַיֵּם קָבַעְתָּ עִתִּים לַתּוֹרָה, כְּמוֹ שֶׁפֵּרֵשׁ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל לִגְזֹל עִתִּים לַתּוֹרָה מִתּוֹךְ כָּל הַטְּרָדוֹת שֶׁבָּעוֹלָם. כִּי אֵין יוֹם שֶׁלֹּא יוּכַל לַחֲטֹף מִמֶּנּוּ טוֹב מְעַט אוֹ הַרְבֵּה, כִּי לֵית יוֹם דְּלֵית בֵּהּ טוֹב; וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ וְיַהֲפֹךְ הַכֹּל לְטוֹבָה. וְתִרְאֶה לָבוֹא לְפֹה בִּזְרִיזוּת. דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת, וְלֹא יִחַדְתִּי הַדִּבּוּר לְרַבִּי א"ב בְּעַצְמוֹ מֵחֲמַת שֶׁלֹּא כָּתַב מִכְתָּבוֹ אֵלַי, וּמֵאֵלָיו יָבִין שֶׁכָּל הַדְּבָרִים נֶאֶמְרוּ אֵלָיו בְּיִחוּד וְגַם לְכֻלְּכֶם וּלְכֻלָּנוּ. כִּי הַכֹּל צְרִיכִים לֵידַע וְלַחֲזֹר בְּכָל יוֹם כָּל הַנַּ"ל. וְיוֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים זַ"ל. וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט בִּשְׁלוֹם יְדִידִי וַחֲבִיבִי מוֹרֵנוּ הָרַב רַבִּי יִשְׂרָאֵל, נֵרוֹ יָאִיר וְכָל בְּנֵי־בֵיתוֹ.
And peace to all our anshei sh'lomaynu with great love. ## Segment 9
הֲלֹא כֹּה דִּבְרֵי הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְכֶם וּמְצַפֶּה לִרְאוֹתָם בְּשִׂמְחָה.
For the sake of Hashem Yisborach — strengthen yourself with all your might to be only joyful always. And trust in Hashem for He will never abandon you. And everything will be turned to good. And give yourself life through the study of the holy Torah every day — and through prayers and supplications and the saying of Tehillim with kavanah. And speak with the anshei sh'lomaynu every day — and gladden your soul with all that is possible. And I am at my post — I will stand to pray for you — and to Hashem the salvation — that He do good to you in His chesed — not according to our sins will He deal with us. For His chesed is great over us — *"chasdei Hashem ki lo samu"* — the chasadim of Hashem are not finished. And there is no leisure to extend just now. And peace and life as your soul — my beloved son — and the soul of your father who intercedes for you and awaits your salvation. The words of your father who intercedes for you and awaits your reply. Nussun of Breslov. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רצו URL: https://ajew.org/reader-plain/alim-litrufa/2/295/ # רצו
רצו
Source: https://ajew.org/reader/alim-litrufa/2/295 ## Segment 1
רצו
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' וַיְחִי ת"ר.
For the sake of Hashem Yisborach — strengthen yourself with all your might to be only joyful always. And trust in Hashem for He will never abandon you. And everything will be turned to good. And give yourself life through the study of the holy Torah every day — and through prayers and supplications and the saying of Tehillim with kavanah. And speak with the anshei sh'lomaynu every day — and gladden your soul with all that is possible. And I am at my post — I will stand to pray for you — and to Hashem the salvation — that He do good to you in His chesed — not according to our sins will He deal with us. For His chesed is great over us — *"chasdei Hashem ki lo samu"* — the chasadim of Hashem are not finished. And there is no leisure to extend just now. And peace and life as your soul — my beloved son — and the soul of your father who intercedes for you and awaits your salvation. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְנִכְסַפְתִּי לִכְתֹּב לְךָ בַּאֲרִיכוּת, אַךְ אֵין דַּעְתִּי צְלוּלָה. וְהַהֶכְרֵחַ לְהוֹדִיעֲךָ צַעֲרִי. כִּי בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה חָזַר וְנֶחֱלַשׁ אֶתְמוֹל קֹדֶם אוֹר הַבֹּקֶר שֶׁל יוֹם ד', וְצָעַק בְּקוֹל מַר עַל כְּאֵבוֹ, וּמוּטָל עַל עֶרֶשׂ דְּוַי מֵאֶתְמוֹל עַד עַתָּה אֲשֶׁר כָּזֹאת לֹא עָבַר עָלָיו. וּבְיוֹם אֶתְמוֹל הָיָה כְּאֵבוֹ כָּבֵד מְאֹד, וּבַלַּיְלָה הוּקַל עָלָיו מְעַט מְעַט לְאֵיזֶה שָׁעוֹת, וְכֵן הַיּוֹם, אֲבָל עֲדַיִן מֻנָּח עַל עֶרֶשׂ דְּוַי. וְהָרַחֲמָנוּת שֶׁעָלָיו אֵין לְשַׁעֵר, וַאֲנִי בִּלְתִּי אֶל ה' עֵינַי תְּלוּיוֹת וְכַפַּי פְּרוּשׂוֹת אֶל רַחֲמָיו וַחֲסָדָיו הַמְרֻבִּים, מֵאוֹצַר מַתְּנַת חִנָּם יְחָנֵּנוּ בִּזְכוּת וְכֹחוֹ הַגָּדוֹל שֶׁל הָאֵשֶׁל הַגָּדוֹל שֶׁאָנוּ נִשְׁעָנִים עָלָיו, וְיִשְׁלַח לוֹ מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף, וְלַה' הַיְשׁוּעָה. וְאַף עַל פִּי כֵן צְרִיכִין לְחַזֵּק עַצְמוֹ לְהַאֲמִין שֶׁהַכֹּל לְטוֹבָה. וּבָרוּךְ הַשֵּׁם אֲנִי חָזָק בָּזֶה, אַךְ רַחֲמָיו יִתְבָּרַךְ מְרֻבִּים מְאֹד, וַאֲנִי מְבַקֵּשׁ וּמִתְחַנֵּן "אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים" בִּפְשִׁיטוּת שֶׁיָּשׁוּב לְאֵיתָנוֹ בִּשְׁלֵמוּת מְהֵרָה. וְאַתָּה תַּזְהִיר אֶת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּתְפַּלְּלוּ וְיַעְתִּירוּ הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ עֲבוּרוֹ, הַרְבּוּ עָלָיו רַחֲמִים בִּפְרָט כִּי צַעֲרֵנוּ נוֹגֵעַ לְכֻלָּם, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם. וּמוֹסֵר כְּתָב זֶה נָחוּץ וְאִי אֶפְשָׁר לְהַאֲרִיךְ. וְאַף עַל פִּי כֵן בְּנִי אַל תִּהְיֶה נִמְשָׁךְ אַחַר הַצַּעַר חַס וְשָׁלוֹם הַרְבֵּה, רַק תְּבַקֵּשׁ רַחֲמִים וְנִבְטַח בַּה' כִּי בְּוַדַּאי יִרְפָּאֵהוּ מְהֵרָה וְלֹא יָעִיר כָּל חֲמָתוֹ חַס וְשָׁלוֹם. כִּי חַסְדֵי ה' אֵינָם תָּמִים וְרַחֲמָיו לֹא כָּלִים. וְאִם יִרְצֶה הַשֵּׁם אוֹדִיעֲךָ יְשׁוּעָתוֹ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
Nussun as above. The honor of his friend — the outstanding veteran rabbinical scholar — our Teacher the Rabbi Asher Moshe — may his light shine. His short letter arrived yesterday between Minchah and Maariv. And from yourself you will understand the immensity of his pain from this — until the soul. *"Homeh alai libi — me'ai me'ai ochilah"* — "My heart makes an uproar within me — my bowels — my bowels — I writhe in pain." [Yirmiyahu 4:19] He is very pained for them — from several sides — both from the side of the pain and the sufferings themselves that have surrounded his friend Rabbi A.B. from all sides — may Hashem have mercy and save him quickly — and more than anything from the arousal of the enemies who gnash their teeth to take revenge — G-d forbid — as it is written (Eichah 2): *"sharku va'yacharku shen — am'ru bila'nu"* — "they hissed and gnashed their teeth — they said: we have swallowed her" — may the Merciful One protect us — but Hashem will certainly not abandon us in their hands. And above all — his pain is greatest from the confusion of the mind and the smallness of the intellect that has been diminished among them because of this — for the lack of knowledge is the hardest of all. And as is explained in his holy words — that the essential pain of all kinds of afflictions and lacks is only the lack of knowledge. For if the knowledge were complete — and one knew that everything is in His Providence Yisborach for good — certainly one would not suffer at all — on the contrary one would be full of joy from all the sufferings and adventures that pass over him. For *"kol mah d'aveid Rachmana l'tav aveid"* — for His intention Yisborach is certainly for wonderful good. And in particular since we see with our own eyes that every person is full of sufferings — and as it is written in the Midrash Rabbah Parshas Mikeitz chapter 92 on the verse *"v'El Shaddai yitein lachem rachamim"*: Rabbi Alexandri said — there is no person without sufferings. Happy is the person upon whom the sufferings come from the Torah — as it is said: *"u'mitorascha t'lam'denu."* And look there at what is written there — if he comes to be upset — and *"u'mitorascha t'lam'denu."* What is written about Avraham — *"va'avarechecha va'agadlah sh'mecha"* — when he went out — famine immediately sprang upon him — and he did not get upset and did not protest. And so forth — look there. And you already know that all the obstacles are only obstacles of the mind — for one whose mind and intellect is firm in the truth to its truth — certainly his thoughts will not alarm him from any adventures and distresses that pass over him. For it will certainly never enter the mind of a Jewish person — when some trouble G-d forbid comes upon him — even in the body and children — G-d forbid — and all the more so in the easier matter of money — that this is because he put on tefillin or distributed to charity and the like. On the contrary — an upright person — even a simple person — takes to heart that all his troubles and sufferings are because he diminished in the service of Hashem — that he did not put on tefillin with the proper kavanah — and did not give charity with a whole heart as fitting. And now — understand well from this to our matter — for certainly one who inclines toward the opinion of those who oppose such a holy and awesome and exalted light as our Master our Teacher and our Rebbe — zacher tzaddik v'kadosh livrachah — who revealed such Torah novellae in the world that were never heard — that give life to all souls from great to small — certainly according to their false opinion — even if one were to give great wealth to travel to Uman — one should not travel. But since in the chasadim of Hashem He opened our eyes — and informed us somewhat of the truth of the greatness of his holiness — certainly for one single movement to draw close to us — all the more so to study his holy books and to fulfil some true word from his words — to compel oneself to prayer according to his holy counsels — and to say Tehillim with kavanah — and all the more so to travel to the kever of his holy grave — where he promised us with a great promise that he will do good for us forever — it is obvious to any understanding person that for one single point from all the above — it is worthwhile and worthwhile to bear everything and to break all kinds of obstacles in the world. At any rate — not to err — G-d forbid — in the error and folly of those who oppose — as if because of this — that he traveled to Uman on Rosh HaShanah — this trouble has come upon him — G-d forbid. On the contrary — he is obligated to look at the truth to its truth — and to turn the matter to good — that all the troubles are because he is lax in the matter of drawing close to the truth. And in particular since we see that also upon all those who oppose and dispute — the cup of poison passes — the cup of troubles and distress without measure. May Hashem have mercy on all of Israel. And our life and sustaining at every day and every hour is only through wondrous and awesome miracles — as our Sages taught (Yuma 69): *"hein hein gevurosav"* — and all our life is only through the point of the true tzaddik — in the aspect of "ilmalei milcha la havei alma yachol l'misbel m'rirutha" — as it is written in the passage *"tzivisah tzedek."* And through his great power — I trust — that He will certainly not abandon Rabbi A.B. — as He did not abandon me and all of us — through all the distresses that passed over us. And in particular over me — which would not be believed if told — that it would be possible to bear all that passed over me. And even so — when I think to myself — I see the truth — that all those of my generation who had a rebellious shoulder against drawing close — and tasting from his holy light — all of them passed their lives in troubles and bitterness far more than me — and most of them have died. And those who are still alive are filled with troubles from various troubles — may the Merciful One protect — and they have nothing with which to give themselves life. But the essential is the test for the moment — not to listen to the evil words of those who oppose the truth — and not to incline one's mind toward any false reasoning that is the opposite of truth — rather to look at every time at the truth to its truth — and to fulfil *"chishavti d'rachai va'ashivah raglai el eidosecha"* — "I considered my ways — and turned my feet to Your testimonies." [Tehillim 119:59] And behold — to extend words in this matter — praised be G-d there is much in his heart to speak — *"hinei vitni malei milim."* True and pure and clear words — with Hashem's help — but many sheets would not suffice to express them. And now my friend and my dear one — be strong and fortify yourself — and greatly strengthen his friend Rabbi A.B. And read this letter well — and you will understand many things from within these words. And I trust in the chasadim of Hashem — that He will certainly not abandon him — *la shaveik v'la shavik* — only be strong and resolute. And *"chatof v'echol — chatof v'echol nahama d'oraiysa b'chol yom v'yom"* — snatch and eat — snatch and eat the bread of Torah every day and day — through all the preoccupations and adventures that pass over you — for it is your life forever. [חֲטֹף וֶאֱכֹל — an Aramaic idiom drawn from the Talmud — adapted by Reb Nussun into one of his most powerful rallying cries: wherever you are — whatever difficulty surrounds you — snatch what you can of Torah. Do not wait for the perfect moment. Grab. Eat. This day will not come again] And this day on which you stand — will not be yours again forever. And very very greatly is his pain — more than everything — in what you wrote — that Rabbi A.B. is being lax in his learning. Alas Hashem — about this all who are in pain should grieve. For how much and how much we speak and cry out about this — that there is no escape from all the sufferings and adventures — except to Hashem Yisborach — and to the Torah and to prayer and supplication and request. Our Sages have already warned us (Avos 2): *"al tomar lichsh'efneh eshneh"* — "do not say: when I have leisure I will study." Turn yourself away from this path — my dear friend. And the days that you have lost without Torah — that you could have snatched in the midst of the very afflictions themselves — that is a loss that does not return. For even if you were to spend your days in wealth — it is impossible that there should not pass over a person confusions and very great preoccupations and adventures without measure — as our Sages taught — and as is explained in many verses: *"ki adam l'amal yulad"* — "for man is born to toil." [Iyov 5:7] For on the contrary — all that passes over a person — all of it is to call him to draw him close to the Torah. For the essential delight of His Yisborach is when one studies Torah in the straits of the person — through confusions and pressing. For this is the essential virtue of a person over the angels — that he has such obstacles and confusions — and the sitra achra prostrates itself every time like actual rivers and depths — as it is written (Tehillim 42): *"t'hom el t'hom korei"* — "deep calls to deep." Incline your ear well and hear my words spoken in truth — and fulfil at every time *"Hashem uzi u'meuzi u'mnusi"* — and as it is written (ibid 59): *"u'manos b'yom tzar li."* And snatch every day all the Torah and prayer that you can — and fulfil *"kavata ittim l'Torah"* — as our Master our Teacher and our Rebbe explained — to rob times for Torah from within all the preoccupations of the world. For there is not a day in which one cannot snatch from it good — little or much — for *"leit yom d'leit bei tav."* And trust in Hashem for He will not abandon you — and will turn everything to good. And see to come here with alacrity. The words of your lover in truth — and he did not address the speech to Rabbi A.B. himself because he did not write a letter to him — and from himself he will understand that all the words were said to him in particular — and also to all of you and to all of us. For all need to know and to return every day all the above. And more than they — my son — be careful to fulfil his holy words. And greet all the anshei sh'lomaynu with great love — and in particular the peace of his friend and beloved Rabbi Yisrael — may his light shine — and all his household. Is not this so — the words of one who awaits salvation and intercedes for you — and awaits to see them in joy. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רצז URL: https://ajew.org/reader-plain/alim-litrufa/2/296/ # רצז
רצז
Source: https://ajew.org/reader/alim-litrufa/2/296 ## Segment 1
רצז
The words of your lover in truth — and he did not address the speech to Rabbi A.B. himself because he did not write a letter to him — and from himself he will understand that all the words were said to him in particular — and also to all of you and to all of us. For all need to know and to return every day all the above. And more than they — my son — be careful to fulfil his holy words. And greet all the anshei sh'lomaynu with great love — and in particular the peace of his friend and beloved Rabbi Yisrael — may his light shine — and all his household. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' שְׁמוֹת ת"ר.
Is not this so — the words of one who awaits salvation and intercedes for you — and awaits to see them in joy. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
דַּע שֶׁתְּהִלָּה לָאֵל עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ בַּחֲסָדָיו, וְשָׁב בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה לִבְרִיאוּתוֹ בַּלַּיְלָה הַשַּׁיָּכָה לְיוֹם ו', עֶרֶב שַׁבַּת קֹדֶשׁ אֵיזֶה שָׁעָה אַחַר חֲצוֹת לַיְלָה. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַצַּעַר וְכִלְיוֹן עֵינַיִם עַד הַנֶּפֶשׁ שֶׁעָבַר עָלַי, מִיּוֹם ד' קֹדֶם אוֹר הַבֹּקֶר עַד לֵיל ו', שֶׁהֵם שְׁנֵי מֵעֵת לְעֵת פָּחוֹת מְעַט שֶׁשָּׁכַב עַל עֶרֶשׂ דְּוַי וְזָעַק בְּקוֹל מַר מְאֹד, רַק בְּתוֹךְ כָּךְ הִנִּיחַ קְצָת וְאַחַר כָּךְ חָזַר וְצָעַק. וּבְיוֹם ה' שֶׁכָּתַבְתִּי לְךָ מִכְתָּבִי הוּקַל מֵעָלָיו בְּאוֹתוֹ הַיּוֹם, קְצָת וַעֲדַיִן הָיָה כּוֹאֵב לוֹ. וְאַחַר כָּךְ בְּעֵת מִנְחָה וּמַעֲרִיב חָזַר וְצָעַק בְּקוֹל מַר, כִּי חָזַר כְּאֵבוֹ יוֹתֵר מִבַּתְּחִלָּה. וְכֵן הָיָה עַד אַחַר חֲצוֹת לַיְלָה הַנַּ"ל. וַאֲנִי וְכָל בְּנֵי בֵיתִי עוֹמְדִים מַרְעִיד וּמִשְׁתּוֹמֵם, וּמַה שֶּׁעָבַר עָלַי בָּזֶה אִי אֶפְשָׁר לְבָאֵר. רַק לֹא רָצִיתִי לַעֲשׂוֹת שׁוּם פְּעֻלָּה כְּלָל, רַק סָמַכְתִּי עַל הַשֵּׁם יִתְבָּרַךְ לְבַד. וְכַמָּה פְּעָמִים הִתְפַּלַּלְתִּי לְהַשֵּׁם יִתְבָּרַךְ. וְאַף שֶּׁרָאִיתִי שֶׁעֲדַיִן לֹא פָּעַלְתִּי, כִּי חָזַר וְצָעַק עַל כְּאֵבוֹ רַחֲמָנָא לִצְלַן, אַף עַל פִּי כֵן נִתְחַזַּקְתִּי וְהִתְפַּלַּלְתִּי וְכֵן כַּמָּה פְּעָמִים. וַה' בְּרַחֲמָיו הִפְלִיא חַסְדּוֹ, וּפִתְאֹם חָזְרוּ בְּנֵי מֵעָיו לִפְנִים, בְּלִי שׁוּם עֲשִׂיַּת אָדָם וּבְלִי שׁוּם סִבָּה וְתַחְבּוּלָה עַל יְדֵי אָדָם, וְתֵכֶף נָפְלָה עָלָיו שֵׁנָה כַּמָּה שָׁעוֹת מַה שֶּׁלֹּא יָשֵׁן תְּחִלָּה כָּל הַזְּמַן הַנַּ"ל כִּי אִם מְעַט דִּמְעַט שֶׁהָיָה מִתְנַמְנֵם קְצָת עַד שֶׁאָמַר שֶׁחוֹשֵׁשׁ שֶׁלֹּא יֵצֵא מִדַּעְתּוֹ חַס וְשָׁלוֹם.
My beloved son — my dear one. ## Segment 5
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי אֵיךְ צְרִיכִין לְהִתְחַזֵּק בִּתְפִלָּה וְתַחֲנוּנִים כָּל אָדָם שֶׁהוּא בְּכָל מַה שֶּׁעוֹבֵר עָלָיו, וְלִבְלִי לִסְמֹךְ עַל שׁוּם תַּחְבּוּלָה בִּפְרָט בְּעִנְיַן רְפוּאוֹת. אִם אָמַרְתִּי אֲסַפְּרָה כְּמוֹ לֹא יַסְפִּיק הַזְּמַן וְהַנְּיָר. אַךְ לְעֵת עַתָּה הוֹדַעְתִּיךָ יְשׁוּעָתֵנוּ וְחַסְדּוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ, כֵּן יוֹסִיף ה' חַסְדּוֹ שֶׁלֹּא יָבוֹא עוֹד לִידֵי מַחֲלָה וּכְאֵב וּמֵחוּשׁ כְּלָל, וְיִזְכֶּה לְהִתְתַּקֵּן בְּכָל הַדְּבָרִים בְּגוּף וָנֶפֶשׁ. וְיִהְיֶה לוֹ שְׁלוֹם בַּיִת בֶּאֱמֶת. וְלַה' הַיְשׁוּעָה.
He received his letter just now — and he yearned to write to him at length — but his mind is not clear. And it is necessary to inform him of his pain. For his son Dovid Tzvi — may he live — fell ill again yesterday before the light of morning of Wednesday — and cried out in a bitter voice about his pain — and he has been lying on a bed of illness from yesterday until now — the likes of which has not passed over him. And yesterday his pain was very heavy — and in the night it was somewhat eased for him for some hours — and likewise today — but he is still lying on a bed of illness. And the mercy upon him is beyond measure. ## Segment 6
גַּם בְּעִנְיַן הַפַּרְנָסָה הָיָה דָּחוּק לִי מְאֹד, וְהֻכְרַחְתִּי לִלְווֹת עַל שַׁבַּת קֹדֶשׁ, וַעֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ גַּם כֵּן וְהִרְחִיב לִי קְצָת בְּחַסְדּוֹ. וּתְהִלָּה לָאֵל בָּא בְּיוֹם ו' רַבִּי אַיְיזִיק בֶּן רַבִּי יִשְׂרָאֵל מִלִּיפֶּוֶועץ מַה שֶּׁהִסְתַּכַּלְתִּי עַל זֶה מִכַּמָּה טְעָמִים וְהֵבִיא לִי מָעוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. גַּם נִצְרָךְ לִי מַה שֶּׁבָּא, לִשְׁאָר עִנְיָנִים כַּאֲשֶׁר אֲסַפֵּר לְךָ בָּזֶה אִם יִרְצֶה הַשֵּׁם, וְתָבִין מְעַט נִפְלְאוֹת ה'.
And he has only to Hashem his eyes raised and his hands spread toward His abundant mercies and chasadim — from the treasury of free gift may He graciously grant him — through the merit and great power of the great eshel upon which we lean [הָאֵשֶׁל הַגָּדוֹל — the great eshel — Bereishis 21:33: Avraham planted an eshel in Be'er Sheva. The Sages interpret eshel as an acronym for *achilas* (eating), *sh'tiyah* (drinking), *linah* (lodging) — hospitality — or as a tree under which the wayfarers could rest. Reb Nussun uses the term for the Rebbe — the great *eshel* — the great tree — the shelter and support — under whose shade and merit he appeals to Hashem for his son's healing] — and send him quickly complete healing from heaven — healing of the soul and healing of the body — and to Hashem the salvation. And even so one must strengthen oneself to believe that all is for good. And praised be Hashem he is firm in this — but His mercies Yisborach are very abundant — and he beseeches and pleads: *"El Shaddai yitein lachem rachamim"* — "and may G-d Almighty give you mercy" [Bereishis 43:14] — plainly — that he return to his strength in completeness quickly. ## Segment 7
גַּם אָחִיו רַבִּי נַחְמָן בָּא עִמּוֹ, וּתְהִלָּה לָאֵל הָיִינוּ בְּשַׁבָּת בְּשִׂמְחָה. וַאֲנִי בְּעַצְמִי רָקַדְתִּי קְצָת בְּנִפְלְאוֹת חֲסָדָיו יִתְבָּרַךְ עַד אֵין חֵקֶר, גְּדוֹלִים מַעֲשֵׂי ה'. וַעֲדַיִן עֵינַי תְּלוּיוֹת בְּכָל עֵת לִישׁוּעָתוֹ יִתְבָּרַךְ, כִּי עֲדַיִן אָנוּ צְרִיכִים רַחֲמִים רַבִּים וִישׁוּעוֹת נִפְלָאוֹת בִּכְלָלִיּוּת וּבִפְרָטִיּוּת כָּל אֶחָד וְאֶחָד. עַל מִי לָנוּ לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, בִּזְכוּתוֹ וְכֹחוֹ זֵכֶר צַדִּיק לִבְרָכָה, חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וּבְשַׁבָּת דִּבַּרְנוּ מִגֹּדֶל מַעֲלַת הַצְּדָקָה, בִּפְרָט וְכוּ', עַל פִּי הַתּוֹרָה 'לְהַמְשִׁיךְ הַשְׁגָּחָה שְׁלֵמָה'. וּמֵחֲמַת שֶׁאוֹר הַיּוֹם מְמַשְׁמֵשׁ לָבוֹא אִי אֶפְשָׁר לְהַאֲרִיךְ. יוֹמָם יְצַוֶּה ה' חַסְדּוֹ. ה' חָנֵּנוּ לְךָ קִוִּינוּ הֱיֵה זְרוֹעָם לַבְּקָרִים וְכוּ' שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ וְכוּ'.
And you — warn all the anshei sh'lomaynu that they pray and beseech greatly to Hashem Yisborach for him — have much mercy on him — in particular since our pain touches all of them — and Hashem Yisborach will have mercy. And the bearer of this letter is pressing — and it is impossible to extend. And even so — my son — do not be drawn after sadness — G-d forbid — too much — rather beseech mercy and trust in Hashem — for He will certainly heal him quickly and will not let loose all His anger — G-d forbid. For the chasadim of Hashem are not finished and His mercies do not cease. And if Hashem wills — he will inform him of his salvation — with Hashem's help. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְחַיֶּה עַצְמוֹ רַק בָּזֶה בְּהַחֲסָדִים גְּדוֹלִים הַמִּתְחַדְּשִׁים בְּכָל יוֹם בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ בְּכֹחוֹ הַגָּדוֹל זַ"ל שֶׁהָיָה מִתְחַדֵּשׁ בְּכָל יוֹם וּבְכָל עֵת וְכוּ' עַד שֶׁזָּכָה לְסַפֵּר מֵהַזָּקֵן הַקָּדוֹשׁ וְכוּ' וְכוּ'.
Nussun of Breslov. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָּן עֲזִיזָא. וּבִפְרָט לִידִיד נַפְשִׁי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכְדּוֹ זַ"ל. חֲזַק וֶאֱמַץ אָחִי וּבְנִי חֲבִיבִי וְתִרְאֶה לְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וְתִכְסֹף וְתִתְגַּעְגֵּעַ לָבוֹא אֵלֵינוּ עַד שֶׁיַּעַזְרְךָ ה' בְּרַחֲמָיו.
Overview: Thursday, Parshas Vaychi — 5600. To his beloved son. He received his letter just now — yearned to write at length — but his mind is not clear. It is necessary to inform him of his pain. For his son Dovid Tzvi fell ill again yesterday before the light of morning on Wednesday — and cried out in a bitter voice about his pain — and he has been lying on a bed of illness from yesterday until now — the likes of which has not passed over him. Yesterday his pain was very heavy — in the night it eased somewhat for some hours — likewise today — but still lying on a bed of illness. The mercy upon him is beyond measure. He has only to Hashem his eyes raised — and his hands spread toward His abundant mercies — from the treasury of free gift may He graciously grant him — through the merit and great power of the great eshel upon which we lean — and send him quickly complete healing from heaven — healing of the soul and healing of the body. Even so one must strengthen oneself to believe that all is for good. Praised be Hashem he is firm in this — but His mercies Yisborach are very abundant — and he beseeches and pleads: "El Shaddai yitein lachem rachamim" — plainly — that he return to his strength in completeness quickly. And you — warn all the anshei sh'lomaynu that they pray and beseech greatly for him — have much mercy — in particular since our pain touches all of them. And the bearer is pressing — impossible to extend. And even so my son — do not be drawn after sadness too much — rather beseech mercy and trust in Hashem — for He will certainly heal him quickly and will not let loose all His anger. For the chasadim of Hashem are not finished and His mercies do not cease. And if Hashem wills — he will inform him of his salvation. Nussun of Breslov. He did not want to do any action at all — rather he leaned only on Hashem Yisborach alone. And he prayed many times to Hashem. And even though he saw that he had not yet succeeded — for he returned and cried out about his pain — even so he strengthened himself and prayed — and so many times. And Hashem in His mercies made His chesed wondrous — and suddenly his intestines returned inward — without any human action — and without any cause or stratagem through a person — and immediately sleep fell upon him for several hours — which he had not slept during all the above-mentioned time except very very little — for he would only doze a little — until he said that he feared he was losing his mind — G-d forbid. What shall he say to you — my beloved son — how much one must strengthen oneself in prayer and supplication — every person — in all that passes over him — and not to rely on any stratagem — in particular in the matter of healings. If he were to tell — the time and paper would not suffice. But for the time being he informed him of their salvation and His *chesed* and His wonders Yisborach — so may Hashem add His chesed — that he never again come to illness and pain and malady at all — and may he merit to be rectified in all things in body and soul — and may he have true domestic peace. And to Hashem the salvation. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # רצח URL: https://ajew.org/reader-plain/alim-litrufa/2/297/ # רצח
רצח
Source: https://ajew.org/reader/alim-litrufa/2/297 ## Segment 1
רצח
And he has only to Hashem his eyes raised and his hands spread toward His abundant mercies and chasadim — from the treasury of free gift may He graciously grant him — through the merit and great power of the great eshel upon which we lean [הָאֵשֶׁל הַגָּדוֹל — the great eshel — Bereishis 21:33: Avraham planted an eshel in Be'er Sheva. The Sages interpret eshel as an acronym for *achilas* (eating), *sh'tiyah* (drinking), *linah* (lodging) — hospitality — or as a tree under which the wayfarers could rest. Reb Nussun uses the term for the Rebbe — the great *eshel* — the great tree — the shelter and support — under whose shade and merit he appeals to Hashem for his son's healing] — and send him quickly complete healing from heaven — healing of the soul and healing of the body — and to Hashem the salvation. And even so one must strengthen oneself to believe that all is for good. And praised be Hashem he is firm in this — but His mercies Yisborach are very abundant — and he beseeches and pleads: *"El Shaddai yitein lachem rachamim"* — "and may G-d Almighty give you mercy" [Bereishis 43:14] — plainly — that he return to his strength in completeness quickly. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם א' וָאֵרָא ת"ר.
And you — warn all the anshei sh'lomaynu that they pray and beseech greatly to Hashem Yisborach for him — have much mercy on him — in particular since our pain touches all of them — and Hashem Yisborach will have mercy. And the bearer of this letter is pressing — and it is impossible to extend. And even so — my son — do not be drawn after sadness — G-d forbid — too much — rather beseech mercy and trust in Hashem — for He will certainly heal him quickly and will not let loose all His anger — G-d forbid. For the chasadim of Hashem are not finished and His mercies do not cease. And if Hashem wills — he will inform him of his salvation — with Hashem's help. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ.
Nussun of Breslov. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי עַתָּה וְהָיָה לִי לְנַחַת אֲשֶׁר קִיַּמְתָּ שְׁלִיחוּתִי לִשְׁלֹחַ הָאִגֶּרֶת לִלְבוֹב. ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה. וּתְהִלָּה לָאֵל עָבַר גַּם שַׁבָּת זֶה בְּשָׁלוֹם וְשִׂמְחָה קְצָת. וְדִבַּרְנוּ דִּבְרֵי תּוֹרָה אֲמִתִּיִּים בְּעִנְיַן הַתּוֹרָה "יְמֵי חֲנֻכָּה הֵם יְמֵי הוֹדָאָה" וּבְעִנְיַן "בַּצָּר הִרְחַבְתָּ לִי" וְכוּ'. אַךְ מָה אֹמַר לְךָ בְּנִי חַבִיבִי, כִּי אֲנִי מֻכְרָח לְהוֹדִיעֲךָ צַעֲרִי, כִּי בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה חָזַר וְנֶחֱלַשׁ עַל כְּאֵבוֹ בְּמוֹצָאֵי שַׁבַּת קֹדֶשׁ אֲשֶׁר קָשֶׁה לִסְבֹּל מְרִירַת צַעֲקָתוֹ. וְעַתָּה הֵקֵל עָלָיו קְצָת, אַךְ עֲדַיִן לֹא קָם מִמִּטָּתוֹ. הַשֵּׁם יִתְבָּרַךְ יִסְעָדֵהוּ מְהֵרָה וִישִׁיבֵהוּ לְאֵיתָנוֹ. אֵין לִי שׁוּם בִּטָּחוֹן עַל שׁוּם תַּחְבּוּלָה כִּי אִם עַל הַשֵּׁם יִתְבָּרַךְ לְבַד. לְךָ לְבַד עֵינֵינוּ תְּלוּיוֹת עַד שֶׁתְּחָנֵּנוּ. זֹאת נֶחָמָתִי בְעָנְיִי מַה שֶּׁאֲנִי יוֹדֵעַ שֶׁאֵין לִי שׁוּם סְמִיכָה כִּי אִם עַל הַשֵּׁם יִתְבָּרַךְ לְבַד. וַאֲנִי מַזְהִיר אוֹתְךָ וְאֶת רַבִּי נַחְמָן וְרַבִּי דָּוִד וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁתִּתְפַּלְלוּ הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ עֲבוּרוֹ, כִּי הָרַחֲמָנוּת גָּדוֹל מְאֹד עָלָיו וְעָלַי וְנוֹגֵעַ לְכֻלְּכֶם. וִיקַבֵּל מִמּוֹסֵר כְּתָב זֶה שְׁנֵי זְהוּבִים וִיחַלְּקֵם לְר' דָּוִד וְר' נַחְמָן הַנַּ"ל וְיִהְיוּ לְפִדְיוֹן עָלָיו וְיַרְבּוּ רַחֲמִים עֲבוּרוֹ. וְהַשֵּׁם יִתְבָּרַךְ יִשְׁמַע תְּפִלָּתָם וּתְפִלָּתֵנוּ בְּכֹחוֹ הַגָּדוֹל זַ"ל וּבִזְכוּת מְעַט הַצְּדָקָה. אוּלַי יָחוּס אוּלַי יְרַחֵם וְלַה' הַיְשׁוּעָה. וְיֵשׁ לִי הַרְבֵּה לְדַבֵּר, כִּי אַף עַל פִּי כֵן חַסְדֵי ה' כִּי לֹא תָמְנוּ. וּבְוַדַּאי יִתְהַפֵּךְ הַכֹּל לְטוֹבָה אַךְ אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה. וּבַעַל הָרַחֲמִים יְרַחֵם עָלָיו וְיִרְפָּאֵהוּ וְיוֹשִׁיעוֹ תֵּכֶף וּמִיָּד וְלֹא יָבוֹא עוֹד לִידֵי מַחֲלָה כְּלָל, וְקִוִּיתִי לַה' שֶׁאוֹדִיעוֹ מְהֵרָה יְשׁוּעָתוֹ.
Peace — to my beloved son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
דִּבְרֵי הַמְצַפֶּה לִישׁוּעָה.
Know that praised be G-d Hashem Yisborach helped him in His chasadim — and his son Dovid Tzvi — may he live — returned to his health on the night belonging to Friday — the night of Erev Shabbas Kodesh — some time after midnight. And from yourself you will understand the immensity of the pain and the failing of the eyes until the soul that passed over him — from Wednesday before the light of morning until Friday night — which is close to two full days — that he lay on the bed of illness and cried out in a bitter bitter voice — only in the midst of this he rested a little — and afterwards returned and cried out again. And on Thursday — the day he wrote the letter — it was eased for him somewhat in that day — but he was still in pain. And afterwards at the time of Minchah and Maariv he returned and cried out in a bitter voice — for his pain returned more than at the beginning. And so it was until after midnight above-mentioned. And he and all his household members stood trembling and astonished — and what passed over him about this — it is impossible to express. He did not want to do any action at all — rather he leaned only on Hashem Yisborach alone. And he prayed many times to Hashem. And even though he saw that he had not yet succeeded — for he returned and cried out about his pain — even so he strengthened himself and prayed — and so many times. And Hashem in His mercies made His chesed wondrous — and suddenly his intestines returned inward — without any human action — and without any cause or stratagem through a person — and immediately sleep fell upon him for several hours — which he had not slept during all the above-mentioned time except very very little — for he would only doze a little — until he said that he feared he was losing his mind — G-d forbid. What shall he say to you — my beloved son — how much one must strengthen oneself in prayer and supplication — every person — in all that passes over him — and not to rely on any stratagem — in particular in the matter of healings. If he were to tell — the time and paper would not suffice. But for the time being he informed him of their salvation and His *chesed* and His wonders Yisborach — so may Hashem add His chesed — that he never again come to illness and pain and malady at all — and may he merit to be rectified in all things in body and soul — and may he have true domestic peace. And to Hashem the salvation. Also about livelihood — the pressing was very great — and he was compelled to borrow for Shabbas Kodesh — and Hashem Yisborach helped him also — and broadened for him a little in His chesed. And praised be G-d — there arrived on Friday Rabbi Aizik son of Rabbi Yisrael from Lipovets — at which he was surprised for several reasons — and he brought him money with Hashem's help. Also he was needed — what came — for other matters — as he will tell him about this if Hashem wills — and you will understand a little of the wonders of Hashem. Also his brother Rabbi Nachman came with him — and praised be G-d they were joyful on Shabbas. And he himself danced a little — in the wonders of His chasadim Yisborach without measure — great are the works of Hashem. And still his eyes are raised at every time to His salvation — for still we need abundant mercies and wondrous salvations — in general and in particular — each and every one. On whom do we have to lean except our Father in heaven — through his merit and great power — zacher tzaddik livrachah — chasdei Hashem ki lo samu. And on Shabbas they spoke about the greatness of the virtue of tzedakah — in particular according to the Torah "l'hamshich hashgachah shleimah" — to draw down complete Providence. *"Yomam y'tzaveh Hashem chasdo — Hashem chonenu l'cha kivinu — heyei zero'am labkarim — sabenu vavoker chasdecha."* The words of your father who gives himself life only through this — through the great chasadim that are renewed every day — in the aspect of *"chadashim labkarim rabah emunosecha"* — through his great power — of blessed memory — who renewed himself every day and every time — until he merited to tell of the holy elder and so forth. And peace to all our anshei sh'lomaynu with great love and precious beloved-ness. And in particular to his friend of his soul — the veteran — our Teacher the Rabbi Nachman — may his light shine — his grandson — of blessed memory. Be strong and resolute — my brother and my beloved son — and see to pour out your speech before Hashem Yisborach every day — and yearn and long to come to us — until Hashem helps you in His mercies. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # רצט URL: https://ajew.org/reader-plain/alim-litrufa/2/298/ # רצט
רצט
Source: https://ajew.org/reader/alim-litrufa/2/298 ## Segment 1
רצט
The words of your father who awaits salvation — and may Hashem Yisborach help us to rejoice as fitting in the joy of the holy festival coming upon us for good — nagila v'nismecha bishu'aso. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בֹּא, אוֹר בֹּקֶר ת"ר.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה. שָׁלוֹם לְךָ וּלְבֵיתְךָ וּלְכָל יוֹצְאֵי חֲלָצֶיךָ שָׁלוֹם. שָׁלוֹם בִּכְלָלִיּוּת וּבִפְרָטִיּוּת בְּגוּף וָנֶפֶשׁ וּמָמוֹן אָמֵן, כֵּן יְהִי רָצוֹן.
And peace to all our anshei sh'lomaynu with great love and precious beloved-ness. And in particular to his friend of his soul — the veteran — our Teacher the Rabbi Nachman — may his light shine — his grandson — of blessed memory. Be strong and resolute — my brother and my beloved son — and see to pour out your speech before Hashem Yisborach every day — and yearn and long to come to us — until Hashem helps you in His mercies. ## Segment 4
נִכְסַפְתִּי לְהַחֲיוֹתְךָ בְּדִבְרֵי מִכְתָּבִי, אַךְ בֶּאֱמֶת אֵינִי יוֹדֵעַ נַפְשִׁי מַה לִּכְתֹּב לְךָ. כִּי תְּהִלָּה לָאֵל כְּבָר כָּתַבְתִּי לְךָ, וְדִבַּרְתִּי עִמְּךָ הַרְבֵּה. אַךְ צְרִיכִין לְחַדֵּשׁ דִּבְרֵי תּוֹרָה בְּכָל יוֹם שֶׁיִּהְיוּ בְּכָל יוֹם כַּחֲדָשִׁים. עַל כֵּן חֲזַק וֶאֱמַץ וּזְכֹר הֵיטֵב מַה שֶּׁכְּבָר דִּבַּרְנוּ, וּבְכָל יוֹם יִהְיוּ בְּעֵינֶיךָ חֲדָשִׁים מַמָּשׁ. כִּי בֶּאֱמֶת הֵם חֲדָשִׁים מַמָּשׁ בְּכָל יוֹם. כִּי בְּכָל יוֹם נַעֲשִׂים שִׁנּוּיִים רַבִּים נִפְלָאִים וְנוֹרָאִים מְאֹד, וְהַכֹּל לְטוֹבָתֵנוּ הַנִּצְחִית. מַה גָּדְלוּ מַעֲשֶׂיךָ ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ. וּבְכָל יוֹם הַשֵּׁם יִתְבָּרַךְ מְקַבֵּל הִתְפָּאֲרוּת חָדָשׁ מִכָּל אֶחָד מִיִּשְׂרָאֵל בִּפְרָט וּבִפְרָטֵי פְּרָטִיּוּת מִכָּל אֵיבָר וְאֵיבָר, שֶׁעַל יְדֵי זֶה הוּא יִתְבָּרַךְ מְחַדֵּשׁ מַעֲשֵׂה בְרֵאשִׁית בְּכָל יוֹם. כִּי כְּמוֹ שֶׁבִּתְחִלַּת הַבְּרִיאָה הָיָה הַכֹּל בִּשְׁבִיל הַהִתְפָּאֲרוּת בִּכְלָל וְכוּ', כְּמוֹ כֵן עַתָּה בְּכָל יוֹם וָיוֹם שֶׁכָּל הַנְהָגַת הָעוֹלָם עִם רִבּוּי הַשִּׁנּוּיִים הַנִּפְלָאִים שֶׁבְּכָל יוֹם וָיוֹם הַכֹּל כְּפִי הַהִתְפָּאֲרוּת שֶׁמְּקַבֵּל מִיִּשְׂרָאֵל בִּכְלָל וּבִפְרָט וְכוּ'. וְעַל כֵּן תֵּדַע וְתַאֲמִין שֶׁבְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ מְקַבֵּל מִמְּךָ גַּם כֵּן הִתְפָּאֲרוּת בִּפְרָטִיּוּת בְּכָל יוֹם וָיוֹם שֶׁמִּשָּׁם קִיּוּם הָעוֹלָם. וְעַל יְדֵי זֶה יִהְיֶה נִמְשָׁךְ עָלֶיךָ שֶׁפַע טוֹבָה וּבְרָכָה וְחַיִּים וְשָׁלוֹם וְכָל טוּב בְּכָל יוֹם וָיוֹם, וּתְקַיֵּם בָּרוּךְ ה' יוֹם יוֹם. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (סֻכָּה נו.) 'בְּכָל יוֹם וָיוֹם תֵּן לוֹ מֵעֵין בִּרְכוֹתָיו'. שֶׁצְּרִיכִין לָשׂוּם לֵב לְכָל הַטּוֹבוֹת וְהַנִּפְלָאוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִם הָאָדָם בְּכָל יוֹם וָיוֹם. וְאִם לִפְעָמִים אֵינָם זוֹכִים לִרְאוֹת בְּעֵינֵי שִׂכְלוֹ מֵחֲמַת גַּשְׁמִיּוּת הַחֹמֶר, צְרִיכִין עַל כָּל פָּנִים לְהַאֲמִין בָּזֶה הֵיטֵב, כְּמוֹ שֶׁאוֹמְרִים שְׁלשָׁה פְּעָמִים בְּכָל יוֹם עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ, וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת וְכוּ'. כִּי לוּלֵא הַנִּסִּים וְהַנִּפְלָאוֹת הַנִּגְלוֹת וְהַנִּסְתָּרוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ בְּכָל יוֹם וּבְכָל עֵת וְכוּ', לֹא הָיָה אֶפְשָׁר לְהִתְקַיֵּם אֲפִלּוּ בִּמְעַט דִּמְעַט הַנְּקֻדּוֹת טוֹבוֹת שֶׁהַשֵּׁם יִתְבָּרַךְ מְזַכֵּנוּ בְּכָל יוֹם לְחַיּוֹתֵנוּ כַּיּוֹם הַזֶּה.
Peace — to my beloved son — our Teacher the Rabbi Yitzchok — may he live — with all his household — may they live. ## Segment 5
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי, בְּכָל זֶה יֵשׁ הַרְבֵּה מְאֹד לְדַבֵּר, אַךְ כְּבָר דִּבַּרְנוּ הַרְבֵּה. וְרָאוּי לְךָ לְהָבִין מִזֶּה הַרְבֵּה אֵיךְ לְהִתְחַזֵּק לְהִתְחַדֵּשׁ בְּכָל יוֹם. וְהַכֹּל בְּכֹחַ הַזָּקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה שֶׁזָּכָה לְהַתְחִיל לִחְיוֹת בְּכָל פַּעַם. גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר זִכָּה אוֹתָנוּ בְּצוּק הָעִתִּים הַלָּלוּ לְהִתְקָרֵב וְלֵידַע וְלִינֹק מֵאוֹר קָדוֹשׁ וְכוּ' כָּזֶה. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ'.
He received his letter just now — and it was a comfort to him — that he fulfilled the mission to send the letter to Lvov. May Hashem complete for them for good. And praised be G-d — this Shabbas also passed in peace and some joy. And they spoke true Torah words about the Torah *"y'mei Chanukah heim y'mei hodaah"* — "the days of Chanukah are days of thanksgiving" — and about *"batzar hirchavta li"* — "in distress You have broadened for me" [Tehillim 4:2] and so forth. But what shall he say to him — my beloved son — for he is compelled to inform him of his pain — for his son Dovid Tzvi — may he live — returned and became ill again about his pain at the Motzaei Shabbas — which is hard to bear — the bitterness of his crying out. And just now it has eased somewhat — but he has still not risen from his bed. May Hashem Yisborach sustain him quickly and restore him to his strength. He has no trust in any stratagem — only on Hashem Yisborach alone. *"L'cha l'vad einenu t'luyos — ad shet'chanenu"* — "to You alone are our eyes raised — until You grace us." [Yeshayahu 33:2] This is his comfort in his poverty — that he knows that he has no support except on Hashem Yisborach alone. ## Segment 6
רַק חֲזַק וֶאֱמַץ וְהָסֵר מִלִּבְּךָ כָּל רִבּוּי הַמַּחֲשָׁבוֹת הַיְתֵרוֹת שֶׁהֵם נִקְרָאִים אִיבֶּער טְרַאכְטִין שֶׁאַתָּה רָגִיל בָּזֶה מְאֹד, הַשֵּׁם יִתְבָּרַךְ יִשְׁמָרְךָ מֵהֶם מֵעַתָּה. וְתֵכֶף שֶׁעוֹבֵר עָלֶיךָ מַה שֶּׁעוֹבֵר וַאֲפִלּוּ כְשֶׁזוּגָתְךָ כּוֹעֶסֶת תֵּכֶף נִתְעַקֵּם לְבָבְךָ כְּאִלּוּ חַס וְשָׁלוֹם יִהְיֶה אֵיזֶה קִיּוּם לְכַעַסָה וְחַרוֹנָה. חָלִילָה לֹא תְּהֵא כָּזֹאת. חַס וְשָׁלוֹם אִם הָיָה מִתְקַיֵּם הַכַּעַס שֶׁל רֹב בְּנֵי אָדָם, בִּפְרָט שֶׁל הַנָּשִׁים וּקְטַנֵּי הַדַּעַת חַס וְשָׁלוֹם, לֹא הָיָה קִיּוּם לְהָעוֹלָם. אַךְ הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים וּמַשְׁגִּיחַ עַל הַכֹּל בְּנִפְלְאוֹתָיו, וּמַמְתִּיק וּמְבַטֵּל כָּל מִינֵי דִּינִים וְכַעַס בְּנִפְלְאוֹתָיו יִתְבָּרַךְ; וּכְמוֹ שֶׁכָּתוּב (תְּהִלִּים עו) "כִּי חֲמַת אָדָם תּוֹדֶךָּ שְׁאֵרִית חֵמֹת תַּחְגֹּר" וּתְעַכֵּב, כְּעֵין שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם. "וְאַךְ הֶבֶל בְּנֵי אָדָם" וְכוּ' וְאֵין צְרִיכִין לְהַשְׁגִּיחַ כְּלָל עַל שְׁטוּתִים כָּאֵלּוּ וּלְבַלְבֵּל דַּעְתְּךָ עַל יְדֵי זֶה, רַק לְהַאֲמִין שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. וְלִפְעָמִים יְכוֹלִין לִזְכֹּר עַל יְדֵי זֶה שֶׁיִּהְיֶה לְךָ הִתְבּוֹדְדוּת. כְּמוֹ שֶׁבְּוַדַּאי כְּבָר שָׁמַעְתָּ מֵהַצַּדִּיק הַמְפֻרְסָם זֵכֶר צַדִּיק לִבְרָכָה שֶׁהָיָה רָגִיל לִזְכֹּר בַּהִתְבּוֹדְדוּת כְּשֶׁהָיְתָה אִשְׁתּוֹ כּוֹעֶסֶת וְכוּ'. וּבְוַדַּאי שָׁמַעְתָּ מַעֲשֶׂה זֹאת. עַל כָּל פָּנִים אֵיךְ שֶׁהוּא כְּבָר יָדוּעַ שֶׁהוּא דָּבָר הָרָגִיל מְאֹד, וְהַכֹּל לְטוֹבָה.
And he warns him and Rabbi Nachman and Rabbi David and all the anshei sh'lomaynu — that they pray greatly to Hashem Yisborach for him — for the mercy is very great upon him and upon him — and it touches all of them. And let him receive from the bearer of this letter two gold coins — and distribute them to Rabbi David and Rabbi Nachman — and let them be for a pidyon for him — and let them multiply mercies for him. And may Hashem hear their prayer and his prayer — through his great power — and through the merit of the little tzedakah. *"Ulai yachus — ulai y'rachem"* — "perhaps He will have pity — perhaps He will have mercy" [Eichah 3:32] — and to Hashem the salvation. And there is much to speak — for even so — *chasdei Hashem ki lo samu.* And certainly everything will be turned to good. But it is impossible to extend just now. And the Master of mercies will have mercy on him and heal him and save him immediately — and may he never come to illness at all — and he hoped to Hashem that he will inform him of his salvation quickly. ## Segment 7
וְיֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, כִּי בָּקַע אוֹר הַשַּׁחַר. וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ יֵלֵךְ וְיָאִיר עָלֶיךָ וְעַל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁתִּזְכֶּה לְהָבִין דְּבָרֵינוּ תָּמִיד, וּלְקַבֵּל מֵהֶם רְמָזִים וְעֵצוֹת לְהִתְחַדֵּשׁ בְּכָל יוֹם, וְלִבְלִי לַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ וַאֲפִלּוּ מִשָּׁעָה לַחֲבֶרְתָּהּ. כִּי טוֹב ה' כִּי לְעוֹלָם חַסְדּוֹ. וּמַה שֶּׁדִּבַּרְנוּ בְּשַׁבָּת מֵעִנְיַן הִתְגַּלּוּת אַחְדוּת הַפָּשׁוּט מִתּוֹךְ פְּעֻלּוֹת מִשְׁתַּנּוֹת, שֶׁזֶּה יָקָר מְאֹד אֵצֶל הַשֵּׁם יִתְבָּרַךְ וְכוּ', תִּשְׁמַע קְצָת מִמּוֹסֵר כְּתָב זֶה. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבֵנוּ לֵילֵךְ עִם חִדּוּשֵׁי תּוֹרוֹתָיו הַקְּדוֹשׁוֹת לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם בֶּאֱמֶת כָּל יָמֵינוּ לְעוֹלָם.
The words of one who awaits salvation. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְכֶם.
Nussun of Breslov. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אֲנַ"שׁ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִיד נַפְשִׁי מוֹרֵנוּ ר' נַחְמָן נֵרוֹ יָאִיר, לְכֻלְּכֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם וְכוּ'.
The words of one who awaits salvation. Nussun of Breslov. And every day Hashem Yisborach receives new glorification — hispa'arus — from each individual of Israel — in particular and in the particular of particulars — from every limb and limb [הִתְפָּאֲרוּת — glorification / adornment. The profound teaching here: Hashem receives from each Jewish person — from every single limb of that person — a unique glorification that no one else can provide. This glorification is what causes Hashem to renew the act of creation every single day. Each Jew is therefore indispensable to the continuation of the world — not because of his greatness — but because only he can provide this particular glorification] — and through this He Yisborach renews the act of creation every day. For just as at the beginning of creation — all was for the glorification in general — so too now — every day and day — the entire conduct of the world with the many wondrous changes that happen every day — all is according to the glorification that He receives from Israel in general and in particular. And therefore — know and believe that certainly Hashem Yisborach receives from you also glorification in particular — every day and day — from which comes the sustaining of the world. And through this there will be drawn upon you abundance of good and blessing and life and peace and all good — every day and day — and you will fulfil *"baruch Hashem yom yom."* [Tehillim 68:20] And as our Sages taught (Sukkah 56a): *"b'chol yom vayom tein lo mei'ein birchosav"* — "every day and day — give to him a taste of his blessings." That one must pay attention to all the good things and wonders that Hashem Yisborach does with a person every day and day. And if sometimes one does not merit to see with the eyes of the mind — because of the coarseness of the matter — one must at any rate believe in this well — as one says three times each day: *"al nisecha sheb'chol yom imanu — v'al nifleosecha v'tovosecha sheb'chol eis."* For were it not for the miracles and wonders — revealed and hidden — that Hashem Yisborach does with us every day and every time — it would not be possible to sustain even the very few good points that Hashem Yisborach merits us every day to give us life as of this day. # ש URL: https://ajew.org/reader-plain/alim-litrufa/2/299/ # ש
ש
Source: https://ajew.org/reader/alim-litrufa/2/299 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר בֹּקֶר יוֹם ב' בְּשַׁלַּח ת"ר בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
בְּיוֹם ו' קִבַּלְתִּי מִכְתָּבְךָ. וְאִם כִּי כְּבָר שָׁמַעְתִּי צַעֲקָתְךָ כַּמָּה פְּעָמִים וּכְבָר הֵשַׁבְתִּי לְךָ הַרְבֵּה בַּפֶּה וּבַכְּתָב, עִם כָּל זֶה נִכְמְרוּ מֵעַי עָלֶיךָ וַאֲנִי תּוֹלֶה עֵינַי לַמָּרוֹם, וּמְצַפֶּה לְהָשִׁיב נַפְשְׁךָ בְּדִבְרֵי אֱמֶת, עַל כֵּן אָמַרְתִּי עַתָּה לִנְטוֹת יָדַי בְּמִכְתָּב אֵלֶיךָ. אִם כִּי עֲדַיִן בְּשָׁבוּעַ זֹאת לֹא קִבַּלְתִּי מִכְתָּבְךָ, וְגַם אֵין אִתִּי יוֹדֵעַ עַד מָה מַה לִּכְתֹּב, עִם כָּל זֶה אִי אֶפְשָׁר לְבֵית הַמִּדְרָשׁ בְּלֹא חִדּוּשׁ. וּבִפְרָט דִּבְרֵי אֲדְמוֹ"ר זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה שֶׁהֵם עֲמֻקִים מִנִּי יָם וּמִתְחַדְּשִׁים בְּכָל עֵת. וְהָעִקָּר הוּא כִּי כְּפִי דְּבָרֶיךָ וּמְרִירַת צַעֲקָתְךָ נִרְאֶה כְּאִלּוּ כְּבָר שָׁכַחְתָּ חַס וְשָׁלוֹם הַתּוֹרָה וְהַשִּׂיחָה הַקְּדוֹשָׁה שֶׁל אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי, אוֹ שֶׁכְּבָר נִתְיַשְּׁנָה אֶצְלְךָ כָּל כָּךְ עַד שֶׁאֵין אַתָּה מְחַיֶּה וּמֵשִׁיב נַפְשְׁךָ עַל יָדָהּ כָּרָאוּי. עַל כֵּן מֵעֵת קָרִיתִי מִכְתָּבְךָ נִתְעוֹרַרְתִּי לַחֲזֹר וּלְהַזְכִּירְךָ נְעִימַת אֲמִתַּת קְדֻשַּׁת הַתּוֹרָה הַנַּ"ל, עִם עוֹד כַּמָּה תּוֹרוֹת וְשִׂיחוֹת קְדוֹשׁוֹת הַשַּׁיָּכִים לָזֶה. וְהָעִקָּר לֵילֵךְ בָּהֶם בִּפְשִׁיטוּת בְּכָל יוֹם מֵחָדָשׁ. וְאַדְּרַבָּא דַּוְקָא עַל יְדֵי שֶׁמִּסְתַּכְּלִין וּמְחַשְּׁבִין עַצְמוֹ שֶׁהַמְּצוּלוֹת יָם שׁוֹטְפִין עָלָיו מִכָּל צַד וְכוּ', וְכִמְעַט כִּמְעַט חַס וְשָׁלוֹם חַס וְשָׁלוֹם, צְרִיכִין דַּוְקָא עַל יְדֵי זֶה לְהַזְכִּיר עַצְמוֹ אֶת כָּל דִּבְרֵי הַתּוֹרָה הַנַּ"ל. כִּי הֲלֹא אַף עַל פִּי כֵן יֵשׁ בִּי נְקֻדּוֹת טוֹבוֹת מִכַּמָּה מִצְווֹת וְהַנְהָגוֹת טוֹבוֹת וְכוּ', וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וְשִׂמְחָה. כִּי אַדְּרַבָּא כָּל מַה שֶּׁנִּרְאֶה לִי שֶׁאֲנִי רָחוֹק יוֹתֵר, וְאִם הָאֱמֶת הוּא כָּךְ, יֵשׁ לִי לִשְׂמֹחַ יוֹתֵר וְיוֹתֵר מַה שֶּׁאֲנִי זוֹכֶה אַף עַל פִּי כֵן לְהַנִּיחַ טַלִּית וּתְפִלִּין בְּכָל יוֹם, וּלְקַבֵּל שַׁבָּת וְיוֹם טוֹב, וּלְהִתְקָרֵב וְלִינֹק מֵאוֹר קָדוֹשׁ וְחָדָשׁ כָּזֶה וְכוּ', וְלִתֵּן שֶׁבַח וְהוֹדָיָה וְהַלֵּל לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וּבְכָל עֵת אֲשֶׁר עַד כֹּה עֲזָרָנוּ לִשָּׁאֵר עַל עָמְדֵנוּ, וְהִבְדִּילָנוּ מִן הַתּוֹעִים בְּכַמָּה בְּחִינוֹת בְּתוֹךְ רַעַשׁ וְרוּחַ סְעָרָה כָּזֶה; בִּפְרָט מַה שֶּׁעָבַר עָלֵינוּ בַּשָּׁנִים הַסְּמוּכִים, ה' יִתְבָּרַךְ יַצִּילֵנוּ וְיִשְׁמְרֵנוּ מֵעַתָּה.
My beloved son — my dear one — our Teacher the Rabbi Yitzchok — may he live. ## Segment 4
וְאִם כִּי כָּל זֶה וְיוֹתֵר מִזֶּה אַתָּה יוֹדֵעַ מִכְּבָר, הֲלֹא זֶה דְבָרַי מִכְּבָר שֶׁהָעִקָּר לִבְלִי לִהְיוֹת זָקֵן וְיָשָׁן חַס וְשָׁלוֹם, שֶׁלֹּא לִפֹּל לְזִקְנָה דְּסִטְרָא אַחְרָא. כִּי כְּבָר הִזְהִירוּנוּ רַבּוֹתֵינוּ זַ"ל כַּמָּה פְּעָמִים, דִּבְרֵי תּוֹרָה אַל יִהְיוּ בְּעֵינֶיךָ כִּישָׁנִים אֶלָּא כַּחֲדָשִׁים וְכוּ'. בִּפְרָט חִדּוּשִׁים נוֹרָאִים כָּאֵלּוּ הַמִּתְחַדְּשִׁים בְּכָל עֵת וָרֶגַע לְמִי שֶׁמֵּשִׂים לֵב אֲלֵיהֶם בֶּאֱמֶת לַאֲמִתּוֹ. וּמָה אוֹסִיף לְדַבֵּר אֵלֶיךָ עוֹד, חֲזַק בְּנִי וֶאֱמַץ וְקַוֵּה לַה' וְיוֹשַׁע לְךָ. וְסוֹף כָּל סוֹף יִגְמֹר ה' עַל יְדֵי צַדִּיקָיו הָאֲמִתִּיִּים עִם כֻּלָּנוּ לְטוֹבָה, וְגַם אַתָּה בִּכְלָל בְּוַדַּאי בְּחַסְדּוֹ הַנִּפְלָא. וּתְקַיֵּם (תְּהִלִּים כז) "קַוֵּה אֶל ה'" וְכוּ' וּכְמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם וְאִם לֹא נִתְקַבְּלָה תְּפִלָּתְךָ חֲזַק וְיַאֲמֵץ וַחֲזֹר וְקַוֵּה אֶל ה' כִּי לֹא יִזְנַח לְעוֹלָם ה'. וּזְמָן תְּפִלַּת שַׁחֲרִית הִגִּיעַ וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וִישַׂמַּח לְבָבְךָ בְּכָל דַּרְכֵי עֲצוֹתֵינוּ הַקְּדוֹשׁוֹת. וְלַה' הַיְשׁוּעָה שֶׁתִּהְיֶה פֹּה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לַעֲסֹק וּלְדַבֵּר וְלָשׂוּחַ בְּנִפְלְאוֹתָיו יִתְבָּרַךְ בְּאֹפֶן שֶׁנִּזְכֶּה כֻּלָּנוּ מֵעַתָּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ
He yearned to give him life through the words of his letter — but in truth he does not know his soul what to write to him. For praised be G-d he has already written to him and spoken with him much. But one must innovate Torah words every day — that they should be as new every day. Therefore — be strong and resolute — and remember well what we have already spoken — and every day let them be in your eyes as truly new. For in truth they are truly new every day — for every day many wondrous and awesome changes are made — and all for our eternal good. *"Mah gadlu ma'asecha Hashem — m'od am'ku machshevosecha."* [Tehillim 92:6] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וַעֲדַיִן אֵינִי יוֹדֵעַ עִם מִי אֶשְׁלַח הָאִגֶּרֶת הַזֹּאת, אַךְ מֵאַהֲבָתְךָ חָטַפְתִּי פְּנַאי לְהָכִין לְךָ הַמִּכְתָּב הַזֶּה לְהַחֲיוֹת וּלְהָשִׁיב נַפְשְׁךָ. וְגַם תִּזְכּוֹר מַה שֶּׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ (חַיֵּי מוֹהֲרַ"ן סז) בְּזֶה הַלָּשׁוֹן: גָּאט אִיז גְּרוֹיס מֶען וֵוייסְט גָּאר נִיט, סֶע טוּהֶען זִיךְ אוֹיף דֶּער וֶועלְט זַאכֶען מֶען וֵוייסְט גָּאר נִיט וְכוּ' וְכוּ', רַק שֶׁלֹּא לְהִתְיָאֵשׁ מִן הַצְּעָקָה וּמֵרַחֲמִים וְתַחֲנוּנִים וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְשַׁבַּת שִׁירָה מְמַשְׁמֵשׁ לָבוֹא. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְהַרְגִּישׁ מֵחָדָשׁ "מֹשֶׁה וּבְנֵי יִשְׂרָאֵל לְךָ עָנוּ שִׁירָה בְּשִׂמְחָה רַבָּה וְאָמְרוּ כֻלָּם":
And every day Hashem Yisborach receives new glorification — hispa'arus — from each individual of Israel — in particular and in the particular of particulars — from every limb and limb [הִתְפָּאֲרוּת — glorification / adornment. The profound teaching here: Hashem receives from each Jewish person — from every single limb of that person — a unique glorification that no one else can provide. This glorification is what causes Hashem to renew the act of creation every single day. Each Jew is therefore indispensable to the continuation of the world — not because of his greatness — but because only he can provide this particular glorification] — and through this He Yisborach renews the act of creation every day. For just as at the beginning of creation — all was for the glorification in general — so too now — every day and day — the entire conduct of the world with the many wondrous changes that happen every day — all is according to the glorification that He receives from Israel in general and in particular. And therefore — know and believe that certainly Hashem Yisborach receives from you also glorification in particular — every day and day — from which comes the sustaining of the world. And through this there will be drawn upon you abundance of good and blessing and life and peace and all good — every day and day — and you will fulfil *"baruch Hashem yom yom."* [Tehillim 68:20] And as our Sages taught (Sukkah 56a): *"b'chol yom vayom tein lo mei'ein birchosav"* — "every day and day — give to him a taste of his blessings." That one must pay attention to all the good things and wonders that Hashem Yisborach does with a person every day and day. And if sometimes one does not merit to see with the eyes of the mind — because of the coarseness of the matter — one must at any rate believe in this well — as one says three times each day: *"al nisecha sheb'chol yom imanu — v'al nifleosecha v'tovosecha sheb'chol eis."* For were it not for the miracles and wonders — revealed and hidden — that Hashem Yisborach does with us every day and every time — it would not be possible to sustain even the very few good points that Hashem Yisborach merits us every day to give us life as of this day. Nussun of Breslov. And all is through the power of the elder of elders of holiness — who merited to begin to live every time anew. Great are the works of Hashem — that He merited us in these times of distress — to draw close and to know and to suck from such a holy light. *Ashreinu mah tov chelkeinu.* Only be strong and resolute — and remove from your heart all the multitude of extra thoughts that are called "iber trachten" — overthinking — for you are very accustomed to this. [אִיבֶּער טְרַאכְטִין — Yiddish — "overthinking" — literally "to think overly." Reb Nussun identifies this as a particular affliction of this correspondent — a tendency to turn over and re-examine every difficulty — to let one thought trigger cascades of further concern — until the mind is overwhelmed. The remedy is simple presence in this moment — this day — this hour] May Hashem protect you from them from now. And immediately when something passes over you — and even when your wife is angry — immediately your heart becomes crooked — as if G-d forbid there would be some sustaining to her anger and her wrath. G-d forbid it should not be so. For if the anger of most people were to be sustained — in particular of women and small-minded people — the world could not be sustained. But Hashem Yisborach is full of mercies and supervises all in His wonders — and sweetens and nullifies all kinds of judgments and anger in His wonders. As it is written (Tehillim 76): *"ki chamat adam todeka — sh'erit cheimos tachgor"* — "for the wrath of man shall praise You — the remainder of wraths You shall restrain." And *"v'ach hevel b'nei adam"* — all is vapour — and there is no need to pay attention at all to such follies — and to confuse your mind because of this — rather to believe that everything will be turned to good. And sometimes through this one can remember to have hisbodidus. As you have certainly already heard from the famous tzaddik — zacher tzaddik livrachah — that he was accustomed to remember about hisbodidus when his wife was angry. At any rate — however it is — it is already known that it is a very common thing — and all for good. And more than this there is no leisure to extend — for the light of dawn has broken. And *"orach tzaddikim k'or nogah yeilech v'yaer"* — "the path of the righteous is like a shining light — may it go and illuminate" [Mishlei 4:18] — upon you and upon all our anshei sh'lomaynu — that you merit to understand our words always — and to receive from them hints and counsels to renew yourself every day — and not to think from one day to its fellow — and even from one hour to its companion. For *"tov Hashem ki l'olam chasdo."* And what they spoke on Shabbas about the matter of the revelation of the simple Unity from within changing actions — that this is very precious to Hashem Yisborach — you will hear a little from the bearer of this letter. And may Hashem Yisborach strengthen our hearts to go with the novellae of his holy Torahs — to learn and to teach — to observe and to do and to fulfil — in truth — all our days — forever. The words of your father who awaits salvation and intercedes for you. And peace to all our anshei sh'lomaynu with great love — and in particular to his friend of his soul Rabbi Nachman — may his light shine. To all of you these words are said — be strong and may your hearts be strengthened. # ב URL: https://ajew.org/reader-plain/alim-litrufa/2/3/ # ב
ב
Source: https://ajew.org/reader/alim-litrufa/2/3 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' כ"ו נִיסָן שְׁמִינִי ג' התקפ"ב אַדֶעס.
With the help of G-d, may He be blessed ## Segment 2
לְזוּגָתִי הֲלֹא הִיא הַצְּנוּעָה וְכוּ'.
My wife — she who is the modest one, and so forth. ## Segment 3
זַייט וִויסֶין אַז הַיינְט הָאבּ אִיךְ גִּידוּנְגֶין אַיין שִׁיף. אוּן אִם יִרְצֶה הַשֵּׁם בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הַסָּמוּךְ וֶועל אִיךְ לְמַזָּל טוֹב אַרוֹיף גֵּיין אוֹיף דֶּער שִׁיף קֵיין סְטַאמְבּוּל, אִין דָּארְט וֶועל אִיךְ אִם יִרְצֶה הַשֵּׁם וַויְיטֶער פָארִין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, בִּיז הַשֵּׁם יִתְבָּרַךְ וֶועט מִיךְ בְּרֶענְגֶין לְשָׁלוֹם קֵיין אֶרֶץ יִשְׂרָאֵל. בְּכֵן בֶּעט אִיךְ אַייךְ אִיר זָאלְט פַאר מִיר גָּאט בֶּעטִין, אוּן זָאלְט דֶּער מַאנֶין אַלֶע אוּנְזֶערֶע לַייט בִּפְרָט אִין אוּמַאן אַז זֵיי זָאלִין פַאר מִיר מִתְפַּלֵּל זַיין. וַוייטֶער הָאבּ אִיךְ גָאר נִיט צוּ שְׁרַייבִּין רַק חַיִּים וְשָׁלוֹם. [דְּעוּ! כִּי הַיּוֹם שָׂכַרְתִּי סְפִינָה, וְאִם יִרְצֶה ה' בְּיוֹם ו' עֶרֶב שַׁבָּת קֹדֶשׁ הַסָּמוּךְ אַעֲלֶה לְמַזָּל טוֹב עַל הַסְּפִינָה לְאִיסְטַמְבּוּל, וְשָׁם אַמְשִׁיךְ בִּנְסִיעָתִי בְּעֶזְרַת ה' יִתְבָּרַךְ, עַד שֶׁהַשֵּׁם יִתְבָּרַךְ יְבִיאֵנִי לְשָׁלוֹם לְאֶרֶץ יִשְׂרָאֵל. וּבְכֵן מְבַקֵּשׁ אֲנִי שֶׁתְּבַקְשׁוּ מֵה' עֲבוּרִי וְתַזְכִּירוּ לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ וּבִּפְרָט אֵלֶּה שֶׁבְּאוּמֶן שֶׁיִּתְפַּלְּלוּ עֲבוּרִי, יוֹתֵר אֵין לִי מְאוּמָה לִכְתֹּב רַק חַיִּים וְשָׁלוֹם].
Know that today I have chartered a ship. And if G-d wills it, on the coming Friday — the eve of the holy Shabbos — I will ascend for a good mazal onto the ship to Istanbul, and from there I will continue my journey with the help of Hashem Yisborach, until Hashem Yisborach brings me in peace to Eretz Yisroel. Therefore I beg of you that you pray to G-d for me, and remind all our people — and especially those in Uman — that they should pray for me. Beyond this I have nothing further to write — only life and peace. ## Segment 4
אֲהוּבִי בְּנִי שַׁכְנָא נֵרוֹ יָאִיר תְּקַבֵּל הָאִגֶּרֶת הַמֻּכְרָךְ כָּאן, וְתִשְׁלְחֵהוּ תֵּכֶף וּמִיָּד עַל יְדֵי הַפָּאסְט [דֹּאַר] רִאשׁוֹן לִקְהִלַּת קֹדֶשׁ טְשֶׁאהרִין, לְיַד רַבִּי בֶּער אַטְקַאפּטְשִׁיק גַּם תִּכְתֹּב גַּם־כֵּן בְּעַצְמְךָ אֵיזֶה אִגֶּרֶת וְתוֹסִיף לְבַקֵּשׁ אוֹתָם שֶׁיְּקַיְּמוּ לִשְׁלֹחַ מִיָּד כַּאֲשֶׁר כָּתַבְתִּי לָהֶם. וְתוֹדִיעַ לָהֶם גֹּדֶל הַדֹּחַק שֶׁלָּכֶם, שֶׁלֹּא הִנַּחְתִּי לָכֶם שׁוּם מָעוֹת כִּי אִם זֶה שֶׁמַּגִּיעַ מֵהֶם, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וַדַּאי יְקַיְּמוּ דְּבָרַי כַּאֲשֶׁר הִבְטִיחוּ לִי.
To His Son Shakhnah ## Segment 5
גַּם תֵּדַע שֶׁקִּבַּלְתִּי מִכְתָּבְךָ בְּחֹל הַמּוֹעֵד פֶּסַח וְהָיָה לִי לְנַחַת גָּדוֹל. גַּם נֶהֱנֵיתִי מִלְּשׁוֹנְךָ מְאֹד כִּי הָיִיתִי סָבוּר שֶׁעֲדַיִן אֵין מִלָּה בִּלְשׁוֹנוֹ לִכְתֹּב בִּלְשׁוֹן לִמּוּדִים כִּי אִם דָּבָר קַל, וְכָעֵת רָאִיתִי שֶׁתּוֹדָה לָאֵל לְשׁוֹנְךָ עוֹלָה יָפֶה. וְתִרְאֶה לְהַרְגִּיל עַצְמְךָ לִכְתֹּב לִפְעָמִים אִגֶּרֶת בְּעַצְמְךָ, כְּדֵי שֶׁתִּהְיֶה רָגִיל בְּלָשׁוֹן צַח. כִּי הוּא נִצְרָךְ לְךָ מְאֹד בְּכַמָּה אֳפָנִים.
My beloved son Shakhnah — may his light shine and radiate — take the enclosed letter that is wrapped here, and send it immediately by the first postal service to the holy community of Tcherin, to the hand of Rabbi Beer Atkaptchik. And you yourself also write a separate letter, and add a request to them that they fulfil and send immediately as I wrote to them. And inform them of the great hardship you are under — that I have left you no money except what is due from them — and with the help of Hashem Yisborach they will certainly fulfil my words as they promised me. ## Segment 6
וּפֵרוּשׁ הַמַּעֲשֶׂה קִבַּלְתִּי וְהָיָה לִי לְנַחַת גָּדוֹל, אֲשֶׁר נִמְצָא אִישׁ כָּזֶה אֲשֶׁר שָׂם עַל לִבּוֹ לִכְתֹּב פֵּרוּשׁ עַל הַמַּעֲשִׂיּוֹת. וְגַם פֵּרוּשׁוֹ נָאֶה וּמִתְקַבֵּל קְצָת וְכַמָּה דְּבָרִים קְרוֹבִים לָאֱמֶת. אֲבָל, אַף עַל פִּי כֵן עֲדַיִן פֵּרוּשׁוֹ רָחוֹק הַרְבֵּה אֲפִלּוּ מִכְּפִי מַה שֶּׁמִּתְנוֹצֵץ בְּדַעְתִּי בְּעִנְיַן הַמַּעֲשֶׂה הַזֹּאת. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן אַלְפֵי אֲלָפִים קַל־וָחֹמֶר כַּמָּה רְחוֹקִים הַדְּבָרִים מִכַּוָּנוֹת רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְעִקַּר הַדָּבָר מַה שֶּׁאֲנִי מְגַמְגֵּם עַל פֵּרוּשׁוֹ הוּא שֶׁאָנֹכִי הָרוֹאֶה שֶׁלְּפִי דְּבָרָיו מִסְתַּיֵּם הַמַּעֲשֶׂה בְּעִנְיַן קַבָּלַת הַתּוֹרָה, שֶׁמְּרַמֵּז שֶׁאָז זָכָה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם לִמְצֹא אֶת הַבַּת מַלְכָּה. וְלֹא כֵן אָנֹכִי עִמָּדִי, כִּי לְדַעְתִּי עֲדַיִן לֹא נִסְתַּיֵּם הַמַּעֲשֶׂה וְעִקַּר סִיּוּם הַמַּעֲשֶׂה, דְּהַיְנוּ לִמְצֹא אֶת הַבַּת מַלְכָּה, יִהְיֶה רַק לֶעָתִיד כְּשֶׁיָּבוֹא מְשִׁיחַ צִדְקֵנוּ שֶׁהוּא מֹשֶׁה רַבֵּנוּ בְּעַצְמוֹ, שֶׁהוּא מִתְגַּלְגֵּל בְּכָל דּוֹר וָדוֹר כְּמוֹ שֶׁמּוּבָא בַּתִּקּוּנִים [תִּקּוּן ס"ט דַּף קיג.]. וְהַכֹּל בִּשְׁבִיל לְבַקֵּשׁ אֶת הַבַּת מֶלֶךְ עַד שֶׁיִּזְכֶּה לִמְצֹא אוֹתָהּ בִּימֵי מְשִׁיחַ צִדְקֵנוּ שֶׁיָּבוֹא בִּמְהֵרָה בְּיָמֵינוּ. וְהַבַּת מֶלֶךְ הִיא בְּחִינַת הָאֱמוּנָה הַקְּדוֹשָׁה לְהַאֲמִין בְּהַשֵּׁם יִתְבָּרַךְ וּבְצַדִּיקִים אֲמִתִּיִּים וּבִכְלָלִיּוּת הַתּוֹרָה וְכוּ'. זֹאת הָאֱמוּנָה הַקְּדוֹשָׁה הִיא בַּגָּלוּת בְּכָל דּוֹר וָדוֹר. וְעִקַּר הַגְּאֻלָּה תָּלוּי בָּזֶה כְּפִי מַה שֶּׁזּוֹכִין יִשְׂרָאֵל בְּכָל דּוֹר וָדוֹר לְהַעֲלוֹת הָאֱמוּנָה הַנְּפוּלָה, וּלְהִתְחַזֵּק בֶּאֱמוּנָה שְׁלֵמָה בֶּאֱמֶת, שֶׁעַל יְדֵי זֶה יָבוֹא מָשִׁיחַ כְּמוֹ שֶׁכָּתוּב (שִׁיר הַשִּׁירִים ד) "תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה". וְאָז תִּתְגַּלֶּה הָאֱמוּנָה בִּשְׁלֵמוּת וְיֵדַע כָּל פָּעוּל כִּי אַתָּה פְּעַלְתּוֹ וְכוּ'. וְאָז דַּיְקָא תָּשׁוּב הַבַּת מֶלֶךְ שֶׁהִיא הָאֱמוּנָה עַל מְכוֹנָהּ וּמַלְכוּתָהּ. וְאַף עַל פִּי שֶׁרַבֵּנוּ זַ"ל סִפֵּר מַעֲשֶׂה שֶׁהָיָה וְסִיֵּם: 'וּלְבַסּוֹף מְצָאָהּ', אַף עַל פִּי כֵן מְרַמֵּז עַל הֶעָתִיד. כִּי אֲפִלּוּ כְּשֶׁנִּזְכֶּה לְכַוֵּן בֶּאֱמֶת רִמְזֵי הַמַּעֲשֶׂה, אֲבָל אַף עַל פִּי כֵן עֶצֶם הַמַּעֲשֶׂה אִי אֶפְשָׁר לְהָבִין, דְּהַיְנוּ מִי וּמָה וְאֵימָתַי. כִּי כָּל הַמַּעֲשִׂיּוֹת הָיָה בְּמָקוֹם שֶׁהָיָה. וְאֵין לְהַאֲרִיךְ יוֹתֵר בִּכְתָב בַּדְּבָרִים שֶׁכִּסָּה אוֹתָם עַתִּיק יוֹמִין, וּבִפְרָט עַל פְּנֵי הַשָּׂדֶה. הַשֵּׁם יִתְבָּרַךְ יִפְקַח עֵינֵינוּ שֶׁנִּזְכֶּה לְהָבִין אֵיזֶה רְמָזִים בְּהַמַּעֲשִׂיּוֹת שֶׁסִּפֵּר. וְאַף עַל פִּי כֵן יֵשׁ לִי נַחַת גָּדוֹל מֵהַפֵּרוּשׁ שֶׁשְּׁלָחוֹ כִּי גַּם זֶה אֱמֶת. כִּי דִּבְרֵי רַבֵּנוּ זַ"ל כְּפַטִּישׁ יְפוֹצֵץ סֶלַע, וְכָל דְּבָרָיו מִתְחַלְּקִים לְכַמָּה טְעָמִים בְּלִי שִׁעוּר. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ שֶׁנִּזְכֶּה לְבַלּוֹת יָמֵינוּ לַחֲשֹׁב תָּמִיד תּוֹרָתוֹ וְשִׂיחוֹתָיו וּמַעֲשִׂיּוֹת שֶׁסִּפֵּר עַד שֶׁנִּזְכֶּה לִמְצֹא בָּהֶם אֵיזֶה פֵּרוּשׁ וְהַשָּׂגָה הַמְּבִיאָה לִידֵי מַעֲשֶׂה. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ דְּבָרִים כָּאֵלֶּה. אַשְׁרֵיכֶם שֶׁזְּכִיתֶם לִהְיוֹת חֶלְקְכֶם עִמָּנוּ. חִזְקוּ וְאִמְצוּ, וְהָעִקָּר לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וּלְהַרְבּוֹת בְּהִתְבּוֹדְדוּת וְאַל תֵּעָצְבוּ "כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם" (נֶחֶמְיָה ח).
Also know that I received your letter during Chol HaMoed Pesach and it was a great comfort to me. I also took great pleasure in your language — for I had assumed that his tongue was not yet capable of writing in the language of the learned in anything but simple matters. But now I saw that, thank G-d, your language is developing nicely. See to it that you accustom yourself to write a letter on your own from time to time, so that you become fluent in pure language — for this will be greatly needed by you in many ways. ## Segment 7
וְהָיָה זֶה שָׁלוֹם וְשָׂשׂוֹן וְשִׂמְחָה כְּנַפְשָׁם וְנֶפֶשׁ אֲבִיכֶם הַדּוֹרֵשׁ שְׁלוֹמְכֶם תָּמִיד בְּאַהֲבָה עַזָּה וּמְצַפֶּה לִרְאוֹתְכֶם בְּחַיִּים וְשָׁלוֹם.
I received the commentary on the ma'aseh (story) and it was a great comfort to me — that such a person was found who took it upon himself to write a commentary on the Sipuray Maasiyos (the stories). His commentary is beautiful and somewhat acceptable, and a number of things come close to the truth. But nonetheless his commentary is still far — very far — even from what flickers in my mind regarding this story. How much more so, thousands upon thousands of times by a kal vachomer (all the more so argument), how far these things are from the intentions of our holy and awesome Master — may the memory of the righteous and holy one be for a blessing. ## Segment 8
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר
The main thing upon which I have reservations about his commentary is this: I see that according to his words, the story concludes with the matter of the Giving of the Torah — hinting that it was then that Moshe Rabaynu, peace be upon him, merited to find the Princess. But this is not my view — for in my understanding, the story has not yet concluded, and the essential conclusion of the story — namely, to find the Princess — will only be in the future, when our righteous Mashiach comes. He is Moshe Rabaynu himself, who reincarnates in every generation, as brought in the Tikkuunim [Tikkun 69, folio 113a]. And the whole purpose is to seek the Princess — until he merits to find her in the days of our righteous Mashiach, who will come speedily in our days. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה בֶּאֱמֶת. אֲהוּבַי אַחַי וְרֵעַי רַבּוֹתַי וְתַלְמִידַי וַחֲבֵרַי. מְאֹד בִּקַּשְׁתִּי לְהִתְפַּלֵּל בַּעֲדִי תָּמִיד, וַאֲשֶׁר בִּקֵּשׁ רַבִּי יִצְחָק אַיְיזִיק יוֹסֵף נֵרוֹ יָאִיר, לִשְׁלֹחַ לָהֶם תְּפִלָּה לְהִתְפַּלֵּל עַל עוֹבְרֵי יַמִּים. בֶּאֱמֶת אֵין דַּעְתִּי צְלוּלָה עַכְשָׁיו כְּלָל לְסַדֵּר תְּפִלָּה. וְגַם כְּבָר נִמְצָא בַּסֵּפֶר שַׁעֲרֵי צִיּוֹן תְּפִלַּת הָרַמְבַּ"ן זַ"ל תְּפִלָּה עַל הַיָּם. רַק שֶׁצְּרִיכִין לְשַׁנּוֹת הַלָּשׁוֹן קְצָת כְּשֶׁמִּתְפַּלְּלִין עַל אֲחֵרִים כַּאֲשֶׁר תָּבִינוּ שָׁם בְּעַצְמְכֶם. וּמַה שֶּׁיִּרְצֶה כָּל אֶחָד לְהוֹסִיף מִלִּבּוֹ יוֹסִיף כִּרְצוֹנוֹ בִּלְשׁוֹן לַעַ"ז. וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה.
And the Princess is the aspect of holy emunah (faith) — to believe in Hashem Yisborach, and in the true Tzaddikim, and in the totality of the Torah, and so forth. This holy faith is in exile in every generation. And the essential redemption depends on this — to the degree that Israel in every generation merits to raise up the fallen faith and to strengthen themselves in complete faith in truth. Through this Mashiach will come, as it is written: Come, look from the top of Amanah [Shir HaShirim 4:8] — the word Amanah meaning faith. And then the faith will be revealed in its fullness, and every created being will know that You created it, and so forth. And then precisely will the Princess — who is the faith — return to her place and her kingdom. ## Segment 10
וְשָׁלוֹם וְחַיִּים וְכָל טוּב חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
And although our Master, of blessed memory, told a story of what once was and concluded it: "and in the end he found her" — nonetheless it alludes to the future. For even when we merit to truly understand the hints of the story, the essence of the story itself cannot be understood — that is, who, and what, and when — for all the stories took place in the place where they took place. And one ought not to elaborate further in writing about matters which the Atik Yomin (Ancient of Days) has concealed — and especially in an open field. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 12
אֲהוּבִי בְּנִי הַמֻּפְלָג רַבִּי יִצְחָק שֶׁיִּחְיֶה.
May Hashem Yisborach open our eyes so that we merit to understand some of the hints in the stories he told. And nonetheless I have great comfort from the commentary he sent — for this too is true. For the words of our Master, of blessed memory, are like a hammer that shatters the rock — and all his words divide into countless meanings without measure. May Hashem Yisborach grant us merit to spend our days always thinking about his Torah, his conversations, and the stories he told — until we merit to find in them some commentary and understanding that leads to action. How fortunate are we that we merited to hear such things. How fortunate are you that you merited to have your portion with us. Be strong and courageous — and the essential thing is to always be in joy, and to increase hisbodidus (personal prayer and seclusion) — and do not be sad — for the joy of Hashem is your strength [Nechemiah 8:10]. ## Segment 13
פוּן דַיין גְּרִיס הָאבּ אִיךְ גְּרוֹיס נַחַת גִּיהַאט [מֵהַדְּרִישַׁת שָׁלוֹם שֶׁלְךָ הָיָה לִי נַחַת גָּדוֹל]. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה בֶּאֱמֶת כָּל הַיָּמִים, לְמַעַן הַשֵּׁם לְמַעַן הַשֵּׁם שֶׁתַּתְמִיד בְּלִמּוּדְךָ כִּי הוּא חַיֶּיךָ וְכוּ'. גַּם תִּכְתֹּב בְּכָל יוֹם כִּי עֲדַיִן אֵינְךָ יָכוֹל לְאַמֵּן יָדְךָ בִּכְתִיבָה נָאָה כְּלָל. וּכְתָבְךָ דּוֹמֶה לִכְתָּב שֶׁל תִּינוֹק קָטָן. עַל כֵּן תִּשְׁתַּדֵּל לְהַרְגִּיל עַצְמְךָ בִּכְתָב נָאֶה וְלָשׁוֹן צַח. כִּי הַכְּתָב וְהַמִּכְתָּב הוּא יְסוֹד גָּדוֹל לְתוֹרָה וַעֲבוֹדָה וְדֶרֶךְ אֶרֶץ. וּבִפְרָט אַתֶּם וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ צְרִיכִים לְהִשְׁתַּמֵּשׁ הַרְבֵּה בִּכְתִיבָה לְזַכּוֹת אֶת הָרַבִּים בְּכַמָּה עִנְיָנִים כַּיָּדוּעַ לָכֶם, וְיָתֵר מִזֶּה אֵין הַפְּנַאי מַסְכִּים עַתָּה לְהַאֲרִיךְ.
May there be peace, joy, and gladness — as their souls and the soul of your father desires, who constantly seeks your welfare with mighty love and who longs to see you in life and in peace. ## Segment 14
דִּבְרֵי אָבִיךָ הֶחָפֵץ בְּטוֹבָתְךָ וְהַצְלָחָתְךָ הָאֲמִתִּית וְהַנִּצְחִית.
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 16
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ג
Postscript — To All the Fellowship; On Prayer for Sea-Voyagers Peace to all our anshay shlomaynu with great and true love. My beloved brothers and friends, my teachers and my students and my companions. I request greatly that you pray for me always. And as for the request of Rabbi Yitzchok Ayzik Yosef — may his light shine — to send them a prayer to recite for those who travel by sea: in truth my mind is not clear at all at present to compose a prayer. But there is already found in the book Sha'aray Tziyon the prayer of the Ramban, of blessed memory — a prayer for the sea. Only the language needs to be slightly modified when praying on behalf of others, as you will understand there yourselves. And whatever each person wishes to add from his own heart — let him add as he wishes, in the vernacular (lashon la'az). Beyond this it is impossible to elaborate now. Peace and life and all good — be strong and let your heart take courage, all who hope in Hashem [Tehillim 31:25]. Nussun, as above. Postscript — To His Son Yitzchok My beloved outstanding son, Rabbi Yitzchok, may he live. From your greeting I had great comfort. Would that this heart of yours be so in truth every day. For the sake of Hashem, for the sake of Hashem — be constant in your learning, for it is your life, and so forth. Also write every day — for you are still completely unable to train your hand in beautiful writing. Your handwriting resembles the writing of a small child. Therefore make every effort to accustom yourself to beautiful writing and pure language. For writing and correspondence is a great foundation for Torah, for service of G-d, and for proper conduct — and in particular you and all our anshay shlomaynu will need to make great use of writing in order to bring merit to the many in various matters, as is known to you. Beyond this there is no time to elaborate now. The words of your father who desires your true and eternal wellbeing and success. Nussun, as above. # ל URL: https://ajew.org/reader-plain/alim-litrufa/2/30/ # ל
ל
Source: https://ajew.org/reader/alim-litrufa/2/30 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת לֶךְ [י"ב חשון] תקצ"א.
With the help of G-d, may He be blessed My beloved son, may his light shine and radiate. ## Segment 2
שָׁלוֹם וְחַיִּים וְכָל טוּב לַאֲהוּבִי בְּנִי וַחֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
My beloved son — your letter I received. And I was already ## Segment 3
וְהִנֵּה בְּוַדַּאי שָׁמַעְתָּ שֶׁיָּשַׁבְנוּ בַּכְּפָר שׁוּרִיוֶועץ כָּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה. עַד הֵנָּה עֲזָרוּנִי רַחֲמָיו וְכוּ' וְגַם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזְבוּנִי עַד אֲשֶׁר נִזְכֶּה לִרְאוֹת שֶׁתִּצְמַח וְתִתְגַלֶּה יְשׁוּעָתוֹ בְּקָרוֹב לְעֵינֵינוּ. וּכְבָר כָּתַבְתִּי לְךָ שֶׁאָנוּ רוֹאִים צְמִיחַת קֶרֶן יְשׁוּעָה בְּכָל עֵת, אַךְ עֲדַיִן אָנוּ צְרִיכִין לִישׁוּעָה וְרַחֲמִים רַבִּים מְאֹד מְאֹד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה עַד אֲשֶׁר נִזְכֶּה לִהְיוֹת כִּרְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת וְאָנוּ מְחֻיָּבִים תָּמִיד לִהְיוֹת מוֹדִים עַל הֶעָבָר עַל כָּל הַחֲסָדִים וְהַטּוֹבוֹת אֲשֶׁר כְּבָר הִפְלִיא לַעֲשׂוֹת עִמָּנוּ עִם כָּל אֶחָד וְאֶחָד בְּכַמָּה וְכַמָּה אֳפָנִים בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ' וְכוּ' וְעַל יְדֵי זֶה יִהְיֶה לָנוּ כֹּחַ לִצְעֹק עַל לְהַבָּא שֶׁיְּרַחֵם עָלֵינוּ בְּרַחֲמָיו הַגְּדוֹלִים, וְיוֹשִׁיעֵנוּ לָצֵאת מִמְּצוּלוֹת יָם מִיוֵן מְצוּלָה וְאֵין מָעֲמָד אֲשֶׁר מִתְפַּשֵּׁט בְּזֶה הָעוֹלָם, בִּפְרָט בַּדּוֹרוֹת הַלָּלוּ בְּעִקְּבוֹת מְשִׁיחָא כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ. וְאַף עַל פִּי כֵן אָנוּ רוֹאִין נִפְלְאוֹתָיו בִּמְצוּלָה כָּזֹאת, כִּי כְּבָר הִרְבָּה וְהִפְלִיא חַסְדּוֹ עִמָּנוּ עַד אֵין סוֹף.
prepared today to travel — but the wagon driver deceived me: he hired out his wagon today for a short journey — and said each hour that he was coming — until I was delayed the entire day. And whatever the Merciful One does — He does for the good — even though one does not understand the good immediately. At present, it seems I will not travel any more via the road through Tultshin. I am confident in the kindnesses of Hashem that it will surely be for Rosh Hashana with the help ## Segment 4
עַל כֵּן צְרִיכִין לֵילֵךְ בְּכָל עֵת בַּדֶרֶךְ הַנַּ"ל, לִהְיוֹת מוֹדֶה עַל הֶעָבָר וְצוֹעֵק לֶעָתִיד לָבוֹא, כַּאֲשֶׁר כְּבָר שָׁמַעְתָּ מִמֶּנִּי הַרְבֵּה בְּעִנְיָן זֶה. חֲזַק בְּנִי וַחֲזַק וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל, וּבְטַח בְּהַשֵּׁם כִּי לֹא יַעֲזֹב אוֹתְךָ.
of Hashem Yisborach. More than this — peace and life and a good inscription and sealing. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ.
And more than this — one must set one's heart at all times to understand in oneself that no distancing or slackening should result, G-d forbid, through rebuke and mussar that enters the heart. For it can be that the arousal of rebuke and mussar that comes upon the heart is from holiness — from the daily proclamation — but the Adversary always lies in wait for a person — and in every thought, speech, and deed that passes over a person there are two aspects: the elixir of life and the elixir of death — as our Sages, of blessed memory, said (Yoma 72b): V'samtem — if you are privileged — and so forth. Therefore he mostly inverts the words of the living G-d — and desires specifically through this to push away and slacken the heart of a person, G-d forbid. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ שָׁלוֹם. לְכֻלָּם נֶאֶמְרוּ דְּבָרִים הָאֵלֶּה חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
And already explained among us are several counsels on how to be saved from him — and to give oneself life and gladden oneself. And in particular through the wondrous, awesome, and most exalted path that the light of lights revealed on the verse I will sing to my G-d while I yet live [Tehillim 146:2] — (Likutay Moharan, 282). Turn it over and turn it over — age and wear yourself out in it — and from it do not stir — for you have no better quality than it. Nussun of Breslov. # שא URL: https://ajew.org/reader-plain/alim-litrufa/2/300/ # שא
שא
Source: https://ajew.org/reader/alim-litrufa/2/300 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' עֶרֶב רֹאשׁ חֹדֶשׁ אֲדָר רִאשׁוֹן ת"ר אוּמַאן.
And peace to all our anshei sh'lomaynu with great love — and in particular to his friend of his soul Rabbi Nachman — may his light shine. To all of you these words are said — be strong and may your hearts be strengthened. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה וּלְכָל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ וְיַאֲרִיכוּ יָמִים רַבִּים.
My beloved son — my dear one. ## Segment 3
מִכְתָּבוֹ קִבַּלְתִּי הַיּוֹם וְהָיָה לִי לְנַחַת גָּדוֹל. וּבִפְרָט מִמַּה שֶּׁהוֹדַעְתַּנִי מֵהַתְּשׁוּבָה שֶׁהִגִּיעַ לְךָ מִלְּבוֹב. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה. כֹּה יִתֵּן וְכֹה יוֹסִיף ה' שֶׁנִּזְכֶּה לִגְמֹר חֶפְצֵי שָׁמַיִם כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו, ה' יִגְמֹר בַּעֲדֵנוּ וְכוּ'. וְכָעֵת אֵין פְּנַאי לְהַאֲרִיךְ כִּי אֲנִי כּוֹתֵב בְּאִישׁוֹן לַיְלָה, וּלְמָחָר עֶרֶב רֹאשׁ חֹדֶשׁ, וְדַעְתִּי טְרוּדָה בִּתְשׁוּקָה וַחֲפִיצָה וְחִכּוּי אוּלַי נִזְכֶּה לִשְׁפֹּךְ לִבֵּנוּ כַּמַּיִם נוֹכַח פְּנֵי ה', בְּאֹפֶן שֶׁנִּפְעֹל בַּקָּשָׁתֵנוּ עָלֵינוּ וְעַל כָּל הַנִּלְוִים אֵלֵינוּ, שֶׁנִּזְכֶּה מֵעַתָּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת. וּמִמֵּילָא יִתְתַּקֵּן הַכֹּל, וְלַה' הַיְשׁוּעָה, כִּי חַסְדֵי ה' לֹא תָמְנוּ וְכוּ'. וּמֵאַהֲבָתְךָ הַגְּדוֹלָה הֻכְרַחְתִּי עַצְמִי לִכְתֹּב לְךָ שׁוּרוֹתַיִם אֵלּוּ. וְעוֹד חָזוֹן לַמּוֹעֵד אִם יִרְצֶה הַשֵּׁם לְהַרְחִיב הַדִּבּוּר שֶׁל אֱמֶת. וּלְעֵת עַתָּה תְּחַיֶּה וְתָשִׁיב נַפְשְׁךָ בַּמֶּה שֶׁשָּׁמַעְתָּ עַד הֵנָּה, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ', שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם.
On Friday he received his letter. And even though he has already heard his cry many times — and has already replied to him much — in speech and in writing — even so his innards were stirred for him — and he raises his eyes heavenward — and awaits to restore his soul through words of truth. Therefore he decided just now to extend his hand in a letter to him. Even though this week he has not yet received his letter — and also he does not know what to write — even so it is impossible for the beis midrash without a novelty. And in particular the words of our Master our Teacher and Rebbe — zacher tzaddik v'kadosh livrachah — which are deeper than the sea and renew themselves at every time. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
And the essential is — that according to your words and the bitterness of your cry — it seems as if you have already forgotten — G-d forbid — or the Torah and holy discourse of *"Azamra l'Elokai b'odi"* — "I will sing to my G-d while I yet have being" [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2. The central Torah of Likutay Moharan I:282 — the teaching of finding the good points within oneself — that even the most fallen person has good points — and by gathering these points and singing them before Hashem — one gives life to one's soul. Reb Nussun says: the correspondent's cry of anguish is a sign that this Torah has grown stale for him — and so he returns to remind him of it anew] has already become so stale for him — that he is not giving himself life and restoring his soul through it as fitting. Therefore since the moment he read his letter — he was aroused to return and to remind him of the sweetness of the truth of the holiness of this Torah — together with several more Torahs and holy discourses that are connected to this. And the essential is to go in them simply — every day — anew. And on the contrary — precisely when one looks at oneself and thinks that the depths of the sea are washing over him from every side — and almost almost — G-d forbid — precisely because of this one must remind oneself of all the above-mentioned Torah words. For is it not so — even so there are good points within me from several mitzvos and good practices — and to turn the grief and the sighing to gladness and joy. For on the contrary — all the more it seems to me that I am farther away — and if the truth is so — I have reason to rejoice more and more — in what I merit even so to put on tallis and tefillin every day — and to receive Shabbas and Yom Tov — and to draw close and to suckle from such a holy and new light — and to give praise and thanks and hallel to Hashem Yisborach every day and every time — for He has helped us until now to remain at our post — and has distinguished us from the erring ones in many aspects — in the midst of such a storm and raging wind. In particular what has passed over us in the recent years — may Hashem protect and guard us from now. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. ## Segment 7
מֵאֵלֶיךָ תְּזָרֵז עַצְמְךָ בְּנִי, שֶׁתֵּכֶף שֶׁיַּגִּיעַ לְךָ עוֹד הַפַּעַם אִגֶּרֶת מִלְּבוֹב שֶׁתִּשְׁלְחֵהוּ אֵלַי תֵּכֶף וּמִיָּד. כִּי אֲנִי מְצַפֶּה לָזֶה. וַאֲנִי צָרִיךְ פֹּה לֵידַע הַתְּשׁוּבָה מִשָּׁם, לְמַעַן אָבִין אֵיךְ לְהִתְנַהֵג. וַעֲצַת ה' הִיא תָּקוּם. גַּם תִּרְאֶה לִשְׁלֹחַ מִכְתָּבְךָ לִלְבוֹב, לְהוֹדִיעוֹ שֶׁקִּבַּלְתָּ מִכְתָּבוֹ וְיָקָר בְּעֵינֵינוּ מְאֹד, וּלְבַקְּשׁוֹ שֶׁיְּקַיֵּם דְּבָרוֹ לַהֲשִׁיבֵנִי עוֹד הַפַּעַם דַּעְתּוֹ בַּאֵר הֵיטֵב. וּמִן הַסְּתָם כְּבָר הִקְדַּמְתָּ לַעֲשׂוֹת כֵּן מֵאֵלֶיךָ, וַה' יִגְמֹר מְהֵרָה לְטוֹבָה.
And the essential is — that according to your words and the bitterness of your cry — it seems as if you have already forgotten — G-d forbid — or the Torah and holy discourse of *"Azamra l'Elokai b'odi"* — "I will sing to my G-d while I yet have being" [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2. The central Torah of Likutay Moharan I:282 — the teaching of finding the good points within oneself — that even the most fallen person has good points — and by gathering these points and singing them before Hashem — one gives life to one's soul. Reb Nussun says: the correspondent's cry of anguish is a sign that this Torah has grown stale for him — and so he returns to remind him of it anew] has already become so stale for him — that he is not giving himself life and restoring his soul through it as fitting. Therefore since the moment he read his letter — he was aroused to return and to remind him of the sweetness of the truth of the holiness of this Torah — together with several more Torahs and holy discourses that are connected to this. And the essential is to go in them simply — every day — anew. And on the contrary — precisely when one looks at oneself and thinks that the depths of the sea are washing over him from every side — and almost almost — G-d forbid — precisely because of this one must remind oneself of all the above-mentioned Torah words. For is it not so — even so there are good points within me from several mitzvos and good practices — and to turn the grief and the sighing to gladness and joy. For on the contrary — all the more it seems to me that I am farther away — and if the truth is so — I have reason to rejoice more and more — in what I merit even so to put on tallis and tefillin every day — and to receive Shabbas and Yom Tov — and to draw close and to suckle from such a holy and new light — and to give praise and thanks and hallel to Hashem Yisborach every day and every time — for He has helped us until now to remain at our post — and has distinguished us from the erring ones in many aspects — in the midst of such a storm and raging wind. In particular what has passed over us in the recent years — may Hashem protect and guard us from now. And even though all this and more than this you already know — is not this my word from long ago — that the essential is not to be old and stale — G-d forbid — not to fall into the old-age of the sitra achra. For our Sages have already warned us many times: *"divrei Torah al yih'yu b'einecha k'ishanim ela k'chadashim"* — "let Torah words not be in your eyes like old things — but like new ones." In particular such awesome novellae as these that renew themselves at every time and moment — for one who truly pays attention to them. And what shall I add to speak to you further — be strong my son and resolute — and hope to Hashem — and He will save you. And in the end of all ends Hashem will complete through His true tzaddikim with all of us for good — and certainly you also are included — in His wondrous chesed. And fulfil (Tehillim 27) *"kaveh el Hashem"* — and as Rashi explained there: if your prayer was not received — be strong and resolute — and return and hope to Hashem — for Hashem will not abandon forever. And the time for morning prayer has arrived — impossible to extend further. *"Yomam y'tzaveh Hashem chasdo"* — and may He gladden your heart with all the ways of our holy counsels. And to Hashem the salvation — that you be here for the upcoming holy Shabbas. May Hashem help us to engage and to speak and to converse in His wonders Yisborach — in a way that we all merit from now to return to Him Yisborach in truth — in joy and good-heartedness — from the abundance of all. *Nagila v'nismecha bishu'aso.* And peace to all our anshei sh'lomaynu with great love. And still he does not know with whom to send this letter — but from his great love he snatched the leisure to prepare for him this letter — to give life and restore his soul. And also remember what he heard from his holy mouth (Chayei Moharan 67) in this language: *"Gott iz groys — men veyst gar nit — se tuhen zich oyf der velt zachen men veyst gar nit"* — G-d is great — one simply does not know — things happen in the world that one simply does not know [This is a direct quotation from the Rebbe's holy mouth — in Yiddish — recorded in Chayei Moharan section 67. The simple and profound message: do not think you can calculate or foresee what Hashem is doing. Things are happening in the world far beyond what any person can perceive. Therefore: do not despair. The salvation may be moments away] — only do not despair from crying out and from mercies and supplications — and everything will be turned to good. And Shabbas Shirah is about to arrive. May Hashem grant us to feel anew: *"Moshe u'vnei Yisrael l'cha anu shirah b'simchah rabbah v'am'ru kulam"* — "Moshe and the children of Israel sang to You a song with great joy — and they all said." # שב URL: https://ajew.org/reader-plain/alim-litrufa/2/301/ # שב
שב
Source: https://ajew.org/reader/alim-litrufa/2/301 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וַיַּקְהֵל ת"ר טְשֶׁעהרִין.
And peace to all our anshei sh'lomaynu with great love. And still he does not know with whom to send this letter — but from his great love he snatched the leisure to prepare for him this letter — to give life and restore his soul. And also remember what he heard from his holy mouth (Chayei Moharan 67) in this language: *"Gott iz groys — men veyst gar nit — se tuhen zich oyf der velt zachen men veyst gar nit"* — G-d is great — one simply does not know — things happen in the world that one simply does not know [This is a direct quotation from the Rebbe's holy mouth — in Yiddish — recorded in Chayei Moharan section 67. The simple and profound message: do not think you can calculate or foresee what Hashem is doing. Things are happening in the world far beyond what any person can perceive. Therefore: do not despair. The salvation may be moments away] — only do not despair from crying out and from mercies and supplications — and everything will be turned to good. And Shabbas Shirah is about to arrive. May Hashem grant us to feel anew: *"Moshe u'vnei Yisrael l'cha anu shirah b'simchah rabbah v'am'ru kulam"* — "Moshe and the children of Israel sang to You a song with great joy — and they all said." ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Great peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — and to all his household — may they live and have many long days. ## Segment 3
דַּע שֶׁאֶתְמוֹל בָּאתִי לְפֹה קְהִלַּת טְשֶׁעהרִין. וּבְשַׁבַּת הֶעָבַר הָיִיתִי בִּקְהִלָּה קְדוֹשָׁה מֶעדְוֶועדִיבְקֶא. וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן מֵאֵת ה' וְאֵין לְהוֹדִיעֲךָ חֲדָשׁוֹת בְּגַשְׁמִיּוּת. אַךְ בְּדִבְרֵי תּוֹרָה בְּוַדַּאי יֵשׁ חֲדָשׁוֹת בְּכָל עֵת, כִּי "אֲרֻכָּה מֵאֶרֶץ מִדָּה" וְכוּ'. וּ"לְכָל תִּכְלָה רָאִיתִי קֵץ" וְכוּ'. וַאֲפִלּוּ כְּשֶׁאֵין זוֹכִין לְחַדֵּשׁ, צְרִיכִין עַל כָּל פָּנִים לְהַאֲמִין בָּזֶה בְּכָל עֵת, כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה שֶׁאָסוּר לִהְיוֹת זָקֵן חַס וְשָׁלוֹם וְכוּ', כִּי הַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת וְנִפְלָאוֹת וְנוֹרָאוֹת בְּכָל עֵת. וּמְעַט יְכוֹלִין לִרְאוֹת וּלְהִתְבּוֹנֵן מֵרָחוֹק, אַךְ בְּיוֹתֵר צְרִיכִין לְהַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה בְּנִפְלְאוֹת נוֹרְאוֹתָיו הַמִּתְחַדְּשִׁים בְּכָל יוֹם וּבְכָל עֵת, בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ וְכוּ'. וְהַכֹּל לְטוֹבָתֵנוּ הַנִּצְחִיִּית. וְאִי אֶפְשָׁר לְהַאֲרִיךְ כִּי הַפָּאסְט תֵּלֵךְ בְּסָמוּךְ, וְדַי בָּזֶה כָּעֵת.
He received his letter today — and it was a great comfort to him. And in particular from what he informed him — the reply that reached him from Lvov. Praised be Hashem Who has helped us until now. So may Hashem give and continue — that we merit to complete the desires of Heaven as His will and the will of those who fear Him — may Hashem complete for us. And just now there is no leisure to extend — for he is writing in the dead of night — and tomorrow is Erev Rosh Chodesh — and his mind is occupied with longing and desire and anticipation — perhaps they merit to pour out their heart like water before the face of Hashem — in a way that they accomplish their request — upon themselves and upon all those who join themselves to them — that they merit from now to draw close to Him Yisborach in truth. And from this all will be rectified — and to Hashem the salvation — for the chasadim of Hashem have not ceased. And from his great love — he compelled himself to write to him these few lines. And there is yet a vision for a time — if Hashem wills — to extend the speech of truth. And for the time being — give yourself life and restore your soul through what you have heard until now — *"hafoch bahem v'hafoch bahem"* — turn them and turn them over — for there is nothing better for you than them. [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם — from the teaching of Ben Bag Bag in Avos 5:22 — regarding the Torah: "turn it and turn it over — for all is within it." Reb Nussun applies this to the holy Torahs and discourses of the Rebbe: they are inexhaustible. The same words — turned over and over again — yield new light at every turning] And peace to all our anshei sh'lomaynu with great love. From yourself urge yourself my son — that immediately when another letter reaches you from Lvov — send it to him immediately. For he is awaiting this. And he needs to know the reply from there — in order to understand how to conduct himself. And the counsel of Hashem — it will stand. Also see to send your letter to Lvov — to inform him that you received his letter and it is very precious in our eyes — and to ask him that he fulfil his word to reply to him once more — well explained. And presumably he has already preceded to do so from himself — and may Hashem complete quickly for good. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
The words of your father who intercedes for you. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שג URL: https://ajew.org/reader-plain/alim-litrufa/2/302/ # שג
שג
Source: https://ajew.org/reader/alim-litrufa/2/302 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וַיִּקְרָא ת"ר קְרֶעמִינְטְשׁוּג.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו הַנְּעִימִים שֶׁיִּחְיוּ.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁבוּעַ זֹאת בְּיוֹם א' הֶעָבַר, וְהָיָה לִי לְנַחַת גָּדוֹל מְאֹד מִכָּל דִּבּוּר וְדִּבּוּר שֶׁל חִבָּה שֶׁהוֹדַעְתַּנִי. שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה כָּל הַיָּמִים, וּלְהוֹסִיף בְּכָל יוֹם וָיוֹם רְצוֹנוֹת וְכִסּוּפִין טוֹבִים חֲדָשִׁים וַחֲזָקִים, בְּאֹפֶן שֶׁתַּהֲפֹךְ הַכֹּל לְשִׂמְחָה וְטוֹבָה, עַד תִּזְכֶּה לְיִרְאָה אֶת ה' וּלְעָבְדוֹ בֶּאֱמֶת וּבְתָמִים וּבְשִׂמְחָה וְחֶדְוָה רַבָּה כָּל יָמֶיךָ לְעוֹלָם אַתָּה וּבָנֶיךָ וּבְנֵי בֵיתְךָ וְכוּ' וְכָל הַנִּלְוִים אֵלֶיךָ. וּתְהִלָּה לָאֵל יֵשׁ וָיֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ בְּחַסְדּוֹ הַגָּדוֹל כַּאֲשֶׁר דִּבַּרְנוּ הַרְבֵּה בָּזֶה.
Know that yesterday he came to the congregation of Tshehrin. And the past Shabbas he was in the holy congregation of Medevdevka. And praised be Hashem — all was well established from Hashem — and there is nothing to inform him of in the physical realm. But in Torah words — certainly there are novellae at every time — for "aruchah me'eretz midah" — wider than the earth in measure [Iyov 11:9] — and "l'chol tichla ra'isi keitz" — to every completion I have seen an end — but not to His Torah. And even when one does not merit to innovate — one must at any rate believe in this at every time — as we have spoken much about this — that it is forbidden to be old — G-d forbid — for Hashem Yisborach makes new things and wonders and awesome things at every time. And a little one can see and contemplate from afar — but more than that — one must believe with complete faith in the awesome wonders of His that renew themselves every day and every time — in the aspect of "chadashim labkarim — rabbah emunosecha" — "new every morning — great is Your faithfulness." [Eichah 3:23] And all is for our eternal good. And it is impossible to extend — for the post is leaving shortly — and this is sufficient for now. ## Segment 4
וְאַתָּה בְּנִי חֲבִיבִי הִזְכַּרְתַּנִי בִּדְבָרֶיךָ בַּמִּכְתָּב הַנַּ"ל בַּמֶּה שֶׁדִּבַּרְנוּ בְּעִנְיַן מִצְוַת זְכִירַת יְצִיאַת מִצְרַיִם בְּכָל יוֹם וְכוּ'. וּבְכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ וְכוּ'. וְגַם עַל זֶה אֲנִי מְחֻיָּב לִתֵּן תּוֹדָה וְהוֹדָאָה גְּדוֹלָה לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ אֲשֶׁר עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו הַמְרֻבִּים שֶׁנִּמְצָאִים אַנְשֵׁי אֱמֶת, וּמֵהֶם בָּנַי וְיוֹצְאֵי חֲלָצַי שֶׁשּׁוֹמְעִים קְצָת דִּבְרֵי אֱמֶת וְתָמִים הָעֲמֻקִּים מְאֹד הַנּוֹבְעִים מִמַּעְיָן נִשְׂגָּב וְנוֹרָא מְאֹד מְאֹד וְכוּ'. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ' וְכוּ'. וַאֲנִי מְחַיֶּה עֲדַיִן עַצְמִי בָּזֶה כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה בְּשַׁבַּת שִׁירָה הֶעָבַר, וְיוֹתֵר יֵשׁ בְּלִבִּי כִּי אֲנִי בְּעָנְיִי, וִימֵי זִקְנָה וְשֵׂיבָה קָפְצוּ עָלַי, וְכֹחִי חַלָּשׁ וָדַל, וְשׂוֹנְאַי רַבּוּ כְּמוֹ רַבּוּ הַשֵּׁם יִתְבָּרַךְ יַצִּילֵנוּ, מִלְּבַד שְׁאָר מִינֵי בִּלְבּוּלִים כִּמְעַט בְּלִי שִׁעוּר הַגְּלוּיִים לָכֶם אֶפֶס קְצָתָם, מִכָּל שֶׁכֵּן מַה שֶּׁנֶּעְלָם מִכֶּם, הֵן עַל כֻּלָּם זֹאת נֶחָמָתִי בְעָנְיִי אֶת גֹּדֶל עֹצֶם חַסְדּוֹ אֲשֶׁר הִפְלִיא עִמִּי הֶעָנִי וְהָאֶבְיוֹן לְחַיּוֹתֵנוּ כַּיּוֹם הַזֶּה בְּחַיּוּת אֲמִתִּי וְנִצְחִי כָּזֶה, בִּדְבָרִים כָּאֵלֶּה בְּהִתְגַּלּוּת וְהִתְנוֹצְצוּת אֱלֹקוּת כָּזֶה אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר. מָה אֲדַבֵּר וְכוּ' חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' וְכוּ'.
The words of your father — who always seeks your peace with love — and who intercedes for you — and urges and advises you for your benefit in this world and in the World to Come — forever. ## Segment 5
וְהִנֵּה בָּעִתִּים הַלָּלוּ פֹּה קְרוּמִינְטְשׁוֹג הֵאִיר ה' עֵינַי שֶׁלָּמַדְתִּי בְּעֵין יַעֲקֹב בְּמַסֶּכֶת עֲבוֹדָה־זָרָה פֶּרֶק א. וּבְוַדַּאי כְּבָר לָמַדְתִּי מֵימְרָא זֹאת כַּמָּה פְּעָמִים, וְגַם בְּאוֹתוֹ הַיּוֹם שֶׁלָּמַדְתִּי לֹא שַׂמְתִּי לֵב כָּל כָּךְ לְהָבִין הָרְמָזִים לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְאַחַר כָּךְ נִפְקְחוּ עֵינֵי לִבִּי וְהוּא מְחַיֶּה אוֹתִי מְאֹד, וְגַם כְּבָר הֶחֱיֵיתִי בָּזֶה כַּמָּה נְפָשׁוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהוּא מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל שָׁם עַל פָּסוּק (אִיּוֹב ל) "אַךְ לֹא בְעִי יִשְׁלַח יָד, אִם בְּפִידוֹ לָהֶן שׁוּעַ", שֶׁאֲפִלּוּ אֵין יִשְׂרָאֵל עוֹשִׂין מִצְוָה לְפָנַי אֶלָּא מְעַט כְּפִיד שֶׁל תַּרְנְגוֹלִין שֶׁמְּנַקְּרִין בָּאַשְׁפָּה, אֲנִי מְצָרְפוֹ לְחֶשְׁבּוֹן גָּדוֹל וְכוּ'. רְאֵה בְּנִי וְהָבֵן, וְכָל הַשּׁוֹמְעִים לְקוֹלִי, אֵיךְ מְפֹרָשׁ וּמְבֹאָר וּמְרֻמָּז בְּמַאֲמָר זֶה כָּל מַה שֶּׁאָנוּ עוֹסְקִין לְדַבֵּר הַרְבֵּה בְּעִנְיַן הַהִתְחַזְּקוּת עַל־פִּי הַתּוֹרָה הַנּוֹרָאָה עַל פָּסוּק: "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי" וְכוּ'. וְכֵן מְבָאֵר בְּיוֹתֵר, שֶׁאֲפִלּוּ אֵין יִשְׂרָאֵל עוֹשִׂין מִצְווֹת אֶלָּא כְּתַרְנְגוֹל הַמְנַקֵּר בָּאַשְׁפָּה, הוּא מְצַרְפוֹ לְחֶשְׁבּוֹן גָּדוֹל. וַאֲנִי מְחַיֶּה אֶת עַצְמִי בָּזֶה מְאֹד, כִּי הַטּוֹב שֶׁלָּנוּ עַתָּה הוּא מַמָּשׁ כְּתַרְנְגוֹל הַמְנַקֵּר בָּאַשְׁפָּה, שֶׁמִּתּוֹךְ הָאַשְׁפָּה הוּא מוֹצִיא אֵיזֶה חֲצִי גַּרְעִין שֶׁל שְׂעוֹרִים אוֹ חִטִּים וְכַיּוֹצֵא, וְכֵן חוֹזֵר וּמְחַפֵּשׂ כָּל הַיּוֹם עַד שֶׁמּוֹצֵא בְּכָל פַּעַם אֵיזֶה חֵלֶק מִפֵּרוּר לֶחֶם הַמּוּטָל בָּאַשְׁפָּה וּבָזֶה מְחַיֶּה עַצְמוֹ. וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הָעֲצוּמִים מְבַקֵּשׁ מִיִּשְׂרָאֵל עַם קְרוֹבוֹ שֶׁעַל כָּל פָּנִים יְחַיּוּ עַצְמָן בָּזֶה, כִּי הוּא מְצָרְפָן לְחֶשְׁבּוֹן גָּדוֹל כַּנַּ"ל. וְאַל יַשְׁגִּיחוּ עַל הַיִּסּוּרִים וְהַהַרְפַּתְקָאוֹת וְכוּ' הָעוֹבְרִים עַל כָּל אֶחָד בְּגוּף וָנֶפֶשׁ, כִּי כֻּלָּם בְּרַחֲמִים גְּדוֹלִים וּבְחֶסֶד לְטוֹבָה הַנִּצְחִית, כְּמוֹ שֶׁאָמְרוּ שָׁם מִקֹּדֶם אֲבָל יִשְׂרָאֵל אֲנִי פּוֹרֵעַ מֵהֶם מְעַט מְעַט כְּפִיד שֶׁל תַּרְנְגוֹלִין שֶׁמְּנַקְּרִין בָּאַשְׁפָּה, דָּבָר אַחֵר אֲפִלּוּ אֵין עוֹשִׂין מִצְוָה וְכוּ' כַּנַּ"ל. דָּבָר אַחֵר בִּשְׂכַר שֶׁמְּשַׁוְּעִין לְפָנַי אֲנִי אוֹשִׁיעַ אוֹתָם. וְהַיְנוּ דְּאָמַר רָבָא מַאי דִּכְתִיב וְאָנֹכִי אֶפְדֵּם וְכוּ'. עַיֵּן שָׁם כָּל זֶה הֵיטֵב וְתַבִּיט וְתִרְאֶה וְתָבִין נִפְלָאוֹת וְהִתְחַזְּקוּת נִפְלָא עַד אֵין קֵץ. אַךְ לוּלֵא חַסְדֵי ה' אֲשֶׁר גָּבְרוּ עָלֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ מַה שֶּׁשָּׁמַעְנוּ מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זַ"ל בְּעִנְיָן זֶה, בְּוַדַּאי לֹא הָיִינוּ מְבִינִים כָּל זֶה מִדִּבְרֵי .חֲכָמֵינוּ זַ"ל, אַךְ עַתָּה אַחֲרֵי אֲשֶׁר הֵאִיר עֵינֵינוּ בְּמַחֲשַׁכִּים כָּאֵלֶּה, כִּי הוּא גּוֹלֶה עֲמֻקּוֹת מִנִּי חֹשֶׁךְ, עַל יְדֵי זֶה בְּחַסְדּוֹ הַגָּדוֹל גַּם אָנוּ זוֹכִים לִמְצֹא בְּדִבְרֵי חֲכָמֵינוּ זַ"ל שֶׁכִּוְּנוּ בְּרוּחַ קָדְשָׁם לִדְבָרָיו הָאֲמִתִּיִּים וְהָעֲמֻקִּים מְאֹד, כִּי אֱמֶת הוּא אֶחָד. מַה גָּדְלוּ מַעֲשֶׂיךָ ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ, לְחַיּוֹתֵנוּ כַּיּוֹם הַזֶּה בַּדּוֹרוֹת הַלָּלוּ וְכוּ'.
Nussun of Breslov. ## Segment 6
וְאַתֶּם תָּבִינוּ בָּנַי וְאַחַי וְרֵעַי כִּי כָּל דִּבְרֵי חֲכָמֵינוּ זַ"ל הַנַּ"ל קְשׁוּרִים וּמְחֻבָּרִים זֶה בָּזֶה הֵיטֵב. כִּי הִזְהִירוּ אוֹתָנוּ לְבַל יְבַהֲלוּ אוֹתָנוּ רַעֲיוֹנֵינוּ הַיִּסּוּרִים וְהַהַרְפַּתְקָאוֹת הָעוֹבְרִים עַל כָּל אֶחָד וְחֶסְרוֹן הַפַּרְנָסָה וְכוּ'. כִּי כָּל הַיִּסּוּרִים הֵם בְּחֶסֶד לְמִי שֶׁמִּסְתַּכֵּל עֲלֵיהֶם, כִּי "בַּצָּר הִרְחַבְתָּ לִי" וְכוּ' כַּמְבֹאָר בִּדְבָרָיו זִכְרוֹנוֹ לִבְרָכָה, כִּי כָּל הַיִּסּוּרִים הֵם רַק כְּתַרְנְגוֹל הַמְנַקֵּר בָּאַשְׁפָּה. וְהַכֹּל לְטוֹבָה גְּדוֹלָה לָנֶצַח, כִּי נִפְרָע מִיִּשְׂרָאֵל מְעַט מְעַט, כְּדֵי שֶׁיִּזְכּוּ יִשְׂרָאֵל לָעוֹלָם הַבָּא כַּמְבֹאָר שָׁם אַחַר כָּךְ. וְאִם תִּרְצֶה לוֹמַר הָאֱמֶת הוּא בְּוַדַּאי כָּךְ, אֲבָל בַּמֶּה אֶזְכֶּה לָעוֹלָם הַבָּא מֵאַחַר שֶׁאֲנִי יוֹדֵעַ בְּנַפְשִׁי מֵאוּס מַעֲשַׂי וּמִעוּט מִצְווֹתַי וְתוֹרוֹתַי, עַל זֶה אָמְרוּ מִיָּד, דָּבָר אַחֵר אֲפִלּוּ אֵין יִשְׂרָאֵל עוֹשִׂין מִצְוָה לְפָנַי אֶלָּא כְּפִיד שֶׁל תַּרְנְגוֹלִין שֶׁמְּנַקְּרִין בָּאַשְׁפָּה, אֲנִי מְצָרְפוֹ לְחֶשְׁבּוֹן גָּדוֹל. וְאִם תֹּאמַר אַף עַל פִּי כֵן גַּם אֵלּוּ הַיִּסּוּרִים וְכוּ' אַף עַל פִּי שֶׁהֵם בְּחֶסֶד גָּדוֹל לְפִי רִבּוּי עֲווֹנוֹתַי וְלֹא כַחֲטָאֵינוּ עָשָׂה לָנוּ וְכוּ', אַף עַל פִּי כֵן אֵין לִי כֹּחַ לִסְבֹּל אוֹתָם כִּי כֹּחִי חַלָּשׁ וָדַל. עַל זֶה אָמְרוּ מִיָּד דָּבָר אַחֵר בִּשְׂכַר שֶׁמְּשַׁוְּעִין לְפָנַי אֲנִי אוֹשִׁיעַ אוֹתָם. הַיְנוּ כְּאוֹמֵר הֲלֹא יֵשׁ לְךָ עֵצָה גְּדוֹלָה וּבֵית מָנוֹס נִפְלָא לִזְעֹק וּלְשַׁוֵּעַ לְפָנָיו יִתְבָּרַךְ, וּבְוַדַּאי יוֹשִׁיעֲךָ כַּנַּ"ל. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה וּזְמַן תְּפִלַּת הַמִּנְחָה מְמַשְׁמֵשׁ לָבוֹא. וְדַי בָּזֶה כָּעֵת לְהַחֲפֵצִים בֶּאֱמֶת לְהִתְחַדֵּשׁ עַל יְדֵי זֶה לְהַתְחִיל לֵילֵךְ בִּדְבָרֵינוּ שֶׁדִּבַּרְנוּ בָּזֶה לְהַתְחִיל בָּהֶם מֵחָדָשׁ מַמָּשׁ. וְכָל אֶחָד לְפִי עֶרְכּוֹ יָכוֹל לְהָבִין מִזֶּה הִתְחַזְּקוּת נִפְלָא עַד אֵין סוֹף וְאֵין תַּכְלִית, כִּי עִקָּר הוּא הִתְחַזְּקוּת רַק חֲזַק וֶאֱמַץ. כִּי ה' אִתָּנוּ. כִּי הוּא יִתְבָּרַךְ מָלֵא רַחֲמִים. וְחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'.
Overview: Thursday, Parshas Vayechi — Uman — 5604. To Yitzchok. He arrived here on Tuesday the 10th of Teves — and found ruin — the upper roof of the Beis Midrash had collapsed on the previous Thursday Parshas Vayigash — due to winds and trembling. A miracle that no creature was killed or harmed. The terror of Rabbi Naftali and his household. The opponents rejoiced. The Beis Midrash stands without the upper roof. He trusts in Hashem Who helped until here — He will fix also the roof — and all will turn to good. After many thoughts — he hired a cart to Tshehrin — to travel after Shabbas on Sunday. May Hashem strengthen their hearts — to gladden their soul and convert all sorrow to joy. After all that passes over us — we are called by his holy name — we are troubled in his trouble — but we trust — all will be rectified. The adversary strengthens greatly in sadness — but one must be a great stubborn one — to remember oneself the truth in truth. Hashem helped us without measure — whatever makes him weak in spirit — on the contrary — this is the strength of his joy — that even so I too merit to be in the category of this holy gathering called by the name of the flowing stream. And to his grandson Dovid Tzvi — he was in the home of his father-in-law — all his desire is only that he continue in good learning — to pray with intention — to say Psalms — to distance himself from mockers and childish deeds — to rejoice in the joy of Israel — ben chakam y'sameach av. After completing the letter — he received a letter from Tultchin with a bad tiding — his son of Dovid Tzvi passed away in our many sins. He rebuked him not to be in anger. In all your trouble he is troubled — for grandchildren are like children. You are not the first. What has passed has passed — He is gracious and merciful — greatly multiplies forgiveness. From now throw off from yourself the deeds of youth and rage and irritability. Return home immediately from Tultchin. Spend your days in Torah — this is our consolation in our poverty. And from Motzo'ei Shabbas Parshas Sh'mos — Uman — another great commotion — an edict went out to expel all those not registered here. Rabbi Naftali is one of them — he must get a permit. Strive with all your strength for his benefit. And also speak with Rabbi Leib the Kohen about permitting prayer in his home. Also — your wife does not agree that you be a dratchman — and he had comfort from this — that she is an upright woman and understands it is not appropriate. Leave this appointment — your livelihood will not be diminished. ## Segment 7
וְהַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִשְׂמֹחַ בְּשִׂמְחַת פּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה, וְנִזְכֶּה שֶׁיִּהְיֶה פּוּרִים הֲכָנָה לְפֶסַח וְכוּ'. וְכָל זֶה מְרֻמָּז בִּדְבָרֵינוּ הַנַּ"ל שֶׁדִּבַּרְנוּ מִתְּחִלָּה מִיצִיאַת מִצְרַיִם, וְאַחַר כָּךְ מֵעִנְיַן תַּרְנְגוֹל הַמְנַקֵּר בָּאַשְׁפָּה שֶׁגַּם זֶה יָקָר בְּעֵינָיו יִתְבָּרַךְ. וְהוּא כָּל עִנְיַן פּוּרִים, שֶׁהוּא מַפֶּלֶת הָמָן וַעֲמָלֵק שֶׁעוֹמֵד בְּכָל דּוֹר וָדוֹר בְּכָל עֵת וּבְכָל יוֹם עַל כָּל אֶחָד וְאֶחָד לְהַפִּילוֹ חַס וְשָׁלוֹם וּלְהַחֲלִישׁ דַּעְתּוֹ מְאֹד, כְּמוֹ שֶׁכָּתוּב (דְּבָרִים כה) "אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ" וְכוּ', וְהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ לוֹחֵם עִמּוֹ עַל יְדֵי צַדִּיקָיו הָאֲמִתִּיִּים בְּכָל דּוֹר וּבְכָל זְמַן, וּמְהַפֵּךְ הַכֹּל לְטוֹבָה. כַּאֲשֶׁר אָנוּ רוֹאִים בַּדּוֹר הֶעָנִי הַזֶּה שֶׁהֵאִיר עֵינֵינוּ בְּחִדּוּשֵׁי תּוֹרוֹת כָּאֵלּוּ, עַד שֶׁגַּם אָנוּ יְכוֹלִין לִמְצֹא וּלְהָבִין עֹצֶם חַסְדּוֹ יִתְבָּרַךְ בְּלִי שִׁעוּר, וַעֲדַיִן חֲבִיבוּתֵהּ גַּבָּן וְכוּ' וְכוּ'. וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר עַתָּה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִרְאוֹת פָּנִים אֶל פָּנִים בְּשִׂמְחָה, וּנְדַבֵּר יוֹתֵר דִּבְרֵי שָׁלוֹם וֶאֱמֶת, אֶת אֲשֶׁר יָאִיר עֵינֵינוּ וִישַׂמַּח לִבֵּנוּ, נָגִיל וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
He is now in your home — for he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had preceded to travel again from here to Nikolayev. And his pain — you will understand from yourself. And he also was greatly pained over your great pain that will be from this. But to Hashem the hope — that He will rectify all and it will turn to good. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling together with him from Breslov to Uman to pass away there — to the heights of the highest heights. What happened then — at every moment and moment — it is impossible to imagine — even what flickers in his heart from this — all the more so what is above above the flickering that is in his understanding and his heart. And then he said in this language: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit — G-d is great — one knows nothing at all — such things happen in the world — one does not know at all. And even though they have already spoken greatly about this many times — and also some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem Yisborach. As he concluded then in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem and in His salvation — and not to be flustered and alarmed by anything — only to settle his mind at every time. And there is much to speak of this — and the time and the parchment are not sufficient. ## Segment 8
דִּבְרֵי אֲבִיכֶם וּמוֹרְכֶם וְאוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
The words of your father who intercedes for you. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְיִפְרֹס בְּאַהֲבָה בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ מִקָּטָן וְעַד גָּדוֹל הַתְּקוּעִים בְּלִבִּי בְּאַהֲבָה חֲזָקָה עַד אֵין סוֹף, לְכֻלָּם נֶאֶמְרוּ דְּבָרִים אֵלּוּ. יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח. גַּם מֵאֵלֶיךָ תָּבִין לְהַעְתִּיק הָאִגֶּרֶת הַזֶּה וְלִשְׁלֹחַ עַל יְדֵי אִישׁ נֶאֱמָן לְאַנְשֵׁי שְׁלוֹמֵנוּ בִּבְרֶסְלֶב. אַךְ לִזָּהֵר שֶׁלֹּא יַגִּיעַ חַס וְשָׁלוֹם לְהַלֵּצִים, כִּי אֵין שׁוּם חִדּוּשׁ בָּעוֹלָם אֲפִלּוּ אִם יִהְיֶה אֱמֶת וְעָמֹק וְנִשְׂגָּב מְאֹד וּמְחַיֶּה הַכֹּל, שֶׁלֹּא יוּכְלוּ לְהָפְכוֹ לְלֵצָנוּת, וְהַכֹּל בִּשְׁבִיל כֹּחַ הַבְּחִירָה וְכוּ'. אַךְ הָאֱמֶת עֵד לְעַצְמוֹ וּשְׂפַת אֱמֶת תִּכּוֹן לָעַד. וְאַתָּה מָרוֹם לְעוֹלָם ה'.
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם לְבִתִּי תִּחְיֶה הַצְּנוּעָה מָרַת חַנָּה צִירְיל עִם שְׁלוֹם בַּעְלָהּ הוּא חֲתָנִי יְדִידִי הַמֻּפְלָא מוֹרֵנוּ הָרַב בָּרוּךְ שֶׁיִּחְיֶה וּלְכָל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ. מַזָּל טוֹב אַיְיךְ, אִיךְ הָאבּ נִיט גֶּיוִיסְט [לָכֶם, אֲנִי לֹא יָדַעְתִּי] עַד שָׁבוּעַ זֹאת עַל יְדֵי הָאִגֶּרֶת מִבְּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, הַשֵּׁם יִתְבָּרַךְ יִתֵּן שֶׁיִּהְיֶה לְמַזָּל טוֹב לְכֻלָּנוּ, וְתִזְכּוּ לִשְׁמֹר דֶּרֶךְ ה' לְהִתְעוֹרֵר לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא, מִכָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל עֵת. בִּפְרָט כְּשֶׁזּוֹכִין שֶׁנּוֹלַד בֵּן אוֹ בַּת יִשְׂרָאֵל, שֶׁנִּגְדָּל כִּבְיָכוֹל צֶלֶם דְּמוּת תַּבְנִיתוֹ, כְּמוֹ שֶׁכָּתוּב (בִּבְרֵאשִׁית רַבָּה כא) עַל פָּסוּק "אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ". וּצְרִיכִין לְהוֹדוֹת לַה' עַל זֶה מְאֹד, לְהַתְחִיל עַל יְדֵי זֶה לְהִתְקָרֵב מֵחָדָשׁ לְהַשֵּׁם יִתְבָּרַךְ. וְהָיָה רָאוּי לְהַאֲרִיךְ בָּזֶה, אַךְ הַיּוֹם פָּנָה וּזְמַן הַמִּנְחָה הִגִּיעַ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עֲלֵיכֶם וְעָלֵינוּ וְתִזְכּוּ לְגַדֵּל יוֹצְאֵי חֲלָצֵיכֶם לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים, עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ, אָמֵן כֵּן יְהִי רָצוֹן.
And also they must begin to speak in these vicinities about the matter of the mamdos. And he has already spoken somewhat of this from Tshehrin. And behold — now he came here — and did not find you in this time of necessity — to speak with you about such a great matter — and the past is gone. Just now — understand from yourself — that it is essential that you urge yourself to come to him — to engage with you in this. In particular since even without this — he knows — that your heart burns with sparks of flame of our love — to gather with him. Perhaps Hashem will send through his mouth words to give his soul life and to advise him and to strengthen him in trust and joy and hisbodidus — and to remind each other where we are in the world — and what is done with us at every time and every day and every hour. Therefore know — that he intends to travel for Shabbas — if Hashem wills — to Tshehrin. And there he will remain until Thursday Parshas B'shalach — and travel in His salvation Yisborach for Shabbas Shirah to the congregation of Medvedivka. And from there he will see — if Hashem wills — to return to Tirahowitz. And presumably he will travel from there on Monday — if Hashem wills — which is the 15th of Shevat. Therefore — when you come — if Hashem wills — home in peace — if you can urge yourself to come to them for Shabbas Shirah to the congregation of Medvedivka — very good. Or in any case — on the above-mentioned Monday — only that you come on Monday morning. For he intends to urge himself — with Hashem's help — to travel on Monday after the prayer immediately with alacrity. And if they merit to gather there — very good — and confer together. And perhaps you will travel with him from there to Uman — as above. And if the time is not sufficient for him to come to Medvedivka as above — understand from yourself — to see to come to our vicinity soon — and there they will speak together face to face — and the counsel of Hashem will stand. ## Segment 12
וְשָׁלוֹם לִבְנִי חֲבִיבִי הַמֻּפְלָא מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה. אָחִיךָ רַבִּי יִצְחָק שֶׁיִּחְיֶה הֶחֱיָה אוֹתִי בְּמִכְתָּבוֹ שֶׁכָּתַב אֵלַי שֶׁאַתָּה הוֹלֵךְ בְּפָנִים שׂוֹחֲקוֹת תְּהִלָּה לָאֵל. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וִישַׂמַּח נַפְשְׁךָ, וְאִם רֵאשִׁיתְךָ מִצְעָר וּכְבָר עָבְרוּ עָלֶיךָ יִסּוּרִים עֲצוּמִים וּבִלְבּוּלִים וְרַעְיוֹנִים רַבִּים, אַחֲרִיתְךָ יִשְׂגֶּא מְאֹד בְּחַסְדּוֹ הַגָּדוֹל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׂמֹחַ תָּמִיד וְלִבְטֹחַ בְּחַסְדּוֹ יִתְבָּרַךְ שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה אָמֵן כֵּן יְהִי רָצוֹן.
And also from yourself understand to speak here in the matter of our Beis Midrash — for just now he cannot receive anything from them for this. For Rabbi Hirsh from Krakow said to him explicitly — that it is essential to wait for you — for he wants to give some wood with Krakow logs and planks. And his mind is not comfortable with this — for he feared that the expense would be greater — and also — G-d forbid — he would be delayed by this if he would need to wait for their wood. And money answers all. And Rabbi Tzvi said — that when you come in peace he will speak with you about this. And from yourself you will understand from this — how to conduct yourself to the greatest good. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 14
וְשָׁלוֹם רַב לִבְנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר וְעִם כָּל יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ, וּבִפְרָט לִבְנוֹ חֲבִיבִי מוֹרֵנוּ הָרַב נַחְמָן שֶׁיִּחְיֶה. אֵין הַפְּנַאי מַסְכִּים לְיַחֵד הַדִּבּוּר אֵלֶיךָ בְּנִי חֲבִיבִי, אַךְ מִן הַסְּתָם יַגִּיעַ לְיָדְךָ הַעְתָּקָה מֵאִגַּרְתִּי לְטוּלְטְשִׁין הַנֶּאֱמַר גַּם אֵלֶיךָ וּלְכֻלְּכֶם. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. וְעֵינַי מְטַיְּיפִין בְּכָל עֵת לִישׁוּעָתוֹ כִּי יָדַעְתִּי אֶת מַכְאוֹבָיו. וְלַה' הַיְשׁוּעָה, כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.
More than this there is no leisure to extend. And a wise one — it is easy to understand how to conduct himself in all this — in a way that all will be completed and finished according to His will Yisborach and the will of the righteous — may their souls rest in Eden. And may we merit — that we have a good portion in this — in such a great merit of the many. And to Hashem the salvation. ## Segment 15
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
Nussun of Breslov. ## Segment 16
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 17
וְשָׁלוֹם לִבְנִי חוֹרְגִי הָרַבָּנִי מוֹרֵנוּ הָרַב שְׁמֶעלְקֶא נֵרוֹ יָאִיר, וְלִבְנִי נַחְמָן שֶׁיִּחְיֶה, וְלִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה. לְמַעַן הַשֵּׁם בַּאגֶערְט צוּ לֶערְנֶין אוּן דַּאוִוינְט עֶרִינְצְט אוּן פִּילְנִיוֶויט קְרִיאַת שְׁמַע אוּן בֶּענְטְשִׁין עֶרִינְצְט וֶועט אַייךְ גוּט זַיין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. אִיהְר קָאנְט שׁוֹין אוֹיךְ פַארְשְׁטֵיין לִיבֶּע קִינְדֶּערְלִיךְ אַז סֶע אִיז מֶער קַיין תַּכְלִית נִיט נָאר דַאוִונֶין אוּן לֶערְנֶין אוּן מַעֲשִׂים טוֹבִים [לִמְדוּ בְחֵשֶׁק רַב וְהִתְפַּלְלוּ בִרְצִינוּת וּבַצְּעוּ בִּרְכַּת הַמָּזוֹן וּקְרִיאַת שְׁמַע בִּרְצִינוּת וְיִהְיֶה לָכֶם טוֹב. אַתֶּם כְּבָר יְכוֹלִים לְהָבִין יְלָדִים אֲהוּבִים שֶׁאֵין תַּכְלִית אַחֶרֶת רַק לְהִתְפַּלֵּל וְלִלְמֹד וּמַעֲשִׂים טוֹבִים]. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבַבְכֶם בָּזֶה אָמֵן כֵּן יְהִי רָצוֹן.
The words of one who loves you — your rabbi and companion and brother — who awaits at every time your salvation — within the salvation of all our fellowship — and the salvation of all Israel — Amen so may it be His will — and who seals in your home — a holy beauty. And also our veteran dear friend our Teacher the Rabbi Nachman — may his light shine — from Tultchin — is now with him here in your home. And it was remembered today — on Rosh Chodesh Shevat — that G-d forbid he might be angry with him for not having danced in your home. And he urged himself and danced a little today in your home — for you. And extends your peace with great love and precious affection. And if Hashem wills — when they gather together — to Hashem the hope — that they will dance and rejoice more — and nagila v'nismecha bishu'aso — chasdei Hashem lo samu — ve'emes Hashem l'olam — hall'luyah. ## Segment 18
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 19
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ אוֹהֲבַי וְרֵעַי בֶּאֱמֶת לְכָל אֶחָד וְאֶחָד לְפִי מַעֲלָתוֹ. הַשֵּׁם יִתְבָּרַךְ יָרוּם קַרְנָם וּמַזָּלָם בְּעֹשֶׁר וְכָבוֹד וּפַרְנָסָה וְחַיִּים. וְהָעִקָּר לְחַזֵּק לְבַבְכֶם בַּעֲבוֹדָתוֹ וְתוֹרָתוֹ בֶּאֱמֶת, כִּי זֶה כָּל הָאָדָם. וּתְקַבְּלוּ הַעְתָּקָה מִמִּכְתָּבִי מִטּוּלְטְשִׁין, וְתָשִׂימוּ לֵב הֵיטֵב לִדְבָרַי הַנֶּאֱמָרִים בֶּאֱמֶת. וְתִרְאוּ לְהַשְׁגִּיחַ עַל בֵּיתִי שֶׁיּוּכְלוּ לְהָכִין כָּל הַהִצְטָרְכוּת עַל פֶּסַח הַבָּא עָלֵינוּ לְטוֹבָה, וְשֶׁלֹּא אֶצְטָרֵךְ לִהְיוֹת בַּעַל חוֹב חַס וְשָׁלוֹם. וְלַה' הַיְשׁוּעָה. וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, כִּי הַיְרִיעָה קְצָרָה וּזְמַן הַפָּאסְט הִגִּיעַ, וְאֵין לְזָרֵז יוֹתֵר לִמְזֹרָזִין.
Overview: Dawn of Tuesday — the 2nd of Shevat — Parshas Bo — Krumintchag — 5604. To Rabbi Ephraim. He is now in your home — he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had traveled again to Nikolayev. His pain — you will understand. But to Hashem the hope that He will rectify all. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling with him from Breslov to Uman to pass away there. What happened then at every moment it is impossible to imagine. And then he said: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit. Even though they have already spoken greatly about this many times — and some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem. As he concluded in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem — and not to be flustered by anything — only to settle his mind at every time. He returned to express his conversation — the roof of the Beis Midrash — Rabbi Naftali's terror — the enemies rushed to announce the collapse — the decree of expulsion from Uman. And Rabbi Naftali's longing to travel to the Land of Israel — his wife wants to go with him — they will rely on his view. On Shabbas Vayechi he spoke with him — explained it is impossible to travel alone — he promised that our anshei sh'lomaynu will sustain him with honor there. Rabbi Naftali agreed for now. Also the mamdos — Rabbi Tzvi of Krakow will speak with you when you come. Come to him — if possible for Shabbas Shirah to Medvedivka — or in any case on Monday the 15th of Shevat. He arrived here from Krumintchag before the holy Shabbas of Parshas Bo past. And if Hashem wills — this week — he will travel to Medvedivka — and from there to Tirahowitz — may Hashem Yisborach lead him in peace. And he already sent him his letter from here in Parshas Va'eira. Afterwards he received his letter this week. Just now he is very busy. And his will is strong to fulfil his desire — to write to him some words of strengthening in joy. But he already wrote to him greatly — greatly — and all the holy books are before you — hafoch bahem — and so forth. And just now there is no leisure at all — for the postal is urgent. And he is writing just now wrapped in his tallis — and he has not yet put on the tefillin of Rabbeinu Tam. Be strong and bold my beloved son — and gladden your soul in His salvation — that we merited to draw close to whom we drew close. Hu heitiv lanu — hu meitev lanu — hu yeitiv lanu — He was good to us — He is good to us — He will be good to us. And in His chesed — Hashem Yisborach poured upon him wondrous innovations on these three benefactions — and they are already written — in His chesed Yisborach — see Likutay Halachos — Pidyon Bechor — halachah 5. But it is impossible to explain in the open field. Hope to Hashem at every time — and He will save you. The words of your father — who awaits salvation. Nussun of Breslov. Overview: Tuesday, Parshas B'Shalach — Tshehrin — 5604. To Yitzchok. He arrived here from Krumintchag before Shabbas Parshas Bo past. If Hashem wills — this week he will travel to Medvedivka and from there to Tirahowitz. He already sent him his letter from here in Parshas Va'eira. Afterwards he received his letter this week. Just now he is very busy — his will is strong to write words of strengthening in joy. But he already wrote greatly — and all the holy books are before you — hafoch bahem. Just now there is no leisure — for the postal is urgent. He is writing just now wrapped in his tallis — and has not yet put on the tefillin of Rabbeinu Tam. Be strong and bold my beloved son — and gladden your soul in His salvation — that we merited to draw close to whom we drew close. Hu heitiv lanu — hu meitev lanu — hu yeitiv lanu. And in His chesed — Hashem Yisborach poured upon him wondrous innovations on these three benefactions — already written in Likutay Halachos — Pidyon Bechor halachah 5. But it is impossible to explain in the open field. Hope to Hashem at every time — and He will save you. ## Segment 20
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שד URL: https://ajew.org/reader-plain/alim-litrufa/2/303/ # שד
שד
Source: https://ajew.org/reader/alim-litrufa/2/303 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' תַּזְרִיעַ אוּמַאן ת"ר.
Nussun of Breslov. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Great peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — with all his pleasant children who go forth from his loins — may they live. ## Segment 3
בִּתְחִלַּת הַלַּיְלָה הַשַּׁיָּכָה לְיוֹם זֶה בָּאתִי לְפֹה אוּמַאן בְּשָׁלוֹם תְּהִלָּה לָאֵל. וְאֶת כָּל הַתְּלָאָה אֲשֶׁר מְצָאַתְנִי בַּדֶּרֶךְ מֵחֲמַת קִלְקוּל הַדֶּרֶךְ, אִי אֶפְשָׁר לְבָאֵר. וַאֲסַפֵּר לָכֶם קְצָת בְּבוֹאִי לְשָׁלוֹם לְבֵיתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהֻכְרַחְתִּי לִשְׁבּוֹת פָּרָשַׁת פָּרָה הֶעָבַר בִּקְהִלַּת קַנִיבְלַאד מַה שֶּׁלֹּא עָלָה עַל דַּעְתִּי, וְשִׁלַּמְתִּי בְעַד שַׁבַּת קֹדֶשׁ. וְהֻכְרַחְתִּי לִשְׁמֹעַ פָּרָשַׁת פָּרָה בְּבֵית הַכְּנֶסֶת, כִּי יָרֵאתִי לֵילֵךְ לְבֵית הַמִּדְרָשׁ, וְכֵן יְעָצוּנִי הַכֹּל.
He received his letter this week on the past Sunday — and it was a very great comfort to him — from every word and word of love that he informed him. *"Sas anochi al imrascha k'motzei shalal rav"* — "I rejoice over Your word as one who finds great treasure." [Tehillim 119:162] Would that his heart be so always — and to add every day and day fresh strong new yearnings — in a way that he turns everything to joy and good — until he merits to fear Hashem and to serve Him in truth and in wholeness and in joy and great gladness — all his days forever — he and his sons and his household — and all those who join themselves to him. And praised be G-d there is and there is much for us to rejoice in — in His great chesed — as we have spoken much about this. ## Segment 4
וְתִזְכְּרוּ הֵיטֵב הֵיטֵב בְּכָל יוֹם וָיוֹם מַה שֶּׁנַּעֲשֶׂה עִמָּנוּ בְּזֶה הָעוֹלָם, שֶׁבָּאנוּ לְזֶה הָעוֹלָם בְּזֶה הַזְּמַן בַּמֵּאָה הַשִּׁשִּׁית שֶׁל אֶלֶף הַשִּׁשִּׁי, וְעַתָּה יַתְחִיל בְּקָרוֹב אִם יִרְצֶה הַשֵּׁם הַמֵּאָה הַשְּׁבִיעִית. וּבְזֹאת הַמֵּאָה הָיָה חִדּוּשׁ שֶׁבַּחִדּוּשִׁים כָּזֶה וְכָזֶה וְכוּ'. וַאֲנַחְנוּ הַנִּקְרָאִים עַל שְׁמוֹ זַ"ל נִבְזִים וּדְווּיִים בֵּין יִשְׂרָאֵל עַם קָדוֹשׁ בְּעַצְמָן כָּל כָּךְ כָּל כָּךְ. זִכְרוּ זֹאת וְהִתְאוֹשְׁשׁוּ, וְהִתְחַזְּקוּ וִהְיוּ לְאַנְשֵׁי חַיִל כִּי לֹא דָּבָר רֵיק הוּא, כִּי עַל יְדֵי כָּל זֶה אָנוּ מְחֻיָּבִים לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ שֶׁהִצִּילָנוּ מִטָּעוּת וּמְבוּכָה כָּזֹאת וְכוּ'. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַל פְּנֵי הַשָּׂדֶה. וּתְהִלָּה לָאֵל אַף עַל פִּי כֵן הָיָה לָנוּ שַׁבָּת יָפָה, וְעָבַר הַשַּׁבָּת בְּשָׁלוֹם וְשַׁלְוָה תְּהִלָּה לָאֵל.
And you my beloved son — you reminded him in your words in the above-mentioned letter of what we spoke about the matter of the mitzvah of remembering the Exodus from Egypt every day — and *"uv'chol dor vador chayav adam lir'os es atzmo"* — and so forth. And about this too he is obligated to give great thanks and praise to His great name Yisborach — Who has helped us until now — that men of truth are found — and among them his sons and those who go forth from his loins — who hear somewhat of true and deep words that are very deep — flowing from an exalted and very very awesome fountain. *Ashreinu mah tov chelkeinu* and so forth. And he gives himself life through this — as they spoke about this on the past Shabbas Shirah. And more is in his heart — for in his poverty the days of old age and white hair have sprung upon him — and his strength is weak and scant — and his enemies have multiplied as they have multiplied — may Hashem protect us — besides the other kinds of confusions almost without measure — of which a fraction has been revealed to you — all the more so what is hidden from you. In spite of all these — this is his comfort in his poverty — the immensity of His chesed that He made wondrous with him — the poor and the destitute — to give us life as of this day with such true and eternal life — through words such as these — in the revelation and glimmering of such divine light — that it is impossible to express. *"Mah adaber"* — *chasdo gavar aleinu v'emes Hashem.* ## Segment 5
וּבְיוֹם א' הָיָה לִי עִכּוּב מֵחֲמַת הַנָּהָר שֶׁאֵצֶל טָאלְנֶא, וַעֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁנָּפְלוּ הַמָּיִם, וּתְהִלָּה לָאֵל עָבַרְתִּי הַנָּהָר בְּשָׁלוֹם. וְהַיּוֹם תְּחִלַּת הַלַּיְלָה בָּאתִי לְשָׁלוֹם בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ. וּמָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ. וּתְהִלָּה לָאֵל מָצָאתִי מִכְתָּבֶיךָ שְׁלשָׁה, וְנֶהֱנֵיתִי מְאֹד. בִּפְרָט מַה שֶּׁהוֹדַעְתַּנִי מִקַּבָּלַת הָאִגֶּרֶת מִקְּרוּמִינְטְשַׁאג, וְשֶׁהֶחֱיָה נַפְשְׁכֶם. וְהָאֱמֶת בְּוַדַּאי רָאוּי לְהַחֲיוֹת נַפְשְׁכֶם מְאֹד כִּי נִכְתַּב בִּישׁוּעַת ה' וְעֶזְרָתוֹ וּבִדְמָעוֹת. וְגַם עַתָּה לִבִּי מָלֵא דְּמָעוֹת וְשִׂמְחָה בְּלִי שִׁעוּר מִכָּל אֲשֶׁר עוֹבֵר עָלַי וְעַל כֻּלְּכֶם עַל כָּל אֶחָד וְאֶחָד בִּפְרָטִיּוּת. יָדַעְתִּי מֵרָחוֹק מַכְאוֹבֵי נַפְשׁוֹ שֶׁל כָּל אֶחָד וְאֶחָד.
And behold — just now in these times here in Kremintshug — Hashem illuminated his eyes — that he studied in the Ein Yaakov tractate Avodah Zarah chapter one. And certainly he has already studied this amira many times — and also on that day that he studied it — he did not pay enough attention to understand the allusions for the service of Hashem Yisborach. And afterwards the eyes of his heart were opened — and it gives him life very greatly — and already he has given life through this to several souls — with Hashem's help. And it is what our Sages of blessed memory said there — on the verse (Iyov 30): *"ach lo v'i yishlach yad — im b'fido lahen shu'a"* — that even when Israel do not perform a single mitzvah before Me — except as much as a rooster's pecking — that pecks in the rubbish heap — I join it to a great account [אֲפִלּוּ אֵין יִשְׂרָאֵל עוֹשִׂין מִצְוָה לְפָנַי אֶלָּא כְּפִיד שֶׁל תַּרְנְגוֹלִין שֶׁמְּנַקְּרִין בָּאַשְׁפָּה — אֲנִי מְצָרְפוֹ לְחֶשְׁבּוֹן גָּדוֹל — from Avodah Zarah 4a. The image is of a rooster — one of the lowliest of creatures — pecking through garbage — and even this tiny, effortful, unglamorous search for something good — Hashem counts as a great reckoning. This is the teaching of Azamra applied from Chazal: even the most fallen person has good points — and Hashem treasures them beyond all measure] — and so forth. See my son and understand — and all those who listen to my voice — how expressed and explained and alluded to in this saying — all that we engage in speaking greatly about the matter of strengthening according to the awesome Torah on the verse "Azamra l'Elokai b'odi." And it is explained more fully there — that even if Israel do not perform mitzvos except like a rooster pecking in the rubbish heap — He joins it to a great account. And he gives himself life through this very greatly — for our good just now is literally like a rooster pecking in the rubbish heap — that from within the garbage it finds half a grain of barley or wheat and the like — and so keeps searching all day — until it finds each time some portion of a crumb of bread that lies in the garbage — and through this it gives itself life. And Hashem Yisborach in His abundant mercies asks of Israel His near people — that at any rate they give themselves life through this — for He joins them to a great account — as above. And let them not pay attention to the sufferings and adventures that pass over every person in body and soul — for they are all with great mercy and chesed for eternal good. For Israel — He exacts from them little by little — like a rooster pecking in the rubbish heap. And another interpretation — even if they do not perform a mitzvah — and so forth as above. And another interpretation — in the merit of their crying out before Him — I will save them. That is — as if to say: is there not for you a great counsel and wondrous refuge — to cry out and to call before Him — and He will certainly save you. And there is much to speak about this — but it is impossible in the open field — and the time for the afternoon prayer is about to arrive. And this is sufficient for now — for those who truly desire to renew themselves through this — to begin to go in our words that we spoke about this — to begin in them completely anew. And each person according to his own level — can understand from this a wondrous strengthening without end and without limit. For the essential is strengthening — only be strong and resolute. For Hashem is with us. For He Yisborach is full of mercies. And "chasdei Hashem ki lo samu." ## Segment 6
מָה אֲדַבֵּר. אִם אֲסַפֵּר לָכֶם מַה שֶּׁשּׁוֹמְעִין וְרוֹאִין כְּשֶׁעוֹבְרִין וְנוֹסְעִין בָּעוֹלָם יִקְצְרוּ הֲמוֹן יְרִיעוֹת. כִּי הַכֹּל חֲפֵצִים לְיִרְאָה אֶת שְׁמֶךָ, וּבִפְנִימִיּוּת לְבָבָם הַכֹּל צוֹעֲקִין בְּמַר נֶפֶשׁ מְאֹד מְאֹד עַל גֹּדֶל הִתְרַחֲקוּתָם מֵהַתַּכְלִית הַנִּצְחִי, אַךְ הֵם "כַּצִּפֳּרִים הָאֲחוּזוֹת בַּפַּח" וְכוּ'. וְהַשֶּׁטֶף מַיִם רַבִּים שֶׁל כָּל הַתַּאֲווֹת וְהַמִּדּוֹת, בִּפְרָט טִרְדַּת הַמָּמוֹן וְהַפַּרְנָסָה וְכוּ' הוֹלֵךְ וּמִתְגַּבֵּר בְּכָל עֵת. וְיוֹתֵר מִכֻּלָּם הַצָּרָה הַגְּדוֹלָה מֵהַכֹּל הוּא, מַה שֶּׁרֻבָּם נָפְלוּ בְּדַעְתָּם מְאֹד בְּיֵאוּשׁ גָּמוּר שֶׁאִי אֶפְשָׁר לוֹ עוֹד לַחֲשֹׁב עַל הַתַּכְלִית כָּרָאוּי, וְאִי אֶפְשָׁר לְהַגְבִּיהוֹ מִכַּמָּה טְעָמִים. וְהָעִקָּר מֵחֲמַת הַמַּחֲלֹקֶת הַגְּדוֹלָה אֲשֶׁר עָלֵינוּ וְכוּ', שֶׁאֵינָם יְכוֹלִים מֵחֲמַת זֶה לְקַבֵּל וְלִינֹק צוּף דְּבַשׁ אִמְרֵי נֹעַם שֶׁל אֲמָרוֹת טְהוֹרוֹת וְכוּ' שֶׁמְּחַיֶּה וּמֵשִׁיב כָּל הַנְּפָשׁוֹת הַנְּפוּלוֹת. כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה תִּקְעוּ אֱמוּנָה סִימָן ה' לִקּוּטֵי תִּנְיָנָא.
And were it not for the chasadim of Hashem that prevailed over us — that we merited to hear what we heard from the Nachal Novea Mekor Chachmah of blessed memory about this matter — certainly we would not have understood all this from the words of our Sages of blessed memory. But now — after He illuminated our eyes in such darkness — for he reveals deep things from within darkness — through this in His great chesed we also merit to find in the words of our Sages of blessed memory — that they intended in the spirit of their holiness his true and very deep words. For truth is one. *"Mah gadlu ma'asecha Hashem — m'od am'ku machshevosecha"* — to give us life as of this day in these generations. ## Segment 7
וְעַתָּה תִּזְכְּרוּ הֵיטֵב הֵיטֵב חַסְדֵי ה' וְנִפְלְאוֹתָיו אֲשֶׁר עָשָׂה עִמָּנוּ, כִּי עֲדַיִן אֵינְכֶם יוֹדְעִים עַד הֵיכָן צְרִיכִין לְהִתְחַזֵּק וּכְמוֹ שֶׁצָּעַק אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בְּקוֹל עָמֹק וְחָזָק "גִּיוַואלְד זַייט אַייךְ נִיט מְיָיאֵשׁ. קַיין יֵאוּשׁ אִיז גָּאר נִיט פַאר הַאנְדִין" [אַל תִּתְיָאֲשׁוּ, אֵין שׁוּם יִאוּשׁ בָּעוֹלָם כְּלָל]. וְהָעִקָּר לְהִתְחַזֵּק בְּשִׂמְחָה עַל פִּי כָּל הַדְּרָכִים שֶׁשְּׁמַעְתֶּם, וַה' יִהְיֶה בְּעֶזְרְכֶם, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And you will understand well my sons and my brothers and my friends — that all the above-mentioned words of our Sages are bound and connected to each other well. For they warned us that our thoughts and the sufferings and the adventures that pass over every person — and the lack of livelihood — should not alarm us. For all the sufferings are with chesed — for one who looks at them — for *"batzar hirchavta li"* — as is explained in his words of blessed memory — for all the sufferings are only like a rooster pecking in the rubbish heap. And all is for great eternal good — for He exacts from Israel little by little — so that Israel will merit the World to Come — as is explained there afterwards. And may Hashem Yisborach grant us to rejoice in the joy of Purim coming upon us for good — and may we merit that Purim be a preparation for Pesach. And all of this is alluded to in our above-mentioned words — that we spoke first about the Exodus — and afterwards about the matter of the rooster pecking in the rubbish heap — which is also precious in His eyes Yisborach. And this is the entire matter of Purim — the falling of Haman and Amalek — who stands in every generation and at every time — upon each and every one — to cast him down G-d forbid — and to weaken his mind very greatly — as it is written (Devarim 25): *"asher karcha b'derech — vay'zanev b'cha kol hanechshalim acharecha"* — and Hashem Yisborach Himself fights against him — through His true tzaddikim in every generation and every time — and turns all to good. As we see in this poor generation — that He illuminated our eyes through such Torah novellae — until even we can find and understand the immensity of His chesed Yisborach without measure. And still *"chavivusah gaban"* — and so forth. And it is impossible to extend further just now. May Hashem grant us to see face to face in joy — and we will speak more words of peace and truth — that will illuminate our eyes and gladden our hearts — *nagila v'nismecha bishu'aso.* ## Segment 8
הָאִגֶּרֶת הַזֶּה לֹא תַּעְתִּיק רַק לְאַנְשֵׁי שְׁלוֹמֵנוּ הַנֶּאֱמָנִים, תַּרְאֵהוּ בְּבֵיתְךָ וְתִגְנֹז אוֹתוֹ לְמִשְׁמֶרֶת, לְמַעַן יֵדְעוּ לְדוֹרוֹת מַה שֶּׁעָבַר עַל הָאֲנָשִׁים שֶׁזָּכוּ לְקַבֵּל אוֹרוֹת נִשְׂגָּבִים חִדּוּשֵׁי תּוֹרָה כָּאֵלֶּה הַמְחַיִּין וּמְשִׁיבִין כָּל הַנְּפָשׁוֹת לָנֶצַח. וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ. וּתְהִלָּה לָקֵל הָיָה לָנוּ פּוּרִים שֶׁל שִׂמְחָה בִּטְשֶׁעהרִין. וְדִבַּרְתִּי תְּהִלָּה לָאֵל הַרְבֵּה מֵאֱמוּנָה הַקְּדוֹשָׁה עַד שֶׁרֻבָּם כְּכֻלָּם זָלְגוּ עֵינֵיהֶם דְּמָעוֹת הַרְבֵּה בְּתוֹךְ הַשִּׂמְחָה וְהַשְּׁתִיָּה הַקְּדוֹשָׁה שֶׁל פּוּרִים. אוּן טַאקֶי פָארְט אַשְׁרֵינוּ.
And greet with love all our anshei sh'lomaynu — from the smallest to the greatest — who are fixed in his heart with such strong love — without end. To all of them these words are said. Let the wise hear and add to his learning. And from yourself — understand to copy this letter and to send it via a faithful man to the anshei sh'lomaynu in Breslov. But be careful that it not reach — G-d forbid — the scoffers — for there is no novelty in the world — even if it were true and deep and very exalted and life-giving to all — that they cannot turn it to mockery. And all this is on account of the power of choice. But the truth is witness to itself — and "sfas emes tikon la'ad." And You are exalted forever Hashem. And peace to his daughter — may she live — the modest one — Marat Chana Tziryl — with the peace of her husband — his son-in-law — his wonderful dear friend — our Teacher the Rabbi Boruch — may he live — and to all their children who go forth from their loins — may they live. Mazal tov! — I did not know until this week — through the letter of my son our Teacher the Rabbi Yitzchok — may he live. May Hashem Yisborach grant that it be for a mazal tov for all of us — and may you merit to raise those who go forth from your loins to the chupah and to good deeds — may they yet flourish in good and blessed old age — fresh and verdant they shall be — Amen so may it be His will. And it is fitting to understand — to awaken and to draw close to Hashem Yisborach from every place that one is — from all that passes over a person at every time. In particular when one merits that a son or daughter of Israel is born — that as it were the image of His likeness is increased — as it is written in the Midrash Rabbah on the verse *"es'be'ah b'hakeitz tzmunasecha."* And one must give great thanks to Hashem for this — to begin anew to draw close to Hashem Yisborach. And peace to his beloved outstanding son — our Teacher the Rabbi Dovid Tzvi — may he live. Your brother Rabbi Yitzchok — may he live — gave me life through his letter — that he wrote to me — that you go with a smiling face — praised be G-d. May Hashem Yisborach strengthen your heart and gladden your soul. And if your beginning was small — and already immense sufferings and confusions and many thoughts have passed over you — your end will flourish greatly — in His great chesed — with Hashem's help. Only be very strong and resolute — to rejoice always — and to trust in His chesed Yisborach — that everything will be turned to good — Amen so may it be His will. And great peace to his beloved son — the veteran rabbinical scholar — our Teacher the Rabbi Shakhna — may his light shine — and with all his precious children who go forth from his loins — may they live — and in particular to his beloved son our Teacher the Rabbi Nachman — may he live. There is no leisure to address you in particular — my beloved son — but presumably the copy of his letter to Tultchin will reach your hand — which was said also to you and to all of you. Be strong and may your hearts be strengthened — all those who hope to Hashem. And his eyes yearn at every time for his salvation — for he knows his soul's anguish. And to Hashem the salvation — for we have no one to lean on except our Father in heaven. And peace to his stepson — the rabbinical scholar — our Teacher the Rabbi Shmelka — may his light shine — and to his son Nachman — may he live — and to his son Yosef Yonah — may he live. For the sake of Hashem — study with great eagerness and pray with seriousness and devotion — and recite birchas hamazon and Krias Shema with seriousness — and then it will be good for you — with Hashem's help — in this world and in the World to Come. You can already understand — dear beloved children — that there is no other purpose — only to pray and to learn and to perform good deeds. May Hashem Yisborach strengthen your hearts in this — Amen so may it be His will. And peace to all his anshei sh'lomaynu — his lovers and friends in truth — each and every one according to his level. May Hashem Yisborach raise their horn and their fortune — in wealth and honor and livelihood and life. And the essential — to strengthen your hearts in His service and His Torah in truth — for this is all of a person. And you will receive a copy of his letter from Tultchin — and pay careful attention to his words that are said in truth. And see to take care of his household — that they can prepare all the necessities for the upcoming Pesach — and that he not be a debtor — G-d forbid. And to Hashem the salvation. And it is impossible to extend further — for the page is short and the time of the post has arrived — and there is no need to urge the ones who urge. ## Segment 9
דִּבְרֵי אֲבִיכֶם וּמוֹרְכֶם הַמְצַפֶּה לִישׁוּעָה.
The words of your father and your teacher and your lover in truth — forever. Nussun of Breslov. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שה URL: https://ajew.org/reader-plain/alim-litrufa/2/304/ # שה
שה
Source: https://ajew.org/reader/alim-litrufa/2/304 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' אַחֲרֵי א' ת"ר.
And peace to all his anshei sh'lomaynu — his lovers and friends in truth — each and every one according to his level. May Hashem Yisborach raise their horn and their fortune — in wealth and honor and livelihood and life. And the essential — to strengthen your hearts in His service and His Torah in truth — for this is all of a person. And you will receive a copy of his letter from Tultchin — and pay careful attention to his words that are said in truth. And see to take care of his household — that they can prepare all the necessities for the upcoming Pesach — and that he not be a debtor — G-d forbid. And to Hashem the salvation. And it is impossible to extend further — for the page is short and the time of the post has arrived — and there is no need to urge the ones who urge. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
(חָסֵר הַהַתְחָלָה) וְהַשֵּׁם יִתְבָּרַךְ יְזַכֶּה אוֹתְךָ וְאוֹתָנוּ לְקַבֵּל חַג הַפֶּסַח הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּשִׂמְחָה וּבְטוּב לֵבָב וּבְכַשְׁרוּת גָּדוֹל. וְנִזְכֶּה לְקַיֵּם מִצְוַת סִפּוּר יְצִיאַת מִצְרַיִם וְכָל הַמִּצְווֹת הַקְּדוֹשׁוֹת שֶׁל אוֹתָהּ הַלַּיְלָה הַקָּדוֹשׁ, לֵיל שִׁמּוּרִים הוּא לַה', עַד שֶׁנִּזְכֶּה לִכְלֹל וּלְגַלּוֹת אַחְדוּת הַפָּשׁוּט מִתּוֹךְ כָּל הַפְּעֻלּוֹת מִשְׁתַּנּוֹת הָרְחוֹקִים מְאֹד. וְיִהְיֶה נִמְשָׁךְ שָׁלוֹם גָּדוֹל בִּפְרָטִיּוּת וּבִכְלָלִיּוּת שָׁלוֹם אֲמִתִּי וְכוּ'. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Great peace — to my beloved son — my dear one — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
At the beginning of the night belonging to this day he came to Uman in peace — praised be G-d. And all the distress that befell him on the road due to the ruin of the roads — it is impossible to express. And he will tell them somewhat when he comes home in peace — with Hashem's help. And he was compelled to spend Shabbas Parshas Parah in the congregation of Kanivlad — which had not entered his mind — and he paid for Shabbas Kodesh. And he was compelled to hear Parshas Parah in the synagogue — for he feared to go to the beis midrash — and everyone advised him thus. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּבִפְרָט לִידִיד נַפְשִׁי וּלְבָבִי הֶחָקוּק בְּמֹחִי וְלִבִּי בְּכָל עֵת הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה. יְדַבֵּר עַל לִבּוֹ שֶׁיִּהְיֶה פֹּה בְּחֹל הַמּוֹעֵד הַבָּא עָלֵינוּ כַּאֲשֶׁר כָּתְבָה אֵלָיו דּוֹדָתוֹ הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה, וּבְוַדַּאי יִהְיֶה לוֹ לְנַחַת וּלְמֵשִׁיב נֶפֶשׁ בָּזֶה וּבַבָּא.
The words of your father and your teacher who awaits salvation. Nussun of Breslov. And remember well well every day and day — what happens with us in this world — that we came to this world in this time — in the sixth century of the sixth millennium — and now will begin shortly — if Hashem wills — the seventh century. And in this century there was a novelty of novelties like this and like this. And we — who are called by his name — are despised and downcast among Israel — who are themselves a holy people — so very very much. Remember this and take courage — and be strengthened and be men of valor — for it is not an empty thing — for through all this we are obligated to give thanks and praise to His great name Yisborach — that He saved us from such error and confusion. And it is impossible to extend in the open field. And praised be G-d — in spite of all this — we had a beautiful Shabbas — and the Shabbas passed in peace and tranquility — praised be G-d. And on Sunday there was a delay because of the river near Talna — and Hashem Yisborach helped that the waters fell — and praised be G-d he crossed the river in peace. And at the beginning of tonight he arrived in peace — in His great chesed Yisborach. And praised be G-d he found three letters from him — and was greatly pleased — in particular from what he informed him about the receipt of the letter from Kremintshag — and that it gave life to your souls. And the truth certainly should give life very greatly — for it was written with Hashem's salvation and His help — and with tears. And also now his heart is full of tears and joy without measure — from all that passes over him and over all of you — each and every one in particular. He knows from afar the pain of every person's soul. What shall he say — if he were to tell what one hears and sees when one travels through the world — many sheets would not suffice. For all desire to fear Your name — and in their innermost hearts all cry out in bitter anguish — very very much — over the immensity of their distance from the eternal purpose — but they are *"katzipporim ha'achuzos bafach"* — "like birds caught in a trap." [Koheles 9:12] And the flood of many waters of all the desires and traits — in particular the preoccupation of money and livelihood — goes and mightily increases at every time. And more than all of them — the great trouble that surpasses all — is that most of them have fallen greatly in their minds — in complete despair — so that it is impossible for him to think about the eternal purpose properly — and it is impossible to raise him — for many reasons. And the essential — because of the great dispute that is against us — so that they cannot receive and suckle the sweet nectar of the pleasant words of pure sayings that gives life and restores all the fallen souls. As it is written in the Torah *"tiku emunah"* — section 5 — Likutay tinyana. And now — remember well well the chasadim of Hashem and His wonders that He did with us — for still you do not know how much one needs to strengthen oneself. And as our Master our Teacher and our Rebbe cried out in a deep and strong voice: *"Giwald — zait aich nit m'yayesh — kein yiush iz gor nit farhandin"* — "Gevald — do not despair — there is absolutely no despair in the world at all." [גִּיוַואלְד זַייט אַייךְ נִיט מְיָיאֵשׁ — קַיין יֵאוּשׁ אִיז גָּאר נִיט פַאר הַאנְדִין — Yiddish — one of the Rebbe's most famous and powerful utterances — recorded in Likutay Moharan II:78. The Rebbe said these words with great force — precisely because the situation of most Jewish souls in that generation was exactly as Reb Nussun describes here — fallen in complete despair. The answer to total despair is total non-despair] And the essential is to strengthen oneself in joy — according to all the ways that you have heard. And Hashem will be your help — nagila v'nismecha bishu'aso. This letter — do not copy it except to the faithful anshei sh'lomaynu — show it in your house and store it for safekeeping — so that future generations will know what passed over people who merited to receive such exalted lights — Torah novellae that give life and restore all souls forever. And greet all our anshei sh'lomaynu. And praised be G-d we had a Purim of joy in Tshehrin — and he spoke praised be G-d greatly about holy faith — until most of them all shed many tears in the midst of the holy joy and drinking of Purim. [אוּן טַאקֶי פָארְט אַשְׁרֵינוּ — Yiddish — "and indeed still — ashreinu " — the mixture of tears and joy at Purim — tears of longing within the joy of the holy day — is seen by Reb Nussun as the fullest expression of the Breslov path: not to suppress the pain — but to hold it within the joy — until both become holy] And now — remember well well the chasadim of Hashem and His wonders that He did with us — for still you do not know how much one needs to strengthen oneself. And as our Master our Teacher and our Rebbe cried out in a deep and strong voice: *"Giwald — zait aich nit m'yayesh — kein yiush iz gor nit farhandin"* — "Gevald — do not despair — there is absolutely no despair in the world at all." [גִּיוַואלְד זַייט אַייךְ נִיט מְיָיאֵשׁ — קַיין יֵאוּשׁ אִיז גָּאר נִיט פַאר הַאנְדִין — Yiddish — one of the Rebbe's most famous and powerful utterances — recorded in Likutay Moharan II:78. The Rebbe said these words with great force — precisely because the situation of most Jewish souls in that generation was exactly as Reb Nussun describes here — fallen in complete despair. The answer to total despair is total non-despair] And the essential is to strengthen oneself in joy — according to all the ways that you have heard. And Hashem will be your help — nagila v'nismecha bishu'aso. ## Segment 7
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שו URL: https://ajew.org/reader-plain/alim-litrufa/2/305/ # שו
שו
Source: https://ajew.org/reader/alim-litrufa/2/305 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' י"ז לְמִסְפַּר בְּנֵי יִשְׂרָאֵל ת"ר בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ חַיִּים וְשָׁלוֹם וְכָל טוּב אָמֵן סֶלָה.
My beloved son — my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי וְזֶה הַיּוֹם עָשָׂה ה' שֶׁבָּא יְדִידִי רַבִּי לֶיבְּלֶי חֲתַן רַבִּי רְאוּבֵן וּבִשְּׂרָנוּ שֶׁתְּהִלָּה לָאֵל הָיָה לוֹ זֵעָה טוֹבָה לְחַיִּים וּלְשָׁלוֹם. ה' יִגְמֹר בַּעֲדָם שֶׁיָּשׁוּב לְאֵיתָנוֹ חִישׁ קַל מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן. גַּם סִפֵּר לִי נִפְלְאוֹת יְשׁוּעַת בִּנְךָ הַקָּטָן מִיכְל שֶׁיִּחְיֶה בְּעִנְיַן הַגַּרְעִין שֶׁהוֹצִיאוּ מֵאָזְנוֹ, וְגָדוֹל הַנֵּס הַזֶּה הָאַחֲרוֹן מִן הָרִאשׁוֹן שֶׁל בְּרִיאַת בִּנְךָ הַגָּדוֹל שֶׁיִּחְיֶה, כַּמָּה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו, לֹא כַחֲטָאֵינוּ עָשָׂה לָנוּ וְכוּ'. עַל כֵּן מֵעַתָּה חֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי לֵילֵךְ בְּדִבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל לְהִסְתַּכֵּל בְּכָל פַּעַם עַל הַהַרְחָבוֹת וְהַיְשׁוּעוֹת וְכוּ' וּלְהַחֲיוֹת אֶת עַצְמְךָ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁחוֹטְפִין בְּכָל יוֹם וָיוֹם. וְכַאֲשֶׁר דִּבַּרְתִּי עִמָּכֶם פֹּה עַל פָּסוּק "אִם בְּפִידוֹ לָהֶן שׁוּעַ", הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ'. כִּי עַתָּה אִי אֶפְשָׁר לְדַלֵּג וְלִקְפֹּץ עַל הַגֵּיהִנָּם שֶׁהוּא זֶה הָעוֹלָם, כְּמוֹ שֶׁאָמַר בְּפֵרוּשׁ כִּי אִם עַל יְדֵי עֲצוֹתָיו הַקְּדוֹשׁוֹת הָעֲמֻקּוֹת וְהַתְּמִימוֹת וּפְשׁוּטוֹת מְאֹד לְכָל אָדָם וְאָדָם יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, בְּכָל מָקוֹם וּבְכָל זְמַן וּבְכָל דַּרְגָּא וְדַרְגָּא. חֲזַק וַחֲזַק וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ כִּי הַכֹּל לְטוֹבָתְךָ לָנֶצַח. וְהִנֵּה אֲנִי עַתָּה מֵכִין עַצְמִי לִנְסֹעַ לְאוּמַאן בְּחַסְדּוֹ יִתְבָּרַךְ, וּבְעוֹד שָׁעָה וּשְׁתַּיִם קִוִּיתִי לַה' שֶׁאֶסַּע לְשָׁלוֹם. וּכְפִי הַנִּרְאֶה הַהֶכְרֵחַ שֶׁאֶשְׁבּוֹת בְּטֶעפְּלִיק, וּבְחַסְדּוֹ יִתְבָּרַךְ אָבוֹא לְאוּמַאן בְּיוֹם ב' אוֹ ג' וְלַה' הַיְשׁוּעָה.
— and may Hashem Yisborach grant him and us to receive the holy Pesach coming upon us for good — in joy and good-heartedness and great kashrus. And we merit to fulfil the mitzvah of telling the Exodus from Egypt — and all the holy mitzvos of that holy night — *"leil shimurim hu laHashem"* — "a night of watching — it is for Hashem." [Sh'mos 12:42] Until we merit to include and to reveal the simple Unity from within all the very far-off changing actions. [לִכְלֹל וּלְגַלּוֹת אַחְדוּת הַפָּשׁוּט מִתּוֹךְ כָּל הַפְּעֻלּוֹת מִשְׁתַּנּוֹת הָרְחוֹקִים מְאֹד — this is the deep teaching that was discussed at the end of Letter 298 — the revelation of the absolute simple Unity of Hashem from within all the changing and diverse actions of the world. The Seder night — with all its varied and seemingly strange mitzvos — is precisely the paradigmatic expression of this — the Unity shining through the diversity] And there will flow great peace — in particular and in general — true peace. *Nagila v'nismecha bishu'aso.* ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father who awaits salvation. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שז URL: https://ajew.org/reader-plain/alim-litrufa/2/306/ # שז
שז
Source: https://ajew.org/reader/alim-litrufa/2/306 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' בְּחֻקֹּתַי ת"ר. בְּרֶסְלֶב.
And peace to all our anshei sh'lomaynu with great love — and in particular to his friend of his soul and his heart — engraved in his mind and heart at every time — the veteran our Teacher the Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — zacher tzaddik livrachah. Let him speak to his heart — that he be here on Chol HaMoed coming upon us — as his aunt the righteous Marat Adil — may she live — wrote to him — and certainly it will be for him a comfort and a restorer of the soul — in this world and in the World to Come. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ'. מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Great peace — to my beloved son — my dear one — may he live — with all his household — life and peace and all good — Amen Selah. ## Segment 3
תְּהִלָּה לָאֵל בָּאתִי לְבֵיתִי לְשָׁלוֹם אֶתְמוֹל אַחַר חֲצוֹת הַיּוֹם. וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן מֵעִם ה'. וּמֵחֲמַת גֹּדֶל תְּשׁוּקָתְךָ לֵידַע מִשְּׁלוֹמִי, בִּפְרָט מִבִּיאָתִי לְבֵיתִי מֵאוּמַאן קֹדֶם שָׁבוּעוֹת, עַל כֵּן אֲנִי מְזָרֵז עַצְמִי עַתָּה קֹדֶם הַתְּפִלָּה לִכְתֹּב לְךָ, אַף שֶׁאֵינִי יוֹדֵעַ עֲדַיִן עִם מִי לְשָׁלְחוֹ. וּלְהַאֲרִיךְ אִי אֶפְשָׁר, כִּי הִגִּיעַ זְמַן תְּפִלַּת שַׁחֲרִית. מִכְתָּבְךָ הַנָּעִים מִיּוֹם ה' הֶעָבַר קִבַּלְתִּי בְּיוֹם א' הֶעָבַר בְּאוּמַאן. וְשָׁתִינוּ מְעַט בִּשְׁבִיל שִׂמְחַת הַבְּרִית מִילָה שֶׁלְּךָ, וּבֵרַכְנוּ אוֹתוֹ בְּבִרְכַּת מַזָּל טוֹב. גַּם עַל צִיּוּן הַקָּדוֹשׁ הִזְכַּרְתִּי מִזֶּה בְּתוֹךְ צְרָכֵינוּ הַמְרֻבִּים מְאֹד אֲשֶׁר אֵין לְהֵאָמֵר. וְהַשֵּׁם יִתְבָּרַךְ יְזַכֶּה אֶתְכֶם לְגַדְּלוֹ לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן.
He received his letter — and this day Hashem made — that his friend Rabbi Leibele — son-in-law of Rabbi Reuven — came and brought the good news — praised be G-d — that he had a good fever toward life and peace. May Hashem complete for them that he return to his strength swiftly — Amen so may it be His will. And also he told him of the wonders of the salvation of his young son Michol — may he live — about the seed that they extracted from his ear — and great is this last miracle more than the first — of the birth of his older son — may he live. How great are the chasadim of Hashem and His wonders — not according to our sins did He deal with us. Therefore from now — be strong and resolute my beloved son — to go in the words of our Master our Teacher and our Rebbe — to look every time at the expansions and the salvations — and to give yourself life with every single good point that one snatches every day and day. And as he spoke with them here about the verse *"im b'fido lahen shu'a"* — turn them and turn them over — and so forth. For just now it is impossible to skip over the Gehinnom that is this world — as he said explicitly — except through his holy counsels — the deep and wholesome ones — and very simple — for every single person — whatever his state — in every place and every time and every level and level. [שֶׁאִי אֶפְשָׁר לְדַלֵּג וְלִקְפֹּץ עַל הַגֵּיהִנָּם שֶׁהוּא זֶה הָעוֹלָם — it is impossible to skip over the Gehinnom that is this world — a direct quotation of the Rebbe's own teaching — that this world is itself a kind of Gehinnom — and the only way to navigate it is not by leaping over it but by going through it with the Rebbe's counsels. The counsels are described as deep and wholesome and very simple — accessible to every person at every level — for the Rebbe's path is not only for the learned or the advanced but for every Jewish soul] Be strong and strong and trust in Hashem — for He will not abandon you — for all is for your eternal good. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מֵחָדָשׁ עַל חַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּשִׂמְחָה רַבָּה, בְּחַסְדּוֹ יִתְבָּרַךְ.
The words of your father who awaits salvation. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לְנֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב נַחְמָן שֶׁיִּחְיֶה עִם שְׁאָר כָּל בְּנֵי בֵּיתוֹ. תּוֹדִיעוּ כִּי אֲנִי זוֹכֵר וּמַזְכִּיר אוֹתוֹ הֵיטֵב הֵיטֵב בְּכָל עֵת וּבִפְרָט עַל צִיּוּן הַקָּדוֹשׁ. מִי יִתֵּן וְהָיָה לְבָבוֹ זֶה לוֹ לִזְכֹּר אֶת עַצְמוֹ גַּם כֵּן הֵיטֵב מִי הוּא, וְהֵיכָן הוּא, אֲנָא בְּרִיָּה קַלָּה שֶׁבַּיָּם וְכוּ'. וַה' יָאִיר עֵינֵינוּ שֶׁיִּמְצָא דֶּרֶךְ לְהִתְוַעֵד עִמָּנוּ לְמַעַן יִיטַב לוֹ לָעַד וְלָנֶצַח.
Nussun of Breslov. And behold — he is just now preparing himself to travel to Uman in His chesed Yisborach — and in another hour or two he hoped to Hashem that he will travel in peace. And according to what appears — he must spend Shabbas in Teplik — and in His chesed Yisborach he will arrive in Uman on Monday or Tuesday — and to Hashem the salvation. Overview: Tuesday, the 17th of the Omer — Breslov — 5600. To his beloved son and household. He received his letter — and this day Hashem made — his friend Rabbi Leibele son-in-law of Rabbi Reuven came and brought the good news — praised be G-d — that he had a good fever toward life and peace. May Hashem complete for them that he return to his strength swiftly. And also he told him of the wonders of the salvation of his young son Michol — about the seed that they extracted from his ear — and great is this last miracle more than the first of the birth of his older son. How great are the chasadim of Hashem and His wonders — not according to our sins did He deal with us. Therefore from now — be strong and resolute — to go in the words of our Master our Teacher and our Rebbe — to look every time at the expansions and the salvations — and to give yourself life with every single good point that one snatches every day and day. And as he spoke with them here about the verse "im b'fido lahen shu'a" — turn them and turn them over. For just now it is impossible to skip over the Gehinnom that is this world — except through his holy counsels — the deep and wholesome ones — and very simple — for every single person — whatever his state — in every place and time and level. Be strong and trust in Hashem — for He will not abandon you — for all is for your eternal good. And behold — he is just now preparing to travel to Uman in His chesed Yisborach — in another hour or two will travel in peace. Must spend Shabbas in Teplik — will arrive in Uman on Monday or Tuesday if Hashem wills. ## Segment 7
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שח URL: https://ajew.org/reader-plain/alim-litrufa/2/307/ # שח
שח
Source: https://ajew.org/reader/alim-litrufa/2/307 ## Segment 1
בָּרוּךְ הַשֵּׁם יוֹם ב' חֻקַּת ת"ר.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עוֹד הַפַּעַם אֶתְמוֹל בָּעֶרֶב פֹּה קְהִלַּת פִּילִיטְשִׁינִיץ. וּכְבָר שָׁלַחְתִּי לְךָ מִכְתָּבִי עַל יְדֵי הַפָּאסְט מִבַּארְדִּיטְשׁוֹב בְּיוֹם ו' הֶעָבַר. כָּעֵת אֲנִי מוּכָן לִנְסֹעַ לְבַארְדִּיטְשׁוֹב וְשָׁם אֶרְאֶה לִשְׂכֹּר עֲגָלָה לְדַרְכִּי לְרַאדִיווִיל, הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם. וּמִכְתָּבְךָ קָרִיתִי הֵיטֵב, וְצַעֲקָתְךָ אֲנִי יוֹדֵעַ מִכְּבָר. וְאֵינִי יוֹדֵעַ עַתָּה מַה לְּהָשִׁיב לְךָ, כְּבָר שָׁמַעְתָּ הַרְבֵּה בָּזֶה שֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנְךָ. וְאִם אַף עַל פִּי כֵן אַף עַל פִּי כֵן הִיא חוֹזֶרֶת וּמִתְגַּבֶּרֶת בְּרַעְיוֹנִים רָעִים וּבִלְבּוּלִים רַבִּים וְשׁוֹנִים, שֶׁנִּקְרָא בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל "תִּמְהוֹן לֵב וְעֹל בַּרְזֶל", כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל זֶה רַעְיוֹן, עִם כָּל זֶה הַבְּחִירָה בְּיַד הָאָדָם בְּכָל פַּעַם. וּכְמוֹ שֶׁיֵּשׁ כֹּחַ בְּיָדוֹ לְהִתְגַּבֵּר בְּכָל פַּעַם, אַף עַל פִּי שֶׁכְּבָר כַּמָּה פְּעָמִים נִמְלַט מִמֶּנּוּ וְכוּ', כְּמוֹ כֵן וְיוֹתֵר מִזֶּה יֵשׁ כֹּחַ בִּפְנִימִיּוּת הַטּוֹב שֶׁבָּאָדָם לַחֲזֹר וּלְהִתְגַּבֵּר עָלָיו בְּכָל פַּעַם, כִּי מִדָּה טוֹבָה מְרֻבָּה.
Praised be G-d — he came home in peace yesterday after midday. And praised be Hashem — all was well established from Hashem. And because of the immensity of his longing to know of his welfare — in particular about his arrival home from Uman before Shavuos — he therefore urges himself now before the prayer to write to him — even though he still does not know with whom to send it. And it is impossible to extend — for the time for Shacharis has arrived. He received his pleasant letter from the past Thursday — on the past Sunday — in Uman. And they drank a little for the joy of his bris milah — and blessed him with the blessing of mazal tov. Also at the holy tziyun he mentioned this among their very many needs — which are beyond telling. And may Hashem Yisborach grant him to raise him to Torah and chupah and good deeds — for long days and good years — Amen. ## Segment 4
וְהַכֹּל בְּדַרְכֵי הָעֵצוֹת הַפְּשׁוּטוֹת וְהָעֲמֻקּוֹת שֶׁל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה. וְעַל כֻּלָּם, לִשָּׂא עֵינָיו לַמָּרוֹם בְּכָל פַּעַם וְלִצְעֹק מֵעֹמֶק הַלֵּב וְכוּ'. וְיוֹתֵר מִזֶּה צְרִיכִין לְהִתְגַּבֵּר בְּשִׂמְחָה עַל פִּי כָּל הַדְּרָכִים וְהָעֵצוֹת שֶׁדִּבַּרְנוּ הַרְבֵּה בָּזֶה. וּבָרוּךְ הַשֵּׁם יֵשׁ לְךָ בַּמֶּה לִשְׂמֹחַ שֶׁאַתָּה מְחַיֶּה אוֹתִי בְּכָל פַּעַם בְּמִכְתָּבֶיךָ וּבְטִרְחוֹתֶיךָ בַּעֲסָקַי, וְאַתָּה מְסַיְּעֵנִי תְּהִלָּה לָאֵל בְּזֶה הָעֵסֶק סִיּוּעַ שֶׁיֵּשׁ בּוֹ מַמָּשׁ. כִּי (סֻכָּה מט:) 'גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה'. וְגַם תְּהִלָּה לָאֵל הָיִיתָ עַל שָׁבוּעוֹת קֹדֶשׁ הֶעָבַר. וְהָיִיתָ בִּכְלַל הַבּוֹטְחִים בִּשְׁמוֹ בֶּאֱמֶת, הַצּוֹעֲקִים בְּשִׂמְחָה מִלֵּב נִשְׁבָּר (תְּהִלִּים כב) "בְּךָ בָּטְחוּ אֲבוֹתֵינוּ בָּטְחוּ וּתְפַלְּטֵמוֹ" וְכוּ' וְכוּ'. יָתֵר מִזֶּה אֵין פְּנַאי עַתָּה לְהַאֲרִיךְ כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ טִרְדָּתִי עַתָּה.
The words of your father — who always seeks your peace with love — and who intercedes for you — and urges and advises you for your benefit in this world and in the World to Come — forever. ## Segment 5
בְּיוֹם ב' בָּאתִי שֵׁנִית לְפֹה בַּארְדִּיטְשׁוֹב. וְהַיּוֹם יוֹם ד' שָׂכַרְתִּי עֲגָלָה תְּהִלָּה לָאֵל לְרַאדִיווִיל, וּבְעוֹד אֵיזֶה שָׁעוֹת כְּמוֹ ג' ד שָׁעוֹת קֹדֶם הַלַּיְלָה אֶסַּע אִם יִרְצֶה הַשֵּׁם מִפֹּה. הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יוֹלִיכֵנִי לְשָׁלוֹם. וּכְפִי הַנִּרְאֶה אֶשְׁבּוֹת בַּדֶּרֶךְ, וְאִם יִרְצֶה הַשֵּׁם ב' ג' יָמִים אַחֲרֵי שַׁבַּת הַסָּמוּךְ אֶהְיֶה שָׁם בְּרַאדִיווִיל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. מֵעֹצֶם אַהֲבָתְךָ, וּתְשׁוּקָתְךָ לִדְבָרַי כָּתַבְתִּי לְךָ מֵעֵבֶר לַדַּף בַּכְּפָר הַנַּ"ל אֵיזֶה דִּבְרֵי אֱמֶת. וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה. חֲזַק וֶאֱמַץ מְאֹד בְּנִי חֲבִיבִי וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ. וְאִם הָיִיתָ יוֹדֵעַ חֵלֶק מֵאֶלֶף מַה שֶּׁאָנוּ רוֹאִים עַתָּה מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם, הָיִיתָ שָׂמֵחַ מְאֹד עַל חֶלְקְךָ. אַשְׁרֵינוּ שֶׁזָּכִינוּ לֵידַע מִנְּקֻדַּת הָאֱמֶת וְכוּ'. וְהַהֶכְרֵחַ לְהַפְסִיק בְּאֶמְצַע, אַף שֶׁיֵּשׁ הַרְבֵּה לְדַבֵּר בָּזֶה עַתָּה, אֲבָל אֲנִי נֶחְפָּז לְדַרְכִּי לְשָׁלוֹם. ה' יַנְחֵנִי בְּצִדְקָתוֹ וִיבִיאֵנוּ לְשָׁלוֹם לִמְחוֹז חֶפְצֵנוּ וְכוּ'.
Nussun of Breslov. ## Segment 6
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹם טוֹבָתְךָ הַמְחַכֶּה בְּכָל עֵת לִישׁוּעָה.
The words of your father — who awaits seeing you anew at the holy Shavuos coming upon us for good — in great joy — in His chesed Yisborach. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. Just now he returns to express a little of his conversation — since he already heard what happened in Uman — that the upper roof of our Beis Midrash fell. And he came on the tenth of Teves to Uman — and was still somewhat confused in his mind whether to conduct travels here. And suddenly upon coming to the Beis Midrash he saw this ruin — and his heart went out. And your father — may his light shine — told him immediately the greatness of the commotion and the fear he had at the time it fell — with a great trembling and loud noise — until he nearly fainted. And our many enemies and adversaries rushed running to their Beis Midrash with joy to announce this — and said — G-d forbid — that our entire Beis Midrash fell. Kol oy'veinu yal'igu lanu — and we did not know what to do — for our eyes are to You. Added to this — immediately in those days that he was there — the decree went out to expel from Uman all those who are not registered there. And from the police they announced loudly outside — as is the custom they speak — everyone to leave from there shortly. Whoever has no residence may linger only two months — and whoever has a residence may linger until the month of May. And from yourself you will understand — that your father — may his light shine — is also included in this threat. # שט URL: https://ajew.org/reader-plain/alim-litrufa/2/308/ # שט
שט
Source: https://ajew.org/reader/alim-litrufa/2/308 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, בַּרְדִּיטְשׁוֹב.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 2
יִשְּׂאוּ הָרִים שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי הֲלוֹא הוּא הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג וְכוּ' מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ. וְהָרַב הַחָסִיד הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 3
בָּאתִי לְפֹה בַּרְדִּיטְשׁוֹב לְשָׁלוֹם בְּיוֹם ג', עֶרֶב ראֹשׁ חֹדֶשׁ תַּמּוּז, פָּרָשַׁת קֹרַח, וּבְדַעְתִּי לִנְסֹעַ מִפֹּה, אִם יִרְצֶה הַשֵּׁם, אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, לְדַרְכִּי לְרַאדִיוִויל, וּמִשָּׁם וּלְהַלָּן כַּאֲשֶׁר דִּבַּרְנוּ. הַשֵּׁם יִתְבָּרַךְ יַצְלִיחַ דַּרְכִּי וְיִגְמֹר חֶפְצֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, "יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ". וּמִגֹּדֶל הַטִּרְדָּא וְעֹצֶם נְדוּדַי בְּדֶרֶךְ כָּזֶה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל, אַךְ בָּאתִי לְזָרְזָם לְמַעַן הַשֵּׁם יִתְבָּרַךְ שֶׁיְּקַיְּמוּ הַבְטָחָתָם כְּכָל אֲשֶׁר דִּבַּרְנוּ יַחַד. וּמֻבְטְחַנִי שֶׁבְּוַדַּאי כְּבָר שָׁלְחוּ לִבְנִי הַסַּךְ שֶׁקִּבַּלְתִּי מֵאִתּוֹ. וְהַמּוֹתָר יִשְׁלְחוּ כַּאֲשֶׁר יַגִּיעַ לָהֶם מִכְתָּב מִבְּנִי שֶׁיִּחְיֶה כְּפִי הַכְּתָב בַּחֲתִימַת יָדִי שֶׁנָּתְנוּ לְיָדוֹ. וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר יְבִיאֵנִי הַשֵּׁם יִתְבָּרַךְ לְשָׁלוֹם לִקְהִלַּת רַאדִיוִויל וְכוּ' אֶשְׁלַח לָהֶם מִכְתָּבִי מִשָּׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. לְעֵת עַתָּה תְּזָרְזוּ עַצְמָם לְקַיֵּם כַּנַּ"ל. וּמֵאֲלֵיהֶם יָבִינוּ לְהִתְחַזֵּק וּלְהִשְׁתַּדֵּל בְּכָל כֹּחָם לְדַבֵּר עִם אַנְשֵׁי שְׁלוֹמֵנוּ הַנֶּאֱהָבִים הַיְקָרִים שֶׁיִּחְיוּ, שֶׁיָּחוּסוּ עַל בְּנֵי בֵיתִי וְיִשְׁלְחוּ תֵּכֶף נִדְבַת לִבָּם הַטּוֹב. וְהַכֹּל יִשָּׁלַח לְיַד בְּנִי רַבִּי יִצְחָק שֶׁיִּחְיֶה. וּמִלְּבַד זֶה יָכִינוּ עַצְמָם לִתֵּן כָּל אֶחָד מָנָה יָפָה כַּאֲשֶׁר אֶכְתֹּב לָהֶם אִם יִרְצֶה הַשֵּׁם מֵהַמָּקוֹם אֲשֶׁר אֲנִי נוֹסֵעַ לְשָׁם, אוּלַי יִהְיֶה ה' אִתָּנוּ שֶׁנִּזְכֶּה לִגְמֹר חֶפְצֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק לִבְרָכָה כִּרְצוֹנוֹ יִתְבָּרַךְ וְכִרְצוֹן יְרֵאָיו וְכוּ'. ה' יִגְמֹר בַּעֲדִי וּבְעַד כֻּלָּנוּ וּבְעַד כָּל יִשְׂרָאֵל. יוֹדֵעַ תַּעֲלוּמוֹת וּבוֹחֵן לִבּוֹת הוּא יוֹדֵעַ עֹצֶם טִלְטוּלַי וּנְדוּדַי תָּמִיד. בִּפְרָט בִּפְרָט בַּדֶּרֶךְ הַזֶּה אֲשֶׁר לֹא נִסִּיתִי בּוֹ מִיּוֹם הִתְקָרְבוּתִי לְקָדְשֵׁי קָדָשִׁים לַאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה. וּבִפְרָט אַחַר הָרַעַשׁ הַגָּדוֹל הַזֶּה שֶׁהָיָה עָלֵינוּ. מָה אֹמַר מָה אֲדַבֵּר, נַפְשִׁי בְכַפִּי תָּמִיד, וְלִבִּי נִשְׁבָּר וְנִדְכֶּה בְּקִרְבִּי. בִּלְתִּי אֶל ה' עֵינַי תְּלוּיוֹת וּלְרַחֲמָיו וַחֲסָדָיו הַמְרֻבִּים שֶׁאֵינָם כָּלִים לְעוֹלָם. עֵינַי כָּלוֹת וּמְיַחֲלוֹת וְדוּמִיּוֹת. וְעַל כֹּחוֹ הַגָּדוֹל שֶׁל זָקֵן שֶׁבַּזְּקֵנִים וְכוּ' אֲנִי נִשְׁעָן וְנִסְמָךְ שֶׁבְּוַדַּאי לֹא יַעֲזֹב אוֹתִי, וְיַעַזְרֵנִי וְיוֹשִׁיעֵנִי לְמַעַן שְׁמוֹ יִתְבָּרַךְ. וְיוֹלִיכֵנִי לְשָׁלוֹם וִיבִיאֵנִי לְאוּמַאן לְשָׁלוֹם סָמוּךְ לֶאֱלוּל הַבָּא עָלֵינוּ לְטוֹבָה. וְיַצְלִיחֵנוּ בַּדֶּרֶךְ הַזֶּה לִגְמֹר הַכֹּל כִּרְצוֹן נְקֻדַּת הָאֱמֶת וְכוּ'.
He received his letter yet again — yesterday evening — here in the congregation of Pilichinits. And he has already sent him his letter via the post from Berdichev on the past Friday. Just now he is prepared to travel to Berdichev — and from there he will see to hire a wagon for his journey to Radivil — may Hashem lead him in peace. And he read his letter well — and he knows his cry from long ago. And he does not know just now what to reply to him — he has already heard much about this — that the thought is in the hand of a person to bend it as he wills. And if even so — even so it returns and mightily comes back with bad thoughts and many and varied confusions — which is called in the words of our Sages *"timhon lev v'ol barzel"* — "confusion of heart and a yoke of iron" [תִּמְהוֹן לֵב וְעֹל בַּרְזֶל — from Devarim 28:28 — one of the curses in the tochacha. Our Sages (Berachot 61a) identify this as rayyon — anxious thought — the runaway imagination. Reb Nussun cites this to validate his correspondent's struggle: the confusions of the mind are real — they have a name and a source — and they are known from the beginning of time. But they do not remove the power of choice] — as our Sages said: this is rayyon. Even so — the choice is in the hand of a person every time. And just as it has the power to prevail every time — even though it has already many times escaped from it — so too and more than this — there is power in the inwardness of the good that is in a person — to return and prevail over it every time — for midah tovah merubbah — the measure of good is greater. ## Segment 4
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמַּעְתִּיר בַּעֲדָם.
And all of this through the simple and deep ways of counsel of the Nachal Novea Mekor Chachmah. And above all — to lift his eyes heavenward every time — and to cry out from the depth of the heart. And more than this — one must strengthen oneself in joy — according to all the ways and counsels that we have spoken much about. And praised be Hashem — there is for you something to rejoice in — that you give him life every time through your letters and your exertions in his affairs — and you assist him praised be G-d in this matter — assistance that has real substance. For (Sukkah 49b) *"g'dolah g'milas chasadim yoser min hatzedakah"* — "great is the doing of kindness — more than charity." And also praised be G-d you were at the past holy Shavuos. And you were among those who trust in His name in truth — crying out in joy from a broken heart (Tehillim 22): *"b'cha vatchu avoseinu — vatchu vat'falteimo"* — "in You our fathers trusted — they trusted and You delivered them." More than this there is no leisure to extend just now — as you will understand from yourself my preoccupation. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ אֲשֶׁר לֹא הִזְכַּרְתִּים מֵחֲמַת הַטִּרְדָּא וְהַנְּחִיצָה, כֻּלָּם קְבוּעִים וַחֲקוּקִים בְּלִבִּי בְּאַהֲבָה רַבָּה מִנְּקֻדָּה שֶׁבַּלֵּב, כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה. יַצְלִיחֵם הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו בְּכָל אֲשֶׁר יִפְנוּ בְּאֹפֶן שֶׁיִּזְכּוּ לָשׂוּם אֶל לִבָּם בְּכָל יוֹם תַּכְלִיתָם הַנִּצְחִי, לְמַעַן יֵיטִיב לָהֶם וְלִבְנֵיהֶם לְדוֹרוֹת עוֹלָם בָּזֶה וּבַבָּא לָנֶצַח. וְנָכוֹן לִבִּי בָּטוּחַ בְּנִדְבַת לִבָּם הַטּוֹב שֶׁבְּוַדַּאי יִזְדָּרְזוּ מֵאֲלֵיהֶם לְקַיֵּם כָּל דְּבָרַי הַנַּ"ל כַּאֲשֶׁר יְעוֹרֵר אוֹתָם יְדִידִי רַבִּי אַבְרָהָם דֹּב שֶׁיִּחְיֶה, לְתָמְכֵנִי וְלִסְעָדֵנִי בְּכָל כֹּחָם וְיוֹתֵר מִכֹּחָם, בְּאֹפֶן שֶׁאוּכַל לִגְמֹר חֲפָצָיו הַקְּדוֹשִׁים שֶׁהֵם זְכוּת הָרַבִּים לְדוֹרוֹת. ה' הוֹשִׁיעָה. וְאָז יָגִילוּ וְיָשִׂישׂוּ כָּל אֶחָד עַל חֶלְקָם שֶׁהָיָה לָהֶם בָּזֶה יִרְאוּ עֵינֵיהֶם וְיִשְׂמַח לִבָּם וְכוּ'.
Nussun of Breslov. ## Segment 7
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
On Monday he came a second time to Berdichev. And today Wednesday he hired a wagon praised be G-d to Radivil — and in another few hours — about 3 or 4 hours before nightfall — he will travel from here if Hashem wills. May Hashem in His mercies lead him in peace. And according to what appears — he will spend Shabbas on the road — and if Hashem wills — 2 or 3 days after the next Shabbas he will be in Radivil — with Hashem's help. From the immensity of his love and his longing for his words — he wrote on the other side of the page — in the above-mentioned village — some words of truth. And more than this it is impossible to extend just now. Be very strong and resolute my beloved son — and trust in Hashem — for He will not abandon you. And if you were to know a fraction of a thousandth of what we are seeing just now of what is happening in the world — you would rejoice greatly over your portion. Ashreinu that we merited to know from the point of truth. And the obligation to stop in the middle — even though there is much to say about this just now — but he is hurrying on his journey in peace. May Hashem lead him in His righteousness and bring us in peace to the destination of our desire. ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 9
וְשָׁלוֹם וְחַיִּים וְכָל טוּב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּקְהִלַּת מֶעְדְוֶועדוּבְקֶא וּבַכְּפָרִים הַסְּמוּכִים, וְשֶׁבִּקְהִלַּת קְרוּמִינְטְשַׁאג וּקְרָאקָא וּסְבִיבוֹתֵיהֶם, ה' עֲלֵיהֶם יִחְיוּ, וְיַצְלִיחוּ בֶּאֱמֶת בָּזֶה וּבַבָּא, לְכֻלָּם נֶאֶמְרוּ כָּל הַדְּבָרִים הַנַּ"ל. כֻּלָּם אֲהוּבִים וְכוּ', וּבְוַדַּאי יָשִׂימוּ לֵב לִדְבָרַי אֵלֶּה הַמֻּעָטִים הַמַּחֲזִיקִים הַרְבֵּה. וַה' יוֹשִׁיעֵם. הֵיטִיבָה ה' לַטּוֹבִים וְכוּ'. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ
And peace to all our anshei sh'lomaynu with great love. Just now he returns to express a little of his conversation — since he already heard what happened in Uman — that the upper roof of our Beis Midrash fell. And he came on the tenth of Teves to Uman — and was still somewhat confused in his mind whether to conduct travels here. And suddenly upon coming to the Beis Midrash he saw this ruin — and his heart went out. And your father — may his light shine — told him immediately the greatness of the commotion and the fear he had at the time it fell — with a great trembling and loud noise — until he nearly fainted. And our many enemies and adversaries rushed running to their Beis Midrash with joy to announce this — and said — G-d forbid — that our entire Beis Midrash fell. Kol oy'veinu yal'igu lanu — and we did not know what to do — for our eyes are to You. Added to this — immediately in those days that he was there — the decree went out to expel from Uman all those who are not registered there. And from the police they announced loudly outside — as is the custom they speak — everyone to leave from there shortly. Whoever has no residence may linger only two months — and whoever has a residence may linger until the month of May. And from yourself you will understand — that your father — may his light shine — is also included in this threat. The words of your father who seeks your peace and good — and waits at every time for salvation. And also they must begin to speak in these vicinities about the matter of the mamdos. And he has already spoken somewhat of this from Tshehrin. And behold — now he came here — and did not find you in this time of necessity — to speak with you about such a great matter — and the past is gone. Just now — understand from yourself — that it is essential that you urge yourself to come to him — to engage with you in this. In particular since even without this — he knows — that your heart burns with sparks of flame of our love — to gather with him. Perhaps Hashem will send through his mouth words to give his soul life and to advise him and to strengthen him in trust and joy and hisbodidus — and to remind each other where we are in the world — and what is done with us at every time and every day and every hour. Therefore know — that he intends to travel for Shabbas — if Hashem wills — to Tshehrin. And there he will remain until Thursday Parshas B'shalach — and travel in His salvation Yisborach for Shabbas Shirah to the congregation of Medvedivka. And from there he will see — if Hashem wills — to return to Tirahowitz. And presumably he will travel from there on Monday — if Hashem wills — which is the 15th of Shevat. Therefore — when you come — if Hashem wills — home in peace — if you can urge yourself to come to them for Shabbas Shirah to the congregation of Medvedivka — very good. Or in any case — on the above-mentioned Monday — only that you come on Monday morning. For he intends to urge himself — with Hashem's help — to travel on Monday after the prayer immediately with alacrity. And if they merit to gather there — very good — and confer together. And perhaps you will travel with him from there to Uman — as above. And if the time is not sufficient for him to come to Medvedivka as above — understand from yourself — to see to come to our vicinity soon — and there they will speak together face to face — and the counsel of Hashem will stand. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שי URL: https://ajew.org/reader-plain/alim-litrufa/2/309/ # שי
שי
Source: https://ajew.org/reader/alim-litrufa/2/309 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ו', עֶרֶב־שַׁבַּת קֹדֶשׁ בָּלָק ת"ר בְּרָאד.
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
רַב שָׁלוֹם לִכְבוֹד בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
The honor of my beloved — friend of my soul — is he not the veteran outstanding rabbinical scholar — and so forth — our Teacher the Rabbi Rabbi Avraham Ber — may he live — with all his children who go forth from his loins — may they live. And the pious rabbinical scholar — and so forth — our Teacher the Rabbi Abeli — may he live — with all his children who go forth from his loins — may they live. ## Segment 3
עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ הָרַבִּים שֶׁנִּכְנַסְתִּי לְפֹה קְהִלַּת בְּרָאד בְּיוֹם ג' הֶעָבַר סָמוּךְ לְמִנְחָה. וּבְיוֹם ב' בָּאתִי לְרַאדִיווִיל, וּבְיוֹם ג' קִבַּלְתִּי מִכְתָּבְךָ מִיַּד רַבִּי שׁוֹאֵל טוֹבִיָּה; וְהַשֵּׁם יִתְבָּרַךְ עֲזָרַנִי שֶׁעָבַרְתִּי הַגְּרֶענִיץ [הַגְּבוּל] בִּקְצָת יִסּוּרִים וְכִלְיוֹן עֵינַיִם, אֲבָל תְּהִלָּה לָאֵל עָבַרְתִּי בְּשָׁלוֹם וָחֶסֶד. אַךְ בְּעוֹדִי שָׁם נוֹדַע לִי שֶׁאֵין מַנִּיחִין לַעֲבֹר אֶת מְשַׁמְּשִׁי רַבִּי נַחְמָן נֵרוֹ יָאִיר, וְהֻכְרַחְתִּי לַעֲבֹר בְּעַצְמִי. וּבָאתִי בְּיוֹם ג' הַנַּ"ל לְפֹה לְבַדִּי. אֲבָל בַּצָּר הִרְחַבְתָּ לִי, שֶׁשָּׁם אֵצֶל הַגְּרֶענִיץ [הַגְּבוּל] הִזְמִין לִי הַשֵּׁם יִתְבָּרַךְ בָּחוּר אֶחָד מִמִּשְׁפַּחְתֵּנוּ, וְאָבִיו דָּר בְּרַאדִיווִיל, וְנוֹדַע לִי מִי הוּא. וְנִתְקָרֵב אֶצְלִי וְנִכְנָס עִמִּי לְפֹה בְּרָאד, וְהֵבִיא אוֹתִי לְאַכְסַנְיָא טוֹבָה לְב"ד. וְכָל הָעוֹבֵר עָלַי, הַכֹּל בְּיִסּוּרִים וְחֶסֶד גָּדוֹל, רֹאשׁוֹ אֶחָד כַּד וְרֹאשׁוֹ אֶחָד חַד, (עַיֵּן בְּלִקּוּטֵי הֲלָכוֹת יוֹרֶה דֵּעָה, סִימָנֵי בֵּיצִים ה' וְתָבִין דְּבָרַי). וְעַתָּה תָּבִין מֵעַצְמְךָ גֹּדֶל הַיִּסּוּרִים שֶׁהָיָה לִי בְּבוֹאִי לְבַדִּי, וְרַבִּי נַחְמָן נִשְׁאַר שָׁם, וְנִפְסְקָה פִּתְאוֹם כְּמוֹ חוֹמַת בַּרְזֶל בֵּינֵינוּ. וְגַם מַלְבּוּשׁ הַמֻּכְרָח לִי וְהַגְּרֶעט [לְבָנִים] שֶׁלִּי נִשְׁאַר אֶצְלוֹ. וְהָיָה לִי כִּלְיוֹן עֵינַיִם הַזֶּה מִיּוֹם ג' הַנַּ"ל עַד הַיּוֹם יוֹם ה' סָמוּךְ לָעֶרֶב שֶׁזִּכַּנִי הַשֵּׁם יִתְבָּרַךְ שֶׁבָּא רַבִּי נַחְמָן לְכָאן בְּשָׁלוֹם, וְהֶחֱיָה אוֹתִי. טוֹב לְהוֹדוֹת לַה' בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עַל כָּל הַחֲסָדִים וְהַטּוֹבוֹת וְהַנִּפְלָאוֹת שֶׁעוֹשֶׂה עִמָּנוּ בְּכָל עֵת. וּתְהִלָּה לָאֵל כְּבָר נִכְנְסוּ אֶצְלִי כַּמָּה אֲנָשִׁים זְקֵנִים וַחֲשׁוּבִים. וְאֵצֶל רֹב הַחֲסִידִים דְּפֹה נִתְקַבַּלְתִּי בְּכָבוֹד תְּהִלָּה לָאֵל, וְכֻלָּם יוֹדְעִים אוֹתִי מִכְּבָר. אֲבָל לְקַבֵּץ מָעוֹת עֲדַיִן רָחוֹק וְקָשֶׁה, אֲבָל הַתִּקְוָה לַה' שֶׁלֹּא יַעֲזֹב אוֹתִי. וְאַחַר שֶׁבָּא רַבִּי נַחְמָן נֵרוֹ יָאִיר, הוֹדַעְתִּי לְהַנָּגִיד רַבִּי יַעֲקֹב הִירְץ. וּבְשָׁעָה קַלָּה אַחַר כָּךְ בָּא הַנָּגִיד הַנַּ"ל לְבֵיתִי בְּעַצְמוֹ לְקַבֵּל פָּנַי בְּאַהֲבָה, וְהֵבִיא לִי בְּעַצְמוֹ מִכְתָּבֶיךָ לְפֹה, וְהָיָה לִי לְנַחַת גָּדוֹל. אֲבָל הַנַּחַת מְעֹרָב בְּיִסּוּרִין מֵרִבּוּי הַחֶסְרוֹנוֹת שֶׁל כָּל אֶחָד, וּבִפְרָט מִמִּכְתָּבֶיךָ אֲשֶׁר צַעֲקָתְךָ עוֹלָה עַד לֵב הַשָּׁמַיִם וְאֵינִי יוֹדֵעַ מַה לַהֲשִׁיבְךָ עַתָּה. אֲבָל הֶחֱיֵיתָ אֶת נַפְשִׁי בַּמֶּה שֶׁהִזְכַּרְתָּ שֶׁמְּחַיֶּה אוֹתְךָ קָמֵץ אָלֶף. וּבֶאֱמֶת צְרִיכִין לְהַתְחִיל לִלְמֹד עִמְּךָ וְעִם כֻּלָּנוּ מֵחָדָשׁ קָמֵץ אָלֶף, בְּכָל תּוֹרָה וְתוֹרָה שֶׁגִּלָּה הוּא זַ"ל. וְתַתְחִיל מֵחָדָשׁ מַמָּשׁ קָמֵץ אָלֶף בְּהַתּוֹרָה כִּי מְרַחֲמָם יְנַהֲגֵם בְּעִנְיַן מְלֹא כָּל הָאָרֶץ כְּבוֹדוֹ, הַנִּדְפָּס בִּשְׁנֵי מְקוֹמוֹת שָׁם; וְתִסְתַּכֵּל וּתְעַיֵּן שָׁם מֵחָדָשׁ מַמָּשׁ אֵיךְ דִּקְדַּקְתִּי בִּכְתָבוֹ בְּבֵאוּר הֵיטֵב, כְּמוֹ שֶׁיָּצָא בִּקְדֻשָּׁה וּבְטָהֳרָה מִפִּיו הַקָּדוֹשׁ זַ"ל, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּית יְכוֹלִין לְהִתְקָרֵב אֵלָיו, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְאֵיךְ צָעַק בְּקוֹלוֹ הַקָּדוֹשׁ וְאָמַר, גָּאט אִיז מִיט דִּיר, בַּיי דִּיר לֶעבִּין דִּיר, שְׁרֶעק דִּיךְ נִיט. דּוּפִי אָף מַיין כֹּחַ. קֵיין יֵאוּשׁ אִיז גָּאר נִיט פַאר הַאנְדִין [ה' עִמְּךָ, אֶצְלְךָ, לְיָדְךָ, אַל תִּפְחַד, הִשָּׁעֵן עַל כֹּחִי, יֵאוּשׁ אֵינוֹ קַיָּם]. וְתַאֲמִין לִי בְּנִי חֲבִיבִי שֶׁכָּל אֵלּוּ הַדִּבּוּרִים נֶאֶמְרוּ אֵלֶיךָ בִּפְרָטִיּוּת. וְאַתָּה צָרִיךְ לוֹמַר שֶׁעִקָּרָם נֶאֶמְרוּ רַק בִּשְׁבִילְךָ, כִּי חַיָּב אָדָם לוֹמַר בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְאִם הָיִיתָ יוֹדֵעַ וּמֵבִין מַה שֶּׁהֵבַנְתִּי הַיּוֹם בִּסְפָרִים חֲדָשִׁים שֶׁמָּצָאתִי פֹּה אֵיךְ הָעוֹלָם מְשֻׁקָּע בַּמֶּה שֶׁמְּשֻׁקָּע, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם, וְאֵיךְ כָּל הַמְחַבְּרִים שֶׁל עַכְשָׁו רוֹצִים לְחַזֵּק וּלְעוֹרֵר אֲבָל אֵין לָהֶם כְּלֵי אָמָּנוּת שֶׁקּוֹרִין גִּיצַייג וְכוּ'. וְאִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה. מֵעֹצֶם תְּשׁוּקָתְךָ הִכְרַחְתִּי אוֹתִי לִכְתֹּב דְּבָרַי אֵלֶּה בְּטִרְדָּא כָּזֹאת. בְּטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ, וְשַׂמַּח נַפְשְׁךָ, וְתַכְרִיחַ מַחֲשַׁבְתְּךָ בְּכָל פַּעַם לְהַעֲבִיר מִדַּעְתְּךָ מַחֲשָׁבוֹת הַטּוֹרְדוֹת וְרַעְיוֹנִים רָעִים זָרִים. וּמַה שֶּׁנַּעֲשֶׂה עִמְּךָ מִמֵּילָא, אַל תָּחוּשׁ וְאַל תִּסְתַּכֵּל לַאֲחוֹרֶיךָ כְּלָל. מַהֵר הִמָּלֵט עַל נַפְשְׁךָ אַל תַּבִּיט אַחֲרֶיךָ. וּתְהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ, יֵשׁ וָיֵשׁ תְּהִלָּה לָאֵל כֹּחוֹ שֶׁל זָקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ בַּדּוֹר הַזֶּה לֵידַע מֵאוֹר כָּזֶה וְכוּ'.
He came to Berdichev in peace on Tuesday — Erev Rosh Chodesh Tammuz — Parshas Korach. And it is in his mind to travel from here — if Hashem wills — after the holy Shabbas coming upon us for good — on his journey to Radivil — and from there onward as they spoke. May Hashem Yisborach make his journey successful — and complete the desires of our Master our Teacher and our Rebbe — *"yancheini b'maag'lei tzedek l'maan sh'mo"* — "lead me in the tracks of righteousness for His name's sake." [Tehillim 23:3] And because of the immensity of the preoccupation and the hardship of his wanderings on such a road — it is impossible to extend at all. But he came to urge them for the sake of Hashem Yisborach — that they fulfil their promise as they spoke together. And he trusts that certainly they have already sent to his son the sum that he received from him. And the remainder they will send when a letter reaches them from his son — may he live — according to the document with his signature that was given to his hand. And if Hashem wills — when Hashem Yisborach brings him in peace to the congregation of Radivil — he will send them his letter from there — with Hashem's help. For the time being — urge yourselves to fulfil the above. And from yourselves you will understand to strengthen yourselves and to strive with all your strength — to speak with the beloved dear anshei sh'lomaynu — may they live — that they take pity on his household and send immediately the donation of their good heart. And everything should be sent via his son Rabbi Yitzchok — may he live. And beyond this — they should prepare themselves to give each one a fair portion — as he will write to them from the place he is traveling to if Hashem wills — perhaps Hashem will be with them — that they merit to complete the desires of our Master our Teacher and our Rebbe the holy and the awesome — zacher tzaddik livrachah — as His will Yisborach and the will of those who fear Him. May Hashem complete for him and for all of us and for all of Israel. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ רַק חֲזַק וֶאֱמַץ מְאֹד מְאֹד וַה' יַעֲזֹר לְךָ תָּמִיד.
The words of your lover in truth — forever — who intercedes for them. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְיִפְרֹס בִּשְׁלוֹם יְדִידִי רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, וְיוֹדִיעוֹ שֶׁבָּאתִי תְּהִלָּה לָאֵל לִבְרָאד בְּחַסְדּוֹ יִתְבָּרַךְ. אוֹדוֹת מַלְבּוּשׁ לִבְנִי שֶׁיִּחְיֶה, מִפֹּה אִי אֶפְשָׁר לִי לְהָבִיא. וּבְוַדַּאי מַלְבּוּשׁ הַמֻּכְרָח אֶעֱשֶׂה לוֹ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. רַק הַשֵּׁם יִתְבָּרַךְ יַעֲזֹר לוֹ לְהַצִּילוֹ מִבְּגָדִים צוֹאִים וְיִזְכֶּה לַחֲלוּקָא דְּרַבָּנָן וְכוּ'.
Nussun of Breslov. He Who knows hidden things and examines hearts — He knows the immensity of his wanderings and rootlessness always. And in particular — in particular — on this road which he has not attempted since the day he drew close to the holy of holies of our Master our Teacher and our Rebbe — zacher tzaddik livrachah. And in particular after the great tumult that was upon us. *"Mah omar — mah adabeir — nafshi b'chapi tamid — v'libi nishbar v'nidkeh b'kirbi."* [נַפְשִׁי בְכַפִּי תָּמִיד — my soul is in my hand always — Tehillim 119:109. This verse expresses constant peril — a life always on the edge. And *v'libi nishbar v'nidkeh b'kirbi* — my heart is broken and crushed within me — Tehillim 51:19. This is among Reb Nussun's most raw and moving personal declarations — not the teacher now but the broken man] Only to Hashem are his eyes raised — and to His abundant mercies and chasadim that never cease for eternity. His eyes are yearning and hoping and silent. And on the great power of the elder of elders of holiness — he leans and relies — that He will certainly not abandon him — and will help him and save him for His name's sake Yisborach. And lead him in peace and bring him to Uman in peace — close to the Elul coming upon us for good. And may He make his journey successful to complete all — according to the will of the point of truth. And peace to all our anshei sh'lomaynu with great love and precious beloved-ness — and to all the anshei sh'lomaynu whom he did not mention by name — because of the preoccupation and the urgency — all of them are fixed and engraved in his heart with great love — from the point of the heart — all of them stand for the blessing. May Hashem Yisborach make them successful in His mercy in all that they turn — in a way that they merit to take to heart every day their eternal purpose — so that it will be good for them and their children for generations — in this world and in the World to Come forever. And his heart is certain and confident in the goodness of their heart — that they will certainly urge themselves to fulfil all his above-mentioned words — as his friend Rabbi Avraham Dov — may he live — will arouse them — to support him and sustain him with all their strength and more than their strength — in a way that he can complete the holy desires of our Master our Teacher and our Rebbe — which are the merit of the many for generations. May Hashem save us. And then each one will rejoice and exult over his share that he had in this — their eyes will see and their hearts will rejoice. Then: and peace and life and all good to all our anshei sh'lomaynu in the congregation of Medevdevka and the nearby villages — and those of the congregation of Kremintshak and Krakav and their surroundings. Hashem is upon them — may they live — and may they succeed in truth in this world and in the World to Come. To all of them are said all the above-mentioned words. All of them beloved — and certainly they will take to heart these few words that contain much. And Hashem will save them. "Heitiva Hashem latovim" and so forth. Nagila v'nismecha bishu'aso. # לא URL: https://ajew.org/reader-plain/alim-litrufa/2/31/ # לא
לא
Source: https://ajew.org/reader/alim-litrufa/2/31 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' חַיֵּי שָׂרָה [כ"א חשון] תקצ"א.
Blessed be Hashem ## Segment 2
שָׁלוֹם כַּנָּהוּג. מִכְתָּבְךָ קִבַּלְתִּי פַּעֲמַיִם. אֶחָד בְּסוֹף יוֹם ד' בַּאֲרִיכוּת גָּדוֹל, וּבְחַסְדֵי ה' כְּבָר הִקְדַּמְתִּי לְהָשִׁיב לוֹ תְּשׁוּבָה נְכוֹנָה אוֹר לְיוֹם ד' אֲשֶׁר שָׁלַח ה' תַּחַת קֻלְמוֹסִי לְחַזֶּקְךָ לִהְיוֹת בְּשִׂמְחָה תָּמִיד עַל שֶׁלֹּא עָשַׂנִי גּוֹי וְכוּ'. לְדַעְתִּי בְּוַדַּאי הֶחֱיָה אוֹתְךָ הָאִגֶּרֶת מְאֹד, אַךְ כְּפִי הַנִּרְאֶה לֹא הִגִּיעַ לְךָ זֶה הַמִּכְתָּב עַד יוֹם ו' הַסָּמוּךְ לִכְנִיסַת שַׁבַּת קֹדֶשׁ, תָּשִׁיב לִי אִם קִבַּלְתָּ. וּבְיוֹם ו' הִגִּיעַנִי עוֹד הַפַּעַם מִכְתָּבְךָ וּמְאֹד נִפְלֵאתִי עָלֶיךָ עַל שֶׁעוֹלֶה עַל לִבְּךָ פַּחַד מֵעִנְיַן הַאָטְשֶׁערֶעד [צַו גִיּוּס] כִּי הוּא רַק מָרָה שְׁחוֹרָה בְּחִנָּם. הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יָחוּס עַל עַמּוֹ וְיַצִּילֵם מֵעַתָּה מִגְּזֵרָה הַמָּרָה הַזֹּאת. אֲבָל חָלִילָה לְךָ לְהִתְפַּחֵד בְּחִנָּם וּלְבַלְבֵּל עַצְמְךָ מִמְּעַט עִסְקְךָ בַּעֲבוֹדַת ה'. אִם אַתָּה רוֹצֶה לְהִשְׁתַּתֵּף בְּצָרוֹת יִשְׂרָאֵל בְּוַדַּאי יָפֶה לְךָ לְהִתְפַּלֵּל וְלִצְעֹק מָרָה עַל גְּזֵרָה זֹאת, אֲבָל הַכֹּל עַל פִּי דְּרָכִים שֶׁלִּמְּדָנוּ מוֹרֵנוּ הַקָּדוֹשׁ זַ"ל. דְּהַיְנוּ לְיַחֵד שָׁעָה בְּיוֹם לִצְעֹק עַל צָרוֹת נַפְשׁוֹ וְאָז יִכְלֹל בְּתוֹכוֹ גַּם צְעָקָה הַזֹּאת אֲשֶׁר בְּיָמֵינוּ נִגְזְרָה גְּזֵרָה מָרָה כָּזֹאת, אוּלַי יָחוּס אוּלַי יְרַחֵם. אֲבָל גַּם עַתָּה צְרִיכִין לְחַזֵּק עַצְמוֹ לִהְיוֹת כָּל הַיּוֹם בְּשִׂמְחָה עַל כָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁנִּמְצָאִים בָּנוּ עֲדַיִן, הֱקִיצוֹתִי וְעוֹדִי עִמְּךָ. נָא בְּנִי חֲבִיבִי אַל תַּמְשִׁיךְ עָלֶיךָ חַס וְשָׁלוֹם מָרָה שְׁחוֹרָה בְּחִנָּם, וְחָלִילָה לְךָ לָזוּז מִמְּקוֹמְךָ מֵחֲמַת זֶה; שָׁלוֹם לְךָ אַל תִּירָא, וּכְמוֹ כֵן שְׁאָרֵי הַדְּאָגוֹת וּמָרָה שְׁחוֹרָה שֶׁלְּךָ כֻּלָּם בְּחִנָּם, וְאֵינָם מוֹעִילִים כְּלָל וּמַזִּיקִים הַרְבֵּה רַחֲמָנָא לִצְלַן.
Peace and life and all good to my beloved son and dear one — the distinguished scholar — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 3
וְהִנֵּה בִּתְחִלָּה הָיָה לִי צַעַר גָּדוֹל מִמִּכְתָּבְךָ מִיּוֹם ג' שֶׁהֶאֱרַכְתָּ בְּצַעַרְךָ, אַךְ מָצָאתִי גַּם שָׁם אֶת שֶׁאָהֲבָה נַפְשִׁי שֶׁהֵם הַנְּקֻדּוֹת טוֹבוֹת שֶׁלְּךָ שֶׁאַתָּה מְחַיֶּה עַצְמְךָ בְּדַרְכֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בִּמְעַט הִתְבּוֹדְדוּת וּצְעָקָה. זֹאת נֶחָמָתִי בְעָנְיִי זֶה חֶלְקִי מִכָּל עֲמָלִי מַה שֶּׁכְּבָר הִכְנַסְתִּי בָּכֶם מְעַט אֲמִתַּת עֲצוֹתָיו וּדְבָרָיו הַקְּדוֹשִׁים; וּמִי יִתֵּן שֶׁתְּקַבְּלוּ הַכֹּל, וְתֵלְכוּ בְּכָל דְּרָכָיו. וְהָעִקָּר לִשְׁמֹעַ הֵיטֵב בְּקוֹל הִתְחַזְּקוּתוֹ, מַה שֶּׁמְּחַזֵּק וּמְזָרֵז וּמַזְהִיר בְּיוֹתֵר וְיוֹתֵר לְשַׂמֵּחַ אֶת עַצְמֵנוּ בְּכָל עֵת וָעֵת יִהְיֶה אֵיךְ שֶׁיִּהְיֶה. וּבָרוּךְ הַשֵּׁם יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ עַל שֶׁזָּכִינוּ לֵידַע מֵאוֹר כָּזֶה אוֹר הָאוֹרוֹת, אוֹר צַח וּמְצֻחְצָח דְּלָא יָדִיעַ וְלָא אִיתְיַדַּע וְלָא אִית מָאן דְּקָיְמָא בֵּהּ וְכוּ'. אַשְׁרֵי הַחוֹסֶה בְּצִלּוֹ, אַשְׁרֵי הַבָּא עַל צִיּוּן הַקָּדוֹשׁ שֶׁלּוֹ וּמְקַיֵּם דְּבָרָיו לוֹמַר עֲשָׂרָה קַפִּיטְלַאךְ תְּהִלִּים, וְהוּא בְּוַדַּאי יַעֲשֶׂה אֶת שֶׁלּוֹ לְקַיֵּם הַבְטָחָתוֹ וְכוּ'.
Surely you have heard that we sat in the village of Shuriovitz all the seven days of the wedding feast. Until here His mercies have sustained me — and so forth — and also unto old age and grey hair may He not abandon me [cf. Tehillim 71:18] — until we merit to see His salvation sprout and be revealed soon before our eyes. And I have already written to you that we see a sprouting of a horn of salvation at every time — but we still need salvation and very, very great mercy each day and at every time and at every hour — until we merit to be as He desires, may He be blessed, in truth. ## Segment 4
רְאֵה בְּנִי חֲבִיבִי נִפְלְאוֹת תְּמִים דֵּעִים שֶׁנָּתַן זִכָּרוֹן וְשִׁכְחָה בְּלֵב הָאָדָם, כִּי הֲלֹא זֶה כַּמָּה פְּעָמִים שֶׁחִזַּקְתִּיךָ בִּדְבָרַי וְלֹא הִזְכַּרְתִּיךָ לִשְׂמֹחַ בְּעִנְיַן הָעֲשָׂרָה קַפִּיטְלַאךְ תְּהִלִּים, כִּי הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ שֶׁיּוּכַל כֹּחַ הַשִּׁכְחָה לְהַשְׁכִּיחַ אֶת הָאָדָם דָּבָר הָרָגִיל בּוֹ, וְהַכֹּל לְטוֹבָה גְּדוֹלָה. כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, אַךְ נָתַן לָנוּ הַבְּחִירָה וְעָלֵינוּ לְהַזְכִּיר עַצְמֵנוּ בְּכָל פַּעַם אֶת כָּל הַטּוֹב אֲשֶׁר גָּמַל עִמָּנוּ בְּעִנְיָן הַנּוֹרָא וְהַנִּשְׂגָּב הַזֶּה שֶׁזָּכִינוּ לְהִסְתּוֹפֵף בְּצֵל קָדוֹשׁ וְנוֹרָא וְנִשְׂגָּב כָּזֶה. וְהִנֵּה רְצוֹנִי לִכְתֹּב לְךָ אֵיזֶה דִּבּוּר שֶׁדִּבַּרְתִּי אֶתְמוֹל בִּסְעֻדָּה שְׁלִישִׁית וְהָיָה נִצְרָךְ לְךָ. אַךְ תְּפִלַּת שַׁחֲרִית הִגִּיעַ. וְגַם זֶה שֶׁכָּתַבְתִּי הָיָה מֵרִבּוּי הָאַהֲבָה הַמְקַלְקֶלֶת הַשּׁוּרָה, וְעוֹד חָזוֹן לַמּוֹעֵד אִם יִרְצֶה הַשֵּׁם.
And we are obligated always to be grateful for the past — for all the kindnesses and goodnesses that He has already performed wondrously with us — with each and every person — in so many ways — both materially and spiritually. If only our mouths were full of song as the sea — and so forth and so forth. And through this we will have the strength to cry out for the future — that He have mercy on us in His great mercies. ## Segment 5
דִּבְרֵי אָבִיךָ הַמִּתְגַעְגֵעַ לִידִידוּתְךָ וּמְצַפֶּה לִשְׁמֹעַ מִמְּךָ דִּבְרֵי שִׂמְחָה וְחֶדְוָה.
And save us from the depths of the sea — from the miry clay where there is no standing [cf. Tehillim 69:3] — that spreads in this world — and in particular in these generations at the footsteps of Mashiach — as every person knows in his own soul. And even so — we see His wonders in such depth — for already He has multiplied and made wondrous His kindness with us without end. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
אֲהוּבִי בְּנִי, בִּקַּשְׁתִּי שֶׁתִּשְׁלַח לִי שְׁלשָׁה רוּבָּל־חָדָשׁ בְּהַלְוָאָה וּבְקָרוֹב תְּקַבְּלֵם מֵרַבִּי שִׁמְשׁוֹן. נָא לְקַיֵּם דְּבָרַי כְּכָל מַה דְּאֶפְשָׁר, כִּי דְּחִיקָא לִי שַׁעֲתָא טוּבָא הַשֵּׁם יִתְבָּרַךְ יְרַחֵם. וְגַם מִזֶּה אַל יִהְיֶה לְךָ מָרָה שְׁחוֹרָה, רַק תַּהֲפֹךְ לְשִׂמְחָה שֶׁאַף עַל פִּי כֵן תּוֹדָה לָאֵל הָיָה לִי כַּמָּה אוֹרְחִים עַל שַׁבַּת קֹדֶשׁ, וְכֻלָּם אָכְלוּ קוּגְיל וְקוֹלִיטְשׁ [פַּשְׁטִידַא וְחַלוֹת גְּדוֹלוֹת] וְגַם דִּבַּרְנוּ דִּבְרֵי תּוֹרָה דִּבְרֵי אֱמֶת וְיַצִּיב וְכוּ'.
Therefore one must always walk in the above-mentioned path — to give thanks for the past and to cry out for the future — as you have already heard from me much about this matter. Be strong, my son — be strong — and gladden your soul with everything you can. And trust in Hashem — for He will not abandon you. The words of your father — who awaits your salvation. Nussun of Breslov. To all our anshay shlomaynu — peace. To all of them these words were spoken — be strong and let your heart take courage — all who hope to Hashem [Tehillim 31:25]. # שיא URL: https://ajew.org/reader-plain/alim-litrufa/2/310/ # שיא
שיא
Source: https://ajew.org/reader/alim-litrufa/2/310 ## Segment 1
שיא
The words of your father who awaits salvation — and may Hashem Yisborach help us to rejoice as fitting in the joy of the holy festival coming upon us for good — nagila v'nismecha bishu'aso. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת בָּלָק ת"ר בְּרָאד.
Nussun of Breslov. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם דֹּב שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וְלִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבָּא שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And peace to all our anshei sh'lomaynu with great love and precious beloved-ness — and to all the anshei sh'lomaynu whom he did not mention by name — because of the preoccupation and the urgency — all of them are fixed and engraved in his heart with great love — from the point of the heart — all of them stand for the blessing. May Hashem Yisborach make them successful in His mercy in all that they turn — in a way that they merit to take to heart every day their eternal purpose — so that it will be good for them and their children for generations — in this world and in the World to Come forever. And his heart is certain and confident in the goodness of their heart — that they will certainly urge themselves to fulfil all his above-mentioned words — as his friend Rabbi Avraham Dov — may he live — will arouse them — to support him and sustain him with all their strength and more than their strength — in a way that he can complete the holy desires of our Master our Teacher and our Rebbe — which are the merit of the many for generations. May Hashem save us. And then each one will rejoice and exult over his share that he had in this — their eyes will see and their hearts will rejoice. Then: and peace and life and all good to all our anshei sh'lomaynu in the congregation of Medevdevka and the nearby villages — and those of the congregation of Kremintshak and Krakav and their surroundings. Hashem is upon them — may they live — and may they succeed in truth in this world and in the World to Come. To all of them are said all the above-mentioned words. All of them beloved — and certainly they will take to heart these few words that contain much. And Hashem will save them. "Heitiva Hashem latovim" and so forth. Nagila v'nismecha bishu'aso. ## Segment 4
תְּהִלָּה לְאֵל חַי נִכְנַסְתִּי לְפֹה בְּרָאד בְּיוֹם ג' בְּשָׁבוּעַ זֹאת. וְאִם יִרְצֶה הַשֵּׁם אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה אָרִים פְּעָמִי לְמַסָּעוֹת לְלֶעמְבֶּערְג. וְהַהוֹצָאָה מְרֻבָּה מְאֹד, וּכְפִי הַנִּרְאֶה קִוִּיתִי לַה' שֶׁאוּכַל לַעֲסֹק בְּעִסְקֵנוּ דִּקְדֻשָּׁה, וַה' יִגְמֹר בַּעֲדֵנוּ. וּלְעֵת עַתָּה תִּרְאוּ לְקַיֵּם מִיָּד לְסַלֵּק לִבְנִי כְּפִי הַוֶּועקְסִיל [הַשְּׁטָר] שֶׁמְּסַרְתֶּם לְיָדוֹ. כִּי כְּבָר הָיָה פֹּה אֶצְלִי הַנָּגִיד שֶׁנִּכְתַּב הַאָן וַוייזִינְג [זִכְרוֹן דְּבָרִים] אֶצְלוֹ, וְהִבְטִיחַ לְסַלֵּק לִי בִּשְׁלֵמוּת. וּכְבָר סִלֵּק בְּנִי הַסַּךְ, וּפְרִיצֶענְט [אַחוּזִים] עוֹלֶה עַל זֶה, עַל כֵּן תְּסַלְּקוּ מִיָּד בְּלִי עִכּוּב יוֹם אֶחָד. וְאֵין לְהַאֲרִיךְ בָּזֶה, אַךְ בַּקָּשָׁתִי שֶׁיִּשְׁתַּדְּלוּ הַרְבֵּה אֵצֶל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים שֶׁיַּעַזְרוּ לִי בַּסִּיּוּעַ שֶׁיֵּשׁ בּוֹ מַמָּשׁ. הֵן לְפַרְנָסַת בֵּיתִי שֶׁהִשְׁאַרְתִּי רֵיקָם הַשֵּׁם יִתְבָּרַךְ יְרַחֵם, הֵן לְעִנְיַן הָעֵסֶק הַקָּדוֹשׁ הַזֶּה.
Great peace — to the honor of my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
וְקִוִּיתִי לַה' שֶׁיִּשְׂמְחוּ בְכָל הַטּוֹב אֲשֶׁר יֵיטִיב ה' יִתְבָּרַךְ עִמָּנוּ לְהַתְחִיל וְלִגְמוֹר הָעֵסֶק הַזֶּה. וְכָעֵת אִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה, כִּי טִרְדָּתִי רַבָּה מְאֹד, וְטִלְטוּלִי וּנְדוּדִי קָשֶׁה מִכֹּחִי. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וִיאַמֵּץ וִיחַזֵּק רִפְיוֹן יָדִי וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה. וְאֵין לִי עַל מִי לְהִשָּׁעֵן, כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם שֶׁיּוֹשִׁיעֵנוּ בְּרַחֲמָיו וּבְכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה שֶׁאָנוּ נִסְמָכִים עָלָיו. וּתְהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ, חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
Until here Your abundant mercies have helped us — that he entered the congregation of Brod on the past Tuesday — close to the afternoon prayer. And on Monday he came to Radivil — and on Tuesday he received his letter from the hand of Rabbi Shoel Toviyah. And Hashem Yisborach helped him that he crossed the border with some sufferings and failing of the eyes — but praised be G-d he crossed in peace and chesed. But while he was still there — it became known to him that they were not permitting his attendant Rabbi Nachman — may his light shine — to pass — and he was compelled to cross by himself. And he came on the above-mentioned Tuesday here alone. But "batzar hirchavta li" — in the straits You broadened for me — for there at the border Hashem Yisborach arranged for him a young man from their family — whose father lives in Radivil — and it became known to him who he is. And he drew close to him and entered with him here to Brod — and brought him to a good inn. And all that passes over him — all with sufferings and great chesed — the one end sharp and the other end sharp [רֹאשׁוֹ אֶחָד כַּד וְרֹאשׁוֹ אֶחָד חַד — from the Talmud (Pesachim 3b) — said of a barrel that is pointed on both ends — Reb Nussun applies it to his situation: every narrow passage has two sharp edges — the difficulty of the entry and the difficulty of the exit — yet both are ultimately for good. See Likutay Halachos, Yoreh Deah, Simanei Beitzim section 5] — look in Likutay Halachos Yoreh Deah — Simanei Beitzim section 5 — and understand his words. And from yourself you will understand the immensity of the sufferings that was for him when he came alone — and Rabbi Nachman remained there — and suddenly it was as if an iron wall was between them. And also the garment necessary for him and his underwear remained with him. And this failing of the eyes was from the above-mentioned Tuesday until today Thursday close to evening — that Hashem Yisborach merited him that Rabbi Nachman arrived here in peace — and gave him life. Good to give thanks to Hashem — in general and in particular — for all the chasadim and the good things and the wonders that He does with us at every time. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, וּבִפְרָט לִידִידִי הַיָּשִׁישׁ הַוָּתִיק יְרֵא ה' מֵרַבִּים מוֹרֵנוּ הָרַב דֹּב בֶּער נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ. אֲלֵיהֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הַנַּ"ל. וְיִמְחֲלוּ לִי כֻּלָּם מַה שֶּׁאֵינִי פּוֹרְטָם בְּפֵרוּשׁ, כִּי אֵין הַכֹּחַ וְהַפְּנַאי מַסְכִּים. מֻבְטְחַנִי בְּטוּבָם שֶׁיְּקַיְּמוּ דְּבָרַי בְּיֶתֶר שְׂאֵת. וְהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא יָדָם בְּכִפְלֵי כִּפְלַיִם בְּרָכָה וְשָׁלוֹם וְחַיִּים.
And praised be G-d — already several important and elder men have entered to see him. And among most of the Chassidim here — he was received with honor — praised be G-d — and all know him from before. But to collect money is still distant and difficult — but the hope is to Hashem that He will not abandon him. And after Rabbi Nachman arrived — he informed the Nagid Rabbi Yaakov Hirtz. And a short while afterwards — the Nagid himself came to his home to receive his face with love — and brought him himself his letters from here — and it was a great comfort to him. But the comfort is mixed with sufferings — from the multitude of the lacks of each person — and in particular from his letters — whose cry rises to the heart of the heavens — and he does not know what to reply to him just now. But you gave life to his soul in what you reminded him — that what gives you life is kamatz aleph. [קָמֵץ אָלֶף — the vowel kamatz under the letter aleph — the very first step of learning Hebrew — the very first foundation of reading Torah. Reb Nussun says: when one is crushed and overwhelmed — one must return to the most elemental foundations — to the very beginning — to *kamatz aleph* — the root of all learning. This is not a regression but a rebirth — beginning again from the most essential truth] And in truth one must begin to learn with you and with all of us anew — kamatz aleph — in every single Torah he revealed. And you should begin truly anew — kamatz aleph — in the Torah "ki merachamam y'nahalem" — about the matter of melo kol ha'aretz kevodo — printed in two places there. And look and study there anew — how he was precise in writing it — explaining well — as it came out in holiness and purity from his holy mouth — that even in the very depths of the depths one can draw close to him — for melo kol ha'aretz kevodo — the whole earth is full of His glory. ## Segment 8
נָתָן
The words of your father. ## Segment 9
רַבִּי נַחְמָן מִטּוּלְטְשִׁין פּוֹרֵס בִּשְׁלוֹם כֻּלְּכֶם בְּאַהֲבָה. וּבִקַּשְׁתִּי שֶׁתִּשְׁלְחוּ מִכְתַּבְכֶם אֵלַי לְהוֹדִיעֵנִי מִשְּׁלוֹם כֻּלְּכֶם, וְתִשְׁלְחוּ הַכֹּל הֵן מָעוֹת הֵן אִגֶּרֶת לְיַד בְּנִי שֶׁיִּחְיֶה לְטוּלְטְשִׁין, וּמִשָּׁם יַגִּיעַ לְיָדִי אֶל הַמָּקוֹם אֲשֶׁר יְבִיאֵנִי ה' בְּחַסְדּוֹ. גַּם תִּשְׁלַח פְּרִישַׂת שָׁלוֹם לִידִידִי הַוָּתִיק הַמֻּפְלָג רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר לִקְרוּמִינְטְשַׁאג וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ דְּשָׁם. אֲהוּבִי רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, מֵאֵלֶיךָ תָּבִין כַּמָּה אַתָּה צָרִיךְ עַתָּה לְהִשְׁתַּדֵּל בְּכֹל כֹּחֲךָ לְטוֹבָתִי וּלְטוֹבַת הָעֵסֶק הַקָּדוֹשׁ שֶׁלָּנוּ הַנּוֹגֵעַ אֶל הַכְּלָל ה' יִגְמֹר בַּעֲדִי. וּמִגֹּדֶל הַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ, וְתִשְׁלַח גַּם מִכְתָּבְךָ בְּקִצּוּר לִבְנִי שֶׁיִּחְיֶה. וַה' יַצְלִיחֲךָ בְּכָל הַבְּחִינוֹת, צְלַח רְכַב עַל דְּבַר אֱמֶת וְכוּ'. אוּן טַאקֶי פָארְט הָאפּ מִיר הָאבְּן גִּיהִיפֶּיט אִין אַ קְרֶעטְשְׁמֶי [וּבְכָל זֹאת רַק שִׂמְחָה, וְהִתְאַכְסַנּוּ בְמָלוֹן] בְּשַׁבַּת פָּרָשַׁת חֻקַּת הֶעָבַר עִם כַּמָּה אוֹרְחִים מִקְּרֶעמִינִיץ וְרַאדִיוִויל. וְכֻלָּם רָקְדוּ עִם רַבִּי נַחְמָן בְּאַהֲבָה וְשִׂמְחָה רַבָּה וְצָעֲקוּ בְּשִׂמְחָה: בְּךָ בָּטְחוּ אֲבוֹתֵינוּ בָּטְחוּ בָּטְחוּ וַתְּפַלְטֵימוֹ. אֵלֶיךָ זָעֲקוּ וְנִמְלָטוּ וְכוּ'. גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ. וְכֻלָּם הֶחֱזִיקוּ לָנוּ טוֹבָה אַחַר כָּךְ עַל זֶה. הַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשֵׁנוּ תָּמִיד בִּישׁוּעָתוֹ.
Nussun of Breslov. And how he cried out in his holy voice and said: *"Gott iz mit dir — bay dir — lebin dir — shrek dich nit — dupf af mein koiach — kein yiush iz gor nit farhandin"* — "G-d is with you — close to you — right beside you — do not be afraid — lean on my strength — there is absolutely no despair anywhere." [גָּאט אִיז מִיט דִּיר בַּיי דִּיר לֶעבִּין דִּיר שְׁרֶעק דִּיךְ נִיט דּוּפִי אָף מַיין כֹּחַ קֵיין יֵאוּשׁ אִיז גָּאר נִיט פַאר הַאנְדִין — Yiddish — the Rebbe's words in their original language. The overwhelming intimacy of this: the Rebbe does not say "Hashem is with you" in the third person — he says bay dir — lebin dir — close to you — right beside you — at your very side. Not a distant theology but an immediate presence. And then: dupf af mein koiach — lean on my strength — the Rebbe's personal guarantee. And finally: kein yiush iz gor nit farhandin — there is simply no such thing as despair — it does not exist in reality] And believe me my beloved son — all these words were said to you in particular. And you should say that their essential was said only for your sake — for a person is obligated to say: *"bishvili nivra ha'olam"* — "for my sake was the world created." [Sanhedrin 37a] The words of your father who intercedes for you — only be very very strong and resolute — and Hashem will help you always. And if you were to know and understand what he understood today from new books that he found here — how the world is mired in what it is mired — may Hashem have mercy — and how all the present authors want to strengthen and to arouse — but they have no instrument of the craft — and it is impossible to express in the open field. From the immensity of his longing — he compelled himself to write these words in such preoccupation. Trust in Hashem for He will not abandon you — and gladden your soul — and compel your thought every time to remove from your mind the tormenting thoughts and bad strange imaginings. And what is done with you automatically — do not worry about it and do not look back at all. Hasten to escape for your soul — do not look behind you. [Bereishis 19:17] And praised be G-d — we have someone to lean on — praised be G-d — the power of the elder of elders of holiness. *Ashreinu mah tov chelkeinu* — that we merited in this generation to know from such a light. And greet his friend Rabbi Naftali — may his light shine — with love. And inform him that he came praised be G-d to Brod in His chesed Yisborach. About the garment for his son — from here it is impossible for him to bring. But certainly he will make for him the necessary garment — with Hashem's help. Only may Hashem Yisborach help him to rescue him from soiled garments — and may he merit the chalukah d'rabbanan and so forth. The words of your father who intercedes for you — only be very very strong and resolute — and Hashem will help you always. # שיב URL: https://ajew.org/reader-plain/alim-litrufa/2/311/ # שיב
שיב
Source: https://ajew.org/reader/alim-litrufa/2/311 ## Segment 1
שיב בָּרוּךְ הַשֵּׁם, יוֹם ה' פִּינְחָס ת"ר לֶעמְבֶּערְג. שָׁלוֹם לִבְנִי חֲבִיבִי וּלְכָל בְּנֵי בֵיתוֹ כַּנָּהוּג. הֲלֹא לְמַרְאֵה עֵינֶיךָ הָאִגֶּרֶת שֶׁכָּתַבְתִּי לְכֻלְּכֶם, וּמָה אוֹסִיף עוֹד. וַחֲזַק וֶאֱמַץ בְּנִי בְּשִׂמְחָה וְחֶדְוָה תָּמִיד. כִּי חַסְדּוֹ גָּבַר עָלֵינוּ מְאֹד שֶׁזָּכִינוּ לֵידַע מֵאוֹר קָדוֹשׁ וְנוֹרָא כָּזֶה. וּבַכְּרָכִים הַלָּלוּ רוֹאִים בְּיוֹתֵר וְיוֹתֵר צָרוֹת וּמְרִירוּת וְיָגוֹן וַאֲנָחָה שֶׁל זֶה הָעוֹלָם אֲשֶׁר כָּשַׁל כֹּחַ הַסַּבָּל. וְאִלְמָלֵא מִלְחָא לָא הֲוֵי יָכְלִין לְמִסְבַּל מְרִירוּתָא וְכוּ'. וְאִם יִרְצֶה הַשֵּׁם, בַּיָּמִים הַבָּאִים לְשָׁלוֹם אוּלַי אֶזְכֶּה לְהַתְחִיל בַּעֲסָקֵינוּ כַּאֲשֶׁר אֲנִי מְקַוֶּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאָז יִתְיַשֵּׁב דַּעְתִּי קְצָת, וְאוֹדִיעֵם יְשׁוּעוֹת ה' בְּיוֹתֵר. דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְכֶם בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה נָתָן הַנַּ"ל וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Great peace — to the honor of my beloved — my dear friend — as my own soul — the veteran rabbinical scholar — and so forth — our Teacher the Rabbi Rabbi Avraham Dov — may he live — with all his children who go forth from his loins — may they live. And to his friend the rabbinical scholar — and so forth — our Teacher the Rabbi Abba — may he live — with all his children who go forth from his loins — may they live. Praised be the living G-d — he entered here in Brod on Tuesday this week. And if Hashem wills — after the Shabbas coming upon us for good — he will set his steps on his journey to Lemberg. And the expenditure is very great — and according to what appears he hopes to Hashem that he will be able to engage in their holy work — and Hashem will complete for them. And for the time being — see to fulfil immediately — to settle for his son according to the bill that they handed to his hand. For already the Nagid in whose name the written agreement was made — has been here with him — and promised to settle with him in completeness. And his son has already settled the sum — and interest accrues on this — therefore settle immediately without delaying one day. And there is no need to extend on this — but his request that they strive much with all our dear anshei sh'lomaynu — that they help him in the assistance that has real substance — both for the livelihood of his household that he left empty — may Hashem have mercy — and for the matter of this holy work. And he hopes to Hashem that they will rejoice in all the good that Hashem Yisborach will do with them — to begin and to complete this work. And just now it is impossible to extend — for his preoccupation is very great — and his wanderings and rootlessness are harder than his strength. May Hashem Yisborach have mercy and fortify and strengthen the weakness of his hand — and to those without strength increase power. And he has no one to lean on except our Father in heaven — who will save them in His mercies — and through the power of the holy elder upon which they lean. And praised be G-d there is for us someone to lean on — chasdo gavar aleinu v'emes Hashem l'olam. And great peace to all our anshei sh'lomaynu — and in particular to his old and veteran dear friend — one who fears Hashem from among many — our Teacher the Rabbi Dov Ber — may his light shine — with all his precious children who go forth from his loins — may they live. To all of them are said all the above-mentioned words. And let them forgive him that he does not specify them explicitly — for he has no strength nor leisure. He is confident in their goodness — that they will fulfil his words with added vigor. And may Hashem Yisborach fill their hand doubled and redoubled — blessing and peace and life. And in any case — only joyfulness — they also only laughed and were joyful — and they stayed at an inn on the past Shabbas Parshas Chukas — with several guests from Kremenits and Radivil — and all of them danced with Rabbi Nachman in love and great joy — and cried out in joy: *"b'cha vatchu avoseinu — vatchu vatchu vat'falteimo — eilecha za'aku v'nimlatau"* — "in You our fathers trusted — they trusted they trusted and You delivered them — to You they cried out and were rescued." [Tehillim 22:5–6] *"Gadol Adoneinu v'rav koiach"* — "Great is our Master and mighty in power." [Tehillim 147:5] And all of them thereafter held to their credit on this. May Hashem Yisborach gladden our souls always in His salvation. Postscript — from Rabbi Nachman of Tultchin Rabbi Nachman of Tultchin extends peace to all of you with love. And he asked them to send him their letter — to inform him of the welfare of all of you — and to send everything — both money and letters — via his son — to Tultchin — and from there it will reach him — to wherever Hashem brings him in His chesed. And also greet his beloved and dear friend the veteran outstanding Rabbi Ephraim — may his light shine — in Kremintshak — and all the anshei sh'lomaynu there. My beloved Rabbi Ephraim — from yourself you will understand how much you need to strive now with all your strength — for his good and for the good of their holy work — that touches the collective. Hashem will complete for him. And because of the immensity of the preoccupation it is impossible to extend — and send also your letter briefly to his son. And may Hashem make you successful in all aspects. Nussun of Breslov. # שיג URL: https://ajew.org/reader-plain/alim-litrufa/2/312/ # שיג
שיג
Source: https://ajew.org/reader/alim-litrufa/2/312 ## Segment 1
שיג
And great peace to all our anshei sh'lomaynu — and in particular to his old and veteran dear friend — one who fears Hashem from among many — our Teacher the Rabbi Dov Ber — may his light shine — with all his precious children who go forth from his loins — may they live. To all of them are said all the above-mentioned words. And let them forgive him that he does not specify them explicitly — for he has no strength nor leisure. He is confident in their goodness — that they will fulfil his words with added vigor. And may Hashem Yisborach fill their hand doubled and redoubled — blessing and peace and life. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' פִּנְחָס ת"ר. לֶעמְבֶּערְג.
Postscript — from Rabbi Nachman of Tultchin Rabbi Nachman of Tultchin extends peace to all of you with love. And he asked them to send him their letter — to inform him of the welfare of all of you — and to send everything — both money and letters — via his son — to Tultchin — and from there it will reach him — to wherever Hashem brings him in His chesed. And also greet his beloved and dear friend the veteran outstanding Rabbi Ephraim — may his light shine — in Kremintshak — and all the anshei sh'lomaynu there. My beloved Rabbi Ephraim — from yourself you will understand how much you need to strive now with all your strength — for his good and for the good of their holy work — that touches the collective. Hashem will complete for him. And because of the immensity of the preoccupation it is impossible to extend — and send also your letter briefly to his son. And may Hashem make you successful in all aspects. ## Segment 3
שָׁלוֹם רַב לִידִידִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וְלִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And in any case — only joyfulness — they also only laughed and were joyful — and they stayed at an inn on the past Shabbas Parshas Chukas — with several guests from Kremenits and Radivil — and all of them danced with Rabbi Nachman in love and great joy — and cried out in joy: *"b'cha vatchu avoseinu — vatchu vatchu vat'falteimo — eilecha za'aku v'nimlatau"* — "in You our fathers trusted — they trusted they trusted and You delivered them — to You they cried out and were rescued." [Tehillim 22:5–6] *"Gadol Adoneinu v'rav koiach"* — "Great is our Master and mighty in power." [Tehillim 147:5] And all of them thereafter held to their credit on this. May Hashem Yisborach gladden our souls always in His salvation. ## Segment 4
כְּבָר כָּתַבְתִּי לָכֶם מִבְּרָאד. וְעַתָּה בָּאתִי לְפֹה בְּיוֹם ג' הֶעָבַר וְהַהוֹצָאָה מְרֻבָּה מְאֹד. וּכְפִי הַנִּרְאֶה שֶׁאוּכַל לַעֲסֹק בְּעִסְקֵנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ רַק צְרִיכִין לָזֶה מָעוֹת הַרְבֵּה. לְמַעַן הַשֵּׁם יִתְבָּרַךְ שֶׁתְּקַיְּמוּ מִיָּד לִשְׁלֹחַ לִבְנִי שֶׁיִּחְיֶה כְּפִי הַקְּוִויטִיל [הַפִּתְקָא] שֶׁמְּסַרְתֶּם לוֹ בְּלִי עִכּוּב כְּלָל, וּלְעוֹרֵר וּלְזָרֵז אֶת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּשְׁלְחוּ מִיָּד מָעוֹת, הֵן עַל הָעֵסֶק הַזֶּה הֵן עַל פַּרְנָסָה כַּאֲשֶׁר הִבְטַחְתֶּם לִי, וְאֵין פְּנַאי לְהַאֲרִיךְ כְּלָל. וּתְהִלָּה לָאֵל קִבְּלוּנִי בְּכָבוֹד קְצָת בִּבְרָאד, וְדִבַּרְתִּי עִם הַחֲסִידִים דְּשָׁם כַּמָּה דִּבְרֵי תּוֹרָה מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, וְהָיָה יָקָר בְּעֵינֵיהֶם מְאֹד. וְכַמָּה אָמְרוּ בְּפֵרוּשׁ, שֶׁהֶחֱיֵיתִי מְאֹד אֶת נַפְשָׁם הָרְעֵבָה לְדִבּוּרִים כָּאֵלֶּה שֶׁאֵינָם נִמְצָאִים בְּשׁוּם מָקוֹם. אֲבָל מָעוֹת לֹא הוֹצֵאתִי מִשָּׁם כְּלָל, וְגַם פֹּה אֵינִי יָכוֹל.
Peace — to my beloved son — my dear one — and to all his household — as befitting. ## Segment 5
חִזְקוּ וְאִמְצוּ אַחַי לִלְמֹד סְפָרָיו בְּכָל יוֹם, וּלְעַיֵּן וּלְחַפֵּשׂ בָּהֶם לִמְצֹא בָּהֶם בְּכָל פַּעַם עֵצוֹת לְהַצִּיל נַפְשְׁכֶם מִטִּיט יְוֵן מְצוּלַת טִרְדַּת הָעוֹלָם הַזֶּה וַהֲבָלָיו. וּפֹה וּבִסְבִיבוֹת אֵלּוּ, רוֹאִים בְּיוֹתֵר מְרִירוּת הָעוֹלָם וְאֵיךְ הָעוֹלָם יָם זוֹעֵף מַמָּשׁ הוֹלֵךְ וְסוֹעֵר הוֹלֵךְ וְסוֹעֵר. וְכַמָּה וְכַמָּה מַסְעִיר גּוּפָם וְנִשְׁמָתָם רַחֲמָנָא לִצְלַן. וּמְעַט הַנִּצּוֹלִים מְעַט דִּמְעַט רַק כְּדֵי נְשִׁימָה. וְהַכֹּל בְּנִפְלְאוֹת חַסְדֵי ה' עַל יְדֵי הַצַּדִּיק יְסוֹד עוֹלָם בְּרִית מֶלַח עוֹלָם, אֲשֶׁר אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכְלִין לְמִסְבַּל מְרִירוּתָא. אַשְׁרֵינוּ שֶׁזָּכִינוּ לֵידַע וּלְהִתְקָרֵב אֵלָיו, וְעַל כָּל פָּנִים לִבְלִי לַחֲלֹק עַל מְקוֹר חַיִּים חַיּוּתֵינוּ תִּקְוָתֵנוּ וִישׁוּעָתֵנוּ בָּזֶה וּבַבָּא לָנֶצַח.
Is not the letter that he wrote to all of you before your eyes — and what shall he add further. And be strong and resolute my son in joy and gladness always. For His chesed prevailed over us greatly — that we merited to know from such a holy and awesome light. And in these large cities one sees more and more the troubles and bitterness and grief and sighing of this world — where the strength of the carrier has failed. [כָּשַׁל כֹּחַ הַסַּבָּל — Nechemiah 4:4 — "the strength of the carrier has failed" — the people of Israel speak of the impossibility of bearing the burden of rebuilding the walls under attack. Reb Nussun applies it to the crushing weight of spiritual and material suffering he witnesses in the great cities] And *"ilmalei milcha la havei yachlin l'misbal m'rirutha"* — were it not for the salt — the world could not bear the bitterness. And if Hashem wills — in the coming days in peace — perhaps he will merit to begin in their work — as he hopes with Hashem's help. And then his mind will settle a little — and he will inform them of the salvations of Hashem more. ## Segment 6
דִּבְרֵי אוֹהַבָם בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִרְאוֹתָם בְּשִׂמְחָה.
And peace to all our anshei sh'lomaynu with great love. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכָל אֶחָד כְּפִי מַעֲלָתוֹ הָרָמָה, לְכֻלְּכֶם נֶאֶמְרוּ דְּבָרִים אֵלּוּ. חוּסוּ וְחִמְלוּ עָלַי וְעַל הָעֵסֶק הַקָּדוֹשׁ הַזֶּה, וְתַעַמְדוּ בְעֶזְרִי בְּכָל כֹּחֲכֶם לְעָזְרֵנִי וּלְסַיְּעֵנִי בְּכָל פַּעַם בְּסִיּוּעַ שֶׁיֵּשׁ בוֹ מַמָּשׁ, וְתָגִילוּ וְתִשְׂמְחוּ עַל חֶלְקֵיכֶם בָּזֶה לָנֶצַח. וְלִנְדִיבֵי לֵב כַּיּוֹצֵא בָּכֶם אֵין לְהַאֲרִיךְ. וְהַפָּאסְט [וְהַדֹּאַר] נְחוּצָה. ה' יַצְלִיחַ אֶת כֻּלְּכֶם בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת צִדְקָתָם תַּעֲמֹד לָעַד. קַרְנָם תָּרוּם בְּכָבוֹד אָמֵן.
Nussun as above. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 10
וּלְאַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּסְבִיבוֹתָם וּבִקְרָאקָא וּקְרוּמִינְטְשַׁאג וּסְבִיבוֹתֶיהָ שָׁלוֹם וְיֵשַׁע רַב, לְכֻלָּם נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה. וְכָל הַמּוֹסִיף יוֹסִיפוּ לוֹ מִן הַשָּׁמַיִם בְּרָכָה וְחַיִּים וְאוֹצַר שֶׁל יִרְאַת שָׁמַיִם.
Nussun as above. Overview: Thursday, Parshas Pinchas — Lemberg — 5600. To his beloved son and all his household. Brief. Is not the letter he wrote to all of them before your eyes — and what shall he add further. Be strong and resolute my son in joy and gladness always. For His chesed prevailed over us greatly — that we merited to know from such a holy and awesome light. And in these large cities one sees more and more the troubles and bitterness and grief and sighing of this world — where the strength of the carrier has failed. And "ilmalei milcha la havei yachlin l'misbal m'rirutha." And if Hashem wills — in the coming days in peace — perhaps he will merit to begin in their work — as he hopes with Hashem's help. And then his mind will settle a little — and he will inform them of the salvations of Hashem more. He has already written to them from Brod. And now he came here on the past Tuesday — and the expenditure is very great. And according to what appears — he should be able to engage in their work — with Hashem's help — but they need a great deal of money for this. For the sake of Hashem Yisborach — that they fulfil immediately to send to his son — may he live — according to the bill that they handed to him — without any delay at all — and to arouse and urge all the anshei sh'lomaynu to send money immediately — both for this work and for livelihood as they promised — and there is no leisure to extend at all. And praised be G-d — he was received with some honor in Brod — and he spoke with the Chassidim there several words of Torah from our Master our Teacher and our Rebbe — zacher tzaddik livrachah — and it was very precious in their eyes. And several said explicitly — that he gave life very greatly to their famished souls — for words such as these are not found anywhere. But money he did not take out of there at all — and here also he cannot. The words of your father who awaits seeing you in life and peace and joy. # שיד URL: https://ajew.org/reader-plain/alim-litrufa/2/313/ # שיד
שיד
Source: https://ajew.org/reader/alim-litrufa/2/313 ## Segment 1
שיד
The words of your father — who desires and yearns for your eternal success. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' דְּבָרִים ת"ר
Nussun as above. ## Segment 3
שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי חֶמְדַּת לְבָבִי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
And peace to all our anshei sh'lomaynu with great love. ## Segment 4
בְּיוֹם ג' בְּפָרָשַׁת מַסְעֵי הֶעָבַר שָׁלַחְתִּי לְךָ מִכְתָּבִי שֶׁנָּסַעְתִּי לָעִיר הַסְּמוּכָה לְפֹה. וְתֵכֶף בְּיוֹם ד' בָּעֶרֶב חָזַרְתִּי לְפֹה קְהִלַּת לְבוֹב, וְלֹא פָּעַלְתִּי שָׁם כְּלָל בְּעִנְיַן עֲסָקֵינוּ. וּבְוַדַּאי מֵאֵת ה' הָיְתָה שֶׁהָיִיתִי שָׁם מְקוֹם מְקוֹר חֻצַּבְנוּ. כִּי אֲבוֹת אֲבוֹתֵינוּ נִתְגַּדְּלוּ שָׁם. גַּם דִּבַּרְנוּ שָׁם עִם כַּמָּה אֲנָשִׁים, אֲשֶׁר בְּוַדַּאי גַּם בִּשְׁבִיל זֶה כְּדַאי וּכְדַאי הַנְּסִיעָה וְהַטִּלְטוּל וְהַהוֹצָאוֹת. וְאִם כִּי יָדַעְתִּי מְעַט בָּזֶה, וְיוֹתֵר מִזֶּה אֲנִי מַאֲמִין. וְכַמָּה חֲסָדִים וְנִפְלָאוֹת פִּלְאֵי פְּלָאוֹת רָאִיתִי בַּנְּסִיעוֹת הָאֵלּוּ הַנּוֹגֵעַ לְעִנְיָנֵנוּ, אֲשֶׁר בִּשְׁבִיל עֵסֶק אֶחָד מִכָּל זֶה, וּלְדַבֵּר דְּבַר תּוֹרָה אֶחָד עִם אִישׁ אֶחָד שֶׁדִּבַּרְתִּי בְּכָל הַנְּסִיעוֹת הָאֵלּוּ, בְּוַדַּאי כְּדַאי כָּל טִלְטוּלִי הַקָּשֶׁה עָלַי מְאֹד מְאֹד אֲשֶׁר אֵין לְשַׁעֵר, וְכָל רִבּוּי הַהוֹצָאוֹת וְהַבִּלְבּוּלִים וְכוּ', אַף עַל פִּי כֵן לֹא נָחָה שָׁקְטָה דַּעְתִּי בָּזֶה, כִּי הָיִיתִי סָבוּר עַד הֵנָּה שֶׁחַס וְשָׁלוֹם אָשׁוּב רֵיקָם לְבֵיתִי וְלֹא אֶפְעֹל חַס וְשָׁלוֹם לְעִנְיַן עֲסָקֵינוּ. וּכְבָר חִזַּקְתִּי עַצְמִי שֶׁאֲפִלּוּ אִם יִהְיֶה כָּךְ לֹא אֶפֹּל בְּדַעְתִּי כְּלָל, כִּי אֲנִי חָזָק בָּרוּךְ הַשֵּׁם בֶּאֱמוּנָה וּמְעַט אֲנִי יוֹדֵעַ בְּחַסְדּוֹ יִתְבָּרַךְ, שֶׁבְּוַדַּאי הָיִיתִי צָרִיךְ לִהְיוֹת פֹּה וְכַנַּ"ל. אַךְ מַה גָּדְלוּ מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו וּמַה נִּפְלְאוּ חֲסָדָיו, אֲשֶׁר פָּקַח עֵינֵי לְבָבִי לֵידַע וּלְהַאֲמִין בְּנִפְלָאוֹת נוֹרְאוֹת גְּדֻלָּתוֹ שֶׁל הַצַּדִּיק הָאֱמֶת עַד שֶׁלֹּא הָיִיתִי מְיָאֵשׁ עַצְמִי מִן הָרַחֲמִים, וְהֶאֱמַנְתִּי אִם כִּי הַשְּׁעָרִים סְגוּרִים וּמְסֻגָּרִים מִכָּל צַד וּמִכָּל פִּנָּה עַד שֶׁהַטּוֹעֶה יָכוֹל לִטְעוֹת שֶׁאֶפֶס תִּקְוָה חַס וְשָׁלוֹם, אַף עַל פִּי כֵן יֵשׁ תִּקְוָה יֵשׁ וָיֵשׁ, כִּי הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו יִתְבָּרַךְ וְהוּא רַב לְהוֹשִׁיעַ.
Great peace — to his dear friend — the veteran — and so forth — our Teacher the Rabbi Avraham Ber — may he live. And to his dear friend the rabbinical scholar — and so forth — our Teacher the Rabbi Abeli — may he live — with all his children who go forth from his loins — may they live. ## Segment 5
וְהִנֵּה בְּיוֹם ו' הֶעָבַר בָּא אִישׁ לְבֵיתוֹ, וְהוּא מִפֹּה אַךְ הָיָה בַּדֶּרֶךְ, וְהַיּוֹם עָשָׂה ה' בְּנִפְלְאוֹתָיו שֶׁעָשִׂיתִי עִמּוֹ מַעֲמָד וּמַצָּב וְהִתְקַשְּׁרוּת בִּכְתָב לַעֲסֹק בַּעֲסָקֵינוּ. וַעֲדַיִן לֹא נָתַתִּי לוֹ אֲפִלּוּ פְּרוּטָה אַחַת, רַק כַּאֲשֶׁר יַתְחִיל בְּחַסְדּוֹ יִתְבָּרַךְ בְּקָרוֹב לַעֲסֹק בָּזֶה יִתֵּן לוֹ רַבִּי חַיִּים נֵרוֹ יָאִיר אֵיזֶה סַךְ מֻעָט. וְאֹפֶן הָעִנְיָן אִי אֶפְשָׁר לְבָאֵר כְּלָל עַל פְּנֵי הַשָּׂדֶה. וְגַם זֶה הַמְּעַט שֶׁאֲנִי כּוֹתֵב לְךָ יִהְיֶה בְּסוֹד וְלֹא תְּגַלֶּה אוֹתוֹ רַק לִמְתֵי מְעַט בְּסוֹד, וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר נִתְוַעֵד יַחַד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ תִּשְׁמַע נִפְלְאוֹת ה' וַחֲסָדָיו הָעֲצוּמִים. וְלַה' הַיְשׁוּעָה שֶׁיֻּגְמַר הַדָּבָר בְּיֶתֶר שְׂאֵת. יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ. וַאֲנִי תָּמִיד אֲיַחֵל לְחַסְדּוֹ עַד אֲשֶׁר יַרְאֵנוּ ה' חַסְדּוֹ וְיִשְׁעוֹ בְּקָרוֹב. וְהִנֵּה אֲנִי מֵכִין עַצְמִי עַתָּה לִנְסֹעַ לִבְרָאד לָשׁוּב לְבֵיתִי וַאֲנִי טָרוּד מְאֹד, וְשָׁם אֶכְתֹּב לְךָ עוֹד בְּבֵאוּר יוֹתֵר קְצָת. וַה' יוֹלִיכֵנִי לְשָׁלוֹם: [עַד כָּאן כָּתַבְתִּי בִּלְבוֹב].
He has already written to them from Brod. And now he came here on the past Tuesday — and the expenditure is very great. And according to what appears — he should be able to engage in their work — with Hashem's help — but they need a great deal of money for this. For the sake of Hashem Yisborach — that they fulfil immediately to send to his son — may he live — according to the bill that they handed to him — without any delay at all — and to arouse and urge all the anshei sh'lomaynu to send money immediately — both for this work and for livelihood as they promised — and there is no leisure to extend at all. And praised be G-d — he was received with some honor in Brod — and he spoke with the Chassidim there several words of Torah from our Master our Teacher and our Rebbe — zacher tzaddik livrachah — and it was very precious in their eyes. And several said explicitly — that he gave life very greatly to their famished souls — for words such as these are not found anywhere. But money he did not take out of there at all — and here also he cannot. ## Segment 6
וּבְיוֹם ד' סָמוּךְ לְמִנְחָה בָּאתִי לְפֹה קְהִלַּת בְּרָאד בְּשָׁלוֹם. וְהַיּוֹם יוֹם ה' דְּבָרִים, קִבַּלְתִּי מִכְתָּבְךָ מִיּוֹם ג' סָמוּךְ לְמִנְחָה. וּבִתְחִלַּת קְרִיאָתִי אֶת מִכְתָּבְךָ הָיָה לִי לְנַחַת גָּדוֹל, אַךְ תֵּכֶף נִתְעַרְבֵּב דַּעְתִּי, צָרָה וּמַכְאוֹב הֻכְפְּלוּ בִּרְאוֹתִי בְּמִכְתָּבְךָ מְרִירוּת הַצָּרָה שֶׁל הַנֶּעקְרַטִין [לְהִתְגַיֵּס]. אוֹי אוֹי לָנוּ עַל צָרוֹתֵינוּ, אֲהָהּ בְּנִי הַכְרֵעַ הִכְרַעְתָּנִי, לִבִּי נִשְׁבָּר בְּקִרְבִּי מִכַּמָּה צְדָדִים. כִּי הַיָּמִים סְמוּכִים לְתִשְׁעָה בְּאָב. וְאַף עַל פִּי כֵן הִתְגַּבַּרְתִּי לְקַבֵּל שַׁבַּת קֹדֶשׁ בְּשִׂמְחָה, כִּי כָּךְ הוּא הַמִּדָּה. וּבְתוֹךְ כָּךְ נִשְׁמַע לְאָזְנַי שְׁמוּעָה לֹא טוֹבָה כָּזֹאת, צָרַת הַכְּלָל וְהַפְּרָט רַחֲמָנָא לִצְלַן. מַה נֹּאמַר מַה נְּדַבֵּר ה' הַצַּדִּיק וַאֲנַחְנוּ הִרְשַׁעְנוּ. הִרְשַׁעְנוּ וּפָשַׁעְנוּ בְּוַדַּאי, וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל רַחֲמָיו וַחֲסָדָיו הַמְרֻבִּים שֶׁמַּמְשִׁיכִים הַצַּדִּיקִים שׁוֹכְנֵי עָפָר, וּבָזֶה אֲנִי מְחַיֶּה אֶת עַצְמִי גַּם עַתָּה. מָה אָשִׁיב לַה' וְכוּ', שֶׁזָּכִיתִי וְזִכִּיתִי אֶת אֲחֵרִים לִבְלִי לְהִתְנַגֵּד עַל הַמַּמְשִׁיךְ רַחֲמִים וַחֲסָדִים בַּדּוֹרוֹת הַלָּלוּ בִּמְעוֹף צָרוֹת וְצוּקוֹת כָּאֵלֶּה אֲשֶׁר אִלְמָלֵא מִלְחָא וְכוּ', וּבְכֹחוֹ וּבְכֹחַ כָּל הַצַּדִּיקֵי אֱמֶת אָנוּ נִשְׁעָנִים שֶׁבְּוַדַּאי לֹא יַעַזְבֵנוּ הַשֵּׁם יִתְבָּרַךְ חַס וְשָׁלוֹם, וּמִכָּל הַצָּרוֹת יוֹצִיאֵנוּ וְיוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ יִתְבָּרַךְ. וְהִנֵּה אֲנִי שׁוֹלֵחַ לְיָדְךָ הָאִגְּרוֹת לִבְרֶסְלֶב. וְשָׁם הוֹדַעְתִּי לָכֶם מַה שֶּׁאֶפְשָׁר לְהוֹדִיעַ בַּאֵר הֵיטֵב. יָתֵר מִזֶּה אֵין פְּנַאי כְּלָל לְהַאֲרִיךְ וְשָׁלוֹם וְחַיִּים וְכָל טוּב.
Be strong and resolute my brothers — to study his books every day — and to look and to search in them — to find in them every time counsels to rescue your souls from the mud of the depths — the preoccupation of this world and its vanities. And here and in these surroundings — one sees more and more the bitterness of the world — and how the world is a truly raging sea — going and storming more and more. And how much and how much it storms their bodies and souls — may the Merciful One protect. And the few who are saved — the very few — only just barely breathing. And all of this through the wondrous *chasadim* of Hashem — through the tzaddik — the foundation of the world — the salt covenant of the world — for *"ilmalei milcha la havei alma yachlin l'misbal m'rirutha"* — "were it not for the salt — the world could not bear the bitterness." *Ashreinu* that we merited to know and to draw close to him — and at any rate not to oppose the source of life — our life-force — our hope — and our salvation — in this world and in the World to Come — forever. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לִידִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר.
And great peace to all our anshei sh'lomaynu with great love — to each one according to his lofty level. To all of you these words are said. Have pity and compassion on him and on this holy work — and stand by his help with all your strength — to help him and to assist him every time with assistance that has real substance — and you will rejoice and be glad over your share in this — forever. To the generous-hearted such as yourselves there is no need to extend. And the post is urgent. May Hashem Yisborach make you successful in the physical and the spiritual — their righteousness will stand forever — their horn will be raised in honor — Amen. Then: and peace and great salvation to all our anshei sh'lomaynu in their surroundings — and in Krakav and Kremintshak and their surroundings. To all of them these words are said. And all who add — may they have added to them from heaven — blessing and life and the treasury of the fear of heaven. ## Segment 9
מְאֹד גָּדוֹל צַעֲרִי בְּשָׁמְעִי צָרַתְכֶם, הַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעַ מְהֵרָה. וְקִוִּיתִי לַה' שֶׁתִּנָּצֵל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה. רַק חֲזַק וֶאֱמַץ מְאֹד לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ בְּכָל זֶה, וְשֶׁתִּתְקָרֵב יוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי כָּל זֶה. כִּי כְּבָר יָדַעְתָּ הֵיטֵב שֶׁכָּל מַה שֶּׁעוֹבֵר עַל כָּל הָאָדָם כָּל יְמֵי חַיָּיו, הַכֹּל לְטוֹבָתוֹ כְּדֵי לְהַזְכִּירוֹ עַל יְדֵי זֶה שֶׁיָּשׁוּב לְהַשֵּׁם יִתְבָּרַךְ, וְיַתְחִיל מֵעַתָּה עַל כָּל פָּנִים כָּל מַה שֶׁיּוּכַל.
Nussun of Breslov. ## Segment 10
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח הַמְחַכֶּה לִישׁוּעַתְכֶם וּלִישׁוּעַת כָּל יִשְׂרָאֵל
And great peace to all our anshei sh'lomaynu with great love — to each one according to his lofty level. To all of you these words are said. Have pity and compassion on him and on this holy work — and stand by his help with all your strength — to help him and to assist him every time with assistance that has real substance — and you will rejoice and be glad over your share in this — forever. To the generous-hearted such as yourselves there is no need to extend. And the post is urgent. May Hashem Yisborach make you successful in the physical and the spiritual — their righteousness will stand forever — their horn will be raised in honor — Amen. Then: and peace and great salvation to all our anshei sh'lomaynu in their surroundings — and in Krakav and Kremintshak and their surroundings. To all of them these words are said. And all who add — may they have added to them from heaven — blessing and life and the treasury of the fear of heaven. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 12
אֲהוּבִי בְּנִי כָּל מַה שֶּׁתּוּכַל לְהוֹדִיעֵנִי אֵיזֶה יְשׁוּעָה תִּרְאֶה לְהוֹדִיעֵנִי, גַּם תִּשְׁלַח לִי פְּרִישַׂת שָׁלוֹם בְּיִחוּד מִבָּנַי הַקְּטַנִּים שֶׁיִּחְיוּ, כִּי לֹא נִזְכְּרוּ בְּפֵרוּשׁ בַּמִּכְתָּבִים הַקּוֹדְמִים. גַּם תּוֹדִיעֵנִי מֵהַקְּלוֹיְז שֶׁלָּנוּ בְּאוּמַאן אִם נִפְתְּחָה כְּבָר וּמָתַי נִפְתְּחָה. כִּי בְּנָסְעִי מִשָּׁם הָיְתָה חֲתוּמָה, וּבֶעֶזְרַת הַשֵּׁם בָּטַחְתִּי שֶׁבְּוַדַּאי כְּבָר נִפְתְּחָה, אַךְ אַף עַל פִּי כֵן אֲנִי חָפֵץ שֶׁתּוֹדִיעֵנִי בְּפֵרוּשׁ כְּדֵי לְנַחַת.
Overview: Thursday, Parshas Pinchas — Lemberg — 5600. To Rabbi Avraham Ber and Rabbi Abeli and their households. He has already written to them from Brod. And now came here on the past Tuesday — the expenditure is very great. And according to what appears — he should be able to engage in their work with Hashem's help — but they need a great deal of money. For the sake of Hashem — that they fulfil immediately to send to his son according to the bill — without any delay — and to arouse and urge all the anshei sh'lomaynu to send money immediately — both for this work and for livelihood as they promised. And praised be G-d — he was received with some honor in Brod — and he spoke with the Chassidim there several words of Torah from our Master our Teacher and our Rebbe — very precious in their eyes — and several said explicitly — that he gave life very greatly to their famished souls — for words such as these are not found anywhere. But money he did not take out of there at all — and here also he cannot. Then: be strong and resolute my brothers — to study his books every day — to look and to search in them — to find in them every time counsels to rescue your souls from the mud of the depths — the preoccupation of this world and its vanities. Here and in these surroundings one sees more and more the bitterness of the world — and how the world is a truly raging sea — going and storming more and more. And how much and how much it storms their bodies and souls. And the very few who are saved — only just barely breathing. And all of this through the wondrous chasadim of Hashem — through the tzaddik — the foundation of the world — the salt covenant of the world — "ilmalei milcha la havei alma yachlin l'misbal m'rirutha." Ashreinu that we merited to know and to draw close to him — and at any rate not to oppose the source of life — our life-force — our hope — and our salvation — in this world and in the World to Come — forever. On Tuesday of Parshas Mas'ei past — he sent him his letter that he was traveling to the nearby city. And immediately on Wednesday evening — he returned here to the congregation of Lvov — and he did not accomplish anything there in the matter of their work. And certainly it was from Hashem — that he was there — in the place — the source from which we were hewn — for the ancestors of their ancestors grew up there. [מְקוֹם מְקוֹר חֻצַּבְנוּ — the place where we were hewn — from Yeshayahu 51:1 — "look to the rock from which you were hewn." Reb Nussun identifies this city with the spiritual origins of their family and tradition — and sees his visit there as providentially arranged even if it produced no material fruit] And also they spoke there with several men — and for this certainly also it was worthwhile — the journey and the wandering and the expenditures. And even though he knows a little of this — and more than this he believes. And how many *chasadim* and wonders — wonders of wonders — he saw on these journeys — connected to their matter. For the sake of one single engagement from all of this — and to speak one word of Torah with one person that he spoke with in all these journeys — certainly all his very very difficult wandering — which is beyond estimation — and all the multitude of the expenditures and the confusions — was worthwhile. Even so his mind did not rest and be quiet — for until now he had assumed — G-d forbid — that he would return empty to his home — and not accomplish anything G-d forbid for the matter of their work. And already he had strengthened himself — that even if it should be so — he would not fall in his mind at all — for he is strong — praised be Hashem — in faith — and knows a little of His chesed Yisborach — that certainly he had to be here. But *"mah gadlu ma'asecha Hashem — m'od am'ku machshevosav"* — and how wondrous are His chasadim — that He opened the eyes of his heart — to know and to believe in the awesome wonders of the greatness of the true tzaddik — until he did not despair himself of mercy — and he believed — even though the gates are closed and locked from every side and from every angle — until the erring one can err and think that there is no hope — G-d forbid — even so there is hope — there is and there is — for there is much relief and salvation before Him Yisborach — and He is great to save. And behold — on the past Friday — a man came to his inn — he is from here but had been on the road — and today Hashem made with His wonders — that he made with him a standing and a position and a connection in writing — to engage in their work. [עָשִׂיתִי עִמּוֹ מַעֲמָד וּמַצָּב וְהִתְקַשְּׁרוּת בִּכְתָב — a standing and a position and a connection in writing — the language of a formal business agreement. Reb Nussun's language is intentionally vague — this is clearly connected to the printing of the Rebbe's books — a matter of immense importance and sensitivity in the Czarist empire of that era — and he must write in veiled terms] And he has not yet given him even one small coin — only when he will begin in His chesed Yisborach shortly to engage in this — Rabbi Chayyim — may his light shine — will give him some small sum. And the manner of the matter is impossible to express at all in the open field. And also this little that he writes to him — should be in secret — and he should not reveal it except to a very few — in secret. And if Hashem wills — when they gather together — with Hashem's help — he will hear the wonders of Hashem and His immense chasadim. And to Hashem the salvation — that the matter be completed with added vigor. Let our eyes see and our hearts rejoice. And he always hopes to His chesed — until Hashem will show them His chesed and His salvation quickly. And he is now preparing himself to travel to Brod — to return home — and he is very preoccupied. And from there he will write to him still somewhat more explained. May Hashem lead him in peace. The words of your lover in truth — forever — who awaits seeing them in joy. # שטו URL: https://ajew.org/reader-plain/alim-litrufa/2/314/ # שטו
שטו
Source: https://ajew.org/reader/alim-litrufa/2/314 ## Segment 1
שטו
Be strong and resolute my brothers — to study his books every day — and to look and to search in them — to find in them every time counsels to rescue your souls from the mud of the depths — the preoccupation of this world and its vanities. And here and in these surroundings — one sees more and more the bitterness of the world — and how the world is a truly raging sea — going and storming more and more. And how much and how much it storms their bodies and souls — may the Merciful One protect. And the few who are saved — the very few — only just barely breathing. And all of this through the wondrous *chasadim* of Hashem — through the tzaddik — the foundation of the world — the salt covenant of the world — for *"ilmalei milcha la havei alma yachlin l'misbal m'rirutha"* — "were it not for the salt — the world could not bear the bitterness." *Ashreinu* that we merited to know and to draw close to him — and at any rate not to oppose the source of life — our life-force — our hope — and our salvation — in this world and in the World to Come — forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' וָאֶתְחַנַּן ת"ר בְּרָאד.
Nussun of Breslov. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
בְּיוֹם ד' בָּאתִי לְפֹה. וּבְיוֹם ו', עֶרֶב־שַׁבַּת קֹדֶשׁ שָׁלַחְתִּי לְךָ וְלִבְרֶסְלֶב מִכְתָּבַי בַּאֲרִיכוּת. וְאִם יִרְצֶה הַשֵּׁם בְּיוֹם מָחָר אוֹ בְּיוֹם ד' כְּשֶׁאֶעֱבֹר הַגְּרֶענִיץ [הַגְּבוּל] לְרַאדְוִויל בְּחַסְדּוֹ יִתְבָּרַךְ אֶכְתֹּב לְךָ עוֹד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְכֶם מְהֵרָה בְּשִׂמְחָה.
And great peace to all our anshei sh'lomaynu with great love — to each one according to his lofty level. To all of you these words are said. Have pity and compassion on him and on this holy work — and stand by his help with all your strength — to help him and to assist him every time with assistance that has real substance — and you will rejoice and be glad over your share in this — forever. To the generous-hearted such as yourselves there is no need to extend. And the post is urgent. May Hashem Yisborach make you successful in the physical and the spiritual — their righteousness will stand forever — their horn will be raised in honor — Amen. Then: and peace and great salvation to all our anshei sh'lomaynu in their surroundings — and in Krakav and Kremintshak and their surroundings. To all of them these words are said. And all who add — may they have added to them from heaven — blessing and life and the treasury of the fear of heaven. ## Segment 5
הַשֵּׁם יִתְבָּרַךְ עוֹזֵר לִי בְּכָל פַּעַם בִּישׁוּעוֹת נִפְלָאוֹת וַחֲסָדִים גְּדוֹלִים כַּאֲשֶׁר אֲסַפֵּר לָכֶם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. אַךְ יָדַעְתִּי כִּי אֲנִי אֵינִי יוֹצֵא נֶגְדּוֹ יִתְבָּרַךְ כְּלָל, וְזֶה כָּל מַכְאוֹבִי וְצָרָתִי, אֵיךְ אֲנִי מְחַיֶּה עַצְמִי עִם מַה שֶּׁהִזְכַּרְתִּי בְּמִכְתָּבַי מֵעִנְיַן אֲזַמְּרָה. וְאִם אַתֶּם הֱיִיתֶם הוֹלְכִים בָּזֶה כָּמוֹנִי כְּבָר הֱיִיתֶם כְּשֵׁרִים יוֹתֵר מִמֶּנִּי. אַךְ גַּם אֲנִי שָׂמֵחַ עַל חֶלְקִי תְּהִלָּה לָאֵל. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה.
Peace — to the honor of my beloved son — my dear one — the desire of my heart — the veteran rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְתִשְׁלַח שָׁלוֹם רַב לְכָל בְּנֵי בֵיתִי.
On Tuesday of Parshas Mas'ei past — he sent him his letter that he was traveling to the nearby city. And immediately on Wednesday evening — he returned here to the congregation of Lvov — and he did not accomplish anything there in the matter of their work. And certainly it was from Hashem — that he was there — in the place — the source from which we were hewn — for the ancestors of their ancestors grew up there. [מְקוֹם מְקוֹר חֻצַּבְנוּ — the place where we were hewn — from Yeshayahu 51:1 — "look to the rock from which you were hewn." Reb Nussun identifies this city with the spiritual origins of their family and tradition — and sees his visit there as providentially arranged even if it produced no material fruit] And also they spoke there with several men — and for this certainly also it was worthwhile — the journey and the wandering and the expenditures. And even though he knows a little of this — and more than this he believes. And how many *chasadim* and wonders — wonders of wonders — he saw on these journeys — connected to their matter. For the sake of one single engagement from all of this — and to speak one word of Torah with one person that he spoke with in all these journeys — certainly all his very very difficult wandering — which is beyond estimation — and all the multitude of the expenditures and the confusions — was worthwhile. Even so his mind did not rest and be quiet — for until now he had assumed — G-d forbid — that he would return empty to his home — and not accomplish anything G-d forbid for the matter of their work. And already he had strengthened himself — that even if it should be so — he would not fall in his mind at all — for he is strong — praised be Hashem — in faith — and knows a little of His chesed Yisborach — that certainly he had to be here. But *"mah gadlu ma'asecha Hashem — m'od am'ku machshevosav"* — and how wondrous are His chasadim — that He opened the eyes of his heart — to know and to believe in the awesome wonders of the greatness of the true tzaddik — until he did not despair himself of mercy — and he believed — even though the gates are closed and locked from every side and from every angle — until the erring one can err and think that there is no hope — G-d forbid — even so there is hope — there is and there is — for there is much relief and salvation before Him Yisborach — and He is great to save. And behold — on the past Friday — a man came to his inn — he is from here but had been on the road — and today Hashem made with His wonders — that he made with him a standing and a position and a connection in writing — to engage in their work. [עָשִׂיתִי עִמּוֹ מַעֲמָד וּמַצָּב וְהִתְקַשְּׁרוּת בִּכְתָב — a standing and a position and a connection in writing — the language of a formal business agreement. Reb Nussun's language is intentionally vague — this is clearly connected to the printing of the Rebbe's books — a matter of immense importance and sensitivity in the Czarist empire of that era — and he must write in veiled terms] And he has not yet given him even one small coin — only when he will begin in His chesed Yisborach shortly to engage in this — Rabbi Chayyim — may his light shine — will give him some small sum. And the manner of the matter is impossible to express at all in the open field. And also this little that he writes to him — should be in secret — and he should not reveal it except to a very few — in secret. And if Hashem wills — when they gather together — with Hashem's help — he will hear the wonders of Hashem and His immense chasadim. And to Hashem the salvation — that the matter be completed with added vigor. Let our eyes see and our hearts rejoice. And he always hopes to His chesed — until Hashem will show them His chesed and His salvation quickly. And he is now preparing himself to travel to Brod — to return home — and he is very preoccupied. And from there he will write to him still somewhat more explained. May Hashem lead him in peace. Nussun of Breslov. And on Wednesday close to Minchah — he came here to the congregation of Brod in peace. And today Thursday Parshas Devarim — he received his letter from Tuesday close to Minchah. And at the beginning of his reading of his letter — it was a great comfort to him — but immediately his mind became confused — trouble and pain doubled — in seeing in his letter the bitterness of the trouble of the conscription decree. [נֶעקְרַטִין — the Yiddish/Russian term for military conscription — the forced drafting of Jews into the Russian army — one of the most devastating decrees that fell upon the Jewish communities of the Pale in the early nineteenth century. Reb Nussun learns of this calamity in a letter from his son — at the very end of his journey — while sitting in Brod — on the very eve of Tisha B'Av ] *"Oy oy lanu al tzaroseinu — ahah b'ni hachrea hikra'atani"* — "Alas alas to us for our troubles — alas my son — you have laid me low" — his heart is broken within him from several sides. [Bereishis 27:38] For the days are close to Tisha B'Av. And even so — he strengthened himself to receive Shabbas Kodesh in joy — for this is the measure. And in the midst of this — a bad report such as this reached his ears — the trouble of the collective and the individual — may the Merciful One protect. *"Mah nomar — mah n'dabeir — Hashem hatzaddik va'anachnu hirsha'nu — hirsha'nu u'fasha'nu b'vadai."* [Bereishis 44:16 and Eichah 1:18] And we have no one to lean on except His abundant mercies and chasadim — that the tzaddikim who dwell in the dust draw down — and through this he gives himself life even now. *"Mah ashiv laHashem"* — that he merited and caused others to merit — not to oppose the one who draws down mercies and chasadim in these generations — in the flight of such troubles and distresses — *"ilmalei milcha"* — and through his power and the power of all the true tzaddikim we lean — that Hashem Yisborach will certainly not abandon us G-d forbid — and from all the troubles He will take us out and save us quickly for His name's sake Yisborach. And behold — he is sending to his hand the letters to Breslov — and there he informed them of what is possible to inform — well explained. More than this — there is no leisure at all to extend. Peace and life and all good. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Yaakov — may his light shine. Very great is his pain on hearing their trouble — may Hashem Yisborach save quickly. And he hoped to Hashem that they will be saved — with Hashem's help — and everything will be turned to good. Only be very strong and resolute — to pray to Hashem Yisborach about all of this — and to draw close to Hashem Yisborach more through all of this. For already you know well that all that passes over every person all the days of his life — all of it is for his good — in order to remind him through this to return to Hashem — and to begin from now — at any rate — with all that he can. My beloved son — everything you can inform him of some salvation — try to inform him. Also send him a greeting of peace in particular from his young sons — may they live — for they were not mentioned explicitly in the previous letters. And also inform him about their synagogue in Uman — whether it has already been opened and when it was opened. For when he left from there it was sealed — and with Hashem's help he trusted that certainly it has already been opened — but even so he desires to be informed explicitly — as a comfort. # שטז URL: https://ajew.org/reader-plain/alim-litrufa/2/315/ # שטז
שטז
Source: https://ajew.org/reader/alim-litrufa/2/315 ## Segment 1
שטז
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' וָאֶתְחַנַּן ת"ר רָאדִיוִויל
And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Yaakov — may his light shine. Very great is his pain on hearing their trouble — may Hashem Yisborach save quickly. And he hoped to Hashem that they will be saved — with Hashem's help — and everything will be turned to good. Only be very strong and resolute — to pray to Hashem Yisborach about all of this — and to draw close to Hashem Yisborach more through all of this. For already you know well that all that passes over every person all the days of his life — all of it is for his good — in order to remind him through this to return to Hashem — and to begin from now — at any rate — with all that he can. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
My beloved son — everything you can inform him of some salvation — try to inform him. Also send him a greeting of peace in particular from his young sons — may they live — for they were not mentioned explicitly in the previous letters. And also inform him about their synagogue in Uman — whether it has already been opened and when it was opened. For when he left from there it was sealed — and with Hashem's help he trusted that certainly it has already been opened — but even so he desires to be informed explicitly — as a comfort. ## Segment 4
יְקַבֵּל אִגֶּרֶת לִטְשֶׁעהרִין רָצוּף פֹּה, שָׁם בֵּאַרְתִּי מְעַט מִנְּסִיעָתִי וְאֶת אֲשֶׁר נְּדַבֵּר שָׁם דִּבְרֵי אֱמֶת וְכוּ'. וְהַדְּבָרִים נֶאֶמְרוּ גַּם אֵלֶיךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּקְהִלַּתְכֶם וּבִבְרֶסְלֶב וּסְבִיבוֹתֵיכֶם. ה' יְזַכֵּנוּ מֵעַתָּה לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים. וּבְוַדַּאי רָאוּי לְךָ לְהַעְתִּיק הָאִגֶּרֶת וּלְשָׁלְחוֹ גַּם לִבְרֶסְלֶב, וְגוּף הָאִגֶּרֶת תִּשְׁלַח לִטְשֶׁעהרִין. אַךְ הִזָּהֵר מְאֹד וְתַזְהִיר אֶת אַנְשֵׁי בְּרֶסְלֶב לְבַל יְפַרְסְמוּ הַדָּבָר, רַק אַנְשֵׁי שְׁלוֹמֵנוּ כֻּלָּם רָאוּי לָהֶם לִקְרוֹתוֹ. אוּלַי יִמָּצֵא אֶחָד שֶׁיַּזְכִּיר אֶת עַצְמוֹ לֵילֵךְ בִּדְרָכִים קְדוֹשִׁים אֵלּוּ. כִּי כָּל דְּבָרָיו הַקְּדוֹשִׁים זַ"ל כֻּלָּם נֶאֶמְרוּ לְעֻבְדָּא. וְהִנֵּה כָּל הַמִּכְתָּבִים שֶׁאֲנִי כּוֹתֵב לִבְרֶסְלֶב וְכוּ' כֻּלָּם לְפָנֶיךָ. וְהַכֹּל נֶאֱמַר גַּם אֵלֶיךָ. עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ וְלִכְפֹּל הַדְּבָרִים עוֹד. כִּי הַשָּׁעָה נְחוּצָה כַּנַּ"ל.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְכֶם.
Great peace — to my beloved son — my dear one — the veteran rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits seeing you quickly in joy. Nussun of Breslov. On Wednesday he came here. And on Friday — Erev Shabbas Kodesh — he sent him and Breslov his letters at length. And if Hashem wills — on Tuesday or on Wednesday — when he will cross the border to Radivil in His chesed Yisborach — he will write to him again — with Hashem's help. Hashem Yisborach helps him every time with wondrous salvations and great chasadim — as he will tell them — with Hashem's help. But he knows that he does not go out toward Him Yisborach at all — and this is all his pain and trouble. How he gives himself life with what he mentioned in his letters — about the matter of Azamra. [This is one of the most astonishing self-revelations in all of Reb Nussun's letters. Here — at the culmination of his great and difficult journey — after all the wonders and salvations he witnessed — he says: the essential pain is this: I do not go out toward Him Yisborach at all. I know my own emptiness. And how do I give myself life? Through the very Torah of "Azamra l'Elokai b'odi" — the Torah of finding good points — the Torah that says even the most fallen person has something to sing with before Hashem. He is writing from the inside of the Torah — not as a teacher, but as its most personal student] And if they were going in this as he does — they would already be more worthy than him. But also he is glad over his portion — praised be G-d. And it is impossible to extend now. And send abundant peace to all my household. # שיז URL: https://ajew.org/reader-plain/alim-litrufa/2/316/ # שיז
שיז
Source: https://ajew.org/reader/alim-litrufa/2/316 ## Segment 1
שיז
On Wednesday he came here. And on Friday — Erev Shabbas Kodesh — he sent him and Breslov his letters at length. And if Hashem wills — on Tuesday or on Wednesday — when he will cross the border to Radivil in His chesed Yisborach — he will write to him again — with Hashem's help. Hashem Yisborach helps him every time with wondrous salvations and great chasadim — as he will tell them — with Hashem's help. But he knows that he does not go out toward Him Yisborach at all — and this is all his pain and trouble. How he gives himself life with what he mentioned in his letters — about the matter of Azamra. [This is one of the most astonishing self-revelations in all of Reb Nussun's letters. Here — at the culmination of his great and difficult journey — after all the wonders and salvations he witnessed — he says: the essential pain is this: I do not go out toward Him Yisborach at all. I know my own emptiness. And how do I give myself life? Through the very Torah of "Azamra l'Elokai b'odi" — the Torah of finding good points — the Torah that says even the most fallen person has something to sing with before Hashem. He is writing from the inside of the Torah — not as a teacher, but as its most personal student] And if they were going in this as he does — they would already be more worthy than him. But also he is glad over his portion — praised be G-d. And it is impossible to extend now. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' קֹדֶם תְּפִלַּת שַׁחֲרִית וָאֶתְחַנַּן שְׁנַת ת"ר רַאדִיוִויל.
The words of your father who awaits seeing you quickly in joy. ## Segment 3
שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. לִכְבוֹד כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים מִפָּז וּפְנִינִים יְרֵאִים וּשְׁלֵמִים הָאוֹחֲזִים וּדְבֵקִים בְּעֵץ הַחַיִּים, אַשְׁרֵיהֶם אַשְׁרֵי חֶלְקָם, נְדִיבֵי עַם ה' אֲשֶׁר בִּקְהִלַּת טְשֶׁעהרִין וּמֶעדְוֶועדִיבְקֶא וּקְרָאקָא וּקְרוּמִינְטְשַׁאג וּסְבִיבוֹתֵיהֶם, יְצַו ה' אֶת הַבְּרָכָה אִתָּם וְיַצְלִיחוּ בְּכָל אֲשֶׁר יִפְנוּ. וְיִזְכּוּ מֵעַתָּה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ בֶּאֱמֶת עַל פִּי כָּל הַדְּרָכִים וְהָעֵצוֹת הָעֲמֻקּוֹת הַנִּפְלָאוֹת וְהַנּוֹרָאוֹת, אֲשֶׁר שָׁאַבְנוּ מִמַּעְיְנֵי הַיְשׁוּעָה. עַד אֲשֶׁר יִפָּקְחוּ עֵינֵיהֶם וְיִזְכּוּ לִרְאוֹת נְעִימַת חֶלְקָם, לִטְעֹם צוּף דְּבַשׁ אִמְרֵי נֹעַם מְתִיקַת קְדֻשַּׁת תּוֹרָתוֹ הַקְּדוֹשָׁה, וְלֵילֵךְ בְּאֹרְחוֹתָיו כָּל יְמֵי חַיֵּיהֶם לְעוֹלָם עַדֵי יִזְכּוּ לַחֲזוֹת בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ בָּזֶה וּבַבָּא לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 4
עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו שֶׁזָּכִיתִי לָשׁוּב לְפֹה אֶתְמוֹל וְלַעֲבֹר הַגְּרֶענִיץ [הַגְּבוּל] בְּשָׁלוֹם. וַאֲנִי מֵכִין עַצְמִי מֵעַתָּה לִנְסֹעַ עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, שַׁבַּת נַחֲמוּ, לִקְהִלַּת קְרֶעמִינִיץ. וּמִשָּׁם נִסְעָה וְנֵלְכָה בִּישׁוּעָתוֹ יִתְבָּרַךְ לְבַרְדִּיטְשׁוֹב וְכוּ', עַד אֲשֶׁר אָבוֹא מְהֵרָה בְּחַסְדּוֹ יִתְבָּרַךְ לִמְקוֹם מְנוּחָתֵנוּ וְתִקְוָתֵנוּ לִקְהִלַּת אוּמַאן לִמְקוֹם צִיּוּן הַקָּדוֹשׁ. וְיָמִים הַנּוֹרָאִים הַקְּדוֹשִׁים מְמַשְׁמְשִׁים לָבוֹא, מִי יִתֵּן שֶׁנַּתְחִיל עַתָּה עַל כָּל פָּנִים לֵילֵךְ בִּדְרָכָיו בֶּאֱמֶת וּבְתָמִים.
Great peace — to my beloved son — my dear one — the veteran rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
וְהִנֵּה אֲהוּבַי אַחַי וְרֵעַי, אוֹהֲבִים דְּבֵקִים מֵאָח, אוֹהֲבִים וְרֵעִים בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי לָנֶצַח, אִם אָמַרְתִּי אֲסַפְּרָה לָכֶם אֶפֶס קָצֶה מֵעֹצֶם נִפְלְאוֹת חַסְדֵי וּפִלְאֵי פִּלְאוֹתָיו שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ, וּבִפְרָט עִמִּי הֶעָנִי וְהָאֶבְיוֹן בְּכָל יוֹם וָיוֹם, וּבִפְרָט בַּנְּסִיעָה הַזֹּאת יִקְצְרוּ הֲמוֹן יְרִיעוֹת. וְאִם כִּי מִכְּבָר יָדַעְתִּי וְהֶאֱמַנְתִּי וְדִבַּרְתִּי הַרְבֵּה בָּזֶה שֶׁאוֹרוֹ הַקָּדוֹשׁ לֹא יִכְבֶּה חַס וְשָׁלוֹם בְּשׁוּם אֹפֶן, וּמַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אוֹר אֱמֶת קָדוֹשׁ וְנוֹרָא וְנִשְׂגָּב מְאֹד מְאֹד כָּזֶה, וּנְהָרוֹת לֹא יִשְׁטְפוּהוּ. עִם כָּל זֶה עַתָּה בְּעֵינַי רָאִיתִי קְצָת וְהַיּוֹתֵר אֲנִי מַאֲמִין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עַל כֵּן לֹא אוּכַל לְהִתְאַפֵּק מִלְּסַפֵּר לָכֶם מְעַט דִּמְעַט כְּדֵי לִהְיוֹת מוֹדֶה עַל הֶעָבַר וְלִצְעֹק לֶעָתִיד לָבוֹא. כִּי עֲדַיִן אָנוּ צְרִיכִין יְשׁוּעוֹת רַבּוֹת וַחֲסָדִים גְּדוֹלִים וְנִפְלָאִים כָּל אֶחָד וְאֶחָד בִּכְלָלִיּוּת וּבִפְרָטִיּוּת. כִּי עֲדַיִן הַצַּד הַשֵּׁנִי הַנִּקְרָא בִּלְשׁוֹן קַבָּלָה סִטְרָא אַחְרָא אוֹרֵב וְחוֹתֵר בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עַל כָּל אֶחָד וְאֶחָד וְעוֹשֶׂה אֶת שֶׁלּוֹ בְּכָל מַה שֶּׁאֶפְשָׁר לוֹ לֶאֱרֹב וְלַחְתֹּר וְלִתְפֹּס בְּרִשְׁתּוֹ חַס וְשָׁלוֹם חַס וְשָׁלוֹם עַד אֲשֶׁר בְּכָל פַּעַם נִדְמֶה שֶׁאִי אֶפְשָׁר לְשַׁבֵּר הַסְתָּרוֹת וּמְנִיעוֹת וּבִלְבּוּלִים וְתַאֲווֹת וְסִכְסוּכִים וְעִכּוּבִים וּטְרָדוֹת וְכוּ' וְכוּ' כָּאֵלֶּה. וּכְמוֹ שֶׁפֵּרֵשׁ עַל פְּשָׁטוּהוּ וְלָא עָיֵל לְתַרְעָא וְכוּ' וְכוּ', וּבִמְקוֹמוֹת אֲחֵרִים. מִי יִתֵּן שֶׁיִּזְכֶּה כָּל אֶחָד לְקַיֵּם הָעֵצוֹת הַנֶּאֱמָרִים שָׁם בְּסִימָן כ"ה בְּהַתּוֹרָה אַחֲוֵי לָן מָנָא וְכוּ'. דְּהַיְנוּ לְהַרְבּוֹת בִּצְדָקָה לַעֲנִיִּים הֲגוּנִים הַדְּבֵקִים וְכוּ', וּלְהִתְפָּאֵר וְלִשְׂמֹחַ בַּמֶּה שֶׁזָּכָה לְהִתְקָרֵב לְמָקוֹם שֶׁנִּתְקָרֵב, שֶׁעַל יְדֵי כָּל זֶה נִתְגַּלִּין הַגְּוָנִין עִלָּאִין שֶׁהֵם גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וְכוּ' וְכוּ'.
He will receive attached a letter to Tshehrin — there he explained a little of his journey — and what they spoke there — words of truth and so forth. And the matters are said also to him — and to all the anshei sh'lomaynu in their congregation — and in Breslov — and their surroundings. May Hashem grant us from now to fulfil his holy words. And certainly it befits him to copy the letter and to send it also to Breslov — and the original letter — send to Tshehrin. But be very careful — and warn the men of Breslov not to publicize the matter — only all the anshei sh'lomaynu should read it. Perhaps one will be found who will remind himself to go in these holy ways. For all his holy words — may his memory be a blessing — were all said for action. And behold — all the letters that he writes to Breslov and so forth — all are before him. And all is said also to him. Therefore it is impossible to extend and to repeat the things further. For the hour is urgent — as above. ## Segment 6
וְהִנֵּה תְּהִלָּה לָאֵל הָיִיתִי בִּבְרָאד וּבְלֶעמְבֶּערְג. וּבְעִנְיַן עִסְקֵנוּ אִי אֶפְשָׁר עַתָּה לַעֲסֹק בָּזֶה בְּשׁוּם אֹפֶן, וְכִמְעַט הָיִיתִי מְיָאֵשׁ עַצְמִי מִזֶּה. אַךְ "חַסְדֵי ה' כִּי לֹא תָמְנוּ" וְכוּ', וְנִמְצָא עֵצָה עַל יְדֵי אִישׁ אֶחָד נִכְבָּד שֶׁרוֹצֶה לַעֲסֹק בָּזֶה, וְלַה' הַיְשׁוּעָה שֶׁיֻּגְמַר בְּכִי טוֹב. יִרְאוּ עֵינֵיהֶם וְיִשְׂמַח לִבָּם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּלְעֵת עַתָּה תְּהִלָּה לָאֵל עָסַקְנוּ שָׁם הַרְבֵּה וְדִבַּרְתִּי הַרְבֵּה, מִנְּעִימוּת נִפְלְאוֹת תּוֹרָתוֹ וּגְדֻלָּתוֹ וְנִשְׂגָּבוֹת מַעֲלָתוֹ, וְהוּטַב בְּעֵינֵיהֶם מְאֹד מְאֹד. וְרֹב הַחֲסִידִים דְּשָׁם קִבְּלוּנִי בְּכָבוֹד גָּדוֹל, רַק מָעוֹת לֹא הוֹצֵאתִי מִשָּׁם אֲפִלּוּ מֶחֱצָה הַהוֹצָאוֹת דְּשָׁם, וּמְעַט דִּמְעַט שֶׁקִּבַּלְתִּי הָיָה מֵהַקְּרוֹבִים שֶׁלִּי שֶׁהֵם גְּבִירִים גְּדוֹלִים. אֲבָל קְרֵבוּתָם רְחוֹקִים, וּמַתְּנָתָם הָיְתָה מְעוּטָה מְאֹד מְאֹד. אַךְ טוֹב לִי תּוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכֶסֶף, כִּי תְּהִלָּה לָאֵל הֶחֱיֵיתִי אוֹתָם הַרְבֵּה. וְאֶתְמוֹל לִוּוּ אוֹתִי מִבְּרָאד חֲסִידִים הַרְבֵּה וּגְדוֹלֵי הַחֲשׁוּבִים שֶׁבָּהֶם עַד חוּץ לָעִיר. וְהַרְבֵּה מֵהֶם לִוּוּ אוֹתִי וְנָסְעוּ עִמִּי עַד הַגְּרֶענִיץ, וּבַדֶּרֶךְ מָשְׁכוּ וְהוֹצִיאוּ מִמֶּנִּי דִּבּוּרִים וְתוֹרוֹת הַרְבֵּה מִתּוֹרָתוֹ הַקְּדוֹשָׁה. וְסִפַּרְתִּי לָהֶם מֵהַתּוֹרָה מֵעִנְיַן שֶׁבַח הַצַּדִּיקִים שֶׁעַל יְדֵי זֶה הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וְכוּ' וּמֵהַתּוֹרָה "אֲנִי הַיּוֹם יְלִדְתִּיךָ". וְסִפַּרְתִּי לָהֶם בְּדֶרֶךְ שִׂיחָה אֵיךְ זָכִיתִי לִשְׁמֹעַ הִתְגַּלּוּת הַנּוֹרָא וְהַנִּפְלָא הַזֶּה, וּקְצָת מִמַּה שֶּׁעָבַר אָז, וְנִבְהֲלוּ וְנִרְעֲדוּ מְאֹד. אַחַר כָּךְ בְּעֹצֶם תְּשׁוּקָתָם פָּתַחְתִּי פִּי בְּחַסְדּוֹ וִישׁוּעָתוֹ יִתְבָּרַךְ, וְסִפַּרְתִּי לָהֶם אֵיךְ נֶאֶמְרָה הַתּוֹרָה הַקְּדוֹשָׁה "הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי" וְכוּ', וְאָמַרְתִּי לִפְנֵיהֶם כָּל הַתּוֹרָה הַנּוֹרָאָה הַזֹּאת. וְהוֹדַעְתִּי לָהֶם הָאֱמֶת שֶׁרַבֵּנוּ זַ"ל הִזְהִיר מְאֹד לִבְנֵי הַנְּעוּרִים לְפָרֵשׁ שִׂיחָתָם לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם וּבִפְרָט בַּלַּיְלָה וּבַדֶּרֶךְ יְחִידִי, עַד שֶׁיְּכוֹלִים לִזְכּוֹת עַל יְדֵי זֶה לְהִכָּלֵל בְּחִיּוּב הַמְּצִיאוּת וּלְהַעֲלוֹת כָּל הָעוֹלָם הַתָּלוּי בּוֹ לְהִכָּלֵל בּוֹ יִתְבָּרַךְ שֶׁהוּא מְחֻיָּב הַמְּצִיאוּת וְכוּ'. וְכַמָּה בְּנֵי הַנְּעוּרִים הָלְכוּ בְּצַד הָעֲגָלָה וְאַחֲרֶיהָ, כִּי הָלְכוּ בְּרַגְלֵיהֶם מִשָּׁם עַד הַגְּרֶענִיץ שֶׁהוּא קָרוֹב לְפַרְסָה. וְכֻלָּם עָמְדוּ מַרְעִיד וּמִשְׁתּוֹמֵם תִּסְמַר שַׂעֲרוֹת בְּשָׂרָם כִּמְעַט שֶׁיָּצְאָה נַפְשָׁם. וְאֶחָד מֵהֶם הָיָה דַּיַּן דִּקְהִלַּת בְּרָאד מֻפְלָג גָּדוֹל בַּתּוֹרָה שֶׁיּוֹדֵעַ לוֹמַר פְּשָׁטִים נִפְלָאִים גְּדוֹלִים בַּגְּמָרָא פֵּרוּשׁ תּוֹסָפוֹת, וְגַם הַשְּׁאָר הָיוּ לוֹמְדִים וַחֲשׁוּבִים, כֻּלָּם נִבְהֲלוּ מִשְּׁמֹעַ לֹא יָדְעוּ מַה לַּעֲשׂוֹת. וְגַם אֲנִי בְּעַצְמִי וְרַבִּי נַחְמָן הִזְכַּרְתִּי עַצְמִי מֵחָדָשׁ הֵיכָן אֲנַחְנוּ בָּעוֹלָם שֶׁזָּכִינוּ לִשְׁמֹעַ כָּזֹאת, וַעֲדַיִן מִתּוֹרָתוֹ אָנוּ רְחוֹקִים. וַאֲנִי צוֹעֵק בְּלִבִּי עַתָּה עַל הַיָּמִים שֶׁעָבְרוּ כַּמָּה שָׁנִים, שֶׁלֹּא זָכִיתִי לְקַיֵּם זֹאת מֵרִבּוּי הַמְּנִיעוֹת, אֲבָל אֲנִי מְשַׂמֵּחַ עַצְמִי עַל הַמְּעַט דִּמְעַט שֶׁזָּכִיתִי לִפְעָמִים לְקַיֵּם מְעַט מִזֶּה. וְגַם מַה שֶּׁזָּכִינוּ לְפָרֵשׁ שִׂיחָתֵנוּ בַּיּוֹם וְכוּ' הוּא גַּם כֵּן יָקָר מְאֹד מְאֹד, כִּי לָאו כָּל אָדָם זוֹכֶה לְקַיֵּם כָּל הַנַּ"ל בִּשְׁלֵמוּת. וְאַשְׁרֵי הַזּוֹכֶה לְהִתְבּוֹדְדוּת אֲפִלּוּ בַּיּוֹם, אֲבָל אַשְׁרֵי וְאַשְׁרֵי הַזּוֹכֶה לְקַיֵּם בִּפְשִׁיטוּת הַנֵּעוֹר בַּלַּיְלָה וְכוּ' וְכוּ', עַד שֶׁיִּזְכֶּה לְהִכָּלֵל וְכוּ' וְכוּ', יְהִי חֶלְקֵנוּ עִמָּהֶם לְעוֹלָם. וְעַל כֵּן זֵרַזְתִּי עַצְמִי לִכְתֹּב לָכֶם מִיָּד קֹדֶם תְּפִלַּת שַׁחֲרִית, כִּי זֶה הָאִגֶּרֶת הוּא אֶצְלִי תַּלְמוּד תּוֹרָה דְּרַבִּים, כִּי אוּלַי אוּלַי יִזְכֶּה אֶחָד עַל יְדֵי זֶה לְהִתְעוֹרֵר לְקַיֵּם כָּל הַנַּ"ל, אוֹ מִקְּצָת מִזֶּה עַל כָּל פָּנִים. וּבִפְרָט קֹדֶם רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ וְהַנּוֹרָא הַבָּא עָלֵינוּ לְטוֹבָה.
And peace to all our anshei sh'lomaynu with great love. ## Segment 7
גַּם בִּבְרָאד דִּבַּרְתִּי עִמָּהֶם כַּמָּה תּוֹרוֹת וְשִׂיחוֹת קְדוֹשׁוֹת וְנוֹרָאוֹת מְאֹד, וּמָסַרְתִּי לָהֶם סֵפֶר סִפּוּרֵי מַעֲשִׂיּוֹת וְהַתְּפִלּוֹת. וְאַף שֶׁקְּצָתָם רָאוּ אוֹתָם מִכְּבָר, אֲבָל כְּבָר עָבְרוּ יָמִים וְשָׁנִים שֶׁלֹּא רָאוּ אוֹתָם. וְהָרֹב לֹא רָאוּ אוֹתָם מֵעוֹלָם. וְגַם הַסֵּפֶר לִקּוּטֵי מוֹהֲרַ"ן שֶׁנִּדְפַּס שָׁם זֶה כַּמָּה שָׁנִים, הָיָה מֻנָּח בְּקֶרֶן זָוִית. וְעַכְשָׁיו הִתְחִילוּ לְהוֹצִיא אוֹתוֹ. וְשָׁאֲלוּ אוֹתִי כַּמָּה דְּבָרִים וּפֵרַשְׁתִּי לָהֶם יָפֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְגַם פֵּרַשְׁתִּי לָהֶם הָרָאשֵׁי פְּרָקִים מֵהַנִּדְפָּסִים בְּלִקּוּטֵי תִּנְיָנָא הַמַּתְחִילִים הַקּוֹל קוֹל יַעֲקֹב. כִּי שָׁם לֹא נִדְפַּס הַפֵּרוּשׁ. וּבְלֵיל שַׁבַּת חָזוֹן הֶעָבַר לֹא יָכֹלְתִּי לְהִתְאַפֵּק עַד שֶׁנָּשָׂא לִבִּי אֶת רַגְלַי וְרָקַדְתִּי בְּשִׂמְחָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּלְדַעְתִּי מֵעוֹלָם לֹא רָקַדְתִּי בְּשַׁבָּת זֶה, תְּהִלָּה לָאֵל הַכֹּל הָיָה עַל נָכוֹן. וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁגַּם עֲסָקֵינוּ נַתְחִיל וְנִגְמֹר וְנַתְחִיל וְנִגְמֹר כַּמָּה פְּעָמִים, וַה' יִגְמֹר בַּעֲדֵנוּ תָּמִיד, רַק צְרִיכִין לָזֶה הוֹצָאוֹת רַבּוֹת. וְקִוִּיתִי בְּחַסְדֵי ה' וּבְטוּב לְבַבְכֶם כַּיּוֹצֵא בָּכֶם, שֶׁבְּוַדַּאי תִּתְנוּ כָּרָאוּי הֵן עַל הָעֵסֶק הֵן לְהַחֲזִיק אוֹתִי. וְעַל הַשֵּׁם יִתְבָּרַךְ בִּטְחוֹנִי שֶׁיְּכַלְכֵּל וִיפַרְנֵס אוֹתִי וְיַסְפִּיק לִי כָּל צָרְכִּי. הָאֱלֹֹקִים הָרוֹעֶה אוֹתִי מֵעוֹדִי אַל יַעַזְבֵנִי לָנֶצַח. אַךְ עִקַּר הַיְשׁוּעָה צְרִיכִין בְּעִנְיַן הָרַחֲמָנוּת הַגָּדוֹל מִכָּל מִינֵי רַחֲמָנוּת, לְהַכְנִיס וּלְקַשֵּׁר הַדַּעַת בְּלֵב כָּל אֶחָד וְאֶחָד, עַד שֶׁיֵּצֵא כָּל אֶחָד מֵהָעֲווֹנוֹת וְהַשְּׁטוּתִים וְכוּ' שֶׁנִּדְבְּקוּ בּוֹ. הַשֵּׁם יִתְבָּרַךְ יַצִּילֵנוּ מֵעַתָּה, כִּי עֲדַיִן הָאוֹרֵב יוֹשֵׁב בַּחֶדֶר וּבְחַדְרֵי חֲדָרִים וְגַם בְּאִתְגַּלְיָא אֵצֶל כָּל אֶחָד וְאֶחָד. וְכֵן הוּא בִּבְרָאד וּבִלְבוֹב וּבְכָל הַמְּדִינוֹת שֶׁבָּעוֹלָם הַזֶּה עוֹלָם הַשָּׁפֵל עוֹלָם הָעֲשִׂיָּה, עוֹלָם שֶׁכָּל יְצוּרֵי קֶדֶם צְרִיכִין לַעֲבֹר בּוֹ וְלִסְבֹּל מַה שֶּׁיִּסְבֹּל, וּלְהִתְנַסּוֹת וּלְהִצְטָרֵף בְּזֶה הָעוֹלָם הַמַּעֲשֶׂה וְהַנִּסָּיוֹן דַּוְקָא. אֲשֶׁר בְּכָל יוֹם וַאֲפִלּוּ בְּכָל רֶגַע אוֹרְבִים עָלָיו כְּמוֹ שֶׁאוֹרְבִים. וְאִי אֶפְשָׁר לְהִנָּצֵל מִזֶּה כִּי אִם עַל יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה וְעַל יְדֵי הַתְּפִלָּה וְהָעִקָּר עַל יְדֵי הִתְבּוֹדְדוּת וְשִׂיחָה הַנַּ"ל. וּזְמַן הַתְּפִלָּה הִגִּיעַ וְהַיְרִיעָה קְצָרָה וְהַהֶכְרֵחַ לְהַפְסִיק לִקְרִיאַת שְׁמַע וְלִתְפִלָּה.
Nussun of Breslov. ## Segment 8
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
And peace to all our anshei sh'lomaynu with great love. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לִידִיד נַפְשִׁי הַוָּתִיק פְּרִי קֹדֶשׁ וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער נֵרוֹ יָאִיר, וְלַחֲבֵרוֹ יְדִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי נֵרוֹ יָאִיר וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Letter 315 overview: Monday, Parshas Va'eschanan — Brod — 5600. To his beloved son. Brief. On Wednesday he came here. And on Friday — Erev Shabbas Kodesh — he sent him and Breslov his letters at length. And if Hashem wills — on Tuesday or Wednesday — when he will cross the border to Radivil — he will write again. Hashem helps him every time with wondrous salvations and great chasadim — as he will tell them. But he knows that he does not go out toward Him Yisborach at all — and this is all his pain and trouble. How he gives himself life with what he mentioned in his letters — about the matter of Azamra. And if they were going in this as he does — they would already be more worthy than him. But also he is glad over his portion — praised be G-d. Impossible to extend now. ## Segment 11
קִבַּלְתִּי אִגֶּרֶת מִבְּנִי שֶׁיִּחְיֶה, שֶׁכְּבָר קִבֵּל הַסַּךְ שֶׁהִלְוָה בִּשְׁבִילְךָ. יְשַׁלֵּם ה' פָּעֳלֵיכֶם וְכוּ'. וּבְוַדַּאי תִּשְׁתַּדְּלוּ לְטוֹבָתִי בְּכָל מַה דְּאֶפְשָׁר. וְגַם שָׁלַח לִי מִכְתַּבְכֶם. וְאִם יִרְצֶה הַשֵּׁם, בַּיָּמִים הַבָּאִים לְשָׁלוֹם אֶכְתֹּב לָכֶם עוֹד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּלְעֵת עַתָּה מֵאֵלֶיךָ תָּבִין לְזָרֵז אֶת אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיַּעַמְדוּ בְּעֶזְרָתִי, בְּאֹפֶן שֶׁנּוּכַל לִגְמֹר חֶפְצֵי שָׁמַיִם לִזְכּוֹת הָרַבִּים לָנֶצַח.
Nussun of Breslov. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכָל אֶחָד וְאֶחָד. וְתִרְאוּ לְהַשְׁגִּיחַ עַל בֵּיתִי לַעֲזֹר לָהֶם בְּכָל מַה דְּאֶפְשָׁר כְּדֵי שֶׁלֹּא אֶהְיֶה בַּעַל חוֹב חַס וְשָׁלוֹם. וּבִפְרָט שֶׁאֲנִי צָרִיךְ לַעֲסֹק בִּמְלֶאכֶת שָׁמַיִם בִּזְכוּת הָרַבִּים. עַל כֵּן עֲלֵיכֶם לִרְאוֹת שֶׁלֹּא יִהְיֶה לִי מְנִיעוֹת לָזֶה חַס וְשָׁלוֹם עַל יְדֵי הַפַּרְנָסָה, וְאַתֶּם עֲשׂוּ אֶת שֶׁלָּכֶם הֵן לִתֵּן נִדְבַת לְבַבְכֶם הַטּוֹב כָּרָאוּי. הֵן לְהִשְׁתַּדֵּל לְקַבֵּל מֵאוֹהֲבֵינוּ כָּל מַה שֶּׁתּוּכְלוּ לַעֲשׂוֹת תַּעֲשׂוּ בְּכָל כֹּחֲכֶם. וְהַשֵּׁם יִתְבָּרַךְ הַטּוֹב יִגְמֹר בַּעַדְכֶם לְטוֹבָה. וְחִזְקוּ וְאִמְצוּ לַחֲטֹף בְּכָל יוֹם תּוֹרָה וּתְפִלָּה וּצְדָקָה וּגְמִילוּת חֲסָדִים, וּבִפְרָט לִתְלוֹת עֵינֵיכֶם לַמָּרוֹם וּלְפָרֵשׁ שִׂיחָתוֹ בְּכָל יוֹם מֵחָדָשׁ כִּי. (חָסֵר) וְכָעֵת אִי אֶפְשָׁר לְהַאֲרִיךְ וּכְבָר שְׁמַעְתֶּם בָּזֶה הַרְבֵּה. אַךְ לְמַעַן הַשֵּׁם שֶׁתְּקַיְּמוּ כָּרָאוּי לְמַעַן יֵיטִיב לָכֶם לָנֶצַח.
May they merit from now to draw close to Hashem Yisborach and His Torah in truth — according to all the wondrous and awesome deep ways and counsels that we have drawn from the springs of salvation — until their eyes will be opened — and they will merit to see the pleasantness of their portion — to taste the sweet nectar of the pleasant words — the sweetness of the holiness of his holy Torah — and to go in his paths all the days of their lives forever — until they merit to behold the pleasantness of Hashem and to visit His sanctuary — in this world and in the World to Come — forever — Amen so may it be His will. ## Segment 14
דִּבְרֵי מוֹרְכֶם וְאוֹהַבְכֶם בֶּאֱמֶת הַמְצַפֶּה לִשְׂמֹחַ בָּכֶם בָּזֶה וּבַבָּא לָנֶצַח.
Until here His mercies have helped us — that he merited to return here yesterday — and to cross the border in peace. And he is now preparing himself to travel for the holy Shabbas coming upon us for good — Shabbas Nachamu — the Shabbas of Consolation — to the congregation of Kremenits. And from there they will travel in His salvation Yisborach to Berdichev — and so forth — until he arrives quickly in His chesed Yisborach to the place of our rest and our hope — the congregation of Uman — to the place of the holy tziyun. And the awesome holy days are approaching — would that they begin now at any rate to go in his ways in truth and in wholeness. And behold my beloved ones — my brothers and my friends — friends who are bound closer than a brother — friends and companions in this world and in the World to Come — forever — if he were to tell them even a fraction of the edge of the immensity of the wonders and the chasadim and the wonders of wonders that Hashem Yisborach does with them — and in particular with him the poor and the destitute — every day and day — and in particular on this journey — many sheets would not suffice. And even though he has already known and believed and spoken much about this — that his holy light will not be extinguished — G-d forbid — in any way — and many waters cannot extinguish such a true holy and very very exalted light — and rivers cannot flood it [Shir Hashirim 8:7] — even so — now with his own eyes he has seen a little — and more than this he believes — with Hashem's help. Therefore he cannot restrain himself from telling them a little — to give thanks for the past — and to cry out for the future. For still they need many salvations and great and wondrous chasadim — each one in general and in particular. For still the sitra achra is lurking and undermining — in general and in particular — against each and every one — making what it can to ambush and to undermine and to catch in its net — G-d forbid G-d forbid — until every time it seems as if it is impossible to break such concealments and obstacles and confusions and desires and entanglements and delays and preoccupations — and so forth. And as he explained on the verse *"pash'tuhu v'la ayeil l'tar'a"* — they spread it out but it did not enter the gate — and in other places. Would that each one merit to fulfil the counsels said there — in siman 25 — in the Torah *"achavei lan mana"* — that is: to increase in *tzedakah* to worthy poor people who are close and attached — and to be proud and to rejoice in what one has merited to draw close — to the place where one has drawn close — for through all this the supernal colors are revealed — which is the greatness of the Creator Yisborach. And behold — praised be G-d — he was in Brod and Lemberg. And regarding their work — it was impossible to engage in it at all in any way — and he was almost despairing of it himself. But *"chasdei Hashem ki lo samu"* — "the chasadim of Hashem — for they have not ceased" — and a counsel was found — through one honorable man who wants to engage in it. And to Hashem the salvation — that it be completed for the best. Let their eyes see and their hearts rejoice — with Hashem's help. And for now — praised be G-d — they engaged there much — and he spoke much — of the sweetness of the wonders of his Torah and his greatness and the exaltedness of his level — and it was very very pleasing in their eyes. And most of the Chassidim there received him with great honor — only money he did not take out of there even half the expenditures. And the little he received was from his relatives who are great magnates — but their closeness was distant — and their gift was very very small. But *"tov li soras picha mei'alfei zahav vakasef"* — "better to me is the Torah of Your mouth than thousands of gold and silver" [Tehillim 119:72] — for praised be G-d — he gave life to them greatly. The words of your father — who awaits salvation — and intercedes for you. And several young men walked beside the wagon and behind it — for they walked on foot from there to the border — which is close to a parsa. And all of them stood trembling and astonished — the hair of their flesh standing on end — almost that their souls departed. And one of them was the dayan of the congregation of Brod — a great outstanding Torah scholar who could say wondrous great novellae in the Gemara — the explanation of Tosafos — and also the rest were scholars and important people — all of them were startled from hearing — they did not know what to do. And also he himself and Rabbi Nachman reminded himself anew — where are we in the world — that we merited to hear such a thing — and still we are far from his Torah. And he is crying out in his heart now over the days that have passed — so many years — that he did not merit to fulfil this because of the multitude of the obstacles. But he gladdens himself over the very little that he merited at times to fulfil a little of this. And also what they merited — to express their conversation in the day — is also very very precious. For not every person merits to fulfil all the above in completeness. And happy is one who merits hisbodidus even in the day — but happy and happy is one who merits to fulfil simply *"hane'or balailah v'hamehalech baderech y'chidi"* — until one merits to be included — may our portion be with them forever. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שיח URL: https://ajew.org/reader-plain/alim-litrufa/2/317/ # שיח
שיח
Source: https://ajew.org/reader/alim-litrufa/2/317 ## Segment 1
שיח
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' רְאֵה ת"ר בַּרְדִּיטְשׁוֹב.
And peace to all our anshei sh'lomaynu with great love. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִחְיוּ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם וְיֶשַׁע רַב.
Letter 315 overview: Monday, Parshas Va'eschanan — Brod — 5600. To his beloved son. Brief. On Wednesday he came here. And on Friday — Erev Shabbas Kodesh — he sent him and Breslov his letters at length. And if Hashem wills — on Tuesday or Wednesday — when he will cross the border to Radivil — he will write again. Hashem helps him every time with wondrous salvations and great chasadim — as he will tell them. But he knows that he does not go out toward Him Yisborach at all — and this is all his pain and trouble. How he gives himself life with what he mentioned in his letters — about the matter of Azamra. And if they were going in this as he does — they would already be more worthy than him. But also he is glad over his portion — praised be G-d. Impossible to extend now. ## Segment 4
דַּע בְּנִי חֲבִיבִי כִּי בְּשָׁעָה זוֹ בָּאתִי לְשָׁלוֹם לְפֹה קְהִלַּת בַּרְדִּיטְשׁוֹב, שֶׁהוּא כְּמוֹ שָׁעָה אַחַר חֲצוֹת הַיּוֹם. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו הַמְרֻבִּים וַחֲסָדָיו הַגְּדוֹלִים שֶׁאֵינָם כָּלִים לְעוֹלָם שֶׁעָבַרְתִּי כָּל הַדֶּרֶךְ הַזֶּה בְּשָׁלוֹם תְּהִלָּה לָאֵל. בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ חֲלִישׁוּת כֹּחִי, וּבִפְרָט חֲלֻקַּת עֲצָתִי שֶׁהוּא כִּמְעַט בְּלִי שִׁעוּר וָעֵרֶךְ. וּמִי יַאֲמִין לִשְׁמוּעָתִי שֶׁבַּחֲלִישַׁת כֹּחַ כָּזֶה וּבַחֲלֻקַּת הָעֵצָה כָּזֹאת וּבְמַחֲלֹקֶת וּרְדִיפוֹת וְכוּ' כָּאֵלֶּה, אָרִים פְּעָמַי לִנְסִיעוֹת כָּאֵלֶּה וְטִלְטוּלִים קָשִׁים כָּאֵלֶּה. וּבְכָל הַמְּקוֹמוֹת שֶׁעָבַרְתִּי עָבְרוּ עָלַי הַתְּלָאוֹת שֶׁל מְפֻרְסָם וְאֵינוֹ מְפֻרְסָם, וְאִי אֶפְשָׁר לְבָאֵר כָּל זֶה בִּכְתָב. בָּרוּךְ וּמְבֹרָךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים כָּזֶה עָצְמָה הִרְבָּה, שֶׁעָבַרְתִּי הַדֶּרֶךְ בְּשָׁלוֹם וּבְשַׁלְוָה בְּעֶזְרַת הַשֵּׁם. יִתְבָּרַךְ אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ'.
The honor of all our precious anshei sh'lomaynu — beloved more than gold and pearls — those who fear Hashem and are complete — who hold fast and cling to the Tree of Life — ashrehem ashrei chelkam — the generous ones of the people of Hashem — those of the congregations of Tshehrin and Medevdevka and Krakav and Kremintshak and their surroundings. May Hashem command the blessing with them — and may they succeed in all that they turn. ## Segment 5
וּתְהִלָּה לָאֵל הָיִיתִי בְּשַׁבַּת נַחֲמוּ בִּקְרֶעמִינִיץ, וְקִבְּלוּנִי כָּל הַמִּשְׁפָּחָה בְּכָבוֹד גָּדוֹל מְאֹד. וְגַם מִשְּׁאָר הַחֲסִידִים שֶׁבָּעִיר הָיוּ אֶצְלִי הַרְבֵּה לֹא כֻּלָּם. וּמֵחֲמַת תְּשׁוּקַת בְּנֵי הַמִּשְׁפָּחָה דִּבַּרְתִּי שָׁם תְּהִלָּה לָאֵל דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה הַרְבֵּה. עַד אֲשֶׁר כָּלְתָה נַפְשָׁם מְאֹד בִּפְנִימִיּוּת לְבָבָם לְהִתְקָרֵב אֵלֵינוּ, עַד שֶׁקְּצָת גִּלּוּ מַצְפּוּנֵי לִבָּם בְּפִיהֶם רַק שֶׁהַדֶּרֶךְ רָחוֹק וְהַמְּנִיעוֹת עֲצוּמִים, וְהַרְבֵּה הַרְבֵּה מוֹנֵעַ אֶת כֻּלָּם הַמַּחֲלֹקֶת וְשִׂנְאַת חִנָּם שֶׁעָלֵינוּ חִנָּם עַל לֹא חָמָס בְּכַפֵּנוּ. וְהֵם יוֹדְעִים וּמְבִינִים הֵיטֵב שֶׁהָאֱמֶת אִתָּנוּ, אַךְ קָשֶׁה לָּהֶם לִסְבֹּל הָרַעַשׁ וְכוּ' בְּצֵרוּף שְׁאָרֵי הַמְּנִיעוֹת. וְכָל זֶה אִי אֶפְשָׁר לְבָאֵר אֲפִלּוּ בְּעַל פֶּה מִכָּל שֶׁכֵּן בִּכְתָב. כִּי עָקֹב הַלֵּב שֶׁל כָּל אֶחָד וְאֶחָד וְכוּ' וְכוּ'. רַק הוּא יִתְבָּרַךְ יוֹדֵעַ רָזֵי עוֹלָם וְתַעֲלוּמוֹת סִתְרֵי כָּל חַי. וַאֲנִי בְּעָנְיִי רוֹאֶה וּמֵבִין מֵרָחוֹק אֲשֶׁר כִּמְעַט נִשְׁמַע בְּפֵרוּשׁ עַמְקוּת צַעֲקַת הַלֵּב שֶׁל כָּל אֶחָד לְהִתְקָרֵב לִנְקֻדַּת הָאֱמֶת לַאֲמִתּוֹ, אֲבָל גָּבַהּ טוּרָא וְכוּ', וְהַיַּרְדֵּן מִתְפַּשֵּׁט מִלַּעֲבֹר אֶל הַקְּדֻשָּׁה וְכוּ'. מַה נָּשִׁיב לַה' וְכוּ' אֲשֶׁר פָּלַט וּמִלֵּט נַפְשֵׁינוּ מֵחֲדָא, מִלִּהְיוֹת לָנוּ חַס וְשָׁלוֹם אֵיזֶה חֲלֻקַּת הַלֵּב מִנְּקֻדַּת הָאֱמֶת. כֵּן יוֹסִיף ה' לְהַגְדִּיל וּלְהַפְלִיא חַסְדּוֹ הַגָּדוֹל עִמָּנוּ שֶׁנִּזְכֶּה לְקַיֵּם בֶּאֱמֶת וּבִשְׁלֵמוּת דְּבָרָיו הַקְּדוֹשִׁים, עַד שֶׁנִּזְכֶּה לָבוֹא מְהֵרָה לְהַתַּכְלִית הַנִּצְחִי כִּרְצוֹנוֹ הַטּוֹב אָמֵן כֵּן יְהִי רָצוֹן.
May they merit from now to draw close to Hashem Yisborach and His Torah in truth — according to all the wondrous and awesome deep ways and counsels that we have drawn from the springs of salvation — until their eyes will be opened — and they will merit to see the pleasantness of their portion — to taste the sweet nectar of the pleasant words — the sweetness of the holiness of his holy Torah — and to go in his paths all the days of their lives forever — until they merit to behold the pleasantness of Hashem and to visit His sanctuary — in this world and in the World to Come — forever — Amen so may it be His will. ## Segment 6
גַּם הָיִיתִי בְּאוֹסְטְרָהָא וְהֶחֱיֵיתִי מְאֹד אֶת גֶּזַע קֹדֶשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה. וְהָיוּ לִי מְנִיעוֹת רַבּוֹת מְאֹד מִלִּסַּע לְשָׁם, עַד שֶׁכְּבָר הָיִיתִי נוֹאָשׁ מִלִּסַּע לְשָׁם. וְהַשֵּׁם יִתְבָּרַךְ עֲזָרַנִי בְּרַחֲמָיו וְנָסַעְתִּי לְשָׁם, וְקִבְּלוּנִי בְּכָבוֹד הָרַב הַמְפֻרְסָם וְכוּ' בְּעַצְמוֹ וּבָנָיו וּקְצָת מֵאֲנָשָׁיו שֶׁהָיוּ נִמְצָאִים אָז. וְהָיִיתִי שָׁם מִיּוֹם ד' אַחַר חֲצוֹת עַד אֵיזֶה שָׁעוֹת אַחַר תְּפִלַּת שַׁחֲרִית בְּיוֹם ה'. וּגְדוֹל הָעֵצָה יִתְבָּרַךְ שָׁלַח בְּלִבִּי לִסַּע מִשָּׁם עַל שַׁבַּת קֹדֶשׁ לִקְהִלַּת קָאסְטַנְטִין יָשָׁן. וְכֵן עָשִׂיתִי, וּבָאתִי לְשָׁם בְּיוֹם ו' אַחַר חֲצוֹת. וְהָיָה לִי יִסּוּרִים וּבִלְבּוּלִים גְּדוֹלִים בְּדַעְתִּי בְּעֵת שֶׁנִּכְנַסְתִּי לְשָׁם, מֵחֲמַת שֶׁשָּׁם קָרוֹב לִמְדִינָתֵנוּ שֶׁיּוֹדְעִים בְּיוֹתֵר מֵאֵשׁ הַמַּחֲלֹקֶת. אַךְ הַשֵּׁם יִתְבָּרַךְ עֲזָרַנִי שֶׁבְּנֵי הַמִּשְׁפָּחָה שֶׁלָּנוּ קִבְּלוּנִי בְּכָבוֹד גָּדוֹל, וּשְׁאָר אֲנָשִׁים הָיוּ בֵּינֵיהֶם שִׁנּוּי דֵּעוֹת, וּקְצָת מֵהֶם הָיוּ אֶצְלִי. וּתְהִלָּה לָאֵל עָבַר הַשַּׁבָּת בְּשָׁלוֹם, אֲבָל דִּבְרֵי תוֹרָה לֹא נֶאֶמְרוּ שָׁם כִּי אִם מְעַט. וּבְיוֹם א' לְעֵת עֶרֶב יָצָאתִי מִשָּׁם וּבָאתִי לְפֹה בְּשָׁלוֹם כַּנַ"ל. הִנֵּה סִפַּרְתִּי לָכֶם מְעַט מֵהַרְבֵּה מִסֵּדֶר נְסִיעָתִי לְמַעַן יִהְיֶה לָכֶם לְזִכָּרוֹן. וּבִפְרָט כַּאֲשֶׁר יַחֲמֹל ה' וְיַעַזְרֵנוּ בְּחַסְדּוֹ לִגְמֹר עֲסָקֵינוּ בְּשָׁלוֹם, אָז נָבִין בְּיוֹתֵר יְשׁוּעַת ה' וְנִפְלְאוֹתָיו וַחֲסָדָיו עַד אֵין מִסְפָּר, וְלַה' הַיְשׁוּעָה. בְּרֶגַע זֹאת נוֹדַע לִי שֶׁקָּרוֹב שֶׁתֵּצֵא הַפָּאסְט מִפֹּה וַאֲנִי מֻכְרָח לְקַצֵּר.
Until here His mercies have helped us — that he merited to return here yesterday — and to cross the border in peace. And he is now preparing himself to travel for the holy Shabbas coming upon us for good — Shabbas Nachamu — the Shabbas of Consolation — to the congregation of Kremenits. And from there they will travel in His salvation Yisborach to Berdichev — and so forth — until he arrives quickly in His chesed Yisborach to the place of our rest and our hope — the congregation of Uman — to the place of the holy tziyun. And the awesome holy days are approaching — would that they begin now at any rate to go in his ways in truth and in wholeness. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְכֶם בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה בְּקָרוֹב בְּאוּמַאן אִם יִרְצֶה הַשֵּׁם, כִּי אִי אֶפְשָׁר לִי לִסַּע לְבֵיתִי עַתָּה מִכַּמָּה טְעָמִים, וְהִנְנִי מְצַפֶּה עַתָּה לָבוֹא בְּקָרוֹב לְאוּמַאן. וְאַחַר חֲתִימַת זֶה הָאִגֶּרֶת אַתְחִיל לַעֲסֹק בְּעִנְיַן נְסִיעָתִי מִפֹּה לְאוּמַאן. וַעֲדַיִן אֵינִי יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ אֶסַּע. וְהַמֵּכִין מִצְעֲדֵי גָּבֶר יוֹלִיכֵנִי בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת, "יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ".
And behold my beloved ones — my brothers and my friends — friends who are bound closer than a brother — friends and companions in this world and in the World to Come — forever — if he were to tell them even a fraction of the edge of the immensity of the wonders and the chasadim and the wonders of wonders that Hashem Yisborach does with them — and in particular with him the poor and the destitute — every day and day — and in particular on this journey — many sheets would not suffice. And even though he has already known and believed and spoken much about this — that his holy light will not be extinguished — G-d forbid — in any way — and many waters cannot extinguish such a true holy and very very exalted light — and rivers cannot flood it [Shir Hashirim 8:7] — even so — now with his own eyes he has seen a little — and more than this he believes — with Hashem's help. Therefore he cannot restrain himself from telling them a little — to give thanks for the past — and to cry out for the future. For still they need many salvations and great and wondrous chasadim — each one in general and in particular. For still the sitra achra is lurking and undermining — in general and in particular — against each and every one — making what it can to ambush and to undermine and to catch in its net — G-d forbid G-d forbid — until every time it seems as if it is impossible to break such concealments and obstacles and confusions and desires and entanglements and delays and preoccupations — and so forth. And as he explained on the verse *"pash'tuhu v'la ayeil l'tar'a"* — they spread it out but it did not enter the gate — and in other places. Would that each one merit to fulfil the counsels said there — in siman 25 — in the Torah *"achavei lan mana"* — that is: to increase in *tzedakah* to worthy poor people who are close and attached — and to be proud and to rejoice in what one has merited to draw close — to the place where one has drawn close — for through all this the supernal colors are revealed — which is the greatness of the Creator Yisborach. And behold — praised be G-d — he was in Brod and Lemberg. And regarding their work — it was impossible to engage in it at all in any way — and he was almost despairing of it himself. But *"chasdei Hashem ki lo samu"* — "the chasadim of Hashem — for they have not ceased" — and a counsel was found — through one honorable man who wants to engage in it. And to Hashem the salvation — that it be completed for the best. Let their eyes see and their hearts rejoice — with Hashem's help. And for now — praised be G-d — they engaged there much — and he spoke much — of the sweetness of the wonders of his Torah and his greatness and the exaltedness of his level — and it was very very pleasing in their eyes. And most of the Chassidim there received him with great honor — only money he did not take out of there even half the expenditures. And the little he received was from his relatives who are great magnates — but their closeness was distant — and their gift was very very small. But *"tov li soras picha mei'alfei zahav vakasef"* — "better to me is the Torah of Your mouth than thousands of gold and silver" [Tehillim 119:72] — for praised be G-d — he gave life to them greatly. And yesterday — many Chassidim and the great and important ones among them accompanied him from Brod — until outside the city. And many of them accompanied him and traveled with him to the border — which is close to a parsa (about three miles). And on the way they drew from him and elicited many words and Torahs from his holy Torah. And he told them from the Torah about the praise of the tzaddikim — through which the speech is heard and received — and from the Torah *"ani hayom y'lidtich"* — "I have this day begotten you." And he told them by way of conversation — how he merited to hear this awesome and wondrous revelation — and a little of what passed then — and they were startled and trembling greatly. Afterwards — from the immensity of their longing — he opened his mouth in His chesed and salvation Yisborach — and he told them how the holy Torah *"hane'or balailah v'hamehalech baderech y'chidi"* — "one who wakens at night and one who walks alone on the road" — was said — and he said before them the entire awesome Torah. And he informed them of the truth — that our Rebbe — zacher tzaddik livrachah — warned very much the youth to express their conversation before Him Yisborach every day and day — and in particular at night and on the road alone — until through this they can merit to be included in the obligation of existence — and to raise the entire world that depends on them — to be included in Him Yisborach — Who is the obligatory existent. And several young men walked beside the wagon and behind it — for they walked on foot from there to the border — which is close to a parsa. And all of them stood trembling and astonished — the hair of their flesh standing on end — almost that their souls departed. And one of them was the dayan of the congregation of Brod — a great outstanding Torah scholar who could say wondrous great novellae in the Gemara — the explanation of Tosafos — and also the rest were scholars and important people — all of them were startled from hearing — they did not know what to do. And also he himself and Rabbi Nachman reminded himself anew — where are we in the world — that we merited to hear such a thing — and still we are far from his Torah. And he is crying out in his heart now over the days that have passed — so many years — that he did not merit to fulfil this because of the multitude of the obstacles. But he gladdens himself over the very little that he merited at times to fulfil a little of this. And also what they merited — to express their conversation in the day — is also very very precious. For not every person merits to fulfil all the above in completeness. And happy is one who merits hisbodidus even in the day — but happy and happy is one who merits to fulfil simply *"hane'or balailah v'hamehalech baderech y'chidi"* — until one merits to be included — may our portion be with them forever. And therefore he urged himself to write to them immediately — before Shacharis — for this letter is for him talmud Torah d'rabbim — Torah study of the many — for perhaps someone will be aroused through this to fulfil all the above — or at least some of it — at any rate. And in particular before the holy and awesome Rosh Hashana coming upon us for good. Also in Brod he spoke with them several very holy and awesome Torahs and discourses — and he gave them the book of *Sipurei Maasiyos* and the prayers. And even though some had seen them before — many days and years had passed since they had seen them. And the majority had never seen them at all. And the book *Likutay Moharan* that was printed there many years ago — had been lying in a corner. And now they began to take it out. And they asked him several matters and he explained well — with Hashem's help. And he also explained to them the opening chapters from what is printed in *Likutay Tinyana* that begin *"Hakol kol Yaakov"* — for there the explanation was not printed. And on the night of Shabbas Chazon past — he could not restrain himself — until his heart lifted his feet and he danced with joy — with Hashem's help. And to his mind he has never danced on this Shabbas — praised be G-d — all was well established. And to Hashem the salvation and the hope — that their work too — they will begin and complete and begin and complete several times — and Hashem will always complete for them — only they need many expenditures for this. And he hoped with the *chasadim* of Hashem and the goodness of their hearts — that certainly they will give as befits — both for the work and to sustain him. And upon Hashem Yisborach is his trust — that He will provide and sustain him and supply all his needs. *"Ha'Elokim haro'eh osi mei'odi — al ya'avzeini lanetzach"* — "The G-d Who has been my shepherd from my very beginning — may He not abandon me forever." [Bereishis 48:15] But the essential salvation — they need the great mercy — more than any kind of mercy — to bring in and to bind the da'as in the heart of each and every one — until each one will come out from the sins and the foolishnesses that have adhered to him. May Hashem Yisborach save us from now — for still the one who lies in ambush sits in the chamber and in the innermost chambers — and also openly — for each and every one. And so it is in Brod and Lvov and in all the lands of this world — this lowly world — the world of action — where all primordial beings must pass through and bear what they bear — and to be tested and purified in this world of action and trial — specifically. Where every day and even every moment they are ambushed. And it is impossible to be saved except through the holy Torah — and through prayer — and the essential — through hisbodidus and the above-mentioned conversation. And the time for prayer has arrived — and the page is short — and the obligation to stop for Krias Shema and prayer. And peace to his dear friend — the veteran — fruit of holiness — and so forth — our Teacher the Rabbi Avraham Ber — may his light shine — and to his companion and friend the rabbinical scholar — and so forth — our Teacher the Rabbi Abeli — may his light shine — and his children who go forth from his loins — may they live. He received a letter from his son — may he live — that he already received the sum that he lent for him. May Hashem repay your deeds and so forth. And certainly they will strive for his good in all that is possible. And if Hashem wills — in the coming days in peace — he will write to them again — with Hashem's help. And for now — from yourself understand to urge the anshei sh'lomaynu to stand by his help — in a way that they can complete the desires of heaven — to give the merit of the many — forever. And peace to all our anshei sh'lomaynu with great love — to each and every one. And see to care for his household — to help them in all that is possible — so that he not be a debtor — G-d forbid. And in particular since he needs to engage in the work of heaven for the merit of the many — therefore they must see that he has no obstacles through livelihood — G-d forbid. And do what is yours — both to give the donation of your good heart as befitting — and to strive to collect from our friends all that you can do — do with all your strength. And may Hashem Yisborach the Good complete for you for good. And be strong and resolute — to snatch every day Torah and prayer and tzedakah and gemilus chasadim — and in particular to lift your eyes heavenward and to express your conversation every day anew — [here the manuscript breaks off]. The words of your lover in truth — forever — who awaits salvation at every time. Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שיט URL: https://ajew.org/reader-plain/alim-litrufa/2/318/ # שיט
שיט
Source: https://ajew.org/reader/alim-litrufa/2/318 ## Segment 1
שיט
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' רְאֵה ת"ר בַּרְדִּיטְשׁוֹב.
And peace to his dear friend — the veteran — fruit of holiness — and so forth — our Teacher the Rabbi Avraham Ber — may his light shine — and to his companion and friend the rabbinical scholar — and so forth — our Teacher the Rabbi Abeli — may his light shine — and his children who go forth from his loins — may they live. He received a letter from his son — may he live — that he already received the sum that he lent for him. May Hashem repay your deeds and so forth. And certainly they will strive for his good in all that is possible. And if Hashem wills — in the coming days in peace — he will write to them again — with Hashem's help. And for now — from yourself understand to urge the anshei sh'lomaynu to stand by his help — in a way that they can complete the desires of heaven — to give the merit of the many — forever. ## Segment 3
(חָסֵר כָּאן)וְשָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
And peace to all our anshei sh'lomaynu with great love — to each and every one. And see to care for his household — to help them in all that is possible — so that he not be a debtor — G-d forbid. And in particular since he needs to engage in the work of heaven for the merit of the many — therefore they must see that he has no obstacles through livelihood — G-d forbid. And do what is yours — both to give the donation of your good heart as befitting — and to strive to collect from our friends all that you can do — do with all your strength. And may Hashem Yisborach the Good complete for you for good. And be strong and resolute — to snatch every day Torah and prayer and tzedakah and gemilus chasadim — and in particular to lift your eyes heavenward and to express your conversation every day anew — [here the manuscript breaks off]. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי וְהָיָה לִי לְנַחַת גָּדוֹל. וְהַלָּשׁוֹן שֶׁלְּךָ תְּהִלָּה לָאֵל כְּבָר מְתֻקָּן קְצָת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּבְקָרוֹב יִתְתַּקֵּן כָּרָאוּי. רַק בִּכְתָב אַתָּה צָרִיךְ לְהַרְגִּיל עַצְמְךָ בְּכָל יוֹם, כְּדֵי שֶׁתְּאַמֵּן יָדְךָ הֵיטֵב בִּכְתִיבָה. וְיִהְיֶה נִצְרָךְ לְךָ בְּכָל הָאֳפָנִים. הֵן לְדֶרֶךְ אֶרֶץ, הֵן לְתוֹרָה וַעֲבוֹדַת הַשֵּׁם. וּלְהָשִׁיב לְךָ עַל מִכְתָּבְךָ אֵין עַתָּה הַזְּמַן מַסְכִּים. וְאִם יִרְצֶה הַשֵּׁם מֵאוּמַאן אָשִׁיב לְךָ בִּכְתָב, וְגַם נְדַבֵּר אִם יִרְצֶה הַשֵּׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. רַק חֲזַק בְּנִי וֶאֱמַץ מְאֹד לִבְרֹחַ בְּכָל פַּעַם מִמַּחֲשָׁבוֹת זָרוֹת, כִּי הַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ. וּבְכָל פַּעַם שֶׁמַּמְשִׁיכִין הַמַּחֲשָׁבָה מִחוּץ לִפְנִים יָקָר בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ מְאֹד מְאֹד. וּבִשְׁבִיל זֶה בָּא הָאָדָם לָעוֹלָם לִלְחֹם מִלְחָמָה זֹאת. וְעַל פִּי דַּרְכֵי עֲצוֹתָיו הַקְּדוֹשׁוֹת שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל וּבְכֹחוֹ הַגָּדוֹל יְכוֹלִים לְהַצִּיל נַפְשׁוֹ. רַק שֶׁצְּרִיכִין הִתְחַזְּקוּת גָּדוֹל וְעַקְשָׁנוּת עָצוּם לַעֲסֹק בְּכָל יוֹם בְּתוֹרָה וּתְפִלָּה, וְיַעֲבֹר עָלַי מָה. אֲנִי אֶעֱשֶׂה אֶת שֶׁלִּי, וְאֶחֱטֹף טוֹב כָּל מַה שֶּׁאוּכַל, מְעַט אוֹ הַרְבֵּה, כְּתַרְנְגוֹל הַמְנַקֵּר בְּאַשְׁפָּה וְכוּ'. וּבִפְרָט לִצְעֹק וּלְהִתְחַנֵּן לְהַשֵּׁם יִתְבָּרַךְ בְּכָל פַּעַם. בִּפְרָט בַּיָּמִים הַקְּדוֹשִׁים הַנּוֹרָאִים הַלָּלוּ.
Peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. And to all our anshei sh'lomaynu — peace and great salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִרְאוֹת בְּךָ כָּל טוֹב.
Know my beloved son — that at this very hour he arrived in peace to the congregation of Berdichev — about an hour after midday. Until here His abundant mercies and great chasadim that never cease — have helped him — that he passed all this way in peace — praised be G-d. *"Baruch hanosein laya'ef koiach"* — Blessed is He Who gives strength to the weary. [Yeshayahu 40:29] Hashem Yisborach knows the weakness of his strength — and in particular the division of his mind — which is almost without measure and estimation. And who would believe his report — that in such weakness of strength and in such division of mind — and in such dispute and persecutions — he lifts his steps for such journeys and such difficult wanderings. And in all the places that he passed — there passed over him distresses of the famous and the not famous — and it is impossible to express all this in writing. Blessed and blessed is He Who gives strength to the weary — and to such a one without strength — increases power greatly — that he passed the road in peace and tranquility — with Hashem's help. *Illu finu malei shirah* — and so forth. ## Segment 6
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 7
אֲהוּבִי בְּנִי נַחְמָן שֶׁיִּחְיֶה.
The words of your father — who awaits seeing you in life and peace and joy soon in Uman — if Hashem wills. For it is impossible for him to travel home now for several reasons — and he is now awaiting to arrive soon in Uman. And after the sealing of this letter he will begin to deal with the matter of his journey from here to Uman. And he still does not know by which road he will travel. And He Who establishes the steps of a man — lead him in the straight and true road — *"yancheini b'maaglei tzedek l'maan sh'mo."* [Tehillim 23:3] ## Segment 8
דַּיין גְּרִיס הָאבּ אִיךְ מְקַבֵּל גִּיוֶוען. אוּן הָאבּ גְּרוֹס נַחַת גִּיהַאט וָואס דִּיא הָאסְט אַלֵיין גִּישְׁרִיבִּין. בִּפְרָט דִּיא בִּיסְט נִיט גִּיזוּנְד גִּיוֶוען, גִּילוֹבְּט הַשֵּׁם יִתְבָּרַךְ וָואס הָאט דִּיר גִּיהָאלְפִין. הַיינְט בַּדַארְפְסְטוּ אָן הֵייבִּין תְּפִלִּין צוּא לֵייגְן, בִּיסְטוּ גָּאר נַייא גִּיבּוֹרֶין. לְמַעַן הַשֵּׁם יִתְבָּרַךְ דֶּער מַאן דִּיךְ רֶעכְט וָואס דָּא הֵייבְּט זִיךְ אָן. וַוארְף אַוֶועק אַלֶע נַארִישְׁקַייט וָואס בִּיז אַהעֶר אִיז גִּיוֶוען, אוּן מַאךְ דִּיר אַנַייא הַארְץ צוּ גִּיטִין. אִם יִרְצֶה הַשֵּׁם מֵאוּמַאן וֶועל אִיךְ דִּיר מֶער שְׁרַייבִּין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. בָּתִּים וֶועל אִיךְ הֵייסִין לִבְנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה דִּיר שִׁיקֶען. זַייא גִּיזוּנְט אוּן פְרֵיילִיךְ, אוּן זָאג תְּהִלִּים אַלֶלע טָאג, אוּן בַּאגֶער צוּא לֶערְנֶין, וֶועט אַלְץ רֶעכְט זַיין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
Nussun of Breslov. ## Segment 9
[אֲהוּבִי בְנִי נַחְמָן שֶׁיִּחְיֶה, קִבַּלְתִּי אֶת פְּרִישַׁת שְׁלוֹמְךָ, הָיְתָה לִי נַחַת רַבָּה מִזֶּה שֶׁאַתָּה עַצְמְךָ כָּתַבְתָּ, בִּפְרַט שֶׁלֹּא הָיִיתָ בָּרִיא, וּתְהִלָּה לָאֵל שֶׁעֲזָרְךָ. הַיּוֹם עָלֶיךָ לְהַתְחִיל לְהָנִיחַ תְּפִלִּין - אַתָּה נוֹלַדְתָּ מֵחָדָשׁ. לְמַעַן ה' הִתְבּוֹנֵן מַה מַּתְחִיל. הַשְׁלֵךְ אֶת כֹּל הַהֲבָלִים שֶׁהָיוּ עַד עַתָּה, וּבְרָא לְךָ לֵב חָדָשׁ לְטוֹבָה. אִם יִרְצֶה ה' מֵאוּמַאן אֶכְתֹּב לְךָ עוֹד בְּעֶזְרַת ה' יִתְבָּרַךְ. בָּתִּים (שֶׁל תְּפִלִּין) אֲצַוֶּה לִבְנִי ר' אִיצִיק שֶׁיִּחְיֶה לִשְׁלֹחַ לְךָ. תִּהְיֶה בָּרִיא וְשָׂמֵחַ וְהִשְׁתּוֹקֵק לִלְמֹד - וְהַכֹּל יִהְיֶה כָרָאוּי בְּעֶזְרַת ה' יִתְבָּרַךְ].
And praised be G-d — he was on Shabbas Nachamu in Kremenits — and the entire family received him with very great honor. And also from the other Chassidim in the city — many were with him — though not all. And because of the longing of the members of the family — he spoke there praised be G-d many words of his holy Torah. Until their soul nearly went out in the inwardness of their heart — to draw close to us. Until some of them revealed the hidden things of their heart in their mouths. Only the road is far and the obstacles are immense. And many many things prevent all of them — the dispute and the groundless hatred that is upon us — groundlessly — without violence in our palm. And they know and understand well that the truth is with us — but it is difficult for them to bear the noise — together with the other obstacles. And all of this it is impossible to express even verbally — all the more so in writing. For the heart of each and every one is crooked. Only He Yisborach knows the secrets of the world and the hidden things of the thoughts of all that live. And I in my poverty see and understand from afar — that it almost seems explicitly — one can hear the depth of the cry of the heart of each one — to draw close to the true point of truth — but the mountain is high — and the Jordan spreads out to pass to the holiness. What shall we return to Hashem — Who saved and rescued our soul from this — from having — G-d forbid — any division of heart from the true point of truth. So may Hashem continue to increase and to make wondrous His great chesed with us — that we merit to fulfil in truth and in wholeness his holy words — until we merit to arrive quickly at the eternal purpose — as His good will — Amen so may it be His will. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. אִי אֶפְשָׁר עַתָּה לְיַחֵד הַדִּבּוּר לָכֶם כָּרָאוּי. מִן הַסְּתָם תִּרְאוּ אוֹ תִּשְׁמְעוּ מַה שֶּׁכָּתַבְתִּי לְרַבִּי אִיצִיק בְּנִי שֶׁיִּחְיֶה. וְהַפָּאסְט נְחוּצָה מְאֹד.
Also he was in Ostraha — and he gave life greatly to the holy lineage of our Master our Teacher and our Rebbe — his memory for blessing. And he had very many obstacles from traveling there — until he was already despairing of traveling there. And Hashem Yisborach helped him in His mercy — and he traveled there — and they received him with much honor — the famous and great — himself and his sons — and some of his people who were there at the time. And he was there from Wednesday after midday until some hours after Shacharis on Thursday. And the Great Counselor Yisborach sent into his heart to travel from there for Shabbas Kodesh to the congregation of old Konstantín. And so he did — and came there on Friday after midday. And he had great sufferings and confusions in his mind when he entered there — because it is close to our land where they know more from the fire of the dispute. But Hashem Yisborach helped him — that the members of our family received him with great honor — and the other people there were of divided opinion — and some of them were with him. And praised be G-d — the Shabbas passed in peace — but words of Torah were said there only a little. And on Sunday toward evening he left there — and arrived here in peace — as above. Behold he has told them a little of the many — of the sequence of his journey — so that it be for them a memorial. And in particular when Hashem will have mercy and will help them in His chesed to complete their work in peace — then they will understand more the salvation of Hashem and His wonders and chasadim without number — and to Hashem the salvation. At this moment it became known to him that the post is about to leave from here — and he is compelled to cut short. Overview: Tuesday, Parshas Re'eh — Berdichev — 5600. To Yitzchok and all anshei sh'lomaynu. Know that at this very hour he arrived in peace to the congregation of Berdichev — about an hour after midday. Until here His abundant mercies have helped him — that he passed all this way in peace. "Baruch hanosein laya'ef koiach." Hashem knows the weakness of his strength — and in particular the division of his mind — almost without measure and estimation. And who would believe his report — that in such weakness and in such division of mind — and in such dispute — he lifts his steps for such journeys and difficult wanderings. And praised be G-d he was on Shabbas Nachamu in Kremenits — and the entire family received him with very great honor — and many Chassidim were with him. And because of the longing of the members of the family he spoke there many words of his holy Torah — until their soul nearly went out — to draw close to us — until some of them revealed the hidden things of their heart. Only the road is far and the obstacles are immense. And many many things prevent all of them — the dispute and the groundless hatred upon us. And they know well that the truth is with us — but difficult for them to bear the noise. For the heart of each one is crooked. Only He Yisborach knows the secrets of the world. And I in my poverty see and understand from afar — that one can almost hear the depth of the cry of the heart of each one — to draw close to the true point of truth — but the mountain is high. What shall we return to Hashem — Who saved and rescued our soul from this — from having G-d forbid any division of heart from the true point of truth. So may Hashem continue to increase and to make wondrous His great chesed with us — that we merit to fulfil in truth and in wholeness his holy words. Also he was in Ostraha — and he gave life greatly to the holy lineage of our Master our Teacher and our Rebbe. He had very many obstacles from traveling there — but Hashem helped him in His mercy — and they received him with much honor. He was there from Wednesday after midday until some hours after Shacharis on Thursday. The Great Counselor sent into his heart to travel from there for Shabbas to old Konstantín. He came there on Friday after midday — had great sufferings and confusions — because it is close to our land where they know more from the fire of the dispute. But Hashem helped him — members of our family received him with great honor. The Shabbas passed in peace — but words of Torah were said there only a little. On Sunday toward evening he left — and arrived here in peace. When Hashem will help them to complete their work in peace — then they will understand more the salvation of Hashem and His wonders and chasadim without number. The post is about to leave — compelled to cut short. The words of your father — who awaits seeing you soon in Uman — for it is impossible to travel home now for several reasons. He still does not know by which road he will travel. And He Who establishes the steps of a man — lead him in the straight and true road — "yancheini b'maaglei tzedek l'maan sh'mo." He received his letter — and it was a great comfort to him. And his language praised be G-d is already somewhat refined — with Hashem's help — and soon it will be refined as befitting. Only in writing — you must accustom yourself every day — so that your hand is well trained in writing. And it will be needed for you in all ways — both for the way of the world — and for Torah and the service of Hashem. And to reply to your letter — the time is not right just now. And if Hashem wills — from Uman — he will reply to him in writing — and also they will speak — if Hashem wills — with Hashem's help. Only be strong my son and very resolute — to flee every time from strange thoughts — for the thought is in the hand of a person to bend it as he wills. And every time one draws the thought from outside to inside — it is very very precious in the eyes of Hashem Yisborach. [כָּל פַּעַם שֶׁמַּמְשִׁיכִין הַמַּחֲשָׁבָה מִחוּץ לִפְנִים — every time one draws the thought from outside to inside — the image is of a person's mind as a palace with an outside and an inside. Strange thoughts come from outside — from the outer courts of the mind. Each time one makes the effort to bring the thought inward — toward Hashem — toward Torah — this is immensely precious. And for this — says Reb Nussun — a person comes to the world: to fight this war] And for this a person comes to the world — to fight this war. And according to the ways of the holy counsels of our Master our Teacher and our Rebbe — and through his great power — one can save his soul. Only one needs great strengthening and immense stubbornness in desire — to engage every day in Torah and prayer — and let whatever happens happen. I will do what is mine — and I will snatch good — all that I can — little or much — like a rooster pecking in a rubbish heap. And in particular to cry out and to supplicate before Hashem Yisborach at every time. In particular in these holy awesome days. The words of your father — who awaits to see all good in you. Nussun as above. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שכ URL: https://ajew.org/reader-plain/alim-litrufa/2/319/ # שכ
שכ
Source: https://ajew.org/reader/alim-litrufa/2/319 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' שׁוֹפְטִים ת"ר אוּמַאן.
I could not restrain myself — from the very immensity of my love for you — to strengthen you and to urge you — that you should have no doubts whatsoever — G-d forbid — in your heart — regarding Rosh Hashana coming upon us for good. Only say with a whole heart: Baruch she'hecheyanu v'kiyemanu v'higianu laz'man hazeh — that we merited to gather together with true people — worthy people — to assemble at the holy tziyun of the holy tzaddik — who promised to help all who come to him — in particular on Erev Rosh Hashana — and to be counted together on Rosh Hashana among us. What shall I say to you my brother — a little you heard and understood from afar — but more than this my son — be very very careful — that you should not be — G-d forbid — in the category of the deficiency that cannot be counted — that our Sages — of blessed memory — expounded (Chagiga 9b) — this is one whose companions were counted and so forth — in particular for such a holy and awesome work as this. And if you wish — you can read the above-mentioned letter — which was said also to you — and to each one according to what passes over him. And also remember well all that was spoken between them — and all the glimmering that glimmered in your heart — the light of truth — and so forth. And strengthen your soul to come in joy — bo tavo b'rinah — come with singing — with my son — may he live — and with our anshei sh'lomaynu. Nagila v'nismecha bishu'aso. And I am confident that without my words — certainly you would not have refrained — G-d forbid — from coming. But I come to add urgency. For well known to them is the multitude of the obstacles that spread themselves just then — specifically. And in truth all of them are mere illusion — for the essential is the obstacle of the mind — as is known to you all. Therefore it is necessary to urge at the time of action — as our Sages of blessed memory said (Bamidbar Rabbah 7). Blessed are you if you fulfil my words — certainly you will be grateful for this in this world and in the World to Come — forever. ## Segment 2
בַּעַל הָרַחֲמִים יֵיטִיב הַכְּתִיבָה וְהַחֲתִימָה לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
— and peace to my son — the rabbinical scholar — our Teacher the Rabbi Dovid Tzvi — may he live. ## Segment 3
עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ שֶׁבָּאתִי לְפֹה בְּיוֹם ג' כְּמוֹ חֲצוֹת הַיּוֹם, וּמָצָאתִי מִכְתָּבְךָ וְהָיָה לִי לְנַחַת. וְעַתָּה עֵינַי תְּלוּיוֹת לַמָּרוֹם הוּא הִתְחִיל הוּא יִגְמֹר הָעֵסֶק שֶׁמָּסַר בְּיָדֵינוּ לַעֲסֹק בּוֹ שֶׁהוּא טוֹבַת הַכְּלָל לָנֶצַח, ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה מְהֵרָה. וְיָמִים הַנּוֹרָאִים הַקְּדוֹשִׁים מְמַשְׁמְשִׁים לָבוֹא וּצְרִיכִין לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וּלְבַקֵּשׁ וְלִדְרֹשׁ וְלַחֲקֹר דֶּרֶךְ לַתְּשׁוּבָה כָּל אֶחָד מִמָּקוֹם אֲשֶׁר הוּא שָׁם. וְאֵין כֹּחֵנוּ אֶלָּא בַּפֶּה, וְגַם לָזֶה צְרִיכִין סִיַּעְתָּא דִּשְׁמַיָּא. וּצְרִיכִין לְהִתְחַזֵּק בִּרְצוֹנוֹת וְכִסּוּפִין טוֹבִים בְּהִתְחַזְּקוּת גָּדוֹל וּבְעַקְשָׁנוּת גָּדוֹל בְּרָצוֹן, וּלְהַאֲמִין בְּעַצְמוֹ שֶׁעֲדַיִן הַטּוֹב שֶׁבּוֹ חָזָק מְאֹד מְאֹד, אַף עַל פִּי שֶׁפָּגַמְתִּי בּוֹ כְּמוֹ שֶׁפָּגַמְתִּי, אַף עַל פִּי כֵן מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה, וּנְהָרוֹת לֹא יִשְׁטְפוּ אֶת הַנְּקֻדּוֹת טוֹבוֹת שֶׁזָּכִיתִי לַחֲטֹף בְּזֶה הַצֵּל עוֹבֵר. וּבִפְרָט שֶׁתְּהִלָּה לָאֵל בְּחַסְדּוֹ הַגָּדוֹל, הַכֹּל גָּנוּז וְצָפוּן חָתוּם וּמְשֻׁמָּר אֵצֶל הָרֹאשׁ בַּיִת הָאֲמִתִּי, וּבְכֹחוֹ הַגָּדוֹל עֲדַיִן יֵשׁ לִי תִּקְוָה לְכָל טוּב אֲמִתִּי וְנִצְחִי. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׂמֹחַ בְּכָל זֶה בְּכָל הַשָּׁנָה כֻּלָּהּ, וּבְאֵלּוּ הַיָּמִים הַקְּדוֹשִׁים אֱלוּל וְתִשְׁרֵי בְּיוֹתֵר וְיוֹתֵר. אַשְׁרֵינוּ שֶׁאָנוּ יוֹדְעִים צֵרוּפִים קְדוֹשִׁים וְנוֹרָאִים וְנִשְׂגָּבִים כָּאֵלֶּה עַל אֱלוּל וְתִשְׁרֵי. וְלֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהַזְכִּיר קְצָתָם: עֹז וְהָדָר לְ'בוּשָׁה וַ'תִּשְׂחַק לְ'יוֹם אַ'חֲרוֹן צֵרוּף אֱלוּל בְּרָאשֵׁי תֵּבוֹת; וּמָל ה' אֱלֹהֶיךָ אֶ'ת לְ'בָבְךָ וְ'אֶת לְ'בַב וְכוּ'; וְ'אִם לֹ'א תֹאבֶה הָאִשָּׁה לָ'לֶכֶת אַ'חֲרֶיךָ וְכוּ'. וְלָזֶה שַׁיָּךְ סוֹד כַּוָּנַת אֱלוּל, שֶׁיְּסוֹדָה הוּא אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְּׁאוֹל הִנֶּךָּ.
He received his letter — and it was a great comfort to him. And his language praised be G-d is already somewhat refined — with Hashem's help — and soon it will be refined as befitting. Only in writing — you must accustom yourself every day — so that your hand is well trained in writing. And it will be needed for you in all ways — both for the way of the world — and for Torah and the service of Hashem. And to reply to your letter — the time is not right just now. And if Hashem wills — from Uman — he will reply to him in writing — and also they will speak — if Hashem wills — with Hashem's help. Only be strong my son and very resolute — to flee every time from strange thoughts — for the thought is in the hand of a person to bend it as he wills. And every time one draws the thought from outside to inside — it is very very precious in the eyes of Hashem Yisborach. [כָּל פַּעַם שֶׁמַּמְשִׁיכִין הַמַּחֲשָׁבָה מִחוּץ לִפְנִים — every time one draws the thought from outside to inside — the image is of a person's mind as a palace with an outside and an inside. Strange thoughts come from outside — from the outer courts of the mind. Each time one makes the effort to bring the thought inward — toward Hashem — toward Torah — this is immensely precious. And for this — says Reb Nussun — a person comes to the world: to fight this war] And for this a person comes to the world — to fight this war. And according to the ways of the holy counsels of our Master our Teacher and our Rebbe — and through his great power — one can save his soul. Only one needs great strengthening and immense stubbornness in desire — to engage every day in Torah and prayer — and let whatever happens happen. I will do what is mine — and I will snatch good — all that I can — little or much — like a rooster pecking in a rubbish heap. And in particular to cry out and to supplicate before Hashem Yisborach at every time. In particular in these holy awesome days. ## Segment 4
אַשְׁרֵי הַמִּתְחַזֵּק בְּכָל יוֹם וּבְכָל עֵת, וּבִפְרָט בֶּאֱלוּל בְּעַצְמוֹ לֵילֵךְ בָּזֶה, לְהַמְשִׁיךְ עַל עַצְמוֹ הַבְּקִיאוּת מֵהַבָּקִי בַּהֲלָכָה בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב וְכוּ' וְכוּ', תִּשְׁרֵי: רָאשֵׁי תבוֹת אַתָּה פוֹרַרְתָּ בְּעָזְּךָ יָ'ם שִׁ'בַּרְתָּ רָ'אשֵׁי תַ'נִּינִים עַל הַמָּיִם וְאַתָּה יָדַעְתָּ אֶת' נֶפֶשׁ' הַגֵּר' כִּי' גֵרִים סוֹפֵי תֵּבוֹת תִּשְׁרֵי; תָּ'בוֹאִי' תָּ'שׁ'וּרִ'י' מֵרֹ'אשׁ' אֲמָנָה; תִּשְׁרֵי שְׁנֵי פְּעָמִים חוֹתָם. מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה, בִּפְרָט מִי שֶׁזָּכָה לִטְעֹם אֲפִלּוּ כִּנְקֻדָּה מִן הַיָּם צוּף דְּבַשׁ אִמְרֵי נֹעַם, הִתְגַּלּוּת הַתּוֹרוֹת הַקְּדוֹשׁוֹת שֶׁנֶּאֱמְרוּ עַל כָּל הַנַּ"ל. גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ אֲשֶׁר הִפְלִיא עֵצָה לְהַעְלִים וּלְהַסְתִּיר אוֹר כָּזֶה בִּשְׁבִיל קִיּוּם הַבְּחִירָה, אֲבָל מַה נָּשִׁיב לַה' וְכוּ' אֲשֶׁר פָּקַח עֵינֵינוּ לִרְאוֹת עַיִן בְּעַיִן אֲמִתַּת נְקֻדַּת הָאֱמֶת, שֶׁאִי אֶפְשָׁר עוֹד לְהַסְתִּירוֹ חַס וְשָׁלוֹם מִדַּעְתֵּנוּ בְּשׁוּם אֹפֶן. אַף אִם מַעֲשֵׂינוּ הֵם חַס וְשָׁלוֹם כְּמוֹ שֶׁהֵם, הָאֱמֶת הוּא אֱמֶת, וּדְבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם.
My beloved son Nachman — may he live. I received your greeting — and I had great pleasure from what you yourself wrote. In particular since you were not well — praised be Hashem Yisborach Who helped you. Today you must begin to put on tefillin — you have been born anew. For the sake of Hashem Yisborach — take careful note of what is beginning now. Throw away all the foolishness that has been until now — and create for yourself a new heart for good. [בִּיסְטוּ גָּאר נַייא גִּיבּוֹרֶין — you are entirely newly born — the Yiddish is raw and powerful. A boy putting on tefillin for the first time is not merely fulfilling a new mitzvah — he is born again — an entirely new being. Reb Nussun speaks to him with the most direct fatherly love: throw away the foolishness — the old way of a child — and create for yourself a new heart. This is a moment of true birth] If Hashem wills — from Uman — I will write to you more — with Hashem's help. The tefillin batim — I will tell my son Rabbi Itzik — may he live — to send to you. Be well and joyful — and say Tehillim every day — and desire to learn — and everything will be well — with Hashem's help. ## Segment 5
דִּבְרֵי הַכּוֹתֵב בְּדִמְעָה מֵעֹצֶם תְּשׁוּקַת הַנְּקֻדּוֹת טוֹבוֹת וְכוּ'.
And peace to all our anshei sh'lomaynu with great love. It is impossible just now to address you separately as befitting. Presumably you will see or hear what he wrote to his son Rabbi Itzik — may he live. And the post is very urgent. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וַעֲצוּמָה וּבִפְרָט לִידִידִי כְּנַפְשִׁי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר, הִזָּהֵר וְהִזָּהֵר בְּנִי וְתַלְמִידִי חֲבִיבִי לְבַל יַעֲלֶה עָלֶיךָ רַעְיוֹן חַס וְשָׁלוֹם שֶׁלֹּא כִּרְצוֹן הָאֱמֶת, רַק בּוֹא תָּבוֹא בְּרִנָּה עִם אַנְשֵׁי שְׁלוֹמֵנוּ לְפֹה עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. וְכֵן כָּל יָמֶיךָ עַד יָבוֹא מוֹרֵה צֶדֶק לְמַעַן יֵיטִיב לְךָ לָנֶצַח, וּבְחַסְדּוֹ יִתְבָּרַךְ תַּחֲזִיק לִי טוֹבָה לָנֶצַח נְצָחִים.
Nussun as above. The words of your father — who awaits to see all good in you. Nussun of Breslov. ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # לב URL: https://ajew.org/reader-plain/alim-litrufa/2/32/ # לב
לב
Source: https://ajew.org/reader/alim-litrufa/2/32 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, שַׁחֲרִית יוֹם ד' חַיֵּי שָׂרָה [כ"ד חשון] תקצ"א בְּרֶסְלֶב.
Blessed be Hashem Peace — as is customary — to my beloved son, my dear one — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 2
שָׁלוֹם כַּנָּהוּג. מִכְתָּבוֹ קִבַּלְתִּי. גַּם שְׁלשָׁה רוּבָּל־חָדָשׁ, תְּשׁוּאַת חֵן חֵן לוֹ עַל זֶה.
Your letter I received twice. One on the end of Wednesday — at great length — and by the kindness of Hashem I had already anticipated to respond to it on the eve of Wednesday — in ## Segment 3
וְהִנֵּה מִכְתָּבְךָ הָיָה לִי לְנַחַת גָּדוֹל כִּי אֲנִי רוֹאֶה שֶׁמִּכְתָּבַי עוֹשִׂים רֹשֶׁם טוֹב אֶצְלְךָ, וּבֶאֱמֶת כֻּלָּם נִכְתְּבוּ בִּתְשׁוּעַת ה' עַל יְדֵי גֹּדֶל תְּשׁוּקַת הָרְצוֹנוֹת וְהַכִּסּוּפִין שֶׁלָּנוּ לְהַשֵּׁם יִתְבָּרַךְ.
which Hashem sent under my pen to strengthen you to be always in joy on account of who has not made me a gentile and so forth. In my opinion that letter surely gave you very great life — but it appears it did not reach you until the Friday close to the entry of the holy Shabbos. Let me know if you received it. And on Friday your letter reached me once more. ## Segment 4
נָא בְּנִי חֲזַק וֶאֱמַץ וְתַתְמִיד בְּלִמּוּדְךָ הֵיטֵב, לִלְמֹד כַּמָּה שָׁעוֹת בְּכָל יוֹם, וְגַם לוֹמַר תְּהִלִּים וּתְפִלּוֹת בְּכָל יוֹם, וְגַם לְפָרֵשׁ שִׂיחָתְךָ בְּכָל יוֹם וּלְרַחֵם עַל עַצְמְךָ בְּכָל יוֹם. וְאִם יִתֵּן הַשֵּׁם יִתְבָּרַךְ יִתֵּן, וְאִם לָאו לָאו. עָלֵינוּ לַעֲמֹד כְּרָשׁ וְאֶבְיוֹן לְבַקֵּשׁ מַתְּנַת־חִנָּם לְהַצִּיל נַפְשֵׁנוּ, אוּלַי יְרַחֵם. וְלֹא אוּכַל לְהִתְאַפֵּק מֵעֹצֶם אַהֲבָתְךָ מִלִּכְתֹּב לְךָ מְעַט מִמַּה שֶּׁאָמַרְתִּי בְּשַׁבַּת־קֹדֶשׁ הֶעָבַר. וְתַמְצִית הָעִנְיָן מְרֻמָּז בַּפָּסוּק (בְּרֵאשִׁית י"ח): "וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם". יוֹשֵׁב לְשׁוֹן הַמְתָּנָה וְעַכָּבָה זְמַן רַב, כְּמוֹ (דְּבָרִים א): "וַתֵּשְׁבוּ בְקָדֵשׁ יָמִים רַבִּים"; הַיְנוּ שֶׁאֵין הָאָדָם זוֹכֶה לְהִתְגַּלּוּת אֱלֹהוּת בְּחִינַת וַיֵּרָא אֵלָיו ה', כִּי אִם עַל יְדֵי שֶׁיּוֹשֵׁב וּמַמְתִּין וּמִתְעַכֵּב אֵצֶל פֶּתַח אֹהֶל הַקְּדֻשָּׁה זְמַן רַב. וְאַף עַל פִּי שֶׁבְּתוֹךְ כָּךְ עוֹבֵר עָלָיו מַה שֶּׁעוֹבֵר, וַחֲמִימוּת הַיּוֹם שֶׁהֵם כְּלַל הַתַּאֲווֹת בּוֹעֵר אוֹתוֹ הַרְבֵּה, אַף עַל פִּי כֵן הוּא אֵינוֹ מַנִּיחַ אֶת מְקוֹמוֹ חַס וְשָׁלוֹם, רַק הוּא יוֹשֵׁב וּמַמְתִּין וּמִתְעַכֵּב אֵצֶל הַפֶּתַח יָמִים וּזְמַנִּים רַבִּים בְּחִינַת וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם. וְהָבֵן הֵיטֵב, כִּי אִיתָא בִּדְבָרָיו זַ"ל (לִקּוּטֵי מוֹהֲרַ"ן חֵלֶק ב' מח) שֶׁלִּפְעָמִים הָאָדָם אֵצֶל הַפֶּתַח וְהוּא שָׁב לְאָחוֹר, אוֹ שֶׁמִּשְׁתַּטֵּחַ וּמִתְפַּשֵּׁט אָז כְּנֶגְדּוֹ הַבַּעַל דָּבָר וְכוּ', אֲבָל מִי שֶׁחוֹשֵׁב עַל תַּכְלִיתוֹ הַנִּצְחִי בֶּאֱמֶת וְחָס עַל חַיָּיו בֶּאֱמֶת, אֵינוֹ שָׁב לְאָחוֹר, וְאֵינוֹ זָז מִמְּקוֹמוֹ חַס וְשָׁלוֹם בְּשׁוּם אֹפֶן, רַק הוּא יוֹשֵׁב וּמַמְתִּין אֵצֶל פֶּתַח אֹהֶל הַקְּדֻשָּׁה שֶׁהוּא אֹהֶל בֵּית הַמִּדְרָשׁ וְאֹהֶל הַצַּדִּיקִים וְהַכְּשֵׁרִים אַף עַל פִּי שֶׁחֹם הַיּוֹם בּוֹעֵר חַס וְשָׁלוֹם. וְעַל יְדֵי זֶה "וַיֵּרָא אֵלָיו ה'" וְכוּ'. וְיֶתֶר מִזֶּה מְבֹאָר אֶצְלִי בַּאֲרִיכוּת יוֹתֵר (עַיֵּן לִקּוּטֵי הֲלָכוֹת אִישׁוּת ד' יט). וּבַיָּמִים הַלָּלוּ בְּכָל מַה שֶּׁעוֹבֵר עָלַי אוֹ מַה שֶּׁאֲנִי שׁוֹמֵעַ מִמְּךָ וְכַיּוֹצֵא בְּךָ אֲנִי נִזְכָּר בְּכָל פַּעַם וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל וְכוּ' כַּנַּ"ל. וְאַף עַל פִּי שֶׁהַכִּלְיוֹן עֵינַיִם קָשֶׁה מְאֹד, אַף עַל פִּי כֵן צְרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּשִׂמְחָה בְּכָל עֵת עַל פִּי הַדְּרָכִים שֶׁהִזְהִירָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל. וּבִפְרָט שֶׁבְּתוֹךְ כָּךְ עוֹסְקִים קְצָת בְּתוֹרָה וּתְפִלָּה וּמִצְווֹת אֲשֶׁר הֵם חַיֵּינוּ וְשִׂמְחָתֵנוּ. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ, כִּי הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית לוֹמַר בְּשִׂמְחָה, אַשְׁרֵינוּ מַה טּוֹב וְכוּ' וּלְהַנִּיחַ טַלִּית וּתְפִלִּין וְכוּ'.
And I was greatly astonished at you — that there rises in your heart fear regarding the matter of the Atchered (conscription order) — for it is only needless black melancholy. May Hashem Yisborach in His mercy have compassion on His people and rescue them from now on from this bitter decree. But far be it from you to be needlessly frightened — and to confuse yourself away from your small engagement in the service of Hashem. If you wish to share in the sufferings of Israel — it is surely beautiful for you to pray and cry bitterly over this decree. But everything according to the ways that our holy Master, of blessed memory, taught us — that is: to set aside an hour each day to cry out over the troubles of his soul — and then to include within it also this cry of ours — that in our days such a bitter decree has been issued — perhaps He will have compassion — perhaps He will show mercy. But even now one must strengthen oneself to be the whole day in joy — on account of the good points that still exist in us. I awakened — and I am still with You [Tehillim 139:18]. Please, my beloved son — do not draw upon yourself, G-d forbid, needless black melancholy. And far be it from you to move from your place on account of this. Peace to you — do not fear. And likewise all your other worries and melancholy — all needless — and they help nothing and damage greatly, G-d have mercy. And behold — at first I had great grief from your letter from Tuesday where you elaborated in your grief. But I found there too what my soul loves — the good points of yours — that you give yourself life in the ways of our Master, our Teacher and Rebbe, of blessed memory — with a little hisbodidus and crying out. This is my consolation in my poverty — this is my portion from all my toil — that I have already instilled in you a little of the truth of his counsel and his holy words. Would that you receive everything — and walk in all his ways. And the essential is to listen well to the voice of his encouragement — that which encourages and urges and warns more and more to gladden ourselves at every time — however it may be. See, my beloved son, the wonders of the Perfect of Knowledge — that He implanted remembrance and forgetting in the heart of a person. For behold — how many times I have strengthened you with my words — and I did not remind you to rejoice in the matter of the ten chapters of Psalms. For He made everything beautiful in its time [Koheles 3:11] — that the power of forgetting can cause a person to forget something he is accustomed to — and all of it is for great good. For His thoughts are very deep. But He has given us free choice — and it is upon us to remind ourselves each time of all the good He has bestowed upon us — in this awesome and most exalted matter that we merited to shelter in the shadow of such a holy, awesome, and most exalted one. And behold I wanted to write you some discourse that I spoke yesterday at the Third Shabbos Meal — which would be greatly needed by you. But the prayer of Shacharis has arrived. And even what I wrote was from the abundance of love that disrupts the order — and there is yet a vision for the appointed time, if G-d wills it. The words of your father — who longs for your friendship and awaits hearing from you words of joy and gladness. Nussun of Breslov. Postscript — A Loan; Shabbos Guests Ate Kugel and Kolatch My beloved son — I have asked that you send me three new rubles as a loan — and soon you will receive them from Rabbi Shimshon. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעוֹת חֲדָשׁוֹת בְּכָל עֵת שֶׁיִּתְקַיֵּם מְהֵרָה (יְשַׁעְיָה יב) "וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְּשׁוּעָה", כְּתַרְגּוּמוֹ 'וּתְקַבְּלוּן אוּלְפַן חֲדַת וְכוּ' מִבְּחִירֵי צַדִּיקַיָּא'.
Please fulfil my words as much as possible — for the hour presses upon me greatly. May Hashem Yisborach have mercy. And even from this — do not have black melancholy. Only turn it into joy — that despite everything — thank G-d — I had several guests for the holy Shabbos — and all of them ate kugel (pudding) and kolatch (large braided loaves) — ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
כְּבוֹד אָבִי נֵרוֹ יָאִיר הוּא אֶצְלִי מִיּוֹם א' עַד הַיּוֹם, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַיֵּם כִּבּוּד אָב בֶּאֱמֶת כָּרָאוּי, וּבְשִׂמְחָה גְּדוֹלָה.
and we also spoke words of Torah — words of truth and upright certainty — and so forth. Nussun, as above. # שכא URL: https://ajew.org/reader-plain/alim-litrufa/2/320/ # שכא
שכא
Source: https://ajew.org/reader/alim-litrufa/2/320 ## Segment 1
שכא
Nussun as above. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' תֵּצֵא ת"ר. אוּמַאן.
My beloved son Nachman — may he live. I received your greeting — and I had great pleasure from what you yourself wrote. In particular since you were not well — praised be Hashem Yisborach Who helped you. Today you must begin to put on tefillin — you have been born anew. For the sake of Hashem Yisborach — take careful note of what is beginning now. Throw away all the foolishness that has been until now — and create for yourself a new heart for good. [בִּיסְטוּ גָּאר נַייא גִּיבּוֹרֶין — you are entirely newly born — the Yiddish is raw and powerful. A boy putting on tefillin for the first time is not merely fulfilling a new mitzvah — he is born again — an entirely new being. Reb Nussun speaks to him with the most direct fatherly love: throw away the foolishness — the old way of a child — and create for yourself a new heart. This is a moment of true birth] If Hashem wills — from Uman — I will write to you more — with Hashem's help. The tefillin batim — I will tell my son Rabbi Itzik — may he live — to send to you. Be well and joyful — and say Tehillim every day — and desire to learn — and everything will be well — with Hashem's help. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ.
And peace to all our anshei sh'lomaynu with great love. It is impossible just now to address you separately as befitting. Presumably you will see or hear what he wrote to his son Rabbi Itzik — may he live. And the post is very urgent. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם א'. לְהַרְחִיב בְּדִבְרֵי אֱמֶת אֵין בִּלְשׁוֹנִי מִלָּה עַתָּה, וּבְקָרוֹב תָּבוֹא בְּעַצְמְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וִיזַכֵּנוּ לְהַמְשִׁיךְ עָלֵינוּ שְׁנֵי הַבְּקִיאוּת שֶׁצְּרִיכִין לְהַמְשִׁיךְ עַל עַצְמוֹ, שֶׁהֵם בְּחִינַת בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב, שֶׁהֵם בְּחִינַת אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. כִּי בְּוַדַּאי הוּא בְּקִיאוּת גָּדוֹל וְעָצוּם מְאֹד כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה כַּמָּה פְּעָמִים, וְיוֹתֵר יֵשׁ לְדַבֵּר מִזֶּה כִּמְעַט בְּכָל יוֹם, כִּי עָקֹב הַלֵּב מִכֹּל וְאָנוּשׁ הוּא וְחוֹלֶה מְאֹד. וְכַמָּה וְכַמָּה חוֹתְרִים עָלֵינוּ מְאֹד בְּכָל יוֹם לְהַפִּילוֹ לְגַמְרֵי חַס וְשָׁלוֹם חַס וְשָׁלוֹם, וּצְרִיכִין בְּכָל פַּעַם לִזְכֹּר הֵיטֵב בְּעִנְיַן הַבְּקִיאוּת הַנַּ"ל, וְעוֹד כַּמָּה שִׂיחוֹת קְדוֹשׁוֹת וְתוֹרוֹת נוֹרָאוֹת הַשַּׁיָּכִים לָזֶה, לְמַעַן יִשָּׁאֵר קַיָּם עַל עָמְדוֹ תָּמִיד. וּבִפְרָט בְּחֹדֶשׁ אֱלוּל שֶׁאָז נִמְשָׁךְ הַשְּׁנֵי בְּקִיאוּת הַנַּ"ל, שֶׁהֵם סוֹד כַּוָּנַת אֱלוּל וְכוּ' וְכוּ'. בֶּאֱמֶת אֵינִי יָכוֹל לְהָבִין כְּלָל בַּמֶּה זָכִינוּ לִשְׁמֹעַ כָּזֹאת. וְאִם נַעֲשֶׂה עִמָּנוּ מַה שֶּׁנַּעֲשֶׂה בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת וּמַחֲלֹקֶת וּבִזְיוֹנוֹת, אַף עַל פִּי כֵן אַשְׁרֵינוּ אַשְׁרֵינוּ וַדַּאי, וַעֲדַיִן יֵשׁ תִּקְוָה לְחַכּוֹת לְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח.
May the Master of Mercy make the writing and the sealing good [בַּעַל הָרַחֲמִים יֵיטִיב הַכְּתִיבָה וְהַחֲתִימָה — the traditional blessing of the month of Elul — "may you be written and sealed for good." Reb Nussun opens with this greeting — he has arrived in Uman — and it is already Elul — the month of preparation for Rosh Hashana] — to the honor of my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father — who awaits to see all good in you. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 7
וְשָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
Until here His mercies Yisborach helped us — that he arrived here on Tuesday — around midday. And he found his letter — and it was a comfort. And now his eyes are raised heavenward — He Who began — He will complete the work placed in his hand — which is the eternal good of the community. May Hashem complete for them for good quickly. And the awesome holy days are approaching — and one must examine his deeds — and seek and search and investigate a way to repentance — each one from the place where he is. And our power is only in the mouth — and for this too one needs heavenly assistance. And one must strengthen oneself in good desires and longings — with great strengthening and great stubbornness in desire — and to believe in oneself — that still the good within him is very very strong — even though I have damaged it as I have damaged — even so many waters cannot extinguish the love — and rivers cannot flood the good points that I merited to snatch in this passing shadow. [Shir Hashirim 8:7] And in particular — praised be G-d in His great chesed — all is hidden and concealed and sealed and preserved with the true Master of the House — and through his great power — still I have hope for all true and eternal good. Only be very strong and resolute — to rejoice in all this throughout the entire year — and in these holy days of Elul and Tishrei — more and more. ## Segment 8
לְמַעַן הַשֵּׁם יִתְבָּרַךְ תִּתְגַּבֵּר בְּכָל עֹז לִהְיוֹת אַךְ שָׂמֵחַ תָּמִיד, וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ, וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. וּתְחַיֶּה עַצְמְךָ בְּלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה בְּכָל יוֹם, וּבִתְפִלּוֹת וְתַחֲנוּנִים וַאֲמִירַת תְּהִלִּים בְּכַוָּנָה, וּתְדַבֵּר עִם אַנְשֵׁי שְׁלוֹמֵנוּ בְּכָל יוֹם, וּתְשַׂמַּח נַפְשֶׁךָ בְּכָל מַה דְּאֶפְשָׁר. וַאֲנִי עַל מִשְׁמַרְתִּי אֶעֱמֹד לְהִתְפַּלֵּל עֲבוּרְךָ וְלַה' הַיְשׁוּעָה שֶׁיֵּיטִיב לְךָ בְּחַסְדּוֹ. לֹא כַחֲטָאֵינוּ יַעֲשֶׂה לָנוּ וְכוּ', כִּי חַסְדּוֹ גָּדוֹל עָלֵינוּ, חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וְאֵין פְּנַאי לְהַאֲרִיךְ עַתָּה. וְשָׁלוֹם וְחַיִּים כְּנַפְשְׁךָ בְּנִי חֲבִיבִי וָנֶפֶשׁ אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָתְךָ.
The words of one who writes with tears — from the immensity of the longing for the good points — and so forth. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 10
וְשָׁלוֹם לַחֲתָנִי הָרַבָּנִי מוֹרֵנוּ הָרַב בָּרוּךְ נֵרוֹ יָאִיר עִם שְׁלוֹם זוּגָתוֹ הִיא בִּתִּי מָרַת חַנָּה צִירְיל תִּחְיֶה, וְלִבְנִי נַחְמָן, וְלִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיוּ.
Nussun of Breslov. ## Segment 11
לְמַעַן הַשֵּׁם יִתְבָּרַךְ בַּאגֶערְט צוּא לֶערְנֶין, אוּן דַאוֶוענְט עֶרִינְסְט. אוּן הִיט בֶּענְשִׁין אוּן קְרִיאַת שְׁמַע לֵיְענֶען, אוּן כָּל הַבְּרָכוֹת. אוּן הִיט אַייךְ פוּן שְׁלֶעכְטְס אוּן טְרַאכְט אוֹף דֶּעם תַּכְלִית. וָוארִין דֶּער תַּכְלִית אִיז נָאר תּוֹרָה אוּן תְּפִלָּה וּמַעֲשִׂים טוֹבִים [הִשְׁתּוֹקְקוּ לִלְמֹד, וְהִתְפַּלְלוּ בִרְצִינוּת, וְהִזָּהֲרוּ בְּבִרְכַּת הַמָּזוֹן וּבַאֲמִירַת קְרִיאַת שְׁמַע וְכֹל הַבְּרָכוֹת. וְהִזָּהֲרוּ מֵרַע וְחִשְׁבוּ עַל הַתַּכְלִית, כִּי הַתַּכְלִית הִיא רַק תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים].
*Ashreinu* that we know such holy and awesome and exalted combinations for Elul and Tishrei. And he could not restrain himself from mentioning some of them: ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 13
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תר"א
*"Oz v'hadar levushah va'tis'chak l'yom acharon"* — "Strength and beauty are her clothing — and she laughs to the last day" [Mishlei 31:25] — the initial letters of this verse form the word Elul — אֱלוּל [א — Oz; ל — levushah; ו — va'tis'chak; ל — l'yom]. [This is among the most beloved of the Elul combinations revealed by the Rebbe — the woman of valor laughs to the last day — and in her strength and beauty she carries the entire month of Elul in her initial letters. The month of repentance hidden in the woman of valor who laughs even at the end — for she is confident in her strength and in the King] And Tishrei — the initial letters of the verse: *"atah forarsta b'ozzecha yam — shibbarta rashei tanninim al ha'mayim"* — "You broke the sea with Your might — You shattered the heads of the sea monsters on the waters" [Tehillim 74:13] — the initial letters form Tishrei. And also: the ending letters of: *"v'atah yadata es nefesh hager — ki gerim hayitem"* — form Tishrei. [Sh'mos 23:9] And: *"tavoi tasuri mei'rosh amanah"* — "come with me from Lebanon — look from the peak of Amanah" [Shir Hashirim 4:8] — the initial letters of each word form Tishrei twice. And: *"u'mal Hashem Elohecha es l'vav'cha v'es levav"* — "and Hashem your G-d will circumcise your heart and the heart of" — the initial letters form Elul — אֱלוּל [א — es; ל — l'vav'cha; ו — v'es; ל — levav]. [Devarim 30:6] And: *"v'im lo sov'eh ha'ishah lalaches acharecha"* — "and if the woman is not willing to go after you" — also forms Elul. [Bereishis 24:8] And relating to this is the secret of the intention of Elul — whose foundation is: *"im essak shamayim sham atah — v'atzi'ah sh'ol hineka"* — "if I ascend to the heavens — You are there — and if I make my bed in the depths — behold You are there." [Tehillim 139:8] Happy is one who strengthens himself every day and at every time — and in particular in Elul itself — to go in this — to draw upon himself the knowledge from the One Who is expert in the law — expert in going — expert in returning. And Tishrei — the initial letters of the verse: *"atah forarsta b'ozzecha yam — shibbarta rashei tanninim al ha'mayim"* — "You broke the sea with Your might — You shattered the heads of the sea monsters on the waters" [Tehillim 74:13] — the initial letters form Tishrei . And also: the ending letters of: *"v'atah yadata es nefesh hager — ki gerim hayitem"* — form Tishrei. [Sh'mos 23:9] And: *"tavoi tasuri mei'rosh amanah"* — "come with me from Lebanon — look from the peak of Amanah" [Shir Hashirim 4:8] — the initial letters of each word form Tishrei twice. Who has heard such a thing — who has seen such things. In particular one who has merited to taste — even like a point from the sea — the sweet nectar of the pleasant words — the revelation of the holy Torahs that were said about all the above. Great is our Master and mighty in power — Who made wondrous counsel to hide and conceal such a light — for the sake of the preservation of free choice. But what shall we return to Hashem — Who opened our eyes to see eye to eye the truth of the true point of truth — which it is impossible to hide from our mind — G-d forbid — in any way. Even if our actions are — G-d forbid — as they are — the truth is truth — and the word of our G-d will stand forever. And peace to all our anshei sh'lomaynu with great and immense love — and in particular to his dear friend as his soul — the veteran outstanding — our Teacher the Rabbi Yaakov — may his light shine. Be very careful and very careful — my son and my beloved disciple — that no thought arise upon you — G-d forbid — not as the will of the truth. Only come with joy with the anshei sh'lomaynu here — for Rosh Hashana coming upon us for good. And so all your days — until there comes the Teacher of Righteousness — so that it will be good for you forever. And in His chesed Yisborach — you will hold to my good credit — forever and eternally. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great and immense love — and in particular to his dear friend as his soul — the veteran outstanding — our Teacher the Rabbi Yaakov — may his light shine. Be very careful and very careful — my son and my beloved disciple — that no thought arise upon you — G-d forbid — not as the will of the truth. Only come with joy with the anshei sh'lomaynu here — for Rosh Hashana coming upon us for good. And so all your days — until there comes the Teacher of Righteousness — so that it will be good for you forever. And in His chesed Yisborach — you will hold to my good credit — forever and eternally. # שכב URL: https://ajew.org/reader-plain/alim-litrufa/2/321/ # שכב
שכב
Source: https://ajew.org/reader/alim-litrufa/2/321 ## Segment 1
שכב
And in particular in the night — in the long nights as now — to fulfil: *"ezkera n'ginasi balailah — im l'vavi asicha — va'y'chapes ruchi"* — "I will remember my song in the night — with my heart I will talk — and my spirit will search" [Tehillim 77:7] [אֶזְכְּרָה נְגִינָתִי בַּלַּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי — this verse is a central text of Breslov practice: in the long nights of winter — when the world is dark and the heart feels empty — one must remember one's nigun — one's melody — the good point within oneself — and speak with one's own heart — and search one's spirit — perhaps there is still hope] — and to explain to oneself this verse well — how one must converse with oneself — with one's heart — and remember one's song — in the aspect of the good — and search one's spirit — perhaps even so there is still hope to merit to what all the upright and true tzaddikim merited. For every person in every level — even if he is on the lowest rung — must say every time: when will my deeds reach the deeds of my fathers — for choice is free — but all should be for drawing close and not for distancing further — G-d forbid — as we have spoken about this countless times. More than this there is no leisure to extend. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' עֶרֶב סֻכּוֹת תר"א לפ"ק בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם בְּאֶמְצַע תְּפִלַּת שַׁחֲרִית, וְהָיָה לִי לְנַחַת וְהַ' יְשַׂמְּחֵנוּ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וְתִזְכֶּה עַל יְדֵי הַשִּׂמְחָה שֶׁיִּשְׁלַח הַשֵּׁם יִתְבָּרַךְ רְפוּאָה שְׁלֵמָה לְזוּגָתְךָ תִּחְיֶה, כִּי שִׂמְחָה הִיא רְפוּאָה לְכָל מִינֵי חוֹלַאַת רַחֲמָנָא לִצְלַן. וְהִנֵּה נִכְסַפְתִּי מְאֹד לְמַלּאוֹת רְצוֹנְךָ שֶׁהוּא רְצוֹנִי, לִכְתֹּב לְךָ דִּבְרֵי אֱמֶת מֵעִנְיָנָא דְּיוֹמָא, אַךְ טָרִידְנָא טוּבָא. וַעֲדַיִן לֹא הִנַּחְתִּי תְּפִלִּין דְּרַבֵּנוּ תָּם, וְלֹא הִגְבִּיהוּ כַּנְפֵי הַסֻּכָּה וְכוּ'. אַךְ תְּשׁוּקָתְךָ מַכְרִיחֵנִי לִכְתֹּב לְךָ מְעַט מֵאֲשֶׁר דִּבַּרְנוּ אֶתְמוֹל בִּסְעֻדָּה שְׁלִישִׁית, שֶׁכָּל בְּחִינַת סֻכָּה וְאַרְבָּעָה מִינִים הַקְּדוֹשִׁים הַכֹּל לְהַשְׁלִים וּלְהוֹצִיא לָאוֹר הַסְּפָרִים הַקְּדוֹשִׁים שֶׁל הַצַּדִּיקֵי אֱמֶת בְּכָל דּוֹר שֶׁעַל יְדֵי זֶה נִשְׁלָם הַתּוֹרָה וְכוּ'. שֶׁבָּזֶה אָנוּ עוֹסְקִים בְּאֵלּוּ הַיָּמִים לְהַשְׁלִים אֶת הַתּוֹרָה בִּשְׁמִינִי עֲצֶרֶת וְשִׂמְחַת תּוֹרָה, שֶׁהוּא סוֹף גְּמָר וְהַתִּקּוּן שֶׁל רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כַּמּוּבָא בַּכַּוָּנוֹת. וְכָל מִצְווֹת אַרְבָּעָה מִינִים בַּיָּדַיִם, לְהָאִיר יְדֵי הַסְּמִיכָה בִּידֵי הַכְּתִיבָה הָעוֹסְקִים בִּכְתִיבַת כְּתַב יִשְׂרָאֵל. בִּפְרָט הַכּוֹתְבִים סְפָרִים קְדוֹשִׁים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה, שֶׁעַל יְדֵי זֶה נִבְקָע יָם הַחָכְמָה שֶׁל כָּל אֶחָד וְאֶחָד לְהַכְנִיס בְּלִבּוֹ יְדִיעַת הָאֱמוּנָה הַקְּדוֹשָׁה, עַד אֲשֶׁר יִתְקַיֵּם וְיֵדַע כָּל פָּעוּל כִּי אַתָּה פְעַלְתּוֹ וְכוּ' כְּמוֹ שֶׁמְּסַיְּמִין אַחַר נְטִילַת לוּלָב לְמַעַן דַּעַת כָּל עַמֵּי הָאָרֶץ כִּי ה' הוּא הָאֱלֹֹקִים וְכוּ'. וְהַנִּעְנוּעִים הַקְּדוֹשִׁים הֵם בְּחִינַת תְּנוּעַת הַקֻּלְמוֹס בָּאֲוִיר, הַמּוּבָא בְּהַתּוֹרָה "חֲדִי רַבִּי שִׁמְעוֹן" שֶׁאָנוּ עוֹסְקִים בָּהּ עַתָּה. וְהַשְּׁלֹשָׁה מִינִים שֶׁאֵצֶל הַלּוּלָב הֵם בְּחִינַת ג' אֶצְבָּעִין דְּאָחֲזִין בְּקֻלְמוֹסָא הַמּוּבָא בְּתִקּוּנֵי זֹהַר, כְּדֵי לְהַשְׁלִים הַתּוֹרָה בִּבְחִינַת לוּחוֹת הָאֶבֶן כְּתוּבִים בְּאֶצְבַּע אֱלֹהִים. וְשַׁיָּךְ לָזֶה מַאֲמַר הַתִּקּוּנֵי זֹהַר, וּבְגִין כָּךְ בְּקָנֶה דִּילָךְ דְּאִיהוּ קֻלְמְסָא בָּזַע יַמָּא דְּאוֹרַיְתָא [וּבִגְלַל זֶה בַּמַּטֶּה שֶׁלְּךָ שֶׁהוּא קוֹלְמוֹס, בָּקַע אֶת יַם התּוֹרָה]. וְהַכֹּל לְהוֹדִיעַ וּלְסַפֵּר לְכָל בָּאֵי עוֹלָם גְּבוּרוֹתָיו וְנִפְלְאוֹתָיו וַחֲסָדָיו שֶׁעוֹשֶׂה עִמָּנוּ בְּכָל דּוֹר וָדוֹר, שֶׁשּׁוֹלֵחַ לָנוּ צַדִּיקִים אֲמִתִּיִּים כָּאֵלּוּ שֶׁמְּגַלִּים לָנוּ חִדּוּשֵׁי תּוֹרָה נוֹרָאִים וְנִפְלָאִים כָּאֵלּוּ, שֶׁעַל יְדֵי זֶה נִמְשָׁךְ קִיּוּם הַתּוֹרָה שֶׁעַל יְדֵי זֶה נִתְגַּלֶּה אֱלֹקוּתוֹ יִתְבָּרַךְ.
And peace to all our anshei sh'lomaynu with great and immense love — and in particular to his dear friend as his soul — the veteran outstanding — our Teacher the Rabbi Yaakov — may his light shine. Be very careful and very careful — my son and my beloved disciple — that no thought arise upon you — G-d forbid — not as the will of the truth. Only come with joy with the anshei sh'lomaynu here — for Rosh Hashana coming upon us for good. And so all your days — until there comes the Teacher of Righteousness — so that it will be good for you forever. And in His chesed Yisborach — you will hold to my good credit — forever and eternally. ## Segment 5
וְזֶה בְּחִינַת הַסֻּכָּה בְּחִינַת עַנְנֵי כָּבוֹד שֶׁהָלְכוּ לִפְנֵי יִשְׂרָאֵל, בִּנְסִיעָתָם בַּמִּדְבָּר וְהָאָרוֹן עִם הַלּוּחוֹת הָאֶבֶן לִפְנֵיהֶם, שֶׁבִּבְחִינָה זֹאת צָרִיךְ אִישׁ הַיִּשְׂרְאֵלִי לֵילֵךְ בַּדֶּרֶךְ, הֵן רָחוֹק הֵן קָרוֹב, אוֹ בְּעִירוֹ כְּשֶׁהוֹלֵךְ בִּשְׁבִיל מַשָּׂא וּמַתָּן וּפַרְנָסָה, כְּגוֹן לְבֵית הַפָּאסְט וְכוּ', שֶׁצָּרִיךְ לְכַוֵּן כְּדֵי שֶׁיַּרְוִיחַ וְיִתֵּן צְדָקָה לִהְיוֹת בִּכְלַל תּוֹמְכֵי אוֹרָיְתָא הָעוֹסְקִים לְהוֹצִיא לָאוֹר סְפָרִים הַקְּדוֹשִׁים וְכוּ'. וְגַם צָרִיךְ לְכַוֵּן אוּלַי יִפְגַּע עִם אֵיזֶה אָדָם לְדַבֵּר עִמּוֹ מֵהַתַּכְלִית, וּלְהוֹדִיעַ לוֹ מֵאֲמִתַּת הַחִדּוּשִׁים שֶׁל הִתְגַּלּוּת הַתּוֹרָה שֶׁל צַדִּיקֵי אֱמֶת שֶׁבַּדּוֹר וְכוּ', וְעוֹד יֵשׁ הַרְבֵּה בָּזֶה. וְעַל יְדֵי זֶה זוֹכִין לְשִׂמְחָה בְּחִינַת "אוֹר צַדִּיקִים יִשְׂמָח" בְּחִינַת זְמַן שִׂמְחָתֵנוּ. וּשְׁלֵמוּת גְּמַר הַשִּׂמְחָה בְּיוֹתֵר הוּא בְּשִׂמְחַת תּוֹרָה, שֶׁאָז מַשְׁלִימִין הַתּוֹרָה, וְכָל אֶחָד נוֹטֵל סֵפֶר תּוֹרָה בְּיָדוֹ וְשָׂמֵחַ בָּהּ עַל חֶלְקוֹ שֶׁיֵּשׁ לוֹ בְּהַשְׁלָמַת הַתּוֹרָה בִּבְחִינַת הַנַּ"ל.
Great peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — with all his precious children who go forth from his loins — may they live. ## Segment 6
וְשִׂים לִבְּךָ לְהָבִין הֵיטֵב כָּל הַנַּ"ל וּתְדַבְּרוּ מִזֶּה בְּיוֹם טוֹב הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְתִזְכְּרוּ מַה שֶּׁדִּבַּרְנוּ מִזֶּה בְּרֹאשׁ הַשָּׁנָה הֶעָבַר, וְתִתְחַזְּקוּ מְאֹד לִשְׂמֹחַ עַל חֶלְקְכֶם בְּכָל הַנַּ"ל, כִּי "חֶדְוַת ה' הוּא מָעֻזְּכֶם". עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם שֶׁנִּזְכֶּה בְּחַסְדּוֹ לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל תְשׁוּקַתְכֶם שֶׁהוּא רְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
He received his letter on Sunday. To extend in words of truth — he has no word on his tongue just now — and soon you will come yourself — with Hashem's help. May Hashem have mercy on them — and grant them to draw upon themselves the two beki'us that one needs to draw upon himself — which are in the aspect of baki b'ratzo baki b'shov — which are in the aspect of "im essak shamayim sham atah — v'atzi'ah sh'ol hineka." [בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב — expert in going forward — expert in returning — from the vision of Yechezkel 1:14 — the living creatures ran and returned. This is the secret of the Elul beki'us revealed by the Rebbe: no matter how high one rises or how low one falls — one must draw upon oneself this knowledge — the knowledge of the One Who is everywhere — for *"im essak shamayim sham atah — v'atzi'ah sh'ol hineka"* — if I ascend to heaven — You are there — and if I make my bed in the depths — behold You are there. This is both the going and the returning — the Rebbe's secret for the entire month of Elul] For certainly it is a great and very immense beki'us — as they have already spoken about this many times — and there is more to speak about this almost every day — for the heart is crooked above all — and sick and very ill. And how many and how many are undermining against them very much every day — to fall completely — G-d forbid G-d forbid. And one must remember every time well the matter of the above-mentioned beki'us — and more — several holy discourses and awesome Torahs that relate to this — so that one should remain established in his place always. And in particular in the month of Elul — when the two above-mentioned beki'us are drawn — which are the secret of the intention of Elul. In truth he cannot understand at all — in what they merited to hear such things. And even if what happens with them in the physical and spiritual — and the dispute and the shames — even so ashreinu ashreinu certainly — and still there is hope to wait for all good — in this world and in the World to Come — forever. ## Segment 7
דֶּער וַייל הָאבִּין מִיר בָּרוּךְ־הַשֵּׁם, דִּיא פְלִיגְיל פוּן דֶּער סֻכָּה אוֹיף גִּיהוֹיבֶּן, דֶּעם אֶתְרוֹג מְהֻדָּר הָאבּ אִיךְ אִיצְט אוֹיךְ גִּיזֶעהין. בָּרוּךְ הַשֵּׁם אַלְץ רֶעכְט [בֵּינָתַיִם הֵרַמְנוּ אֶת כְּנַף הַסֻּכָּה, אֶת הָאֶתְרוֹג הַמְהֻדָּר גַּם כֵּן רָאִיתִי. בָּרוּךְ ה' הַכֹּל עַל נָכוֹן]. לְהַגִּיד כִּי יָשָׁר ה' צוּרִי וְכוּ', מִי יִתֵּן שֶׁנִּהְיֶה גַּם כֵּן בִּכְלַל יְשָׁרִים, אַךְ לְעֵת עַתָּה אָנוּ שְׂמֵחִים שֶׁאָנוּ מְחַבְּרִים עַצְמֵנוּ לְצַדִּיקִים וְלִישָׁרִים וּלְיִשְׁרֵי לֵב שִׂמְחָה.
And peace to his son the rabbinical scholar our Teacher the Rabbi Dovid Tzvi — may he live. For the sake of Hashem Yisborach — be very strong in every strength — to be only joyful always — and trust in Hashem — for He will not abandon you — and all will be turned to good. And give yourself life through the study of the holy Torah every day — and through prayers and supplications and the saying of Tehillim with intention. And speak with the anshei sh'lomaynu every day — and gladden your soul in all that is possible. And I will stand at my post — to pray for you — and to Hashem the salvation — that He will do good for you in His chesed. Not according to our sins did He deal with us — for His chesed is great upon us — chasdei Hashem ki lo samu. And there is no leisure to extend just now. Peace and life as your soul — my beloved son — and the soul of your father who intercedes for you and awaits your salvation. ## Segment 8
דִּבְרֵי הַכּוֹתֵב בְּחִפָּזוֹן גָּדוֹל וּמְצַפֶּה לִשְׂמֹחַ בִּישׁוּעָתוֹ תָּמִיד
And peace to his son-in-law — the rabbinical scholar our Teacher the Rabbi Boruch — may his light shine — with the peace of his wife — his daughter Marat Chana Tziryl — may she live. And to his son Nachman — and to his son Yosef Yonah — may they live. For the sake of Hashem Yisborach — desire to learn — and pray seriously. And be careful with bensching and the reading of Shema and all the blessings. And guard yourselves from bad — and think about the purpose. For the purpose is only Torah and prayer and good deeds. [בַּאגֶערְט צוּ לֶערְנֶין, אוּן דַאוֶוענְט עֶרִינְסְט — Yiddish — the same urgency appears in many of Reb Nussun's Yiddish postscripts to the children and grandchildren of the family: desire to learn — pray seriously — there is no other purpose] ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לָנֶצַח. לְכֻלָּם נֶאֱמַר כָּל הַנַּ"ל וּלְכָל הֶחָפֵץ לִשְׁמֹעַ דִּבְרֵי אֱמֶת.
And peace to his son the rabbinical scholar our Teacher the Rabbi Dovid Tzvi — may he live. For the sake of Hashem Yisborach — be very strong in every strength — to be only joyful always — and trust in Hashem — for He will not abandon you — and all will be turned to good. And give yourself life through the study of the holy Torah every day — and through prayers and supplications and the saying of Tehillim with intention. And speak with the anshei sh'lomaynu every day — and gladden your soul in all that is possible. And I will stand at my post — to pray for you — and to Hashem the salvation — that He will do good for you in His chesed. Not according to our sins did He deal with us — for His chesed is great upon us — chasdei Hashem ki lo samu. And there is no leisure to extend just now. Peace and life as your soul — my beloved son — and the soul of your father who intercedes for you and awaits your salvation. And peace to his son-in-law — the rabbinical scholar our Teacher the Rabbi Boruch — may his light shine — with the peace of his wife — his daughter Marat Chana Tziryl — may she live. And to his son Nachman — and to his son Yosef Yonah — may they live. For the sake of Hashem Yisborach — desire to learn — and pray seriously. And be careful with bensching and the reading of Shema and all the blessings. And guard yourselves from bad — and think about the purpose. For the purpose is only Torah and prayer and good deeds. [בַּאגֶערְט צוּ לֶערְנֶין, אוּן דַאוֶוענְט עֶרִינְסְט — Yiddish — the same urgency appears in many of Reb Nussun's Yiddish postscripts to the children and grandchildren of the family: desire to learn — pray seriously — there is no other purpose] Nussun of Breslov. The words of your father. # שכג URL: https://ajew.org/reader-plain/alim-litrufa/2/322/ # שכג
שכג
Source: https://ajew.org/reader/alim-litrufa/2/322 ## Segment 1
שכג
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' לֶךְ לְךָ תר"א.
And peace to his son the rabbinical scholar our Teacher the Rabbi Dovid Tzvi — may he live. For the sake of Hashem Yisborach — be very strong in every strength — to be only joyful always — and trust in Hashem — for He will not abandon you — and all will be turned to good. And give yourself life through the study of the holy Torah every day — and through prayers and supplications and the saying of Tehillim with intention. And speak with the anshei sh'lomaynu every day — and gladden your soul in all that is possible. And I will stand at my post — to pray for you — and to Hashem the salvation — that He will do good for you in His chesed. Not according to our sins did He deal with us — for His chesed is great upon us — chasdei Hashem ki lo samu. And there is no leisure to extend just now. Peace and life as your soul — my beloved son — and the soul of your father who intercedes for you and awaits your salvation. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
And peace to his son-in-law — the rabbinical scholar our Teacher the Rabbi Boruch — may his light shine — with the peace of his wife — his daughter Marat Chana Tziryl — may she live. And to his son Nachman — and to his son Yosef Yonah — may they live. For the sake of Hashem Yisborach — desire to learn — and pray seriously. And be careful with bensching and the reading of Shema and all the blessings. And guard yourselves from bad — and think about the purpose. For the purpose is only Torah and prayer and good deeds. [בַּאגֶערְט צוּ לֶערְנֶין, אוּן דַאוֶוענְט עֶרִינְסְט — Yiddish — the same urgency appears in many of Reb Nussun's Yiddish postscripts to the children and grandchildren of the family: desire to learn — pray seriously — there is no other purpose] ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי. מַה שֶּׁכָּתַבְתָּ שֶׁאַתָּה לוֹמֵד הַסֵּפֶר, הֶחֱיֵיתָ אוֹתִי מְאֹד. וּבִפְרָט מַה שֶּׁאַתָּה מְחַיֶּה עַצְמְךָ בְּמַה שֶׁכָּתוּב שָׁם בַּתּוֹרָה "אֱמֹר אֶל הַכֹּהֲנִים" בְּעִנְיַן הַצְּדָקָה, כִּי כָּךְ חוֹבַת הַלִּמּוּד שֶׁיָּבוֹא לִידֵי מַעֲשֶׂה, בִּפְרָט סְפָרָיו הַקְּדוֹשִׁים שֶׁמְּלֵאִים עֻבְדּוֹת וְעֵצוֹת טוֹבוֹת. אַךְ הִזְכַּרְתַּנִי בְּנִי חֲבִיבִי שֶׁבְּיוֹם טוֹב הֶעָבַר הֶחֱיֵיתִי עַצְמִי הַרְבֵּה בְּהַתְחָלַת הַתּוֹרָה הַנַּ"ל, בַּמֶּה שֶׁכָּתוּב שָׁם שֶׁעִקַּר הַכְּלֵי זַיִן שֶׁל הַצַּדִּיק הִיא תְּפִלָּה. וְכָל הַמִּלְחָמוֹת שֶׁיִּלְחֹם וְכָל הַכְּבִישׁוֹת שֶׁיִּכְבֹּשׁ הַכֹּל עַל יְדֵי הַתְּפִלָּה וְכוּ', וְהִזְכַּרְתִּי מַה שֶּׁכָּתַבְתִּי וְדִבַּרְתִּי בָּזֶה. וְנִזְכָּר בְּהַלִּקּוּטֵי עֵצוֹת שֶׁנֶּאֱמַר גַּם עַל כָּל אֶחָד מִיִּשְׂרָאֵל שֶׁכָּל כְּלֵי מִלְחַמְתּוֹ וְכוּ' הוּא הַתְּפִלָּה וְכוּ', וְדִבַּרְתִּי בָּזֶה קְצָת עִם אַנְשֵׁי שְׁלוֹמֵנוּ אָז. וְגַם עַתָּה אֲנִי מְחַיֶּה עַצְמִי בָּזֶה, כִּי כָּל לָשׁוֹן וְלָשׁוֹן הַקָּדוֹשׁ וְהַנּוֹרָא שֶׁל רַבֵּנוּ זַ"ל שֶׁמַּזְכִּיר אֵצֶל כָּל דָּבָר, יֵשׁ לוֹ כֹּחַ מְיֻחָד לְעוֹרֵר וּלְחַזֵּק אֶת הַלֵּב הַיִּשְׂרְאֵלִי לַעֲסֹק בָּזֶה. וּמִי שֶׁמֵּשִׂים אֶל לִבּוֹ שֶׁכָּל כְּלֵי זַיִן שֶׁלּוֹ וְכוּ' הוּא הַתְּפִלָּה וְכוּ' מִתְעוֹרֵר מֵחָדָשׁ לַעֲסֹק בָּזֶה. וְאִם כִּי אֵין לִי כֹּחַ לִלְחֹם כָּל כָּךְ וְכוּ' אֲבָל הֲלֹא אֲנִי כְּמוֹ הָאִישׁ חַיִל הַפָּשׁוּט שֶׁגַּם הוּא לוֹקֵחַ כְּלֵי זַיִן מִבֵּית הַמֶּלֶךְ, וּמֻכְרָח לִלְמֹד תַּכְסִיסֵי מִלְחָמָה וְכוּ' בְּכָל יוֹם, וְהַכֹּל בְּכֹחַ הַמֶּלֶךְ וְהַשָּׂרִים הַמְלַמְּדִים אוֹתוֹ וְכוּ'. וְאֵיךְ שֶׁהוּא אֲנִי יוֹדֵעַ שֶׁהַמִּלְחָמָה אֲרֻכָּה וַחֲזָקָה מְאֹד, וְאֵין לִי שׁוּם כְּלֵי זַיִן וְכוּ' כִּי אִם מְעַט דִּבּוּר פִּי, וְגַם זֶה בִּישׁוּעַת ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים. וְאִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה כַּמָּה אֲנִי חָזָק בָּזֶה. וְגַם אַתֶּם צְרִיכִים לֵילֵךְ בָּזֶה לֵידַע כָּל זֶה, וְיוֹתֵר מִזֶּה, וְעַיֵּן בְּלִקּוּטֵי עֵצוֹת בִּתְחִלָּתוֹ מִזֶּה. יָתֵר מִזֶּה אֵין פְּנַאי עַתָּה לְהַאֲרִיךְ. אֶתְמוֹל אֵצֶל הַסְּעֻדָּה שְׁלִישִׁית עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁדִּבַּרְנוּ הַרְבֵּה דִּבְרֵי תּוֹרָה שֶׁהֶחֱיָה מְאוֹד אֶת כֻּלָּנוּ. בְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה עֲדַיִן חָלוּשׁ מְאֹד וּמוּטָל עַל עֶרֶשׂ דְּוַי רַחֲמָנָא לִצְלַן וְאֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת. נָא מְאֹד לְזָרֵז אֶת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּתְפַּלְּלוּ עֲבוּרוֹ, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיִשְׁלַח לוֹ רְפוּאָה שְׁלֵמָה, וּלְבִתְּךָ תִּחְיֶה, רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף וְכוּ'. רַחֵם רַחֵם הוֹשִׁיעָה הוֹשִׁיעָה כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה וְכַנּ"ל. כְּמוֹ שֶׁכָּתוּב "וְאָנֹכִי תּוֹלַעַת וְלֹא אִישׁ". וּכְמוֹ שֶׁדָּרְשׁוּ חֲכָמֵינוּ זַ"ל 'מַה תּוֹלַעַת אֵין כֹּחָהּ אֶלָּא בַּפֶּה אַף יִשְׂרָאֵל' וְכוּ'. וְאַף עַל פִּי כֵן אֲנִי מִתְחַזֵּק אֶת עַצְמִי לִבְטֹחַ בִּישׁוּעָתוֹ וְלִשְׂמֹחַ בְּחַסְדּוֹ.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
He received his letter today — in the midst of Shacharis — and it was a comfort to him. And Hashem will gladden them with the joy of the holy festival coming upon them for good. And he will merit through the joy — that Hashem will send a complete healing to his wife — for joy is a healing for all kinds of illness — may the Merciful One protect. And behold he longed very much to fulfil his desire — which is his desire — to write to him words of truth from the subject of the day. But he is greatly preoccupied — and he has still not put on the Rabbeinu Tam tefillin — and they have not yet raised the walls of the Sukkah. But his longing compels him to write to him a little of what they spoke yesterday at Seudah Sh'lishis — That the entire aspect of Sukkah and the four holy species — all of it is to complete and to bring out to light the holy books of the true tzaddikim of every generation — through which the Torah is completed. [This is among the most striking teachings in all of Reb Nussun's letters — the entire Sukkos is a parable for the printing of the Rebbe's books. Just as Israel dwelt in sukkos and carried the Ark and the tablets through the wilderness — so the holy books are carried through the world. Every element of the four species — the lulav, the waving — is a dimension of this great work] That which we are engaged in in these days — to complete the Torah on Sh'mini Atzeres and Simchas Torah — which is the final completion and the tikkun of Rosh Hashana and Yom Kippur — as it is brought in the kavanos. And all the mitzvos of the four species in the hands — to illuminate the hands of the semicha through the hands of the writing — those engaged in writing the writing of Israel. In particular those who write the holy books of the holy Torah — through which the sea of wisdom of each and every one is cleft — to bring into his heart the knowledge of the holy faith — until there will be fulfilled: "v'yeda kol pa'ul ki atah p'alto" — and every created being will know that You created it — as one concludes after the taking of the lulav: "l'ma'an da'as kol amei ha'aretz ki Hashem hu ha'Elokim." And the holy wavings are in the aspect of the movement of the quill in the air — as brought in the Torah "chadi Rabbi Shimon" that they are engaged in now. And the three species beside the lulav are in the aspect of the three fingers that hold the quill — as brought in Tikkunei Zohar — in order to complete the Torah in the aspect of the tablets of stone written with the finger of G-d. And relating to this is the saying of Tikkunei Zohar : *"u'v'gin kach b'kane dilach d'ihu kulmesa — baza yama d'oraiyta"* — "and because of this — with your staff — which is a quill — it cleft the sea of Torah." [This Aramaic saying from the Tikkunei Zohar connects the staff of Moshe Rabbeinu with the quill of the scribe. Just as the staff cleft the sea — so the quill — in writing and printing the holy books — clefts the sea of Torah — making it accessible for all of Israel. Reb Nussun sees the entire work of publishing the Rebbe's books as a cosmic act of the same magnitude] And all of this to make known and to tell to all who come into the world — His mighty deeds and His wonders and His chasadim that He does with us in every generation — that He sends us true tzaddikim such as these — who reveal for us such awesome and wondrous Torah novellae — through which the continuance of the Torah is drawn — through which His divinity Yisborach is revealed. And this is the aspect of the Sukkah — the aspect of the clouds of glory that went before Israel in their journeys in the wilderness — and the Ark with the stone tablets before them. In this aspect a Jew must go on the road — whether far or close — or in his city when he walks for the sake of business and livelihood — such as going to the post office — and so forth — for he must intend — to profit and to give tzedakah — to be included in the supporters of the Torah — those engaged in bringing out to light the holy books. And also he must intend — that perhaps he will encounter some person — to speak with him about the purpose — and to inform him of the truth of the novellae of the revelation of the Torah of the true tzaddikim of the generation. And through this one merits to joy — in the aspect of *"or tzaddikim yis'mach"* — in the aspect of zman simchaseinu. And the completion of the fullness of joy more — is on Simchas Torah — when they complete the Torah. And each one takes a sefer Torah in his hand — and rejoices with it — over his portion that he has in the completion of the Torah — in the above-mentioned aspect. And apply your heart to understand well all the above — and speak about this on the holy festival coming upon us for good — and remember what they spoke about this on the past Rosh Hashana — and be very strengthened to rejoice over your portion in all the above. For "cheivas Hashem hu ma'uzzechem." [Nechemiah 8:10] Until Hashem will look down from heaven — and grant them in His chesed — to bring from potential to actual — your longing — which is His will Yisborach in truth. *Nagila v'nismecha bishu'aso.* In the meanwhile — praised be Hashem — we have raised the walls of the Sukkah — and the fine esrog I have also now seen — praised be Hashem — all is well established. "L'hagid ki yashar Hashem tzuri" — would that we also be included in the upright. But for now we are joyful that we attach ourselves to tzaddikim and upright ones — and the upright of heart — joy. The words of the one who writes in great haste — and awaits to rejoice in His salvation always. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שכד URL: https://ajew.org/reader-plain/alim-litrufa/2/323/ # שכד
שכד
Source: https://ajew.org/reader/alim-litrufa/2/323 ## Segment 1
שכד
The words of the one who writes in great haste — and awaits to rejoice in His salvation always. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' לֶךְ לְךָ תר"א.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
And peace to all our anshei sh'lomaynu with great love — forever. To all of them are said all the above — and to all who desire to hear words of truth. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי. עַתָּה כָּעֵת אֵין לְחַדֵּשׁ, וּמוֹסֵר כְּתָב זֶה נָחוּץ. בְּנִי שֶׁיִּחְיֶה לִפְעָמִים יֵשׁ לוֹ אֵיזֶה שִׁנּוּי לְטוֹבָה, וַעֲדַיִן הוּא חָלוּשׁ ה' יִסְעָדוֹ מְהֵרָה בִּשְׁלֵמוּת. גַּם עֲנָבִים קִבַּלְתִּי, הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לוֹ רְפוּאָה בִּדְבַר ה' עַל יְדֵי כָּל מַה שֶּׁיֹּאכַל וְיִשְׁתֶּה, בִּבְחִינַת "וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ וַהֲסִירוֹתִי מַחֲלָה" וְכוּ'. וַה' יְחַזֵּק אוֹתְךָ וְאוֹתָנוּ שֶׁנִּזְכֶּה לְפָרֵשׁ שִׂיחָתֵנוּ לְפָנָיו יִתְבָּרַךְ בְּדִבְרֵי חֵן וֶאֱמֶת בְּאֹפֶן שֶׁיִּשְׁמַע שַׁוְעָתֵנוּ וְיוֹשִׁיעֵנוּ וְיַעַזְרֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ.
My beloved son — my dear one — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
רַבִּי לֵיבְּלֶי מִבְּרָאהִלֶיב שֶׁהָיָה חֲתַן רַבִּי יַעֲקֹב חֲתַן יוּדְל הוּא עַתָּה בְּבֵיתִי. וְזֶה סָמוּךְ בָּא לְכָאן מַה שֶּׁלֹּא הָיָה פֹּה חָמֵשׁ שָׁנִים; זִכְרוּ הֵיטֵב מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם עִם כָּל אֶחָד וְאֶחָד, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁנַּעֲשֶׂה בִּכְלָל, וְעִם כָּל אֶחָד בִּפְרָט בְּכָל עֵת וּבְכָל יוֹם. גְּדוֹלִים מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ.
He received his letter. What he wrote — that he is learning the sefer — gave him life very greatly. And in particular what he writes — that he gives himself life through what is written there in the Torah "Emor el Hakohanim" — about the matter of tzedakah — for such is the duty of learning — that it should lead to deed. In particular his holy books that are full of deeds and good counsels. The words of your father — who awaits salvation. Nussun of Breslov. But his letter reminded him — my beloved son — that on the festival that passed — he gave himself life greatly through the beginning of the above-mentioned Torah — through what is written there that the essential weapon of the tzaddik is prayer. And all the wars that he will fight — and all the conquests that he will conquer — all of it through prayer. [This teaching is from Likutay Moharan II siman 2 — Emor el Hakohanim. The Rebbe reveals that prayer is the primary weapon of the tzaddik. And it is not only the tzaddik — as Reb Nussun notes from the Likutay Eitzos — but every single Jew. Every person's battles — in the spiritual and in the physical — are won through prayer] And he recalled what he wrote and spoke about this. And he recalled from the Likutay Eitzos — that it says also about every one of Israel — that all his weapons of war are prayer. And he spoke about this a little with the anshei sh'lomaynu then. And also now he gives himself life through this — for every single holy and awesome language of our Rebbe — which he mentions beside every matter — has a specific power to arouse and to strengthen the heart of Israel to engage in this. And one who applies his heart — that all his weapons of war are prayer — is aroused anew to engage in this. And even though he has no power to fight so much — is he not like the simple man of valor — who also takes weapons from the king's house — and is compelled to learn the tactics of war every day — and all of it in the power of the King and the princes who teach him. And in any case he knows that the battle is long and strong very much — and he has no weapon of war except a little speech of his mouth — and even this through the salvation of Hashem and His immense wonders. And it is impossible to express in the open field how strong he is in this. And also you must go in this — to know all this — and more than this. And see in the Likutay Eitzos at its beginning about this. More than this there is no leisure just now to extend. Yesterday at Seudah Sh'lishis — Hashem helped him — that they spoke many words of Torah that gave life greatly to all of them. His son Yosef Yonah is still very weak and lying on a bed of illness — may the Merciful One protect — and he does not know at all what to do. Please urge all the anshei sh'lomaynu greatly — that they pray for him. And may Hashem Yisborach have mercy and send him a complete healing. And also for his daughter — may she live — a healing of soul and a healing of body. *Rachem rachem hoshi'ah hoshi'ah* — for our power is only in the mouth — and as above. As it is written: *"v'anochi tola'as v'lo ish"* — "and I am a worm and not a man" [Tehillim 22:7] — and as our Sages expounded: just as a worm — its power is only in its mouth — so too Israel. Even so he strengthens himself — to trust in His salvation — and to rejoice in His chesed. # שכה URL: https://ajew.org/reader-plain/alim-litrufa/2/324/ # שכה
שכה
Source: https://ajew.org/reader/alim-litrufa/2/324 ## Segment 1
שכה
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּרָא תר"א.
The words of your father — who awaits salvation. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה. וְהֶחֱיֵיתָ אוֹתִי מְאֹד בַּמֶּה שֶׁכָּתַבְתָּ שֶׁאַתָּה עוֹסֵק בִּסְפָרָיו הַקְּדוֹשִׁים, כִּי זֶה כָּל חֶלְקִי וְכוּ'. יְהִי כֵן ה' עִמָּנוּ שֶׁתִּזְכֶּה לֵילֵךְ לְקַיֵּם כָּל דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה וְכוּ'. וּבְשַׁבַּת הֶעָבַר דִּבַּרְנוּ בְּהַתּוֹרָה "צֹהַר תַּעֲשֶׂה לַתֵּבָה" תְּהִלָּה לָאֵל, וְהָיָה אֶצְלֵנוּ חָדָשׁ. וְהָעִקָּר שֶׁצְּרִיכִין בְּתֹקֶף הַחֹשֶׁךְ לִמְשֹׁךְ אֶת עַצְמוֹ אֶל הָאֱמֶת, וּבִפְרָט בִּפְרָט בְּעֵת הַתְּפִלָּה, שֶׁאָז הַחֹשֶׁךְ מְסַבֵּב מְאֹד מְאֹד, צְרִיכִין לִזָּהֵר מְאֹד לִרְאוֹת לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת, וְאָז יָאִיר לוֹ הַשֵּׁם יִתְבָּרַךְ וְכוּ'. וּכְפִי מַה שֶּׁכָּתַבְתָּ אַתָּה עוֹמֵד סָמוּךְ לְהַתּוֹרָה הַזֹּאת, נָא מְאֹד בְּנִי הִזָּהֵר וְהִזָּהֵר לְקַיֵּם כָּל הַנַּ"ל בְּאֹפֶן שֶׁתּוּכַל לַחֲטֹף מִתּוֹךְ הַחֹשֶׁךְ לְהִתְפַּלֵּל בְּכַוָּנָה. כִּי הָעֵצָה הַנַּ"ל בָּדוּק וּמְנֻסֶּה אֲלָפִים פְּעָמִים, אַךְ אַף עַל פִּי כֵן הַבַּעַל דָּבָר מִתְגַּבֵּר מְאֹד מְאֹד בְּכָל פַּעַם בְּחֹשֶׁךְ עָצוּם בְּכָל תְּפִלָּה, וּמְסַבֵּב מַחֲשַׁבְתּוֹ בְּמַחֲשָׁבוֹת מְבֻלְבָּלוֹת הַרְבֵּה בְּלִי שִׁעוּר. וּצְרִיכִין לִזְכֹּר בְּכָל תְּפִלָּה כַּמָּה פְּעָמִים עֵצָה הַנַּ"ל לִפְנוֹת עֹרֶף מֵחֹשֶׁךְ וְהַבִּלְבּוּלִים, וּלְהִשְׁתַּדֵּל לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת כְּפִי מַה שֶּׁהוּא, וְאָז יָאִיר לוֹ הַשֵּׁם יִתְבָּרַךְ הַפְּתָחִים וְכוּ', עַד שֶׁיְּקַיֵּם כָּל הָעוֹלָמוֹת בִּתְפִלָּתוֹ. רְאֵה בְּנִי וַחֲכַם. הַחִלּוּק בְּרֶגַע אַחַת אֵצֶל הָאָדָם, כִּי קֹדֶם סִבֵּב אוֹתוֹ הַחֹשֶׁךְ כָּל כָּךְ וּבְרֶגַע קַלָּה שֶׁהִמְשִׁיךְ עַצְמוֹ לְדַבֵּר דִּבּוּר אֱמֶת זָכָה לְקַיֵּם כָּל הָעוֹלָמוֹת. כִּי זֶה כָּל הָאָדָם שֶׁתְּלוּיִים בּוֹ כָּל הָעוֹלָמוֹת בְּכָל רֶגַע. אַךְ גֹּדֶל הַהִתְגָּרוּת שֶׁמִּתְגָּרִין בּוֹ הוּא בְּלִי שִׁעוּר. אַךְ כְּבָר הִקְדִּים לָנוּ הַשֵּׁם יִתְבָּרַךְ רְפוּאָה עַל יְדֵי צַדִּיקֵי אֱמֶת, כִּי לוּלֵא כֹּחָם וְכוּ', כְּבָר הָיָה מַה שֶּׁהָיָה חַס וְשָׁלוֹם. אַךְ אַחֲרֵי הוֹדִיעַ אֱלֹקִים לָנוּ אֶת כָּל זֹאת רָאוּי לָנוּ לְעַיֵּן בְּדִבְרֵיהֶם, וְלַחְתֹּר בְּכָל עֵת לְקַיֵּם דִּבְרֵיהֶם בֶּאֱמֶת. וּמַה מְּאֹד דִּשַּׁנְתָּ עֲצָמַי בִּשְׁמוּעָה טוֹבָה שֶׁאָחִיו שֶׁל יְדִידֵנוּ רַבִּי יַעֲקֹב נֵרוֹ יָאִיר יָצָא לְחֵרוּת. כֵּן יְזַכֵּהוּ הַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה בֶּן חוֹרִין אֲמִתִּי עַל יְדֵי עֵסֶק הַתּוֹרָה בֶּאֱמֶת, כִּי אֵין לְךָ בֶּן חוֹרִין אֶלָּא וְכוּ'.
My beloved son — my dear one — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father — who awaits salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
בְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה תְהִלָּה לָאֵל הָיָה לוֹ שִׁנּוּי לְטוֹבָה וְהוֹלֵךְ בַּבַּיִּת קְצַת תְּהִלָּה לָאֵל, יוֹסֵף ה' בְּרַחֲמָיו לְסַעֲדּוֹ בִשְׁלֵמוּת שֶׁיִּזְכֶּה מְהֵרָה לֵילֵךְ לְבֵית רַבּוֹ כָּרָאוּי וְיַעֲסֹק גַּם בְּלִמּוּדוֹ הֵיטֵב וְלַה' הַיְשׁוּעָה.
He received his letter. Just now there is nothing new to add — and the bearer of this letter is in a hurry. His son — may he live — sometimes has some change for the better — and he is still weak — may Hashem sustain him quickly in completeness. And also he received the grapes — may Hashem Yisborach send him healing through the word of Hashem — through all that he eats and drinks — in the aspect of "u'veirach es lachmecha v'es meimecha vahasirosi machalah" — "and He will bless your bread and your water — and I will remove illness." [Sh'mos 23:25] And may Hashem strengthen him and all of them — that they merit to express their conversation before Him Yisborach — in words of grace and truth — in a way that He will hear their cry and save them and help them quickly — for His name's sake. The words of your father. Nussun of Breslov. Rabbi Leibele from Brahilev — who was the son-in-law of Rabbi Yaakov son-in-law of Yudel — he is now in his house. And just now — recently — he came here — which had not happened for five years. Remember well what happens in the world with each and every person — for it is not an empty thing — what happens in general and with each person in particular — at every time and every day. "G'dolim ma'asei Hashem m'od am'ku machshevosecha." # שכו URL: https://ajew.org/reader-plain/alim-litrufa/2/325/ # שכו
שכו
Source: https://ajew.org/reader/alim-litrufa/2/325 ## Segment 1
שכו
The words of your father. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' חַיֵּי שָׂרָה תר"א.
Nussun of Breslov. ## Segment 3
לַאֲהוּבִי בְּנִי חֲבִיבִי וְכָל בְּנֵי בֵיתוֹ שָׁלוֹם וְחַיִּים וְכָל טוּב.
Rabbi Leibele from Brahilev — who was the son-in-law of Rabbi Yaakov son-in-law of Yudel — he is now in his house. And just now — recently — he came here — which had not happened for five years. Remember well what happens in the world with each and every person — for it is not an empty thing — what happens in general and with each person in particular — at every time and every day. "G'dolim ma'asei Hashem m'od am'ku machshevosecha." ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עִם הַסַּךְ חֲמִשָּׁה זְהוּבִים, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֶיךָ וִיחַזֶּקְךָ וְיִסְעָדְךָ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים כָּל יְמֵי חַיֶּיךָ. וּמַה שֶּׁאַתָּה עוֹסֵק בִּסְפָרָיו הַקְּדוֹשִׁים כַּסֵּדֶר, יָקָר בְּעֵינַי מְאֹד מְאֹד כִּי הִיא חַיֶּיךָ לָנֶצַח. וְנִכְסַפְתִּי שֶׁתַּרְגִּיל עַצְמְךָ לַעֲסֹק גַּם בַּמֶּה שֶׁזִּכַּנִי הַשֵּׁם יִתְבָּרַךְ לְבָאֵר וּלְחַדֵּשׁ בָּהֶם. וְהָעִקָּר שֶׁתִּזְכֶּה לֵילֵךְ בָּהֶם לְהִתְפַּלֵּל עִם כָּל תּוֹרָה, עַד שֶׁתִּזְכֶּה לְשָׁמְרָהּ וְלַעֲשׂוֹתָהּ וּלְקַיְּמָהּ וְכוּ'. שֶׁזֶּה הָעִקָּר, לְעֵת עַתָּה טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר, וּלְהִתְחַזֵּק בְּשִׂמְחָה בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה. בִּפְרָט מַה שֶּׁזָּכִינוּ לְאוֹרוֹת כָּאֵלֶּה לִרְפוּאוֹת יְקָרוֹת וּקְדוֹשׁוֹת כָּאֵלֶּה לְעֵצוֹת עֲמֻקּוֹת כָּאֵלֶּה, מָה אֹמַר לְךָ בְּנִי חֲבִיבִי חֵלֶק מֵאֶלֶף וּרְבָבָה מֵאֲשֶׁר בְּלִבִּי בָּזֶה. אִם יִרְצֶה הַשֵּׁם, כְּשֶׁתַּרְבֶּה לִמּוּדְךָ בִּסְפָרָיו הַקְּדוֹשִׁים וּבַמֶּה שֶׁבֵּאַרְנוּ בָּהֶם, וְתַרְבֶּה בִּתְפִלָּה וְכוּ' קַוֹּה קִוִּיתִי לַה' שֶׁיִּפְתַּח לְבָבְךָ בְּתוֹרָתוֹ, וְאָז תָּבִין גַּם בָּעוֹלָם הַזֶּה אֶפֶס קָצֶה מִגְּדֻלָּתוֹ, וּגְדֻלַּת תּוֹרָתוֹ הַקְּדוֹשָׁה, אֲשֶׁר עַל יְדֵי זֶה יְכוֹלִין לְהָבִין גְּדֻלַּת בּוֹרְאֵנוּ יִתְבָּרַךְ. וְיָתֵר מִזֶּה תִּזְכֶּה לֶעָתִיד לָבוֹא וְכוּ'.
Peace — to my beloved son — my dear one — may he live — and his children who go forth from his loins — may they live. ## Segment 5
וִיקַבֵּל רָצוּף פֹּה אִגֶּרֶת לְאַקִירְמַאן וְיִשְׁלָחֵהוּ כָּרָאוּי. וְאִם יִרְצֶה, יוֹסִיף גַּם כֵּן לִפְרֹס בִּשְׁלוֹמָם וְלִכְתֹּב לָהֶם אֵיזֶה דְּבָרִים מִלִּבּוֹ, לְמַעַן תְּקַבְּלוּ דֵּין מִן דֵּין. כִּי כָּל הָאִגְּרוֹת הַהוֹלְכִים בָּעוֹלָם מִזֶּה לָזֶה וּמִזֶּה לָזֶה, כֻּלָּם שָׁרְשָׁם רַק מֵאִגְּרוֹת דִּקְדֻשָּׁה שֶׁבֵּין יִשְׂרָאֵל, כְּגוֹן שְׁאֵלוֹת וּתְשׁוּבוֹת בְּדִינֵי וּמִשְׁפְּטֵי הַתּוֹרָה. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שְׁאֵלוֹת וּתְשׁוּבוֹת וּבֵאוּרִים וְכוּ' בְּלִמּוּד הַקָּדוֹשׁ שֶׁל קִיּוּם הַתּוֹרָה, לְחַזֵּק וּלְאַמֵּץ וּלְעוֹרֵר וּלְיַעֵץ לְטוֹב אֶת לֵב חֲבֵרוֹ וְתַלְמִידָיו וְכוּ'. גַּם נִכְסַפְתִּי מְאֹד לְקַבֵּל אֵיזֶה יְדִיעָה מִלְּבוֹב, עַל כֵּן אִם עֲדַיִן אֵין לְךָ שׁוּם יְדִיעָה תִּרְאֶה לִכְתֹּב בְּחָכְמָתְךָ לִבְרָאד לְרַבִּי יַעֲקֹב הִירְץ אוֹ לִלְבוֹב לְבַקְּשָׁם מַה זֶּה, שֶׁעַל כָּל פָּנִים הָיָה לָהֶם לְהָשִׁיב אִם קִבְּלוּ מִכְתָּבֵנוּ וּמַה נַּעֲשֶׂה שָׁם. נָא לְבַל יִתְרַשֵּׁל בָּזֶה כִּי רַב הוּא הָעֵסֶק הַזֶּה עַד אֵין חֵקֶר. ה' יַתְחִיל וְיִגְמֹר בַּעֲדֵנוּ לְטוֹבָה אָמֵן כֵּן יְהִי רָצוֹן.
He received his letter just now. And you gave him life greatly in what you wrote — that you are engaging with his holy books — for this is all his portion. May it be so — may Hashem be with them — that he merit to go and to fulfil all the words of his holy Torah. And on the past Shabbas they spoke in the Torah "Tzohar ta'aseh latevah" — praised be G-d — and it was for them a novelty. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְּצַפֶּה לִישׁוּעָה
And the essential is that in the midst of the greatest darkness — one must pull oneself toward the truth. And in particular in particular at the time of prayer — when the darkness surrounds very very greatly — one must be very careful to see to speak the word in truth. And then Hashem Yisborach will illuminate for him the openings. [The Torah "Tzohar ta'aseh latevah" — "make a window for the ark" — Bereishis 6:16 — is a Torah in Likutay Moharan dealing with prayer in darkness. The tzohar — the window — is the word of truth spoken in prayer even in the midst of total darkness and confusion. Even one word of truth — said genuinely — opens a window of light] And according to what you wrote — you stand close to this Torah — please my son be very careful and careful to fulfil all the above — in a way that you can snatch from within the darkness to pray with devotion. For the above-mentioned counsel is tested and proven a thousand times — but even so — the adversary prevails very very greatly every time — in immense darkness at every prayer — and surrounds his thought with confused thoughts without measure. And one must remember at every prayer several times the above-mentioned counsel — to turn one's back from the darkness and the confusions — and to strive to speak the word in truth as it is — and then Hashem Yisborach will illuminate for him the openings — until he sustains all the worlds through his prayer. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְזוּגָתְךָ תִּחְיֶה, וְיִשְׁמֹר אוֹתָהּ מִדָּאקְטוֹרִים אָז טוֹב לָהּ, וּתְקַבֵּל רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם.
The words of your father. ## Segment 9
וְיִפְרֹס בְּשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ. וּבִפְרָט לִידִידִי רַבִּי יַעֲקֹב נֵרוֹ יָאִיר. וְתֹאמַר לוֹ שֶׁרָאוּי לוֹ לָבוֹא לְפֹה בִּמְקוֹם קָרְבַּן תּוֹדָה עַל יְשׁוּעַת אָחִיו נֵרוֹ יָאִיר, וַה' יוֹשִׁיעַ אוֹתוֹ לְגָאֳלוֹ מִצָּרַת וְדַחֲקוּת נַפְשׁוֹ שֶׁהוּא גְּאֻלָּה שְׁלֵמָה וִיתֵרָה וּגְדוֹלָה מִגְּאֻלַּת אָחִיו, לְמִי שֶׁמֵּשִׂים לִבּוֹ הֵיטֵב בֶּאֱמֶת לְהִסְתַּכֵּל עַל תַּכְלִיתוֹ הַנִּצְחִי, כִּי עִקַּר הָרַחֲמָנוּת לְהָאִיר הַדַּעַת הָאֲמִתִּי עַל נַפְשׁוֹ, לָדַעַת בִּלְבָבוֹ הֵיטֵב בְּכָל יוֹם כִּי ה' הוּא הָאֱלֹֹקִים, לְקַיֵּם וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹֹקִים וְכוּ'. עַד שֶׁיִּזְכֶּה עַל יְדֵי זֶה לָצֵאת מִכָּל הָעֲווֹנוֹת וְהַפְּגָמִים. שֶׁהֵם עִקַּר הַמַּשּׂאוֹי וְהַגָּלוּת רַחֲמָנָא לִצְלַן. אַשְׁרֵי מַשְׂכִּיל אֶל דַּלּוּת נַפְשׁוֹ וְחֻלְשָׁתוֹ, לְתָמְכָהּ וּלְסַעֲדָהּ עַל יְדֵי הָרְפוּאוֹת הַיְדוּעִים לוֹ מִכְּבָר, וְלִנְסֹעַ עִם נַפְשׁוֹ הַחֲלוּשָׁה לְהָרוֹפְאִים וְהַדָּאקְטוֹרִים הָאֲמִתִּיִּים, הַיּוֹדְעִים לְרַפְּאוֹתָהּ הָעוֹסְקִים בָּזֶה בֶּאֱמֶת, וּבְקִיאִים בָּזֶה הֵיטֵב הֵיטֵב בְּשֵׂכֶל נִפְלָא וְעָמֹק עָמֹק כְּפִי הָעֵת וְהַזְּמַן וְכוּ'. ה' יִסְעָדֵנוּ וְאֶת כֻּלָּנוּ עֲדֵי נִזְכֶּה לִהְיוֹת כִּרְצוֹנוֹ בֶּאֱמֶת אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
וְתִפְרֹס בִּשְׁלוֹם יְדִידִי הָרַבָּנִי הַוָּתִיק פְּרִי קֹדֶשׁ מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה. וְתִקְרָא עִמּוֹ מִכְתָּבִי זֶה. וְתֹאמַר לוֹ שֶׁגַּם אֵלָיו נֶאֶמְרוּ דְּבָרִים אֵלֶּה וְאֵין צָרִיךְ לְכָפְלָם. וּתְחַזְּקוֹ שֶׁיִּהְיֶה פֹּה עַל כָּל פָּנִים בַּחֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה. וְיָתֵר מִזֶּה אֶשְׁלַח לוֹ דִּבְרֵי אֱמֶת בְּעַל פֶּה עַל יְדֵי רַבִּי נַחְמָן אִם יִרְצֶה הַשֵּׁם.
See my son and be wise. The difference of a single moment for a person — for before this the darkness surrounded him so greatly — and in a single light moment that he pulled himself to speak a word of truth — he merited to sustain all the worlds. For this is all of a person — that all the worlds depend on him at every moment. But the immensity of the provocation with which he is provoked — is without measure. But already Hashem Yisborach preceded the remedy for us — through the true tzaddikim — for were it not for their power — already what would have happened had happened — G-d forbid. But after G-d made known to us all of this — it befits us to look in their words — and to strive at every time to fulfil their words in truth. And how greatly you fattened his bones with the good news — that the brother of our friend Rabbi Yaakov — may his light shine — went out to freedom. So may Hashem Yisborach grant him that he be a truly free person — through the engagement with the Torah in truth — for there is no one who is free except. [Avos 6:2] My son Yosef Yonah — may he live — praised be G-d — had some change for the better — and is walking about the house a little — praised be G-d. May Hashem add in His mercy to sustain him in completeness — that he merit quickly to go to his teacher's house as befitting — and to also engage in his studies well — and to Hashem the salvation. My son Yosef Yonah — may he live — praised be G-d — had some change for the better — and is walking about the house a little — praised be G-d. May Hashem add in His mercy to sustain him in completeness — that he merit quickly to go to his teacher's house as befitting — and to also engage in his studies well — and to Hashem the salvation. # שכז URL: https://ajew.org/reader-plain/alim-litrufa/2/326/ # שכז
שכז
Source: https://ajew.org/reader/alim-litrufa/2/326 ## Segment 1
שכז
Nussun of Breslov. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם ד' תּוֹלְדוֹת תר"א לפ"ק.
My son Yosef Yonah — may he live — praised be G-d — had some change for the better — and is walking about the house a little — praised be G-d. May Hashem add in His mercy to sustain him in completeness — that he merit quickly to go to his teacher's house as befitting — and to also engage in his studies well — and to Hashem the salvation. ## Segment 3
שָׁלוֹם רַב לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
My beloved son — my dear one — and all his household — peace and life and all good. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי הַיּוֹם וְהָיָה לִי לְנַחַת; בִּפְרָט מַה שֶּׁזָּכִיתִי לִשְׁמֹעַ שֶׁאַתָּה שׁוֹקֵד עַל סְפָרָיו הַקְּדוֹשִׁים. זֶה חֶלְקִי מִכָּל עֲמָלִי שֶׁזָּכִיתִי לְהַתְחִיל לְקַיֵּם מְעַט "וְהוֹדַעְתָּם לְבָנֶיךָ" וְכוּ'. מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיֵּם זֹאת בִּשְׁלֵמוּת כִּרְצוֹנוֹ הַטּוֹב. חֲזַק בְּנִי וַחֲזַק לְהוֹסִיף בְּכָל יוֹם תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וְחֶדְוַת ה' יִהְיֶה מָעֻזְּךָ. וְתִתְאַזֵּר לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל כִּי זֶה עוֹלֶה עַל הַכֹּל.
He received his letter — together with the sum of five gold coins. May Hashem Yisborach have mercy on him and strengthen him and sustain him — to engage in Torah and prayer and good deeds all the days of his life. And what you are engaging with his holy books in order — is very very precious in his eyes — for it is his life for eternity. And he greatly desires that he also accustom himself to engage with what Hashem Yisborach granted him to explain and to innovate in them. And the essential — that he merit to go in them — to pray with every Torah — until he merits to guard it and to do it and to fulfil it. For this is the essential. For now — it is good to give thanks to Hashem for the past — and to strengthen oneself in joy with every single good point. In particular what they merited — to such lights — to such precious and holy healings — to such deep counsels — what shall he say to him my beloved son — a fraction of a thousandth of a myriad of what is in his heart about this. If Hashem wills — when he multiplies his study in his holy books and in what they explained in them — and multiplies in prayer — he hopes to Hashem that He will open his heart in His Torah — and then he will also understand in this world a fraction of the edge of His greatness — and the greatness of His holy Torah — through which one can understand the greatness of our Creator Yisborach. And more than this — he will merit in the World to Come. ## Segment 5
הַקְּוִויטִיל [הַפִּתְּקָא] קִבַּלְתִּי וְהָיָה לִי לְנַחַת שֶׁעַל כָּל פָּנִים הִתְחִיל לְהַגִּיעַ לִי אֵיזֶה יְדִיעָה כָּל שֶׁהוּא מִשָּׁם. לְעֵת עַתָּה אִי אֶפְשָׁר לְהוֹסִיף עוֹד מִכְתָּבִים לְשָׁם, וְהַהֶכְרֵחַ לְהַמְתִּין עוֹד אֵיזֶה יָמִים, אוּלַי יַגִּיעַ מִשָּׁם יְדִיעָה לְטוֹבָה. וְאַחַר כָּךְ נִתְיַעֵץ אֵיךְ לְהִתְנַהֵג, וַעֲצַת ה' הִיא תָּקוּם. וּכְבָר יָדַעְנוּ שֶׁבְּכָל הָעֲסָקִים מִגָּדוֹל וְעַד קָטָן, בְּגוּף וָנֶפֶשׁ וּמָמוֹן, אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, בִּפְרָט בְּעֵסֶק כָּזֶה הַנּוֹגֵעַ וְכוּ'. בַּעַל הַיְשׁוּעוֹת אֲשֶׁר מַחְשְׁבוֹת לִבּוֹ לְדוֹר וָדוֹר, הוּא הִתְחִיל הוּא יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה, וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ.
And he will receive attached here a letter to Akerman — and should send it properly. And if he wishes — let him also add to greet them and to write to them some words from his heart — so that they should receive from one another. For all the letters that go in the world from here to there and from there to here — all their root is only from the letters of holiness between Israel — such as she'elos u'teshuvos in the laws and judgments of the Torah. All the more so — she'elos u'teshuvos and explanations in the holy study of the fulfilment of the Torah — to strengthen and to fortify and to arouse and to counsel for good the heart of one's friend and one's disciples. And also he greatly desires to receive some information from Lvov — therefore if he still has no information — he should see to write cleverly to Brod to Rabbi Yaakov Hirtz — or to Lvov — to ask them what is this — for at any rate they should have replied whether they received his letter and what happened there. He earnestly requests that he not be remiss in this — for this matter is very great without limit. May Hashem begin and complete for them for good — Amen so may it be His will. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
And may Hashem Yisborach send complete healing to his wife — may she live — and guard her from doctors — then it is good for her — and she will receive complete healing from heaven. The words of your father who awaits salvation. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שכח URL: https://ajew.org/reader-plain/alim-litrufa/2/327/ # שכח
שכח
Source: https://ajew.org/reader/alim-litrufa/2/327 ## Segment 1
שכח
And may Hashem Yisborach send complete healing to his wife — may she live — and guard her from doctors — then it is good for her — and she will receive complete healing from heaven. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' וַיֵּצֵא תר"א לפ"ק.
And greet all our anshei sh'lomaynu. And in particular his dear friend our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — zacher tzaddik livrachah. And read together with him this letter. And tell him that also to him these words are said — and there is no need to repeat them. And strengthen him to be here at any rate on Chanukah coming upon us for good. And more than this — he will send him words of truth by word of mouth via Rabbi Nachman — if Hashem wills. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבֶיךָ קִבַּלְתִּי. אֶחָד עַל יְדֵי רַבִּי דָּוִד עִם הַמִּכְתָּב הַיָּקָר בְּעֵינַי מִלְּבוֹב אֲשֶׁר לָזֶה צִפִּיתִי וְקִוִּיתִי הַרְבֵּה, בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה. כֵּן יַחֲמֹל ה' וְיַעֲשֶׂה לְמַעַן שְׁמוֹ וְיַעַזְרֵנוּ לִגְמֹר הָעֵסֶק בִּשְׁלֵמוּת, כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו וְכוּ'. גַּם הַיּוֹם קִבַּלְתִּי מִכְתָּבוֹ עִם הַסַּךְ עֲשָׂרָה זְהוּבִים שֶׁבָּאוּ בְּמוֹעֲדוֹ וּבִזְמַנּוֹ. כִּי בֵּיתִי רֵיקָן עַתָּה, רַק בָּרוּךְ ה' יוֹם יוֹם, וּבְוַדַּאי לֹא יַעֲזֹב אוֹתִי בְּחַסְדּוֹ הַנִּפְלָא; גַּם קִבַּלְתִּי הַפּוּדִילֶי [צְלוֹחִית קְטַנָּה] וְהַחֲתִימָה. וְהַכֹּל יָקָר בְּעֵינַי. יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵאֵת ה'. וְתִזְכֶּה לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וַעֲבוֹדַת ה' בְּשִׂמְחָה וּבְטוּב לֵבָב לָנֶצַח. וּמַה יָּקָר בְּעֵינַי בְּכָל עֵת אֲשֶׁר אַתָּה כּוֹתֵב שֶׁאַתָּה מְחַיֶּה נַפְשְׁךָ בִּסְפָרָיו הַקְּדוֹשִׁים, כִּי בְּאֵלֶּה חָפַצְתִּי. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ', כִּי יוֹתֵר מִמַּה שֶּׁכָּתַבְתָּ הֵם מְחַיִּין הַרְבֵּה בְּאִתְגַּלְיָא וּבְאִתְכַּסְיָא. אֲשֶׁר אֵין לְשַׁעֵר. מִי יִתֵּן שֶׁנִּזְכֶּה לְהִתְוַעֵד יַחַד כַּמָּה פְּעָמִים בְּשָׁנָה. כִּי יֵשׁ כַּמָּה עִתִּים שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹזֵר אוֹתָנוּ בְּהֶסַּח הַדַּעַת, לְדַבֵּר וְלָשׂוּחַ שִׂיחוֹת נִפְלָאוֹת וְנוֹרָאוֹת הַמֻּכְרָחִים מְאֹד לְחַיּוּת וְקִיּוּם הַנֶּפֶשׁ וְכוּ'. וּמְאֹד כָּלְתָה נַפְשִׁי שֶׁתִּזְכֶּה גַּם כֵּן לְשָׁמְעָם, אַךְ טוֹב טוֹב מַה שֶּׁאַתָּה מִשְׁתּוֹקֵק מִשָּׁם אֶל הָאֱמֶת, וּבִפְרָט שֶׁאַתָּה מְחַיֶּה עַצְמְךָ בִּסְפָרָיו הַקְּדוֹשִׁים הַכְּלוּלִים מִכָּל טוּב לָנֶצַח לְכָל אָדָם שֶׁבָּעוֹלָם, בְּכָל דַּרְגָּא וּבְכָל עֵת וְכוּ'. אַשְׁרֵינוּ שֶׁזָּכִינוּ בְּיָמֵינוּ לְהַמְשִׁיךְ תּוֹרָה נוֹרָאָה כָּזֹאת אֲשֶׁר הִיא כָּל תִּקְוָתֵנוּ וְקִיּוּמֵנוּ עַתָּה. וַה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה.
And greet his friend our Teacher the Rabbi Nachman — the grandson of our Master our Teacher and our Rebbe. And tell him: it is fitting for him to come here as a korban todah — a thanksgiving offering — for the salvation of his brother — may his light shine. And may Hashem save him from the distress and the poverty of his soul — which is a complete salvation — and greater and more — than the salvation of his brother — for one who truly takes to heart to look upon his eternal purpose. For the essential mercy is to illuminate the true da'as upon one's soul — to know in one's heart well every day — that Hashem is G-d — to fulfil: "v'yada'ta hayom vahashevosa el l'vavecha ki Hashem hu ha'Elokim." [Devarim 4:39] Until he merits through this to come out from all the sins and the flaws — which are the essential burden and exile — may the Merciful One protect. Happy is one who is wise about the poverty of his soul and his weakness — to support it and to sustain it through the healings already known to him — and to travel with his weak soul to the true doctors and the true healers — who know how to heal it — who engage in this in truth — and who are well versed in this very very well — with wondrous and very deep wisdom — according to the time and the season. May Hashem sustain him and all of them — until they merit to be as His will in truth — Amen so may it be His will. ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד וּמַעְתִּיר בַּעַדְךָ.
Great peace — to the honor of my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ.
He received his letter today and it was a comfort. In particular what he merited to hear — that you are diligently studying his holy books. This is his portion from all his toil — that he merited to begin to fulfil a little: "v'hoda'tam l'vanecha" — "and you shall make them known to your children." [Devarim 4:9] Would that they merit to fulfil this in completeness as His good will. Be strong my son and strong — to add every day Torah and prayer and good deeds. And "chedvas Hashem yihyeh ma'uzzkecha" — "and the joy of Hashem will be your strength." And gird yourself to gladden your soul in all that you can — for this surpasses everything. The words of your father who awaits salvation. Nussun of Breslov. The note — he received it — and it was a comfort that at any rate there has begun to reach him some information from there. For now it is impossible to add more letters to that place — and it is necessary to wait a few more days — perhaps some information will reach from there for good. And afterwards they will take counsel how to conduct themselves — and the counsel of Hashem — it will stand. And already they know that in all the matters — from great to small — in body and soul and money — they have no one to lean on except our Father in heaven. In particular in such a matter that touches. The Master of salvations — Whose thoughts of His heart are to generation and generation — hu hitchil — hu yigmar ba'adeinu l'tovah — He Who began — He will complete for us for good — and we — we do not know what to do — for our eyes are upon You. [II Divrei Hayamim 20:12] # שכט URL: https://ajew.org/reader-plain/alim-litrufa/2/328/ # שכט
שכט
Source: https://ajew.org/reader/alim-litrufa/2/328 ## Segment 1
שכט
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיִּשְׁלַח תר"א.
The words of your father who awaits salvation. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ עִם הַסַּךְ אֶחָד רוּבַּל כֶּסֶף. וְאִם שֶׁהִגִּיעַ תְּהִלָּה לָאֵל בְּמוֹעֲדוֹ וּבִזְמַנּוֹ, כִּי אֵין בְּבֵיתִי לְפָרְטָהּ, יְשַׁלֵּם ה' פָּעָלְךָ וְכוּ', עִם כָּל זֶה קָשֶׁה עָלַי לְקַבֵּל מֵאִתְּךָ כָּל כָּךְ, כִּי כָּבֵד עָלַי לָשֵׂאת מַה שֶּׁאַתָּה נוֹתֵן לִי יוֹתֵר מִכֹּחֲךָ. וְאֵינִי יוֹדֵעַ בְּעַצְמִי אֵיךְ לִכְתֹּב לְךָ מִזֶּה. וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר תִּהְיֶה פֹּה, אוּלַי נוּכַל לְדַבֵּר בָּזֶה בְּאֹפֶן שֶׁתִּזְכֶּה לִנְקֻדַּת הָאֱמֶת בְּכָל הַדְּבָרִים שֶׁתִּזְכֶּה לְקַיֵּם רְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת. וּמַחֲמַת נְחִיצַת מוֹסֵר כְּתָב זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ, בִּפְרָט בְּעֵסֶק כָּזֶה שֶׁגַּם בְּעַצְמִי אֵינִי יוֹדֵעַ לְיַעֶצְךָ בָּזֶה לְעֵת עַתָּה אַל תְּבַלְבֵּל דַּעְתְּךָ הַרְבֵּה בָּזֶה, כִּי אֵיךְ שֶׁהוּא בְּוַדַּאי זֶה טוֹב יוֹתֵר מֵהַכֹּל, וַה' יִרְאֶה בְּתֹם לְבָבְךָ וְיוֹשִׁיעֲךָ בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשַׁע וּלְהִתְתַּקֵּן בְּכָל מַה שֶּׁחָסֵר לְךָ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת.
Nussun of Breslov. My beloved son — my dear one. He received his letters. One via Rabbi Dovid — together with the precious letter in his eyes from Lvov — for which he was hoping and waiting greatly. Praised be Hashem Who has helped us until now. So may Hashem have mercy and act for His name's sake — and help them to complete the work in completeness — as His will and the will of those who fear Him. And also today he received his letter — with the sum of ten gold coins — which arrived in its time and season. For his house is empty just now — but praised be Hashem day by day — and certainly He will not abandon him in His wondrous chesed. And also he received the small bottle and the seal — and all is precious in his eyes. May Hashem repay his deed — and may his reward be complete from Hashem. And may he merit to be diligent at the doors of Torah and the service of Hashem — in joy and good-heartedness — forever. And how precious in his eyes at every time — when you write that you give yourself life with his holy books — for in these he desired. "Hafoch bahem v'hafoch bahem" — turn them and turn them over — for more than you wrote — they give life greatly — in the revealed and the hidden — which is beyond estimation. [בְּאִתְגַּלְיָא וּבְאִתְכַּסְיָא — in the revealed and the hidden — a Zoharic term. Even the effects of studying the Rebbe's books that one is aware of and can describe — these are only a fraction of what is actually happening within. The hidden effects are beyond measure] Would that they merit to gather together several times a year. For there are times when Hashem Yisborach helps them in a distracted mind — to speak and to converse wondrous and awesome conversations — very necessary for the life and sustenance of the soul. And his soul greatly desires that he also merit to hear them. But very good — very good — what you long from there for the truth. And in particular that you give yourself life with his holy books — which are comprised of all good forever — for every person in the world — at every level and at every time. Ashreinu that we merited in our days to draw down such awesome Torah — which is all our hope and our sustenance just now. And may Hashem complete for us for good. And peace to all our anshei sh'lomaynu. The words of your father who always seeks your peace and intercedes for you. Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father who awaits salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # של URL: https://ajew.org/reader-plain/alim-litrufa/2/329/ # של
של
Source: https://ajew.org/reader/alim-litrufa/2/329 ## Segment 1
של יוֹם א' וַיֵּשֶׁב תר"א. בְּנִי חֲבִיבִי. מִכְתָּבְךָ קִבַּלְתִּי עַתָּה עִם הַקְּוִויטִיל [הַפִּתְּקָא] מֵרַבִּי יַעֲקֹב הִירְץ וְהָיָה לִי לְנַחַת. וְאֵין כָּל דָּבָר לְהוֹדִיעֲךָ. וְהִנֵּה יְמֵי חֲנֻכָּה הַקְּדוֹשִׁים מְמַשְׁמְשִׁים לָבוֹא, וְלַה' הַתִּקְוָה שֶׁנִּזְכֶּה לְהִתְוַעֵד יַחַד וּפָנִים אֶל פָּנִים נְדַבֵּר; הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִקְדֻשַּׁת חֲנֻכָּה לְהַמְשִׁיךְ הַדַּעַת הַקָּדוֹשׁ עָלֵינוּ וְעַל דּוֹרוֹתֵינוּ וְעַל כָּל דּוֹרוֹת וְכוּ'. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. He received his letter — together with the sum of one silver ruble. And even though it arrived — praised be G-d — in its time and season — for he has no small change in his house for it — even so it is hard for him to receive from him so much — for it is heavy upon him to bear what he gives him — more than his strength. And he does not know himself how to write to him about this. And if Hashem wills — when he is here — perhaps they can speak about this — in a way that he will merit to the point of truth in all the matters — so that he will merit to fulfil His will Yisborach in truth. And because of the urgency of the bearer of this letter — it is impossible to extend. And in particular in such a matter — even he himself does not know how to counsel him about this just now. Do not confuse your mind much about this — for however it is — it is certainly better than everything. And Hashem will see in the sincerity of your heart — and save you in all that you need to be saved and to be rectified — in all that is lacking for you — in the physical and the spiritual. The words of your father. Nussun of Breslov. # לג URL: https://ajew.org/reader-plain/alim-litrufa/2/33/ # לג
לג
Source: https://ajew.org/reader/alim-litrufa/2/33 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' וַיִּשְׁלַח [י"ד כסלו] תקצ"א.
Peace — to my beloved son, my dear one — our Teacher the Rabbi Yitzchok — may he live. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
May Hashem Yisborach guard you from all evil, and remove illness from your midst, ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּיּוֹם ה', וְתֵכֶף בְּיוֹם ו' בַּבֹּקֶר הַשְׁכֵּם רָצִיתִי לִשְׁלֹחַ עֲגָלָה עֲבוּרְךָ וְלָא אִיסְתַּיַּיע מִלְּתָא. גַּם הָיִיתִי מִתְרַשֵּׁל קְצָת מֵחֲמַת שֶׁלֹּא סִלְּקוּ אָז הַנִּקְרַאטִין, וְגֹדֶל הַפַּחַד שֶׁהָיָה בַּשָּׁבוּעַ הֶעָבַר יָדוּעַ לְךָ בְּוַדַּאי, אַף עַל פִּי שֶׁיָּדַעְתִּי שֶׁעָלֶיךָ אֵין שׁוּם פַּחַד בָּרוּךְ הַשֵּׁם, אַף עַל פִּי כֵן לֹא הָיָה נַיְחָא לִי שֶׁתִּהְיֶה פֹּה בָּעֵת הַהוּא. אַחַר כָּךְ, בְּעֶרֶב־שַׁבָּת, סָמוּךְ לִכְנִיסַת שַׁבַּת־קֹדֶשׁ, הִגִּיעַנִי שׁוּב מִכְתָּבְךָ, וְעָמַדְתִּי מַרְעִיד, וּכְבָר קִדֵּשׁ הַיּוֹם. וְתֵכֶף בְּמוֹצָאֵי שַׁבָּת שָׁלַחְתִּי לְךָ אִגֶּרֶת שֶׁתָּבוֹא תֵּכֶף לְפֹה, וְשָׁלַחְתִּי הָאִגֶּרֶת לְיַד רַבִּי פִּינְחָס נֶאֱמָן וְהָיִיתִי מְצַפֶּה כָּל יוֹם א' וְיוֹם ב' לְהַשִּׂיג תְּשׁוּבָה מֵאִתְּךָ, וְאֵין קוֹל וְאֵין עוֹנֶה; אֶתְמוֹל לְעֵת עֶרֶב פָּגַעְתִּי אֶת רַבִּי פִּנְחָס הַנַּ"ל וְשָׁאַלְתִּי אוֹתוֹ מַה זֶה. הֵשִׁיב לִי שֶׁגַּם מִכְתָּבִי שֶׁשָּׁלַחְתִּי לְךָ עֲדַיִן בְּיָדוֹ, כִּי לֹא שָׁלְחוּ שׁוּם אִגֶּרֶת בְּיוֹם א', וְנִבְהַלְתִּי מְאֹד וְרָאִיתִי כִּי מֵאֵת ה' הָיְתָה זֹּאת. כָּעֵת אֵינִי יוֹדֵעַ כְּלָל לָתֵת עֵצוֹת בְּנַפְשִׁי כִּי פֹּה יֵשׁ חִלּוּקֵי דֵּעוֹת הַרְבֵּה בָּעִנְיָן הַנִּשְׁמָע מִקְּהִלַּתְכֶם, קְצָת שׂוֹחֲקִים מִזֶּה וּקְצָת אוֹמְרִים לְהֵפֶךְ, עַל כֵּן אֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת; אַךְ אֵיךְ שֶׁהוּא, אַתָּה תִּרְאֶה לָבוֹא לְפֹה תֵּכֶף וּמִיָּד, בְּלִי אִחוּר וְעִכּוּב כְּלָל; וְאִם זוּגָתְךָ תִּחְיֶה וּבִנְךָ שֶׁיִּחְיֶה רוֹצִים גַּם כֵּן לָבוֹא לְפֹה, הַטּוֹב בְּעֵינֵיכֶם עֲשׂוּ, כִּי אֲנִי אֵינִי יָכוֹל לְגַלּוֹת דַּעְתִּי בָּזֶה, מֵחֲמַת שֶׁאֵינִי יוֹדֵעַ מַה נַּעֲשֶׂה בִּקְהִלַּתְכֶם בְּאֵלּוּ הַיָּמִים. אַךְ אֵיךְ שֶׁהוּא עַל כָּל פָּנִים תָּבוֹא אַתָּה מִיָּד, יֶתֶר מִזֶּה אֵין לְהַאֲרִיךְ, וַה' יַצִּילְכֶם מִכָּל רַע, וְיִשְׁמֹר צֵאתְכֶם וּבוֹאֲכֶם לְחַיִּים וּלְשָׁלוֹם מֵעַתָּה וְעַד עוֹלָם, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל יִשְׂרָאֵל וִיבַטֵּל כָּל הַגְּזֵרוֹת קָשׁוֹת וְיַשְׁמִיעֵנוּ בְּשׂוֹרוֹת טוֹבוֹת.
and grant you good and long life — Omain, so may it be His will. Beloved children — you yourselves can understand the anguish from your letter — from what I have heard of the tidings from your household, one after another. May Hashem Yisborach already have compassion. But who can help today — none other than Hashem Yisborach alone. And we can do no more than beseech Him always — perhaps He will have mercy. No doubt you have heard what is happening here. Many say that here, chas v'sholom [G-d forbid], it has been worse than in Tultshin — very many people have gone missing [died]. May Hashem Yisborach already have mercy. And so — what counsel can I give you today? One hears every day that they will, chas v'sholom, seal off the town. In my own house as well, my daughter-in-law Chaya — may she live — is unwell. May Hashem Yisborach send her a complete recovery soon. The anguish and the suffering and the fears that each person carries in these times — you yourselves understand. Today it is impossible to give any counsel whatsoever. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 5
(עִנְיָן חוֹלַאַת הַנִּזְכָּר כָּאן הוּא כִּי בְּאוֹתוֹ הַשָּׁנָה הָיָה הַפַּעַם הָרִאשׁוֹן הַחוֹלַאַת שֶׁקָּרְאוּ אַחַר כָּךְ בְּשֵׁם חָלֶירֶע רַחֲמָנָא לִיצְלָן)
One cannot help — only to beseech Hashem Yisborach with mercy and supplication — perhaps He will relent, perhaps He will have mercy. # שלא URL: https://ajew.org/reader-plain/alim-litrufa/2/330/ # שלא
שלא
Source: https://ajew.org/reader/alim-litrufa/2/330 ## Segment 1
שלא
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' זֹאת חֲנֻכָּה תר"א.
The words of your father. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה עִם הַשְּׁנֵי זְהוּבִים בְּעֵת טִרְדָּתִי מְאֹד. וְגֹדֶל הַצַּעַר שֶׁהָיָה לִי מִמִּכְתָּבְךָ תּוּכַל לְהָבִין בְּעַצְמְךָ. כִּי צַעַרְךָ הוּא צַעֲרִי, וּבְכָל צָרָתְךָ לִי צָר, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעַ מְהֵרָה. וְגַם מַה שֶּׁכָּתַבְתָּ בְּמִכְתָּבְךָ שֶׁיֵּשׁ לְךָ לִכְתֹּב עַל כַּמָּה בּוֹגִין [גִלְיוֹנוֹת] אֲנִי מֵבִין מֵרָחוֹק, כִּי יָדַעְתִּי אֶת מַכְאוֹבֶיךָ. אַךְ כְּבָר הִקְדִּים לָנוּ הַשֵּׁם יִתְבָּרַךְ רְפוּאָה לַמַּכָּה, מַה שֶּׁזָּכִינוּ לֵידַע מֵרוֹפֵא נֶאֱמָן וְרַחֲמָן כָּזֶה. הוּא יִרְפָּא אוֹתְךָ וְאֶת כֻּלָּנוּ רְפוּאָה שְׁלֵמָה בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, וִיעוֹרֵר רַחֲמָיו עַל בִּנְךָ יְדִידִי וְיִשְׁלַח לוֹ מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם, רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל. וּמֵחֲמַת שֶׁאֵין דַּעְתִּי צְלוּלָה עַתָּה כְּלָל, אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וַאֲנִי מְקַוֶּה לַה' לִשְׁמֹעַ מְהֵרָה הַטּוֹב מִבִּנְךָ שֶׁיִּחְיֶה לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָה
My beloved son — my dear one. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְאַל תִּשְׁכַּח כִּי גָּדוֹל ה' וְאֵין יוֹדְעִין כְּלָל וְכוּ'.
He received his letter just now — together with the note from Rabbi Yaakov Hirtz — and it was a comfort. And there is nothing new to inform him of. And behold the holy days of Chanukah are approaching — and to Hashem the hope that we will merit to gather together — and to speak face to face. May Hashem Yisborach grant us the holiness of Chanukah — to draw the holy da'as upon ourselves — and upon our generations — and upon all generations. The words of your father. Nussun of Breslov. Overview: Sunday, Parshas Vayeishev — Breslov — 5601. To his beloved son. He received his letter just now — together with the note from Rabbi Yaakov Hirtz — and it was a comfort. And there is nothing new to inform him of. And behold the holy days of Chanukah are approaching — and to Hashem the hope that they will merit to gather together and speak face to face. May Hashem Yisborach grant them the holiness of Chanukah — to draw the holy da'as upon themselves and upon their generations and upon all generations. # שלב URL: https://ajew.org/reader-plain/alim-litrufa/2/331/ # שלב
שלב
Source: https://ajew.org/reader/alim-litrufa/2/331 ## Segment 1
שלב בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיִּגַּשׁ תר"א. אֲהוּבִי בְּנִי חֲבִיבִי. מִכְתָּבְךָ קִבַּלְתִּי עַתָּה וְהָיָה לִי לְנַחַת, כִּי בָּרֶגַע הַקּוֹדֶמֶת הָיִיתִי מְצַפֶּה מְאֹד לְמִכְתָּבְךָ, וְקִוִּיתִי לַה' שֶׁיּוֹשִׁיעוֹ מְהֵרָה וְיִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִנְךָ שֶׁיִּחְיֶה. וּלְעֵת עַתָּה חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר. וְהִנְּךָ רוֹאֶה כַּמָּה פְּעָמִים שֶׁה' יִתְבָּרַךְ מוֹשִׁיעַ תָּמִיד, וְלֹא כַחֲטָאֵינוּ עוֹשֶׂה לָנוּ חָלִילָה. קַוֵּה לַה' וְיוֹשַׁע לְךָ. וּמֵחֲמַת נְחִיצַת מוֹסֵר כְּתָב זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. He received his letter just now — with the two gold coins — in the midst of very great preoccupation. And the immensity of the pain that was for him from his letter — he can understand himself. For his pain is his pain — and in all his distress he is distressed. [וּבְכָל צָרָתְךָ לִי צָר — from Yeshayahu 63:9 — "in all their distress He was distressed" — Reb Nussun applies it to himself as a father: in all your distress I am distressed. This is the deepest fatherly empathy — the child's suffering becomes the father's own] May Hashem Yisborach have mercy and save quickly. And also what you wrote in your letter — that you have much to write on several pages — he understands from afar — for he knows his anguish. But already Hashem Yisborach preceded the healing for the blow — what they merited to know from such a faithful and merciful Healer. He will heal him and all of them — with complete healing in the physical and the spiritual. And will awaken His mercy for his son — his dear friend — and send him quickly complete healing from heaven — healing of the soul and healing of the body — in the midst of the other sick ones of Israel. And because his mind is not at all clear just now — it is impossible to extend at all. And he hopes to Hashem to hear quickly the good from his son — may he live — for long days and good years — Amen so may it be His will. And do not forget that Hashem is great — and no one knows at all. The words of your father who intercedes for you and awaits salvation. Nussun of Breslov. # שלג URL: https://ajew.org/reader-plain/alim-litrufa/2/332/ # שלג
שלג
Source: https://ajew.org/reader/alim-litrufa/2/332 ## Segment 1
שלג
He received his letter just now — with the two gold coins — in the midst of very great preoccupation. And the immensity of the pain that was for him from his letter — he can understand himself. For his pain is his pain — and in all his distress he is distressed. [וּבְכָל צָרָתְךָ לִי צָר — from Yeshayahu 63:9 — "in all their distress He was distressed" — Reb Nussun applies it to himself as a father: in all your distress I am distressed. This is the deepest fatherly empathy — the child's suffering becomes the father's own] May Hashem Yisborach have mercy and save quickly. And also what you wrote in your letter — that you have much to write on several pages — he understands from afar — for he knows his anguish. But already Hashem Yisborach preceded the healing for the blow — what they merited to know from such a faithful and merciful Healer. He will heal him and all of them — with complete healing in the physical and the spiritual. And will awaken His mercy for his son — his dear friend — and send him quickly complete healing from heaven — healing of the soul and healing of the body — in the midst of the other sick ones of Israel. And because his mind is not at all clear just now — it is impossible to extend at all. And he hopes to Hashem to hear quickly the good from his son — may he live — for long days and good years — Amen so may it be His will. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' עֲשָׂרָה בְּטֵבֵת תר"א לפ"ק בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה עִם הַסַּךְ חֲצִי רוּבַּל כֶּסֶף, יְשַׁלֵּם ה' פָּעָלְךָ וְכוּ'. וְהֶחֱיִיתַנִי בִּדְבָרֶיךָ, מַה שֶּׁכָּתַבְתָּ שֶׁתְּהִלָּה לְאֵל חַי הָיָה שִׁנּוּי לְטוֹבָה לְבִנְךָ הוּא נֶכְדִּי שֶׁיִּחְיֶה. הַשֵּׁם יִתְבָּרַךְ יִגְמֹר רְפוּאָתוֹ בִּשְׁלֵמוּת, וְיִזְכֶּה לְגַדְּלוֹ בְּנַחַת וְלִשְׂמֹחַ בּוֹ עִם כָּל בָּנָיו שֶׁיִּחְיוּ בְּטוֹב וּבִנְעִימִים, וִיגַדְּלֵם לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים אָמֵן כֵּן יְהִי רָצוֹן.
And do not forget that Hashem is great — and no one knows at all. ## Segment 5
וְהִנֵּה בְּדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם מָחָר לְדַרְכִּי לְאוּמַאן. ה' יַנְחֵנִי בְּצִדְקָתוֹ בְמַעְגְּלֵי יֹשֶׁר, כִּי אֲנִי סוֹמֵךְ עָלָיו יִתְבָּרַךְ לְבַד. וּתְהִלָּה לָאֵל הָיוּ לָנוּ אוֹרְחִים הֲגוּנִים עַל שַׁבַּת קֹדֶשׁ הֶעָבַר יוֹתֵר מִבֵּי עֲשָׂרָה, וּבַחֲסָדָיו הַגְּדוֹלִים דִּבַּרְנוּ תְּהִלָּה לָאֵל דִּבְרֵי אֱמֶת הַרְבֵּה, וְשָׂמַחְנוּ בְּחַסְדּוֹ עַד שֶׁהַלֵּב נָשָׂא אֶת רַגְלֵיהֶם, וְרָקְדוּ בְּשִׂמְחַת ה' וּבִישׁוּעָתוֹ. גְּדוֹלִים מַעֲשֵׂי ה' וְנִפְלְאוֹת חֲסָדָיו שֶׁהוּא יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ בְּכָל עֵת, וּבִפְרָט בְּשַׁבְּתוֹת ה' וּמוֹעֲדֵי ה'. מָה אֲדַבֵּר, חַסְדּוֹ גָּדוֹל עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם. וּקְצָת תִּשְׁמַע מִפִּי רַבִּי דָּוִד, וְתִרְאֶה לְדַבֵּר עִמּוֹ עַד שֶׁיַּזְכִּיר אֶת עַצְמוֹ כָּל מַה שֶּׁעָבַר בְּכָל סְעֻדָּה, וּמַה שֶּׁדִּבַּרְנוּ בְּחַסְדּוֹ, וּבִפְרָט בִּסְעֻדָּה שְׁלִישִׁית. וּצְרִיכִין לַחֲזֹר וְלִזְכֹּר הֵיטֵב הַדִּבּוּרִים הַקְּדוֹשִׁים הָאֲמִתִּיִּים, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מַפְלִיא חַסְדּוֹ עִמָּנוּ בְּכָל עֵת, לִזְכּוֹת לְדַבֵּר בְּשֶׁבַח גְּדֻלַּת הַצַּדִּיק הָאֱמֶת, וּבְנִפְלְאוֹת תּוֹרָתוֹ וְשִׂיחוֹתָיו וּמַעֲשִׂיּוֹתָיו הַקְּדוֹשִׁים הַנּוֹרָאִים מְאֹד. בָּנַי וְאַחַי חִזְקוּ וְאִמְצוּ מְאֹד מְאֹד, "אִישׁ אֶת רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק", לְהַזְכִּיר זֶה אֶת זֶה, וּלְעוֹרֵר זֶה לָזֶה, וְלִזְכֹּר חַסְדֵי ה' וְנִפְלְאוֹתָיו, וְלִהְיוֹת מוֹדֶה עַל הֶעָבָר בְּכָל עֵת, וּלְבַקֵּשׁ לְהַבָּא לְהִתְחַזֵּק אֶת עַצְמוֹ בְּכָל יוֹם מֵחָדָשׁ בִּרְצוֹנוֹת וְכִסּוּפִים טוֹבִים בֶּאֱמֶת, עַד שֶׁיַּכְנִיס הַכִּסּוּפִין בְּתוֹךְ דִּבּוּרִים, לְפָרְטָם בְּפֶה מָלֵא לִשְׁפֹּךְ שִׂיחוֹ לְפָנָיו יִתְבָּרַךְ כְּבֵן לִפְנֵי אָבִיו. וְאֵיךְ שֶׁעוֹבֵר עַל הָאָדָם, וְאֵיךְ שֶׁהוּא אַל יִמְנַע עַצְמוֹ מִן הָרַחֲמִים, כִּי הַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה, וּמִתְאַוֶּה תָּמִיד גַּם לִתְפִלָּתְךָ וּלִתְפִלַּת הַפְּחוּתִים בְּיוֹתֵר, וְיִזְכֹּר הַיּוֹם כִּי שַׁוְעַת עֲנִיִּים אַתָּה תִּשְׁמַע וְכוּ'. שְׁמַע בְּנִי מוּסַר אָבִיךָ כִּי יָדַעְתִּי כַּמָּה כָּבֵד עָלֶיךָ הָעִנְיָן הַזֶּה, אֲבָל בֶּאֱמֶת אִם תַּרְגִּיל עַצְמְךָ בָּזֶה הוּא נָקֵל מְאֹד. וְהָעִקָּר שֶׁתַּשְׁלִיךְ דַּעְתְּךָ וְחָכְמוֹת שֶׁל הֶבֶל, רַק תְּבַטֵּל עַצְמְךָ כְּאִלּוּ אֵין לְךָ שׁוּם דַּעַת וּכְאִלּוּ נוֹלַדְתָּ הַיּוֹם, וְתֹאמַר בְּכָל פַּעַם הַיּוֹם אַתְחִיל לִשְׁפֹּךְ שִׂיחִי וְכוּ'. וְתִסְתַּכֵּל בְּכָל עֵת עַל הָאֱמֶת לְהוֹצִיא הַדִּבּוּר בֶּאֱמֶת, כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בְּשַׁבַּת חֲנֻכָּה הֶעָבַר, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם עַד שֶׁתִּזְכֶּה לְקַיְּמָם בְּכָל יוֹם, עַד שֶׁתִּזְכֶּה לָבוֹא לְשִׂמְחָה גְּדוֹלָה עַל יְדֵי זֶה. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
My beloved son — my dear one. ## Segment 6
אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָה
He received his letter just now — and it was a comfort — for in the previous moment he was very awaiting his letter — and he hoped to Hashem that He will save him quickly and send complete healing to his son — may he live. And for now — be strong and resolute — and gladden your soul in all that is possible. And you see how many times Hashem Yisborach saves always — and not according to our sins does He deal with us — G-d forbid. Hope to Hashem — and He will save you. And because of the urgency of the bearer of this letter — it is impossible to extend. The words of your father. The words of your father. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שלד URL: https://ajew.org/reader-plain/alim-litrufa/2/333/ # שלד
שלד
Source: https://ajew.org/reader/alim-litrufa/2/333 ## Segment 1
שלד
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' שְׁמוֹת תר"א לפ"ק טֶעפְּלִיק.
The words of your father. ## Segment 3
בְּנִי חֲבִיבִי.
My dear son. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת קֹדֶם תְּפִלַּת שַׁחֲרִית. וַאֲנִי טָרוּד לְהִתְפַּלֵּל וְלֵילֵךְ לַמִּקְוֶה, כִּי כְּבָר הִגִּיעַ זְמַן הַתְּפִלָּה, וּבְתוֹךְ כָּךְ בָּא הַצִּיר לְפֹה עִם מִכְתָּבְךָ עִם הַדַּף, אֲשֶׁר לָזֶה כָּלְתָה עֵינִי לִזְכּוֹת לִרְאוֹתוֹ. וְגֹדֶל שִׂמְחָתִי וְנַחַת רוּחַ שֶׁעָשִׂיתָ לִי מַה שֶּׁזֵּרַזְתָּ עַצְמְךָ לְהוֹדִיעֵנִי תָּבִין מֵעַצְמְךָ. אַךְ אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה, כִּי אֲנִי טָרוּד לְהִתְפַּלֵּל; וְהִנֵּה הִפְסַקְתִּי בְּמִכְתָּבִי וְהִתְפַּלַּלְתִּי שַׁחֲרִית, וַעֲדַיִן לֹא הִנַּחְתִּי תְּפִלִּין דְּרַבֵּנוּ תָּם. לְעֵת עַתָּה אֵינִי יָכוֹל לְהַאֲרִיךְ כְּלָל, אִם יִרְצֶה הַשֵּׁם מֵאוּמַאן אֶכְתֹּב בְּבֵאוּר יוֹתֵר. וּבִפְרָט אִם יַזְמִין הַשֵּׁם יִתְבָּרַךְ עוֹד הַפַּעַם שֶׁיִּהְיֶה שָׁלִיחַ מְיֻחָד לְשָׁם, וּלְעֵת עַתָּה אֶכְתֹּב בְּקִצּוּר לִלְבוֹב. וּמַה שֶּׁכָּתַבְתָּ לִכְתֹּב לְר' חַיִּים אֵיךְ לְהִתְנַהֵג בְּמִכְתָּבָיו, אֵין דַּעְתִּי מְיֻּשֶּׁבֶת בָּזֶה עַתָּה אֵיךְ לִכְתֹּב לוֹ עַתָּה. מֻבְטְחַנִי בַּה' שֶׁבְּוַדַּאי לֹא יֶאֱרַע תַּקָּלָה עַל יָדוֹ, וּבִפְרָט שֶׁגַּם רַבִּי יַעֲקֹב הִירְץ הוּא אוֹהֲבֵנוּ. וְכָעֵת תָּשִׂישׂ וְתָגִיל בְּגֹדֶל חֶלְקְךָ בִּזְכוּת הָרַבִּים לָנֶצַח כָּזֶה. לְכוּ חֲזוּ מִפְעֲלוֹת ה', גְּדוֹלִים מַעֲשֵׂי ה' עַד אֵין חֵקֶר וְאֵין מִסְפָּר, מִי יְמַלֵּל גְּבוּרוֹת ה' וְכוּ'.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ הַנָּחוּץ מְאֹד, כּוֹתֵב בְּחִפָּזוֹן וּבְשִׂמְחָה רַבָּה, וּמְצַפֶּה לִישׁוּעוֹת רַבּוֹת כָּאֵלֶּה וְכָאֵלֶּה עַד אֲשֶׁר יְמִינוֹ יַעֲבִיר הַחֹשֶׁךְ מֵעֵינֵיהֶם, וְאָז עֵינֵי כֹּל יִרְאוּ נִפְלָאוֹת וְכוּ'.
My beloved son — my dear one. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וַה' הַטּוֹב יִשְׁמְרֵנוּ בְּחַסְדּוֹ וְיִגְמֹר הַכֹּל לְטוֹבָה, אוּן טַאקֶי פָארְט הָאפּ [וּבְאֱמֶת בְּכָל זֹאת רַק שִׂמְחָה].
He received his letter just now — with the sum of half a silver ruble — may Hashem repay his deed. And you gave him life with your words — what you wrote — that praised be the living G-d — there was a change for the better in his son — who is his grandson — may he live. May Hashem Yisborach complete his healing in completeness — and may he merit to raise him in ease and to rejoice in him — together with all his sons — may they live — in goodness and pleasantness — and raise them to Torah and to the wedding canopy and to good deeds — for long days and good years — Amen so may it be His will. And behold he intends to travel — if Hashem wills — tomorrow on his way to Uman. May Hashem lead him in His righteousness in straight paths — for he leans upon Him Yisborach alone. And praised be G-d — we had distinguished and fitting guests on the past Shabbas Kodesh — more than ten — and in His great chasadim — praised be G-d — they spoke many words of truth — and they rejoiced in His chesed — until the heart lifted their feet and they danced in the joy of Hashem and His salvation. Great are the deeds of Hashem and the wonders of His chasadim that He Yisborach does with us at every time — and in particular on the holy Shabbosos of Hashem and the festivals of Hashem. What shall he say — His chesed is great upon us and the truth of Hashem is forever. And some you will hear from the mouth of Rabbi Dovid — and see to speak with him until he recalls himself everything that passed at every meal — and what they spoke in His chesed — and in particular at seudah sh'lishis. And they must return and remember well the holy and true words — for it is not an empty thing what Hashem Yisborach makes wondrous His chesed with us at every time — that they merit to speak in the praise of the greatness of the true tzaddik — and in the wonders of his Torah and his conversations and his holy and very awesome stories. Nussun of Breslov. My sons and my brothers — be very very strong and resolute — "ish es re'eihu ya'azoru u'l'achiv yomar chazak" — "each man shall help his fellow — and to his brother he shall say: be strong" [Yeshayahu 41:6] — to remind one another — and to arouse one another — and to remember the chasadim of Hashem and His wonders — and to give thanks for the past at every time — and to request for the future — to strengthen oneself every day anew in good desires and longings in truth — until one brings the longings within words — to detail them with a full mouth — to pour out one's conversation before Him Yisborach as a son before his father. And however it passes over a person — and however he is — let him not withhold himself from the mercies — for Hashem Yisborach hears the prayer of every mouth — and always desires even your prayer — and the prayer of the most lowly — and let him remember today: "shavat aniyim atah tishma" — "the cry of the poor — You will hear." Hear my son the instruction of your father — for I know how heavy this matter is upon you — but in truth — if you accustom yourself to this — it is very easy. And the essential is that you throw away your mind and worldly wisdoms — only annul yourself completely as though you have no mind at all — and as though you were born today — and say every time: "today I will begin to pour out my conversation" — and so forth. [This is one of Reb Nussun's most direct and practical teachings on hisbodidus — the daily personal conversation with Hashem in one's own words. He addresses his son's specific difficulty — the weight and self-consciousness of beginning — and gives the precise remedy: annul yourself entirely — imagine you are born today — and say: today I begin anew. The past failures at hisbodidus are irrelevant — there is only today — and today I begin] And look at every time at the truth — to bring out the word in truth — as we spoke of this greatly on the past Shabbas Chanukah. "Hafoch bahem v'hafoch bahem" — turn them and turn them over — until you merit to fulfil them every day — until you merit to arrive at great joy through this. More than this there is no leisure to extend. Your father who intercedes for you and awaits salvation. # שלה URL: https://ajew.org/reader-plain/alim-litrufa/2/334/ # שלה
שלה
Source: https://ajew.org/reader/alim-litrufa/2/334 ## Segment 1
שלה
Hear my son the instruction of your father — for I know how heavy this matter is upon you — but in truth — if you accustom yourself to this — it is very easy. And the essential is that you throw away your mind and worldly wisdoms — only annul yourself completely as though you have no mind at all — and as though you were born today — and say every time: "today I will begin to pour out my conversation" — and so forth. [This is one of Reb Nussun's most direct and practical teachings on hisbodidus — the daily personal conversation with Hashem in one's own words. He addresses his son's specific difficulty — the weight and self-consciousness of beginning — and gives the precise remedy: annul yourself entirely — imagine you are born today — and say: today I begin anew. The past failures at hisbodidus are irrelevant — there is only today — and today I begin] And look at every time at the truth — to bring out the word in truth — as we spoke of this greatly on the past Shabbas Chanukah. "Hafoch bahem v'hafoch bahem" — turn them and turn them over — until you merit to fulfil them every day — until you merit to arrive at great joy through this. More than this there is no leisure to extend. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' וָאֵרָא תר"א אוּמַאן.
Your father who intercedes for you and awaits salvation. ## Segment 3
לְכוּ חֲזוּ מִפְעֲלוֹת ה' אַחַי וְרֵעַי, וּבִפְרָט יְדִיד נַפְשִׁי וּלְבָבִי הַוָּתִיק זֶרַע קֹדֶשׁ מַחְצַבְתּוֹ הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ מִגָּדוֹל וְעַד קָטָן. לְכֻלָּם אֶקְרָא לְשָׁלוֹם וְכָל טוּב בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא לְשָׁלוֹם אֵין קֵץ.
Nussun of Breslov. ## Segment 4
הַבִּיטוּ וּרְאוּ וְהִתַּמְּהוּ תְּמָהוּ. מִי הֶאֱמִין לִשְׁמוּעָתֵנוּ שֶׁנִּזְכֶּה עַתָּה, אַחַר כָּל הַתְּלָאוֹת וְהַהַרְפַּתְקָאוֹת וְהַצָּרוֹת וְהָרְדִיפוֹת עַד הַנֶּפֶשׁ שֶׁעָבְרוּ עָלֵינוּ, וּבִפְרָט בִּפְרָט עָלַי הֶעָנִי וְהָאֶבְיוֹן נִבְזֶה בְּעֵינָיו נִמְאָס, אֲשֶׁר כֻּלָּם חָרְקוּ שִׁנָּם עָלַי בְּיוֹתֵר, וְגַם עֲדַיִן לֹא שָׁב שִׂנְאָתָם וְכוּ' עָלַי בְּיוֹתֵר, עַתָּה עַתָּה בּוֹאוּ בְּרוּכֵי ה' וְשִׁיתוּ לְבַבְכֶם הֵיטֵב, וְהַבִּיטוּ וּרְאוּ אֶת יְשׁוּעַת ה' וְחַסְדּוֹ וְנִפְלְאוֹתָיו עַד אֵין קֵץ, שֶׁנִּזְכֶּה עַתָּה לִרְאוֹת בְּעֵינֵינוּ עָלֶה לְדֻגְמָא אֲשֶׁר נֶחְקְקָה בַּמֶּרְחַקִּים מִנּוֹרְאוֹת חִדּוּשֵׁי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, לְהָאִיר וּלְגַלּוֹת הָאֱמֶת וְהָאֱמוּנָה בָּעוֹלָם, וְכָל הַמִּדּוֹת טוֹבוֹת, וּלְהִנָּצֵל מִכָּל הַמִּדּוֹת רָעוֹת הַמְבֹאָרִים שָׁם בְּלִקּוּטֵי עֵצוֹת הַזֶּה וְכוּ' וְכוּ', בְּדֶרֶךְ עֵצוֹת נִפְלָאוֹת וְנוֹרָאוֹת, וְהִתְחַזְּקוּת עָצוּם בֶּאֱמֶת עַד אֵין סוֹף וְאֵין תַּכְלִית וְכוּ'. גְּדוֹלִים מַעֲשֵׂי ה', אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ', רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹקַי וְכוּ'. וִיקַבְּלוּ עַתָּה בְּשִׂמְחָה הַדַּף קָטָן הָרָצוּף פֹּה שֶׁהִגִּיעַ אֵלַי מִשָּׁם שְׁנֵי דַּפִּין כָּזֶה וְהִנַּחְתִּי אֶחָד בְּיָדִי, וְהָרִאשׁוֹן אֲנִי שׁוֹלֵחַ לָכֶם לְמַעַן תִּרְאוּ בְּעֵינֵיכֶם יְשׁוּעַת ה', יִרְאוּ עֵינֵיהֶם וְיִשְׂמְחוּ לִבָּם. וְכַאֲשֶׁר הֵחֵל הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת חַסְדּוֹ וְטוּבוֹ עִם כְּלַל יִשְׂרָאֵל וְעִמָּנוּ, כֵּן יִגְמֹר נָא בַּעֲדֵנוּ שֶׁנִּזְכֶּה שֶׁיִּגְמֹר שָׁם הַכֶּרֶךְ הַקָּטָן הַזֶּה בְּשָׁלוֹם וְשַׁלְוָה, וְיִתְפַּשֵּׁט בָּעוֹלָם וְיָפוּצוּ מַעְיְנוֹתָיו חוּצָה, עַד שֶׁנִּזְכֶּה בְּסָמוּךְ לְהַתְחִיל וְלִגְמֹר לְהַתְחִיל וְלִגְמֹר וְכוּ' וְכוּ', עוֹד כַּמָּה סְפָרָיו הַקְּדוֹשִׁים הַנּוֹבְעִים מֵהֶם וְכוּ'. עַד יָאִיר אֲמִתַּת הָאֱמֶת בְּלֵב כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, עַד שֶׁיְּקֻיַּם בִּמְהֵרָה הַבְטָחוֹתָיו הַקְּדוֹשִׁים שֶׁהִבְטִיחַ בְּכַמָּה לְשׁוֹנוֹת קְדוֹשׁוֹת, אִיךְ הָאבּ אוֹיס גִיפִירְט אוּן וֶועל אוֹיס פִירִין [גָּמַרְתִּי וָאֶגְמוֹר] וְכוּ'. כִּי עֲדַיִן עֲדַיִן אָנוּ צְרִיכִין יְשׁוּעוֹת וְרַחֲמִים רַבִּים לִגְמֹר כָּל הַנַּ"ל וְיוֹתֵר, וּלְהַצִּילֵנוּ מִכָּל שׂוֹנְאֵינוּ וְרוֹדְפֵינוּ וְכוּ'. יָשׁוּבוּ הֵמָּה אֵלֵינוּ וַאֲנַחְנוּ לֹא נָשׁוּב אֲלֵיהֶם. וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁנִּזְכֶּה לָשׂוּשׂ בִּישׁוּעָתוֹ תָּמִיד. וְעַתָּה אֲנִי מְבַקֵּשׁ לְבַל תְּפַרְסְמוּ הַרְבֵּה לְאִישׁ זָר, רַק לַאֲנָשִׁים כִּלְבָבֵנוּ, וְלִגְנֹז הֵיטֵב הַדַּף הָרָצוּף פֹּה, וּלְהַזְהִיר כָּל מִי שֶׁתּוֹדִיעוּ לוֹ שֶׁיְּכַסֶּה הַדָּבָר וְלֹא יְגַלֶּה לְשׁוּם אִישׁ זָר. וּמֻבְטְחַנִי שֶׁמֵּאֲלֵיהֶם יָבִינוּ בָּזֶה הֵיטֵב.
My beloved son — my dear one. ## Segment 5
גַּם כְּבָר שָׁלַחְתִּי לָהֶם כַּמָּה אִגְּרוֹת שֶׁיִּשְׁלְחוּ לִי מָעוֹת עַל פַּרְנָסָתִי וּכְבָר כְּתַבְתֶּם לִי כַּמָּה פְּעָמִים שֶׁאַתָּה מוּכָן לִשְׁלֹחַ וְאֵינִי יוֹדֵעַ אִם כְּבָר יָצָא הַמָּעוֹת מֵאִתְּכֶם. עַל כֵּן אֲהוּבַי וִידִידַי וּבִפְרָט יְדִידִי ר' אַבְרָהָם בֶּער שֶׁיִּחְיֶה וַחֲבֵרוֹ ר' אַבָּא נֵרוֹ יָאִיר הָעוֹסְקִים וּמִשְׁתַּדְּלִים לְמַעֲנִי, בַּקָּשָׁתִי מְאֹד אִם עֲדַיִן לֹא יָצָא הַמָּעוֹת עַל פַּרְנָסָתִי הַנַּ"ל שֶׁיִּרְאוּ עַל כָּל פָּנִים מֵעַתָּה לִבְלִי לְעַכֵּב עוֹד כְּלָל. וּבִפְרָט מַה שֶּׁהִבְטִיחַ ר' אַבָּא בְּעַצְמוֹ. וּמַה שֶּׁאַתָּה ר' אַבְרָהָם בֶּער צָרִיךְ לִשְׁלֹחַ עַל חֶשְׁבּוֹנְךָ. תְּזָרְזוֹ מְאֹד לִשְׁלֹחַ מִיָּד, וּלְהִשְׁתַּדֵּל לְצָרֵף לָזֶה אֵיזֶה סַךְ מִשְּׁאָר אַנְשֵׁי שְׁלוֹמֵנוּ הַנְּדִיבִים בֶּאֱמֶת. כִּי הָרַחֲמָנוּת גָּדוֹל וְעָצוּם עָלַי מְאֹד הֵן בְּעֵסֶק פַּרְנָסָתִי הֵן בִּשְׁאָר עִסְקֵי רַבֵּנוּ זַ"ל. וַהֲגַם שֶׁבְּחַסְדּוֹ הַגָּדוֹל אֲנִי רוֹאֶה יְשׁוּעַת ה' וְנִפְלְאוֹתָיו בְּכָל עֵת. אַף עַל פִּי כֵן אֲנִי מֻכְרָח בְּכָל פַּעַם לִהְיוֹת מוֹדֶה עַל הֶעָבָר וְלִצְעֹק לֶעָתִיד לָבוֹא. כִּי ה' יִתְבָּרַךְ יוֹדֵעַ וְגַם אַתֶּם יְדַעְתֶּם קְצָת מָה רַבּוּ צָרַי וְכוּ'. וְאֵין לִי כֹּחַ לִשָּׂא עָלַי גַּם דַּחֲקוּת הַפַּרְנָסָה חַס וְשָׁלוֹם. כַּאֲשֶׁר תָּבִינוּ בְּעַצְמְכֶם כִּי הוֹצָאָתַיי מְרֻבִּים מְאֹד וְהַהַכְנָסָה בְּצִמְצוּם גָּדוֹל בְּכִלְיוֹן עֵינַיִם מְאֹד וְאִי אֶפְשָׁר לְהַאֲרִיךְ. וּמֻבְטְחַנִי בְּטוּב לְבַבְכֶם כַּיּוֹצֵא בָּכֶם שֶׁבְּוַדַּאי תְּקַיְּמוּ דְּבָרַי בְּעַצְמְכֶם וּלְהַקְדִּים עֲשִׂיָּה לִשְׁמִיעָה. הֵן לִשְׁלֹחַ מָעוֹת בִּשְׁבִיל פַּרְנָסָתִי, הֵן בִּשְׁבִיל עֵסֶק הַקָּדוֹשׁ הַנַּ"ל שֶׁהוּא זְכוּת הָרַבִּים לְדוֹרוֹת לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים.
He received his letter at this hour — just before the morning prayer. And he is preoccupied to pray and to go to the mikveh — for the time of prayer has already arrived. And meanwhile the courier came here with his letter and with the proof sheet — for which his eyes had longed and yearned to merit to see it. And the immensity of his joy and the comfort of spirit that you made for him — in what you hastened yourself to inform him — you can understand yourself. But it is impossible to extend now — for he is preoccupied to pray. And behold — he interrupted his letter — and prayed Shacharis — and he has still not yet put on the tefillin of Rabbeinu Tam. For now he cannot extend at all — if Hashem wills — from Uman he will write more explained. And in particular if Hashem Yisborach will arrange again that there will be a dedicated messenger to there. And for now he will write briefly to Lvov. And what you wrote — to write to Rabbi Chayyim how to conduct himself regarding his letters — his mind is not settled now as to how to write to him just now. He is confident in Hashem that certainly no stumbling will occur through him — and in particular since Rabbi Yaakov Hirtz is also our friend. And now you will rejoice and be glad in the immensity of your portion in such a merit of the many — forever. Lechu chezu mif'alos Hashem — g'dolim ma'asei Hashem — "Come and see the works of Hashem — great are the deeds of Hashem" — beyond reckoning and without number — "mi y'malel g'voros Hashem" — "who can tell the mighty deeds of Hashem." ## Segment 6
גַּם תֵּדְעוּ שֶׁהַשֶּׁמֶן שֶׁשָּׁלַח רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר מֵאַדֶעס כְּבָר הֲבִיאוֹתִיו לְפֹה בְּשָׁבוּעַ הֶעָבַר כְּשֶׁבָּאתִי לְכָאן. וּתְהִלָּה לָאֵל גַּם כְּבָר מִקֹּדֶם דָּלַק הַנֵּר תָּמִיד עַל צִיּוּן הַקָּדוֹשׁ, מִכָּל שֶׁכֵּן עַתָּה שֶׁהוּא מֵאִיר תָּמִיד. וְלַה' הַתִּקְוָה שֶׁהוּא צְמִיחַת קֶרֶן יְשׁוּעָה שֶׁלֹּא תִכְבֶּה נֵרוֹ לְעוֹלָם וָעֶד. וְעַל יְדֵי זֶה יִהְיֶה נִמְתָּקִים כָּל הַדִּינִים מֵעֲלֵיכֶם וּמֵעָלֵינוּ. כִּי הַהַדְלָקָה הַקְּדוֹשָׁה עַל צִיּוּן הַקָּדוֹשׁ שֶׁלּוֹ הוּא הַמְתָּקָה נִפְלָאָה מְאֹד. וּמֵאֲלֵיכֶם תָּבִינוּ לְהַזְהִיר אֶת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּתְנַדְּבוּ כָּל אֶחָד בְּבֵיתוֹ בְּכָל עֵת אֵיזֶה נְדָבוֹת עַל זֶה כַּאֲשֶׁר נָהֲגוּ מִקֹּדֶם. וְגַם פֹּה בִּסְבִיבוֹתֵינוּ הִתְחַלְתִּי מֵחָדָשׁ לְהַזְהִירָם עַל זֶה, וְלַה' הַיְשׁוּעָה שֶׁיָּאִיר נֵרוֹ שָׁם תָּמִיד לֹא תִּכְבֶּה. וּכְמוֹ כֵן יָאִיר אוֹרוֹ הַקָּדוֹשׁ בְּרוּחָנִיּוּת תָּמִיד וְכוּ', כְּמוֹ שֶׁאָמַר בִּלְשׁוֹנוֹ הַקָּדוֹשׁ מַיין פַיֶיערִיל וֶועט שׁוֹין טְלִיעֶן בִּיז הָאֵשׁ שֶׁלִּי תּוּקַד עַד וְכוּ'. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
And great peace to all our anshei sh'lomaynu with great love — and may Hashem the Good guard us in His chesed and complete all for good — un taki fort ash'reinu — and truly — in all this — only joy. ## Segment 7
דִּבְרֵי אוֹהֲבֵיכֶם בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִתְשׁוּבָתָם וּלְקַיֵּם כָּל הַנַּ"ל חִישׁ קַל מְהֵרָה וְהַשֵּׁם יִתְבָּרַךְ יַצְלִיחֵם בְּכָל אֲשֶׁר יִפְנוּ וְיָרוּם קַרְנָם בְּכָבוֹד. וְיִזְכּוּ לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים, בִּפְרָט לְהַרְבּוֹת בִּתְפִלָּה וְתַחֲנוּנִים, וּבְיוֹתֵר לְפָרֵשׁ שִׂיחָתוֹ כָּל אֶחָד לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם, וּלְהִשְׁתַּדֵּל לְשַׂמֵּחַ נַפְשׁוֹ תָּמִיד. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. The words of your father — who is very urgent — writing in great haste and with great joy — and awaiting such salvations — one after another — until His right hand passes the darkness from before their eyes — and then the eyes of all will see wonders. Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שלו URL: https://ajew.org/reader-plain/alim-litrufa/2/335/ # שלו
שלו
Source: https://ajew.org/reader/alim-litrufa/2/335 ## Segment 1
שלו
He received his letter at this hour — just before the morning prayer. And he is preoccupied to pray and to go to the mikveh — for the time of prayer has already arrived. And meanwhile the courier came here with his letter and with the proof sheet — for which his eyes had longed and yearned to merit to see it. And the immensity of his joy and the comfort of spirit that you made for him — in what you hastened yourself to inform him — you can understand yourself. But it is impossible to extend now — for he is preoccupied to pray. And behold — he interrupted his letter — and prayed Shacharis — and he has still not yet put on the tefillin of Rabbeinu Tam. For now he cannot extend at all — if Hashem wills — from Uman he will write more explained. And in particular if Hashem Yisborach will arrange again that there will be a dedicated messenger to there. And for now he will write briefly to Lvov. And what you wrote — to write to Rabbi Chayyim how to conduct himself regarding his letters — his mind is not settled now as to how to write to him just now. He is confident in Hashem that certainly no stumbling will occur through him — and in particular since Rabbi Yaakov Hirtz is also our friend. And now you will rejoice and be glad in the immensity of your portion in such a merit of the many — forever. Lechu chezu mif'alos Hashem — g'dolim ma'asei Hashem — "Come and see the works of Hashem — great are the deeds of Hashem" — beyond reckoning and without number — "mi y'malel g'voros Hashem" — "who can tell the mighty deeds of Hashem." ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' בְּשַׁלַּח תר"א אוּמַאן.
The words of your father — who is very urgent — writing in great haste and with great joy — and awaiting such salvations — one after another — until His right hand passes the darkness from before their eyes — and then the eyes of all will see wonders. ## Segment 3
שָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ.
Nussun of Breslov. ## Segment 4
בָּרוּךְ הַשֵּׁם הוּקַל מֵעָלַי הַחוֹלַאַת, וַאֲנִי שָׁב לְכֹחִי מְעַט מְעַט, בְּרַחֲמָיו יִסְעָדֵנִי וְיִגְמֹר רְפוּאָתִי בִּשְׁלֵמוּת מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
Lechu chezu mif'alos Hashem — my brothers and my friends — and in particular the desire of my soul and my heart — the veteran — of holy lineage from the source of his digging — the nagid — and so forth — our Teacher the Rabbi Avraham Ber — may he live — with all his children who go forth from his loins — may they live. And to all our anshei sh'lomaynu — from great to small. To all of them he calls in peace and all good — with great love and precious deep affection — with greeting of peace without end. ## Segment 5
הַיּוֹם קִבַּלְתִּי מִכְתָּבְךָ. וְאַף שֶׁהָיָה לִי צַעַר גָּדוֹל מֵעֵסֶק הַיָּדוּעַ שֶׁמִּשְׁתַּטְּחִים הַמְּנִיעוֹת כָּל כָּךְ, אַף עַל פִּי כֵן הָיָה לִי נַחַת גָּדוֹל שֶׁקִּבַּלְתִּי יְדִיעָה מִזֶּה עַל כָּל פָּנִים, וַאֲקַוֶּה לַה' שֶׁיִּגְמֹר אֶת שֶׁלּוֹ. וְיִהְיֶה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי לָא שָׁבִיק וְלָא שָׁבִיק [אֵינוֹ עוֹזֵב וְלֹא עָזַב]. וּבְוַדַּאי תִּשְׁתַּדְּלוּ שָׁם עַל צַד הַיּוֹתֵר טוֹב, בְּאֹפֶן שֶׁתֵּצֵא הַסְּחוֹרָה בְּשָׁלוֹם מִשָּׁם וְתֵלֵךְ לִמְקוֹם חֲשִׁיבוּתָהּ, וְלַה' הַיְשׁוּעָה. וְהִנֵּה בְּמִכְתָּבֶיךָ לֹא הִזְכַּרְתָּ עַתָּה אִם תִּהְיֶה פֹּה, וַאֲנִי אַמְתִּין פֹּה עָלֶיךָ עַד יוֹם ד' בְּשָׁבוּעַ זֹאת. וְאַחַר כָּךְ אֲקַוֶּה לַה' שֶׁיִּתֵּן לִי כֹּחַ לִסַּע לְטִירָהאוִויצֶע. וְיֶתֶר מִזֶּה אֵין לִי כֹּחַ לְהַאֲרִיךְ, וְתִשְׁמַע הַכֹּל מִפִּי מוֹסֵר כְּתָב זֶה נֶכְדִּי נַחְמָן שֶׁיִּחְיֶה, שֶׁיּוֹדִיעַ לְךָ בְּעַל פֶּה הַכֹּל.
Overview: Monday, Parshas Sh'mos — Teplik — on the road to Uman — 5601. To his beloved son. He received his letter at this hour — just before Shacharis. He is preoccupied to pray and to go to the mikveh — for the time of prayer has already arrived. And meanwhile the courier came here with his letter and with the proof sheet — for which his eyes had longed and yearned to merit to see it. And the immensity of his joy and the comfort of spirit that he made for him — in what he hastened himself to inform him — you can understand yourself. But it is impossible to extend now — for he is preoccupied to pray. He interrupted his letter and prayed Shacharis — and has still not yet put on the tefillin of Rabbeinu Tam. For now he cannot extend at all — if Hashem wills from Uman he will write more explained. And what he wrote — to write to Rabbi Chayyim how to conduct himself regarding his letters — his mind is not settled now. He is confident in Hashem that certainly no stumbling will occur through him — and in particular since Rabbi Yaakov Hirtz is also their friend. And now — rejoice and be glad in the immensity of your portion in such a merit of the many — forever. Lechu chezu mif'alos Hashem — g'dolim ma'asei Hashem — beyond reckoning and without number. The words of your father — who is very urgent — writing in great haste and with great joy — and awaiting such salvations — one after another — until His right hand passes the darkness from before their eyes — and then the eyes of all will see wonders. And truly — in all this — only joy. ## Segment 6
דִּבְרֵי אָבִיךָ
The words of your father — who is very urgent — writing in great haste and with great joy — and awaiting such salvations — one after another — until His right hand passes the darkness from before their eyes — and then the eyes of all will see wonders. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִיד נַפְשִׁי הַוָּתִיק פְּרִי קֹדֶשׁ הִלּוּלִים מוֹרֵנוּ הָרַב נַחְמָן שֶׁיִּחְיֶה נֶכֶד גְּאוֹן עֻזֵּנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ שֶׁאֲנִי מִתְפַּלֵּל עֲבוּרוֹ שֶׁיִּזְכֶּה לְהַכִּיר אֶת כֹּחַ וּזְכוּת זְקֵנוֹ הַנּוֹרָא, שֶׁהוּא טוֹבָתוֹ בָּזֶה וּבַבָּא לָנֶצַח.
Look and see and be very very astonished. Who would have believed our report — that we would merit now — after all the distresses and the wanderings and the troubles and the persecutions to the very soul that passed over us — and in particular in particular over him the poor and the destitute — despised in his own eyes — one whom all gnashed their teeth at him greatly — and even still their hatred has not turned — now now come all who are blessed of Hashem and take to heart well — and look and see the salvation of Hashem and His chesed and His wonders without end — that we now merit to see with our own eyes a sample page that was engraved in the distant places from the awesome novellae of our Master our Teacher and our Rebbe — of blessed memory — to illuminate and to reveal the truth and the faith in the world — and all the good traits — and to be saved from all the evil traits that are explained there in this Likutay Eitzos — through the way of wondrous and awesome counsels — and immense strengthening in truth without end and without limit. G'dolim ma'asei Hashem — illu finu malei shirah kayam — "Great are the deeds of Hashem — if our mouths were full of song like the sea" — and so forth. "Rabos asisa atah Hashem Elokai" — "Many are the things You have done — Hashem my G-d." And let them receive now with joy the small page that is attached here — that two such pages reached him from there — and he kept one in his hand — and the first one he is sending to them — so that they will see with their own eyes the salvation of Hashem — let their eyes see and their hearts rejoice. And as Hashem Yisborach has begun to show His chesed and His goodness with all of Israel and with them — so may He please complete for them — that they merit that it complete there this small volume in peace and tranquility — and that it spread in the world and that its wellsprings overflow outward — until they merit soon to begin and to complete — to begin and to complete — and so forth — several more of his holy books that flow from them. Until the truth of the truth illuminates in the heart of each and every one of Israel — until His holy promises that He promised in several holy languages will be fulfilled quickly: [The Rebbe's famous promises regarding his books and their ultimate effect on Israel] "ikh hob oys gefirt un vel oys firen" — "I have carried out — and I will carry out" — and so forth. For still still we need many salvations and great mercies to complete all the above and more — and to save them from all their enemies and persecutors. May they return to them — but they will not return to them. And to Hashem the salvation and the hope — that they will merit to rejoice in His salvation always. And now he requests that they not publicize this greatly to any stranger — only to people like their own heart. And to store well the page that is attached here. And to warn all those whom they inform of it — that they conceal the matter and not reveal it to any stranger. And he is confident that from themselves they will understand this well. G'dolim ma'asei Hashem — illu finu malei shirah kayam — "Great are the deeds of Hashem — if our mouths were full of song like the sea" — and so forth. "Rabos asisa atah Hashem Elokai" — "Many are the things You have done — Hashem my G-d." And let them receive now with joy the small page that is attached here — that two such pages reached him from there — and he kept one in his hand — and the first one he is sending to them — so that they will see with their own eyes the salvation of Hashem — let their eyes see and their hearts rejoice. And as Hashem Yisborach has begun to show His chesed and His goodness with all of Israel and with them — so may He please complete for them — that they merit that it complete there this small volume in peace and tranquility — and that it spread in the world and that its wellsprings overflow outward — until they merit soon to begin and to complete — to begin and to complete — and so forth — several more of his holy books that flow from them. Until the truth of the truth illuminates in the heart of each and every one of Israel — until His holy promises that He promised in several holy languages will be fulfilled quickly: [The Rebbe's famous promises regarding his books and their ultimate effect on Israel] "ikh hob oys gefirt un vel oys firen" — "I have carried out — and I will carry out" — and so forth. For still still we need many salvations and great mercies to complete all the above and more — and to save them from all their enemies and persecutors. May they return to them — but they will not return to them. And to Hashem the salvation and the hope — that they will merit to rejoice in His salvation always. And now he requests that they not publicize this greatly to any stranger — only to people like their own heart. And to store well the page that is attached here. And to warn all those whom they inform of it — that they conceal the matter and not reveal it to any stranger. And he is confident that from themselves they will understand this well. And also he has already sent them several letters that they should send him money for his livelihood — and they have already written to him several times that they are prepared to send — and he does not know whether the money has already gone out from them. Therefore his beloved ones and his friends — and in particular his friend Rabbi Avraham Ber — may he live — and his companion Rabbi Abba — may his light shine — who engage and strive for his sake — his great request: if the money for the above-mentioned livelihood has still not gone out — that they see at any rate from now on not to delay further at all. And in particular what Rabbi Abba himself promised. And what Rabbi Avraham Ber must send on his account — urge him greatly to send immediately — and to strive to add to this some sum from the other generous anshei sh'lomaynu. For the compassion upon him is very great and immense — both in the matter of his livelihood — and in the other matters of our Rebbe of blessed memory. And even though in His great chesed he sees the salvation of Hashem and His wonders at every time — even so he is compelled every time to give thanks for the past and to cry out for the future. For Hashem Yisborach knows — and you also know somewhat — how many are his troubles. And he has no strength to bear upon himself also the pressure of livelihood — G-d forbid. As you will understand yourselves — for his expenditures are very many and the income is very constrained — with great longing of the eyes — and it is impossible to extend. And he is confident in their good heart — like themselves — that certainly they will fulfil his words themselves — and to precede action to hearing — both to send money for his livelihood — and for the above-mentioned holy work — which is the merit of the many — for generations — forever and eternally. The words of your lover in truth forever — who awaits their response and the fulfilment of all the above — quickly and swiftly — and may Hashem Yisborach make them successful in all that they turn — and raise their horn in honour. And may they merit to go in his holy ways — in particular to multiply in prayer and supplication — and more so to express one's conversation before Him Yisborach every day — and to strive to gladden one's soul always. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שלז URL: https://ajew.org/reader-plain/alim-litrufa/2/336/ # שלז
שלז
Source: https://ajew.org/reader/alim-litrufa/2/336 ## Segment 1
שלז
The words of your lover in truth forever — who awaits their response and the fulfilment of all the above — quickly and swiftly — and may Hashem Yisborach make them successful in all that they turn — and raise their horn in honour. And may they merit to go in his holy ways — in particular to multiply in prayer and supplication — and more so to express one's conversation before Him Yisborach every day — and to strive to gladden one's soul always. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' יִתְרוֹ תר"א אוּמַאן.
Nagila v'nismecha bishu'aso. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם שְׁאָר כָּל בְּנֵי בֵּיתוֹ שָׁלוֹם וְיֶשַׁע רַב.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם וְהָיָה לִי לְנַחַת גָּדוֹל. וּשְׂכָרְךָ כָּפוּל מִן הַשָּׁמַיִם שֶׁאַתָּה עוֹסֵק בָּזֶה בִּזְכוּת הָרַבִּים כָּזֶה. יְהִי כֵּן ה' עִמְּךָ שֶׁתִּזְכֶּה לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם כְּכָל הַכָּתוּב בָּהֶם, אָמֵן כֵּן יְהִי רָצוֹן.
Peace — to my son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live — with all his household. ## Segment 5
וּתְהִלָּה לָאֵל אֲנִי חוֹזֵר לִבְרִיאוּתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ עֲדַיִן אֵין כֹּחִי בִּשְׁלֵמוּת. וְלַה' הַיְשׁוּעָה שֶׁיְּחַזְּקֵנִי בְּקָרוֹב לְמַעַן שְׁמוֹ, וִישִׁיבֵנִי לְאֵיתָנִי בְּיֶתֶר שְׂאֵת אָמֵן כֵּן יְהִי רָצוֹן. לְעֵת עַתָּה בְּדַעְתִּי לִנְסֹעַ בִּישׁוּעַת ה' בְּשָׁבוּעַ זֹאת לְטִירָהוִויצֶא, וּכְשֶׁאָשׁוּב אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה אַתְחִיל לִנְסֹעַ לְבֵיתִי. וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יִתֵּן לִי כֹּחַ לִנְסֹעַ וְלָבוֹא בְּשָׁלוֹם לְבֵיתִי, וְאֵין לִי עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, וְעַתָּה אֲנִי מְקַוֶּה לַחֲשֹׁב תַּחְבּוּלָה אֵיךְ לִשְׁלֹחַ הַסֵּפֶר לְשָׁם, וַעֲצַת ה' הִיא תָּקוּם. יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ.
Praised be Hashem — the illness has eased from upon him — and he is returning to his strength little by little. In His mercies may He sustain him and complete his healing in completeness quickly — Amen so may it be His will. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְכֶם מְהֵרָה בְּשִׂמְחָה.
Today he received his letter. And even though he had great pain from the known matter — that the obstacles are spreading out so greatly — even so it was a great comfort to him that he received some information from this at any rate. And he hopes to Hashem that He will complete His own. And everything will be well established with Hashem's help — for la shavik v'la shavik — He does not abandon and has not abandoned. [לָא שָׁבִיק וְלָא שָׁבַק — Aramaic — one of Reb Nussun's characteristic expressions of unshakeable trust — He does not abandon in the present — and has never abandoned in the past. There is a double assurance here: present and past simultaneously] And certainly they will strive there on the very best side — in a way that the merchandise will go out in peace from there and proceed to its place of importance — and to Hashem the salvation. And behold — in his letter you did not mention whether you will be here — and he will wait here for him until Wednesday of this week. And afterwards he hopes to Hashem that He will give him strength to travel to Tirahowitz. And more than this he has no strength to extend — and he will hear everything from the mouth of the bearer of this letter — his grandson Nachman — may he live — who will inform him verbally of everything. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. אֵינִי יוֹדֵעַ מָה עִוֵּת רַבִּי נַחְמָן נֵרוֹ יָאִיר, אַדְּרַבָּא אֲנִי יוֹדֵעַ שֶׁעָסַק בָּזֶה בְּכָל לִבּוֹ וְכֹחוֹ, וְכַאֲשֶׁר כָּתַב אֵלַי וְהִתְנַצֵּל. וְתִפְרֹס בִּשְׁלוֹמוֹ וִיבַקֵּשׁ רַחֲמִים לִגְמֹר הָעֵסֶק בְּשָׁלוֹם, הֵן מִשָּׁם לְכָאן, הֵן מִכָּאן לְשָׁם. וְלַה' הַיְשׁוּעָה. גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר הוּא מַפְלִיא חַסְדּוֹ עִמָּנוּ בְּכָל עֵת פִּלְאֵי פְּלָאוֹת, אַךְ עֲדַיִן צְרִיכִין בְּכָל פַּעַם רַחֲמִים וִישׁוּעוֹת רַבּוֹת. כִּי הָעֵסֶק שֶׁל אָדָם אֶחָד בְּזֶה הָעוֹלָם גָּדוֹל וְעָמֹק מְאֹד מְאֹד, עָמֹק עָמֹק מִי יִמְצָאֶנּוּ לִזְכּוֹת לְמַה שֶּׁצָּרִיךְ לִזְכּוֹת בְּזֶה הָעוֹלָם הָעוֹבֵר, מִכָּל שֶׁכֵּן עֵסֶק שֶׁל רַבִּים לְדוֹרוֹת וְכוּ'. אַךְ כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה גָּדוֹל מְאֹד, הוּא הִתְחִיל וְגָמַר וְיַתְחִיל וְיִגְמֹר וְכוּ'. אַשְׁרֵינוּ שֶׁאָנוּ עוֹסְקִים בָּזֶה; שִׂמְחוּ בַּה' וְגִילוּ בְּנִפְלְאוֹת חֲסָדָיו וּבִטְחוּ בַּה' כִּי לֹא יַעֲזֹב אוֹתָנוּ לְעוֹלָם לָא שָׁבִיק וְלָא שְׁבַק [לֹא עוֹזֵב וְלֹא עָזַב]. אוּן טַאקֶי פָארְט הָאפּ [וּבְכָל זֹאת רַק שִׁמְחָה].
The words of your father. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. And in particular to his dear friend as his soul — the veteran — the holy fruit — our Teacher the Rabbi Nachman — may he live — the grandson of the pride of our strength — our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing. Hashem Yisborach knows that he prays for him — that he merit to recognise the power and the merit of his awesome grandfather — for this is his good in this world and in the World to Come — forever. # שלח URL: https://ajew.org/reader-plain/alim-litrufa/2/337/ # שלח
שלח
Source: https://ajew.org/reader/alim-litrufa/2/337 ## Segment 1
שלח
The words of your father — who always seeks your peace with love — and who intercedes for you — and who urges and advises you for your benefit — in this world and in the World to Come — forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' טוֹב אֲדָר תר"א בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ עִם הַיַיִן גֶּפֶן וְנֶהֱנֵיתִי מְאֹד. וְהִזְכִּיר אוֹתִי מֵעִנְיַן פּוּרִים בְּאוֹתָהּ הַשָּׁעָה שֶׁמִּפּוּרִים נַעֲשֶׂה פָּרָה וְכוּ', וְדִבַּרְתִּי מִזֶּה עִם רַבִּי נָתָן הַנַּ"ל שֶׁכַּמָּה אָנוּ צְרִיכִין לְהוֹדוֹת לְהַשֵּׁם יִתְבָּרַךְ שֶׁנִּתְגַּלּוּ בַּדּוֹר הַזֶּה נִפְלָאוֹת כָּאֵלֶּה, שֶׁבְּאִגֶּרֶת קָטָן כָּזֶה מֻזְכָּר סוֹדוֹת נוֹרָאוֹת כָּאֵלֶּה, שֶׁפּוּרִים הֲכָנָה לְפֶסַח וְכוּ'. וּבֶאֱמֶת הוּא נִפְלְאוֹת ה'. וּצְרִיכִין לְהַזְכִּיר עַצְמוֹ בְּכָל פַּעַם מֵחָדָשׁ, הַחֶסֶד הַגָּדוֹל וְהַנִּפְלָא שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ עַל יָדוֹ זַ"ל, לְגַלּוֹת לָנוּ תּוֹרַת חֶסֶד כָּאֵלֶּה וְכָאֵלֶּה. כִּי נוֹרָא הוּא אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ. וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ בָּזֶה. וְאַחַר כָּךְ קִבַּלְתִּי בְּיוֹם הַפּוּרִים בַּבֹּקֶר קֹדֶם הַתְּפִלָּה הַסַּךְ שֶׁשָּׁלַח, יְשַׁלֵּם ה' פָּעֳלוֹ וְכוּ', וְגַם מִכְתָּבוֹ וְהַמִּשְׁלוֹחַ מָנוֹת. גַּם אֶתְמוֹל שָׁמַעְתִּי קְצָת שֶׁנִּשְׁמַע בְּטוּלְטְשִׁין שֶׁהֱיִיתֶם שְׂמֵחִים הַרְבֵּה בְּשׁוּשָׁן פּוּרִים עִם כָּל זֶה, וְהָיָה לָנוּ לְנַחַת. עַתָּה בְּנִי חֲזַק וֶאֱמַץ לֵילֵךְ בִּדְרָכָיו זַ"ל, וְלִשְׂמֹחַ בִּישׁוּעָתוֹ תָּמִיד. וּפָרֵשׁ שִׂיחָתְךָ בְּכָל יוֹם וְכוּ', וּשְׁאָר כָּל הַיּוֹם יִהְיֶה בְּשִׂמְחָה. וִיקַבֵּל הָאִגֶּרֶת לְרַבִּי חַיִּים כַּ"ץ, וּבְתוֹכוֹ אִגֶּרֶת לְר' אֶפְרַיִם מ"ס וִיזָרֵז לְשָׁלְחָם מִיָּד בְּפָּאסְט רִאשׁוֹן בְּלִי עִכּוּב, וְאִם יִרְצֶה יוֹסִיף קְצָת. וְכָךְ רָאוּי לוֹ שֶׁגַּם אַתָּה תִּפְרֹס בִּשְׁלוֹמוֹ בְּאַהֲבָה, וּתְבַקְּשׁוֹ שֶׁיִּמְחֹל לְהָשִׁיב לִי מִיָּד תְּשׁוּבָה בְּרוּרָה עַל דְּבָרַי כַּאֲשֶׁר בִּקַּשְׁתִּיו שָׁם, וּבְוַדַּאי תַּעֲשֶׂה הַכֹּל עַל הַצַּד הַיּוֹתֵר טוֹב, כִּי זֶה הָאִגֶּרֶת נָחוּץ מְאֹד שֶׁיַּגִּיעַ שָׁם בִּזְרִיזוּת, וְהַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעֵנִי לְקַבֵּל מִשָּׁם תְּשׁוּבָה בִּזְרִיזוּת. וַה' הַטּוֹב יִגְמֹר בַּעֲדִי לְטוֹבָה. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all the rest of his household — peace and great salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְךָ.
He received his letter today and it was a great comfort. And your reward is doubled from heaven — that you engage in this for such a merit of the many. May it be so — may Hashem be with him — that he merit to learn and to teach — to guard and to do and to fulfil — according to all that is written in them — Amen so may it be His will. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits to see you quickly in joy. Nussun of Breslov. And praised be G-d — he is returning to his health with Hashem's help — but his strength is still not complete. And to Hashem the salvation — that He strengthen him soon for His name's sake — and restore him to his full vigour with added greatness — Amen so may it be His will. For now — he intends to travel with Hashem's salvation during this week to Tirahowitz — and when he returns after the holy Shabbas coming upon us for good — he will begin to travel home. And Hashem Yisborach in His mercy will give him strength to travel and to come home in peace — for he has no one to lean on except our Father in heaven. And now he hopes to think of a stratagem as to how to send the book there — and the counsel of Hashem — it will stand. More than this there is no need to extend. # שלט URL: https://ajew.org/reader-plain/alim-litrufa/2/338/ # שלט
שלט
Source: https://ajew.org/reader/alim-litrufa/2/338 ## Segment 1
שלט
The words of your father who awaits to see you quickly in joy. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' פְּקוּדֵי תר"א.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
And peace to all our anshei sh'lomaynu with great love. He does not know what Rabbi Nachman — may his light shine — did wrong — on the contrary he knows that he engaged in this with all his heart and strength — and as he wrote to him and explained himself. And greet him and let him request mercy that the work be completed in peace — both from there to here — and from here to there. And to Hashem the salvation. Great are the deeds of Hashem — He Who makes His chesed wondrous with them at every time — with wonders of wonders — but still they need at every time much mercy and many salvations. For the task of a single person in this world is very very great and deep — "amok amok mi yimtza'enu" — "deep deep — who can find it" — to merit what one must merit in this passing world. All the more so the task of the many — for generations and so forth. But the power of the holy elder of holiness is very great — he began and completed and he will begin and complete and so forth. Ashreinu that we engage in this. Rejoice in Hashem and exult in the wonders of His chasadim — and trust in Hashem — for He will not abandon them forever — la shavik v'la sh'vak — He does not abandon and has not abandoned. Un taki fort hop — and truly — in all this — only joy. ## Segment 4
(חָסֵר) וְעַתָּה אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ, וְתוֹדִיעַ לִי אִם שָׁלַחְתָּ כָּל הַמִּכְתָּבִים שֶׁשָּׁלַחְתִּי לְךָ, (חָסֵר) גַּם תִּשְׁמַע שְׁאָר הַדְּבָרִים מִפִּי מוֹסֵר כְּתָב זֶה אוֹדוֹת אֵיזֶה מַלְבּוּשׁ זוּפִּיצֶיל [מְעִיל], אוֹ כּוֹבַע לִבְנִי נַחְמָן שֶׁיִּחְיֶה, וְעַל הַכֹּל תָּשִׁיב לִי תְּשׁוּבָה בְּרוּרָה. וּמִכָּל זֶה תָּבִין מַה נַּעֲשֶׂה עִם כָּל אֶחָד בִּימֵי נַעֲרוּתוֹ וְיַלְדוּתוֹ וְזִקְנוּתוֹ, הֵן בְּעִנְיַן הִצְטָרְכוּתוֹ הַמְרֻבִּים, הֵן בְּעִנְיַן הַהִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ, שֶׁמִּכָּל מַה שֶׁעוֹבֵר עַל הָאָדָם כָּל יְמֵי חַיָּיו מִיַּלְדוּתוֹ עַד זִקְנוּתוֹ, צָרִיךְ לָשׂוּם אֶל לִבּוֹ לְהִתְקָרֵב עַל יְדֵי זֶה דַּיְקָא לְהַשֵּׁם יִתְבָּרַךְ. כִּי הַהִתְרַחֲקוּת בִּשְׁבִיל הִתְקָרְבוּת, וְהַמְּנִיעוֹת בִּשְׁבִיל הַחֵשֶׁק, וּבְכָל הַיִּסּוּרִים יֵשׁ הַרְחָבוֹת, וּבְכָל הָעַוְלוֹת יֵשׁ יֹשֶׁר, וּבְכָל הַדִּינִים יֵשׁ רַחֲמִים. וּבְכָל הַנְּפִילוֹת וְהַיְרִידוֹת יֵשׁ הַשֵּׁם יִתְבָּרַךְ. וּבְכָל הַמַּחֲלוֹקוֹת שֶׁבָּעוֹלָם בִּכְלָלִיּוּת הָעוֹלָם וּבִפְרָטִיּוּת, בְּכָל עִיר וָעִיר, וּבֵין הַשְּׁכֵנִים וּבְכָל בַּיִת וּבַיִת, וְכוּ' וְכוּ', (שֶׁכֻּלָּם אֶחָד כַּמְבֹאָר בִּדְבָרָיו הַקְּדוֹשִׁים) בְּכֻלָּם יֵשׁ שָׁלוֹם נֶעְלָם בְּתוֹכָם, וּבְהַיְמֵי רַע יֵשׁ יְמֵי טוֹב. וּכְלַל הַכֹּל כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְחַסְדּוֹ וְטוּבוֹ יִתְבָּרַךְ מָלֵא עוֹלָם וְהַכֹּל לְטוֹבָה, כִּי לֵית אֲתַר פָּנוּי מִנֵּהּ. אַךְ לֵידַע כָּל זֹאת, וּלְקַבֵּל חַיּוּת וְקִיּוּם עַל יְדֵי זֶה, הַכֹּל הוּא עַל יְדֵי הַצַּדִּיק הָאֱמֶת, צַדִּיק יְסוֹד עוֹלָם הַמְקַיֵּים אֶת הָעוֹלָם בִּבְחִינַת 'אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכֵיל לְמִסְבַּל מְרִירוּתָא'. "מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי" שֶׁזָּכִיתִי לֵידַע מִכָּל זֶה בְּבֵרוּר, אַף שֶׁקָּשֶׁה מְאֹד לְהוֹדִיעַ לָכֶם כָּל זֶה כַּאֲשֶׁר הוּא בִּלְבָבִי, אַף עַל פִּי כֵן מְעַט דִּמְעַט שֶׁאַתֶּם תּוֹפְסִים מִזֶּה בְּשִׂכְלֵיכֶם וְלִבְּכֶם, כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ, הוּא טוֹבָה גְּדוֹלָה לִפְנֵיכֶם, לִפְנֵי כָּל אֶחָד וְאֶחָד, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לְהִתְקָרֵב וּלְהִתְדַּבֵּק בְּהַשֵּׁם יִתְבָּרַךְ, בְּכָל יוֹם וּבְכָל עֵת מִכָּל מָקוֹם שֶׁהוּא בֵּין בְּטִיבוֹ בֵּין בְּעָקוּ חַס וְשָׁלוֹם, בֵּין בַּעֲלִיָּה וּבֵין בִּירִידָה, בַּיּוֹם וּבַלַּיְלָה בְּשָׁכְבּוֹ וּבְקוּמוֹ בַּבַּיִת וּבַשּׁוּק, בֵּין כְּשֶׁאֵין יוֹדְעִים כְּלָל הֵיכָן הוּא אִם הוּא בְּחִינַת עָיֵל אִם הוּא בְּחִינַת נָפִיק, וְהוּא רַק תּוֹעֶה כְּשֶׂה אוֹבֵד וְכוּ' וְכוּ', מִכֻּלָּם יְכוֹלִים לִזְכֹּר שֶׁתְּהִלָּה לָאֵל אָנוּ מַאֲמִינִים בְּהַשֵּׁם יִתְבָּרַךְ וּבְמֹשֶׁה עַבְדּוֹ וּבְצַדִּיקֵי אֱמֶת שֶׁבְּכָל דּוֹר, וּבִפְרָט בְּהַצַּדִּיק הָאֱמֶת שֶׁמֵּאִיר בַּדּוֹר הַזֶּה עַד עוֹלָם. חֲזַק בְּנִי וַחֲזַק וְתֵדַע וְתַאֲמִין שֶׁכָּל הַדְּבָרִים נֶאֱמָרִים גַּם אֵלֶיךָ בִּפְרָטִיּוּת בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ בְּכָל יוֹם וָיוֹם, וְתַאֲמִין שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת. וּבְוַדַּאי יִהְיֶה אַחֲרִיתְךָ לְטוֹב עִם כֻּלָּנוּ יַחַד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְחַסְדּוֹ וִישׁוּעָתוֹ הַנִּפְלָאָה כִּי לְעוֹלָם חַסְדּוֹ, כִּי חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
My beloved son — my dear one — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן מִתּוֹךְ צַעַר וְשִׂמְחָה. חֶדְוָה תָּקוּעַ בְּלִבִּי מִסִּטְרָא חֲדָא וְכוּ', וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁגַּם הַסִּטְרָא תִּנְיָנָא שֶׁמִּשָּׁם הַצַּר וְהָאֲנָחָה חַס וְשָׁלוֹם, יִתְהַפֵּךְ לְשִׂמְחָה בִּבְחִינַת שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְכוּ'.
He received his letter on Friday — Erev Shabbas Kodesh — together with the wine of the vine — and he greatly enjoyed it. And it reminded him — at that very hour — of the matter of Purim — how from Purim is made a parah [פּוּרִים נַעֲשֶׂה פָּרָה — a play on words — from the letters of Purim one can form Parah — the Red Heifer — alluding to the deep connection between Purim and the month of Adar-Nisan and the preparation for Pesach — a teaching apparently from the Rebbe's letters or conversations that was known among the inner circle] — and he spoke of this with the above-mentioned Rabbi Nussun — that how much we must give thanks to Hashem Yisborach that such wonders have been revealed in this generation — that in such a small letter there are mentioned such awesome secrets — that Purim is a preparation for Pesach and so forth. And in truth it is the wonders of Hashem. And one must remind oneself every time anew of the great and wondrous chesed that Hashem Yisborach did with them through him — of blessed memory — to reveal to them such Torah of chesed — one after another. For awesome is He — Hashem Yisborach — what He does with them. And there is no leisure now to extend on this. And afterwards — on the morning of Purim — before the prayer — he received the sum that was sent — may Hashem repay his deed — and also his letter and the mishloach manos. And also yesterday he heard a little — that it was heard in Tultchin — that they were very joyful on Shushan Purim — with all of this — and it was a comfort. Now my son — be strong and resolute — to go in his holy ways — of blessed memory — and to rejoice in His salvation always. And express your conversation every day — and so forth. And the rest of the day — let it be in joy. And he will receive the letter to Rabbi Chayyim Katz — and within it a letter to Rabbi Ephraim of blessed memory — and let him urge to send them immediately in the first post — without delay. And if he wishes — he may add a little. And likewise it befits him — that he also greet him with love — and request him to please reply to him immediately with a clear answer on his words — as he requested there. And certainly he will do everything on the very best side — for this letter is very urgent to reach there quickly. And may Hashem Yisborach save him to receive from there an answer quickly. And may the Good Hashem complete for him for good. More than this there is no leisure to extend. And peace to all our anshei sh'lomaynu with great love. The words of your father who awaits salvation and intercedes for you. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שמ URL: https://ajew.org/reader-plain/alim-litrufa/2/339/ # שמ
שמ
Source: https://ajew.org/reader/alim-litrufa/2/339 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' פְּקוּדֵי תר"א בְּרֶסְלֶב.
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
מִכְתָּבוֹ קִבַּלְתִּי עַתָּה וְהַשָּׁלִיחַ נָחוּץ מְאֹד. וְהָיָה לִי נַחַת מֵהַנַּחַת רוּחַ שֶׁאַתָּה מְקַבֵּל מִמִּכְתָּבַי, וְכָךְ יָפֶה לְךָ. כִּי הָאִגֶּרֶת הַקָּדוּם שֶׁשָּׁלַחְתִּי עַל יְדֵי רַבִּי נַחְמָן, הָיָה מִן הַשֵּׁם יִתְבָּרַךְ שֶׁשָּׁלַח תַּחַת קֻלְמוֹסִי דְּבָרִים אֵלּוּ שֶׁלֹּא חָשַׁבְתִּי אֲלֵיהֶם, וְהֵם נוֹבְעִים מִכַּמָּה תּוֹרוֹת קְדוֹשׁוֹת הַנִּצְרָכִים לָנוּ מְאֹד מְאֹד לְכָל אֶחָד לְפִי מְקוֹמוֹ וּשְׁעָתוֹ. וְנִזְכַּרְתִּי עַתָּה בְּתוֹךְ מִכְתָּבוֹ עַתָּה (בָּרוּךְ הַמַּזְכִּיר נִשְׁכָּחוֹת). מַה שֶּׁשָּׁלַח ה' בְּלִבִּי בָּעִתִּים הַלָּלוּ שֶׁזֶּה מְרֻמָּז בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל שֶׁאָמְרוּ (עֵרְכִּין כד.) אֵין לְהֶקְדֵּשׁ אֶלָּא מְקוֹמוֹ וּשְׁעָתוֹ; הַיְנוּ מִי שֶׁרוֹצֶה לֵילֵךְ בְּדֶרֶךְ הַיָּשָׁר לְקַדֵּשׁ וּלְטַהֵר עַצְמוֹ שֶׁזֶּהוּ בְּחִינַת "הֶקְדֵּשׁ", שֶׁרוֹצֶה לִהְיוֹת קָדוֹשׁ לַה', אֲשֶׁר לְכָךְ נִבְרָא, אֵין לוֹ אֶלָּא מְקוֹמוֹ וּשְׁעָתוֹ, שֶׁאֵין לוֹ לְהִסְתַּכֵּל כִּי אִם עַל אוֹתָהּ הַשָּׁעָה, וְהָרֶגַע שֶׁעוֹמֵד בָּהּ עַתָּה בִּמְקוֹמוֹ אֲשֶׁר הוּא שָׁם. כִּי בְּכָל שָׁעָה וּבְכָל מָקוֹם יְכוֹלִין לִזְכֹּר בְּהַשֵּׁם יִתְבָּרַךְ, וּלְקָרֵב אֶת עַצְמוֹ אֵלָיו כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה. אַךְ זֶה הָרֶמֶז נִפְלָא מְאֹד נִתְחַדֵּשׁ בָּעִתִּים הַלָּלוּ, וְצָרִיךְ לָנוּ מְאֹד. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַיֵּם תָּמִיד דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וּלְחַפֵּשׂ וְלִמְצֹא תָּמִיד עֵצוֹת וּדְרָכִים אֲמִתִּיִּים בִּדְבָרָיו הַקְּדוֹשִׁים לְכָל אֶחָד לְפִי מְקוֹמוֹ וּשְׁעָתוֹ, וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ יוֹתֵר.
Peace — to my beloved son — may he live. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ
And now he does not know what to write to him — and he should inform him whether he sent all the letters that were sent to him. And he will also hear the rest of the matters from the mouth of the bearer of this letter — regarding a certain garment — a zupitzel — a coat — or a hat for his son Nachman — may he live — and on all of this he should reply to him with a clear answer. And from all of this you will understand what happens with each and every person in his days of youth and childhood and old age — both in the matter of his many needs — and in the matter of the drawing close to Hashem Yisborach. For from all that passes over a person all the days of his life — from his childhood until his old age — one must take to heart to draw close through this very thing to Hashem Yisborach. For the distancing is for the sake of drawing close — and the obstacles are for the sake of desire — and in all the sufferings there are expansions — and in all the injustices there is rectitude — and in all the strict judgments there are mercies. And in all the falls and descents — there is Hashem Yisborach. And in all the disputes in the world — both in the generality of the world and in each particular — in every city — and between neighbors — and in every single household — in all of them there is a hidden peace within them. And in the evil days there are good days. [This is perhaps the most concentrated formulation of Reb Nussun's characteristic theology of immanence. Each clause is a paradox that unlocks the next: distancing for drawing close — obstacles for desire — sufferings containing expansions — injustice containing rectitude — strict judgment containing mercy — falls containing Hashem Himself — disputes containing hidden peace — evil days containing good days. The entire structure of painful existence is reframed as the very pathway to the Divine] And the summary of all — for "m'lo kol ha'aretz k'vodo" — "the whole earth is full of His glory" — and His chesed and His goodness Yisborach fills the world — and all is for good — for "leit asar panuy minei" — "there is no place devoid of Him." [תִּקּוּנֵי זֹהַר — Tikkunei Zohar — one of the most fundamental expressions of the omnipresence of Hashem — from which Rebbe Nachman drew much of his teaching] But to know all this — and to receive life and sustenance through this — all of it is through the true tzaddik — the tzaddik — the foundation of the world — who sustains the world in the aspect of "ilmalei milcha la havei alma yachlin l'misbal m'rirutha." "Mah ashiv laHashem kol tagmulohi alai" — "What shall I return to Hashem for all His bestowals upon me" — that he merited to know all of this with clarity. [Tehillim 116:12] Even though it is very difficult to make known to you all of this as it is in his heart — even so — the little bit that you grasp from this in your minds and your hearts — each one according to what he can estimate in his heart — this is a great good before you — before each and every one — in this world and in the World to Come — to draw close and to cling to Hashem Yisborach — in every day and at every time — from every place where one is — whether in his wellbeing or in his distress — G-d forbid — whether in ascent or in descent — by day and by night — when he lies down and when he rises up — in the house and in the market — whether when one does not know at all where he is — whether he is in the aspect of entering or in the aspect of going out — and he is only wandering like a lost sheep — and so forth — from all of them one can remember — that praised be G-d — we believe in Hashem Yisborach and in Moshe His servant — and in the true tzaddikim of every generation — and in particular in the true tzaddik who illuminates in this generation forever. Be strong my son — and strong — and know and believe that all these words are said also to you in particular — in all that passes over you every single day. And believe that Hashem Yisborach makes new things at every time. And certainly your end will be for good — together with all of them — with Hashem's help and His chesed and His wondrous salvation — for His chesed is forever — for His chesed prevailed over us — and the truth of Hashem is forever. The words of your father — who writes in great haste — from within pain and joy. Joy is embedded in his heart on one side — and so forth. And to Hashem the salvation and the hope — that also the other side — from which the distress and the sighing come — G-d forbid — will also be turned to joy — in the aspect of "sason v'simcha yassig" — "they will attain joy and gladness" — and so forth. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # לד URL: https://ajew.org/reader-plain/alim-litrufa/2/34/ # לד
לד
Source: https://ajew.org/reader/alim-litrufa/2/34 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' וַיֵּשֶׁב [י"ט כסלו] תקצ"א.
My beloved son, my dear one, and so forth. [Yitzchok] Know, my son, that Hashem Yisborach is very great — and it is impossible to speak of this at all, even of what glimmers within my heart. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה. וּבְנוֹ שֶׁיִּחְיֶה.
And we have hoped in Hashem Yisborach that everything will be transformed to good — all that passes over each and every person. Only — be strong and resolute, ## Segment 3
יָדַעְתִּי כִּי בְּוַדַּאי יִהְיֶה נִשְׁמָע אֶצְלְכֶם כִּי גַּם פֹּה הִגִּיעַ הַחוֹלַאַת לְכַמָּה אֲנָשִׁים רַחֲמָנָא לִצְלַן. עַל כֵּן אֲנִי מֻכְרָח לְהוֹדִיעַ צַעֲרֵנוּ, הֱיוֹת בְּשַׁבַּת קֹדֶשׁ נֶחֱלַשׁ בְּבֵיתִי מֵאַנְשֵׁי שְׁלוֹמֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב שְׁמוּאֵל בֶּן מוֹרֵנוּ הָרַב יַעֲקֹב מִנֶּעמְרוֹב וְחָלְיוֹ כָּבֵד עָלָיו מְאֹד, וְהוּא מְסֻכָּן מְאֹד מְאֹד, וְגַם בְּבֵית רַבִּי יוֹנָה מְלַמֵּד הַסָּמוּךְ לְבֵיתִי נִפְטְרָה יַלְדָּה אַחַת אֶתְמוֹל, וְהַכֹּל מֵהַחוֹלָאַת הַנִּשְׁמָע כָּעֵת, וְגֹדֶל צַעֲרֵנוּ תָּבִין מֵעַצְמְךָ. אַךְ אַף עַל פִּי כֵן אֲנִי מְחַיֶּה עַצְמִי גַּם עַתָּה בִּמְעוּף צוּקָה הַזֹּאת בְּגֹדֶל חַסְדּוֹ הַנִּפְלָא אֲשֶׁר הִגְדִּיל עָלַי יָחִיד קַדְמוֹן יִתְבָּרַךְ שְׁמוֹ, שֶׁהוֹדִיעָנוּ מֵאוֹר כָּזֶה אֲשֶׁר יוֹדֵעַ נִגּוּן כָּזֶה (לִקּוּטֵי מוֹהֲרַ"ן חֵלֶק ב' סִימָן ח') וְכוּ' וְכוּ'. וְלֶעָתִיד לָבוֹא הַכֹּל יִהְיֶה נִכְלָל בְּהַנִּגּוּן הַזֶּה כָּל מַה שֶּׁעָבַר עַל כָּל אֶחָד. בָּרוּךְ הַשֵּׁם אֲשֶׁר עַד כֹּה עֲזָרָנוּ שֶׁאָנוּ זוֹכִים עֲדַיִן שֶׁהָיָה וְשֶׁיֵּשׁ אוֹר כָּזֶה בָּעוֹלָם, לְעוֹלָם לֹא נֵבוֹשׁ בְּחַסְדּוֹ הַגָּדוֹל. גַּם אֲנִי מְחַיֶּה אֶת עַצְמִי עַל אֲשֶׁר סִבֵּב הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו שֶׁלֹּא בָּאתֶם הֵנָּה, מַה מְּאֹד גָּדְלוּ חַסְדֵי ה', נָא בְּנִי חֲבִיבִי אַל תִּצְטַעֵר כְּלָל עַל זֶה, תַּאֲמִין בְּהַשֵּׁם יִתְבָּרַךְ כִּי הַכֹּל לְטוֹבָה עֲצוּמָה וְנוֹרָאָה, וְהִנֵּה מִגֹּדֶל צַעֲרִי עַד הַנֶּפֶשׁ עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ שֶׁהֶחֱיֵיתִי אֶת עַצְמִי כָּל כָּךְ, עַד שֶׁאִם לֹא הָיִיתִי מִתְבַּיֵּשׁ מֵהָעוֹלָם הָיִיתִי מְרַקֵּד מֵחֲמַת שִׂמְחָה, כִּי חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם, וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ. וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל יִשְׂרָאֵל וְיֹאמַר לַמַּלְאָךְ הֶרֶף יָדְךָ, וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ בְּקָרוֹב.
and remember well, well — what our Rebbe, of blessed memory, said [Likutay Moharan II, 48] — that one must be a great akshan [עַקְשָׁן — a stubborn, unbending one who refuses to yield] in the service of Hashem. Remember this well every day — and especially in the peaceful times that are coming, G-d willing — for you will need it very, very much. For you still do not know what may pass over a person. And even now — you must be great akshonnim [unbending ones] in your little, little service — and also in the desire and the longing and the yearning [רָצוֹן, הִשְׁתּוֹקְקוּת, כִּסּוּפִין — three ascending levels of spiritual desire] — one must be a great akshan: to will and to yearn with a strong will always toward Hashem Yisborach and His Torah — whatever the situation may be — as I have set forth at length [in my writings]. And whatever passes over me — I still desire the truth [Reb Nussun speaks here in his own voice — a personal declaration: whatever befalls me personally, my will remains fixed on the truth] — which is Hashem Yisborach and His Torah, which is the very essence of truth. And this is the meaning of do not stir up nor awaken the love until it desires [Shir HaShirim 2:7] [Reb Nussun reads this verse in the spirit of its inverse: you must keep stirring up and awakening the love — keep wanting — until the wanting itself takes hold and desires entirely on its own, without further effort. Be an akshan in desire until desire becomes self-sustaining — as we have already spoken of this in previous teachings]. More than this there is no need to extend — for no doubt you will soon be here in life and in peace. [Yitzchok is expected shortly in Breslov — which is why Reb Nussun cuts the letter short] Be strong and resolute, my brother and beloved student — cast upon Hashem your burden and He will sustain you [Tehillim 55:23] — and do not worry the worry of tomorrow. And let these matters be in your eyes every day as entirely new — so as not to think from one day to the next at all — only whatever your hand finds to do with your strength, do it — each and every day. And be careful from now on to walk with what our Master, of blessed memory, wrote: Today — if you hearken to His voice [Tehillim 95:7] — today specifically. And although even this one day alone is hard to fully discharge one's daily obligation — join to it the other sichos [conversations] and the holy Torahs from the Nachal Novea M'kor Chochmah [נַחַל נוֹבֵעַ מְקוֹר חָכְמָה — "A Flowing Stream, Source of Wisdom": one of the encoded names of the Likutay Moharan, whose acronym spells out Rebbe Nachman's name] — which are filled with very deep counsel — in particular the simple and straight path on the verse I will sing to my G-d while I yet exist [Tehillim 146:2] and so forth. And this suffices for now. The words of your father — who awaits to see your true good forever. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Inform us also of the welfare of my sister's son, Rabbi Aizik — may his light shine — and of the welfare of all our anshei shlomaynu [members of our community] and our beloved friends and companions. May Hashem have mercy in His abundant mercies from now on — upon us and upon all of Israel — for it is a time of trouble for Yaakov — and from it he will be saved. [Yirmiyahu 30:7] Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שמא URL: https://ajew.org/reader-plain/alim-litrufa/2/340/ # שמא
שמא
Source: https://ajew.org/reader/alim-litrufa/2/340 ## Segment 1
שמא
Be strong my son — and strong — and know and believe that all these words are said also to you in particular — in all that passes over you every single day. And believe that Hashem Yisborach makes new things at every time. And certainly your end will be for good — together with all of them — with Hashem's help and His chesed and His wondrous salvation — for His chesed is forever — for His chesed prevailed over us — and the truth of Hashem is forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיִּקְרָא תר"א.
The words of your father — who writes in great haste — from within pain and joy. Joy is embedded in his heart on one side — and so forth. And to Hashem the salvation and the hope — that also the other side — from which the distress and the sighing come — G-d forbid — will also be turned to joy — in the aspect of "sason v'simcha yassig" — "they will attain joy and gladness" — and so forth. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
יְקַבֵּל הָאִגֶּרֶת הָרָצוּף פֹּה, וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יְשַׂמַּח אוֹתְךָ וְאוֹתָנוּ בְּשִׂמְחַת הַחַג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וְנִזְכֶּה לְהַמְשִׁיךְ הַדַּעַת הַקָּדוֹשׁ עָלֵינוּ, וּלְהוֹדִיעוֹ לְבָנֵינוּ וְלִבְנֵי בָּנֵינוּ, וְלַחֲבֵרֵינוּ וְתַלְמִידֵינוּ שֶׁיָּאִיר כָּל אֶחָד בַּחֲבֵרוֹ. וּנְקַבֵּל דֵּין מִן דֵּין לָדַעַת כִּי ה' הוּא אֱלֹהִים אֵין עוֹד מִלְּבַדּוֹ, לְהַמְשִׁיךְ הֶאָרַת בֵּן וְתַלְמִיד, לֵידַע בְּכָל עֵת כִּי "מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ". וּלְהִתְעוֹרֵר מֵהַשֵּׁנָה עַל יְדֵי זֶה בִּבְחִינַת "הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר". כִּי ה' עֵר, "הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן". וְהוּא מְעוֹרֵר יְשֵׁנִים וּמֵקִיץ נִרְדָּמִים, וְאֵינוֹ מִסְתַּכֵּל וְאֵינוֹ חָשׁוּב בְּעֵינָיו כְּלָל כָּל טִרְדַּת שֶׁל תַּאֲוַת מָמוֹן, אֱלִילֵי כֶּסֶף וֶאֱלִילֵי זָהָב "תּוֹעֲבַת ה' אֲשֶׁר שָׂנֵא". רַק עֵינָיו בְּנֶאֶמְנֵי אֶרֶץ וְכוּ', וְאֶל זֶה יַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְכוּ'. וְאַף עַל פִּי שֶׁאֵין בְּיָדֵינוּ לֹא זֶה וְלֹא זֶה, כְּמַאֲמַר הַתַּנָּא (אָבוֹת ד) אֵין בְּיָדֵינוּ מִשַּׁלְוַת וְכוּ' וְאַף לֹא וְכוּ' אַף עַל פִּי כֵן טוֹב וְיָפֶה לַחֲזֹר בְּדַעְתּוֹ וְעִם חֲבֵרָיו בְּכָל פַּעַם כָּל הַנַּ"ל. לְקַיֵּם "אַל תִּירָא כִּי יַעֲשִׁיר אִישׁ". וְלִזְכֹּר הַמִּשְׁנָה (שָׁם ו) כִּי אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶּסֶף וְלֹא זָהָב כִּי אִם תּוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד. וְעַל כָּל פָּנִים נִכְסֹף וְנִשְׁתּוֹקֵק לָזֶה בְּרָצוֹן חָזָק בְּכָל יוֹם מֵחָדָשׁ, וּלְהַרְגִּיל לְפָרֵשׁ שִׂיחָתֵנוּ עַל יְדֵי זֶה, עַד שֶׁנִּזְכֶּה לָבוֹא לְשִׂמְחָה אַחַר שְׁבִירַת הַלֵּב בֶּאֱמֶת, עַל פִּי הַדְּרָכִים הַקְּדוֹשִׁים הַיְשָׁרִים בֶּאֱמֶת שֶׁקִּבַּלְנוּ מִמֶּנּוּ זַ"ל.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father — who writes in great haste — from within pain and joy. Joy is embedded in his heart on one side — and so forth. And to Hashem the salvation and the hope — that also the other side — from which the distress and the sighing come — G-d forbid — will also be turned to joy — in the aspect of "sason v'simcha yassig" — "they will attain joy and gladness" — and so forth. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְהִזָּהֵר וְהִזָּהֵר מִיָּגוֹן וַאֲנָחָה, רַק לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְתוֹךְ שִׂמְחָה.
My beloved son — my dear one. He received his letter just now — and the bearer is very urgent. And it was a comfort to him — the comfort of spirit that you receive from his letters — and this is fitting for you. For the earlier letter that he sent through Rabbi Nachman — it was from Hashem Yisborach that He sent beneath his quill these words which he had not thought of — and they flow from several holy Torahs — very very necessary for each person — according to his place and his time. And he was reminded of it now — from within his letter just now — "baruch hamazkir nishkachos" — "blessed is He Who reminds of forgotten things." [A phrase used when something forgotten or overlooked is brought back to mind — expressing gratitude to Hashem Who brings to consciousness what was lying dormant] The words of your father who intercedes for you. Nussun of Breslov. What Hashem Yisborach sent into his heart at these times — which is hinted in the words of our Sages — of blessed memory — who said: (Tractate Erchin 24a) "ein l'hekdesh ela m'komo u'sh'ato" — "the consecrated object has only its place and its time." That is — one who wishes to walk in the straight way — to sanctify and to purify himself — which is the aspect of "hekdesh" — that he wishes to be holy for Hashem — for this he was created — he has only his place and his time. He must look only at that hour and that moment in which he stands now — in his place where he is. For in every hour and in every place — one can remember Hashem Yisborach — and draw close to Him — as we have spoken of this greatly. And this wondrous allusion was newly revealed at these times — and we need it very greatly. May Hashem Yisborach grant them to always fulfil the words of our Master our Teacher and our Rebbe — the awesome one — the memory of the righteous and holy one for a blessing — and to always search and to find true counsels and ways in his holy words — for each person according to his place and his time. And there is no leisure now to extend further. # שמב URL: https://ajew.org/reader-plain/alim-litrufa/2/341/ # שמב
שמב
Source: https://ajew.org/reader/alim-litrufa/2/341 ## Segment 1
שמב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ב' צַו תר"א. אֲהוּבִי בְּנִי חֲבִיבִי. מִכְתָּבְךָ קִבַּלְתִּי עִם הַסַּךְ חֲצִי רוּבַּל כֶּסֶף וְהוּא מֻכְרָח לִי מְאֹד, גַּם תֵּדַע שֶׁהַשָּׁעָה דְּחוּקָה לִי מְאֹד, וְנוֹגְשִׁים אוֹתִי מִכָּל צַד, וְצָרְכֵי פֶּסַח מְרֻבִּים בְּכָל יוֹם. עַל כֵּן חָזַרְתִּי עַל כָּל הַצְּדָדִים, וְרָאִיתִי שֶׁהַהֶכְרֵחַ שֶׁאַתָּה תַּלְוֶה לִי אֵיזֶה סַךְ תֵּכֶף. מֻבְטְחַנִי שֶׁתְּקַיֵּם דְּבָרַי מִיָּד. וְהַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְשִׂמְחַת הֶחָג הַקָּדוֹשׁ, וּלְהִתְקַדֵּשׁ בִּקְדֻשַּׁת פֶּסַח לָצֵאת מֵחָמֵץ לְמַצָּה מִמָּוֶת לְחַיִּים מִמַּחֲשָׁבוֹת רָעוֹת לְמַחֲשָׁבוֹת טוֹבוֹת, מֵעַבְדוּת לְחֵרוּת וּמִיָּגוֹן לְשִׂמְחָה וְכוּ'. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. He will receive the letter attached here. And may Hashem Yisborach in His mercies gladden him and them with the joy of the holy festival coming upon them for good. And they will merit to draw the holy da'as upon themselves — and to make it known to their children and their children's children — and to their friends and their disciples — so that each one will illuminate the other. And they will receive from one another — to know that Hashem is G-d — there is none beside Him — to draw the illumination of son and disciple — to know at every time that "m'lo kol ha'aretz k'vodo." And to be awakened from sleep through this — in the aspect of "hakitzu v'ranenu shochnei afar" — "awaken and sing — you who dwell in the dust." For Hashem is awake — "hineh lo yanum v'lo yishan" — "behold He neither slumbers nor sleeps." [Tehillim 44:24, 121:4] And He is the Awakener of those who sleep and the Rouser of those who slumber — and He does not regard and it is not significant in His eyes at all the entire preoccupation of the desire of money — the idols of silver and the idols of gold — "to'avat Hashem asher sane" — "the abomination of Hashem which He hates." Rather His eyes are upon the faithful of the land — and so forth — and upon this He looks — upon the afflicted and the broken of spirit — and so forth. And even though neither one nor the other is in our hands — as the *Tanna* said (Avos Chapter 4): it is not in our hands neither the tranquility — and so forth — nor even — and so forth — even so it is good and fitting to review in one's mind and with one's friends every time all the above. To fulfil "al tira ki ya'ashir ish" — "do not fear when a man grows wealthy." [Tehillim 49:17] And to remember the Mishnah (there Chapter 6): "ein m'lavin lo l'adam lo kesef v'lo zahav ki im Torah u'ma'asim tovim bilivad" — "they do not escort a person — neither silver nor gold — but only Torah and good deeds alone." [Avos 6:9] And at any rate — to desire and to long for this with strong desire — every day anew — and to accustom oneself to express one's conversation through this — until one merits to arrive at joy after true brokenheartedness — according to the holy straight ways in truth that we received from him — of blessed memory. The words of your father. And be very very careful from grief and sighing — rather snatch the grief and sighing into joy. [אֶלָּא לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְתוֹךְ שִׂמְחָה — this is one of Reb Nussun's sharpest and most characteristic expressions of the Breslov teaching on joy. Not to suppress grief — but to snatch it — actively and urgently — and transform it into joy. The Yiddish sensibility is embedded in this word — chatos — to grab and run — the same urgency a hungry person brings to snatching a piece of food. Grief is there — acknowledged — but grabbed by its collar and thrown into joy] Nussun of Breslov. # שמג URL: https://ajew.org/reader-plain/alim-litrufa/2/342/ # שמג
שמג
Source: https://ajew.org/reader/alim-litrufa/2/342 ## Segment 1
שמג
And to be awakened from sleep through this — in the aspect of "hakitzu v'ranenu shochnei afar" — "awaken and sing — you who dwell in the dust." For Hashem is awake — "hineh lo yanum v'lo yishan" — "behold He neither slumbers nor sleeps." [Tehillim 44:24, 121:4] And He is the Awakener of those who sleep and the Rouser of those who slumber — and He does not regard and it is not significant in His eyes at all the entire preoccupation of the desire of money — the idols of silver and the idols of gold — "to'avat Hashem asher sane" — "the abomination of Hashem which He hates." Rather His eyes are upon the faithful of the land — and so forth — and upon this He looks — upon the afflicted and the broken of spirit — and so forth. And even though neither one nor the other is in our hands — as the *Tanna* said (Avos Chapter 4): it is not in our hands neither the tranquility — and so forth — nor even — and so forth — even so it is good and fitting to review in one's mind and with one's friends every time all the above. To fulfil "al tira ki ya'ashir ish" — "do not fear when a man grows wealthy." [Tehillim 49:17] And to remember the Mishnah (there Chapter 6): "ein m'lavin lo l'adam lo kesef v'lo zahav ki im Torah u'ma'asim tovim bilivad" — "they do not escort a person — neither silver nor gold — but only Torah and good deeds alone." [Avos 6:9] And at any rate — to desire and to long for this with strong desire — every day anew — and to accustom oneself to express one's conversation through this — until one merits to arrive at joy after true brokenheartedness — according to the holy straight ways in truth that we received from him — of blessed memory. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' בֵּין הַשְּׁמָשׁוֹת שֶׁל עֶרֶב פֶּסַח תר"א.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה בֵּין מִנְחָה לְמַעֲרִיב שֶׁל עֶרֶב פֶּסַח, שֶׁצְּרִיכִין תֵּכֶף לִבְדֹּק חָמֵץ, וּמֵאֵלֶיךָ תָּבִין טִרְדָּתִי. גַּם קִבַּלְתִּי הַסַּךְ שְׁנֵי זְהוּבִים מָעוֹת קְטַנִּים. תְּשׁוּאוֹת חֵן חֵן לְךָ, כִּי מְאֹד מֻכְרָח עַתָּה הַמָּעוֹת, בִּפְרָט מָעוֹת כָּזֶה. יְשַׁלֵּם ה' פָּעָלְךָ וְכוּ'. הַיַּיִן־גֶּפֶן בְּשָׁבוּעַ הֶעָבַר קִבַּלְתִּי וְגַּם הַפַּאנְטָאפִיל [נַעֲלֵי בַיִת], וְהַיּוֹם קִבַּלְתִּי גַּם כֵּן הַשְּׁנֵי כֵּלִים יַיִן גֶּפֶן. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִשְׁתּוֹת אַרְבַּע כּוֹסוֹת שֶׁל יְשׁוּעָה וְרַחֲמִים, שֶׁיֻּמְשַׁךְ גַּם עָלֶיךָ וְעַל בֵּיתְךָ יְשׁוּעָה וְרַחֲמִים וְשָׂשׂוֹן וְשִׂמְחָה עַל יְדֵי יַיִן הַמְשַׂמֵּחַ שֶׁשָּׁלַחְתָּ לָנוּ, וְלַה' הַיְשׁוּעָה.
And be very very careful from grief and sighing — rather snatch the grief and sighing into joy. [אֶלָּא לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְתוֹךְ שִׂמְחָה — this is one of Reb Nussun's sharpest and most characteristic expressions of the Breslov teaching on joy. Not to suppress grief — but to snatch it — actively and urgently — and transform it into joy. The Yiddish sensibility is embedded in this word — chatos — to grab and run — the same urgency a hungry person brings to snatching a piece of food. Grief is there — acknowledged — but grabbed by its collar and thrown into joy] ## Segment 5
וְכָעֵת אִי אֶפְשָׁר לְהַרְחִיב הַדִּבּוּר כְּלָל, רַק חֲזַק וֶאֱמַץ לִמְאֹד לְשַׂמֵּחַ נַפְשְׁךָ וּלְבָרֵךְ בְּשִׂמְחָה שֶׁהֶחֱיָנוּ וְכוּ', לַזְּמַן הַזֶּה שֶׁזָּכִיתָ לִשְׁלֹחַ לָנוּ עַל אַרְבַּע כּוֹסוֹת יַיִן וְגַם מָעוֹת וְכוּ'. וְגַם הַטִּרְחָא אֵינוֹ נֶאֱבָד, וּבִפְרָט שֶׁיֵּשׁ לְךָ חֵלֶק בְּטִרְחָא וּמָעוֹת בְּהָעֲסָקִים שֶׁאָנוּ עוֹסְקִים שֶׁהֵם זְכוּת הָרַבִּים גָּדוֹל לְדוֹרוֹת.
My beloved son — my dear one. ## Segment 6
אַשְׁרֶיךָ בְּנִי עַל כָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁאַתָּה זוֹכֶה לַעֲסֹק בָּזֶה בְּגוּפְךָ וְמָמוֹנְךָ. רַק חֲזַק וֶאֱמַץ מְאֹד לְהַרְחִיק מִמְּךָ רִבּוּי הָרַעְיוֹנִים שֶׁהֵם תִּמְהוֹן לֵבָב, שֶׁאַתָּה חוֹשֵׁב בְּכָל עִנְיָן יוֹתֵר מֵהָרָאוּי. וְהַכֹּל מֵחֲמַת עַצְבוּת וּמָרָה שְׁחוֹרָה, דַּלּוּ עֵינֶיךָ לַמָּרוֹם וּבַקֵּשׁ בְּכָל יוֹם מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיּוֹצִיאֲךָ מִזֶּה. וּבִזְכוּת הֶחָג הַפֶּסַח הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, תִּזְכֶּה לָצֵאת מֵחִמּוּץ הַמֹּחַ לִקְדֻשַּׁת מַצָּה שֶׁל פֶּסַח, מִיָּגוֹן לְשִׂמְחָה וְכוּ', וִיקַבֵּל רָצוּף פֹּה אִגֶּרֶת לִלְבוֹב וְיִשְׁלָחֵהוּ בִּזְרִיזוּת. וּמֵהַסְּתָם יוֹסִיף בְּעַצְמוֹ לִפְרֹס בִּשְׁלוֹמוֹ בְּאַהֲבָה כָּרָאוּי, וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיג וְכוּ'.
He received his letter with the sum of half a silver ruble — and it is very necessary for him. And also know that the hour is very pressed for him — and creditors are pressing him from every side — and the needs of Pesach are many every day. Therefore he has turned to all the options — and he has seen that it is necessary that he lend him some sum immediately. He is confident that he will fulfil his words at once. And may Hashem Yisborach grant them the joy of the holy festival — and to be sanctified with the holiness of Pesach — to go out from chametz to matzah — from death to life — from evil thoughts to good thoughts — from bondage to freedom — and from grief to joy — and so forth. The words of your father. Nussun of Breslov. The words of your father. Nussun of Breslov. ## Segment 7
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שדמ URL: https://ajew.org/reader-plain/alim-litrufa/2/343/ # שדמ
שדמ
Source: https://ajew.org/reader/alim-litrufa/2/343 ## Segment 1
שדמ
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' אִסְרוּ־חַג פֶּסַח תר"א בְּרֶסְלֶב.
The words of your father. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּחֹל הַמּוֹעֵד פֶּסַח, וּבְתוֹכוֹ רָצוּף הָאִגֶּרֶת מֵרַבִּי אַבֶּילֶי נֵרוֹ יָאִיר, וְהָיָה לִי לְנַחַת. גַּם הַיּוֹם קִבַּלְתִּי הַקְּוִויטִיל [פִּתְקָא] מֵאִתְּךָ וְשָׂמַחְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְתִרְאֶה לְקַיֵּם כַּאֲשֶׁר כָּתַבְתָּ לָבוֹא לְפֹה מָחָר אִם יִרְצֶה הַשֵּׁם, כִּי דַּעְתִּי לְהִתְעַכֵּב עַד אַחַר שַׁבַּת קֹדֶשׁ הַבָּאָה עָלֵינוּ לְטוֹבָה, וְאַחַר כָּךְ קָרוֹב בְּדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם. וַה' יַנְחֵנִי בְּצִדְקָתוֹ בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וְתִרְאֶה לְהָבִיא עִמְּךָ מָעוֹת, כִּי אֵין בְּבֵיתִי פְּרוּטָה לְפָרְטָה. עַל כֵּן הַהֶכְרֵחַ שֶׁתַּמְתִּין לִי עוֹד מַה שֶּׁאֲנִי חַיָּב לְךָ, וּמַה שֶּׁשָּׁלַח רַבִּי אַבָּא נֵרוֹ יָאִיר תַּחֲזִיר לִי. וַהֲלֹא אַתָּה רוֹאֶה בְּמִכְתְּבֵיהֶם שֶׁבְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יַגִּיעַ לְיָדְךָ עוֹד מָעוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהָרוֹעֶה אוֹתָנוּ מֵעוֹדֵנוּ יְפַרְנְסֵנוּ בְּכָבוֹד בְּרַחֲמָיו הַמְרֻבִּים. וְגַם אֲנַחְנוּ הָיִנוּ שְׂמֵחִים אֶתְמוֹל עַד אֵיזֶה שָׁעוֹת בַּלַּיְלָה, וְדִבַּרְנוּ כַּמָּה דִּבְרֵי אֱמֶת מֵהַתַּכְלִית הַנִּצְחִי, שֶׁהַהֶכְרֵחַ לְבַקֵּשׁ וּלְחַפֵּשׂ בְּכָל יוֹם אַחַר הַתַּכְלִית הַנִּצְחִי וְכוּ', וְעַל כֵּן צְרִיכִין לְהִתְבּוֹדֵד בְּכָל יוֹם. וְיוֹתֵר טוֹב לָצֵאת לָשׂוּחַ בַּשָּׂדֶה בֵּין הָעֲשָׂבִים וְכוּ', וְאִם אִי אֶפְשָׁר עַל כָּל פָּנִים יִמְצָא מָקוֹם לַה' בְּבֵיתוֹ וְכוּ'. כִּי כָל יָמֵינוּ הֶבֶל וְכָל מַעֲשֵׂי עוֹלָם הַזֶּה תֹּהוּ, וּמְאוּמָה לֹא יִשָּׂא בַּעֲמָלוֹ כִּי אִם מַה שֶּׁחוֹטֵף תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים וְכוּ'. וְהָעִקָּר לְחַפֵּשׂ אֶת הָרוּחַ הַקֹּדֶשׁ שֶׁל הַצַּדִּיק הָאֱמֶת וְכוּ'. וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ בָּזֶה אוּלַי יָחוּס הַשֵּׁם יִתְבָּרַךְ שֶׁנִּזְכֶּה לְדַבֵּר מִזֶּה פָּנִים אֶל פָּנִים בְּאֹפֶן שֶׁנִּזְכֶּה לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם.
My beloved son — my dear one. He received his letter just now — between Minchah and Maariv — of Erev Pesach — when they must immediately begin the search for chametz — and from yourself you will understand his preoccupation. And he also received the sum of two gold coins — small denominations. Abundant thanks to you — for the money is very necessary now — and in particular money of this kind. May Hashem repay his deed. The wine of the vine — he received in the past week — and also the pantofil — the house slippers. And today he received also the two vessels of wine of the vine. May Hashem Yisborach grant them to drink the four cups of salvation and mercy — and may salvation and mercy and joy and gladness be drawn upon him and upon his household — through this wine of joy that he sent to them. And to Hashem the salvation. And now it is impossible to extend the conversation at all — only be strong and very very resolute to greatly gladden your soul — and to bless with joy: "She'hecheyanu v'kiyimanu v'higiyanu laz'man hazeh" — "Who has kept us alive and sustained us and brought us to this time" — at this time — that you merited to send to us for the four cups of wine — and also money — and so forth. [This is an exquisite inversion of the usual She'hecheyanu context — Reb Nussun tells his son: say She'hecheyanu not only for yourself — but at this time — for the specific merit that you sent us wine for the four cups. Every act of support of the holy work is a cause for blessing and joy] And also the toil is not lost — and in particular since you have a portion in the toil and the money — in the works that they are engaged in — which is a great merit of the many for generations. Ashreikha my son — for every single good point that you merit to engage in — both in your body and in your money. Only — be very strong and resolute — to keep far from you the multitude of thoughts — which are timhon leivav — confusion of the heart — that you think about every matter more than is fitting. And all of this is because of sadness and melancholy. Lift your eyes heavenward — and request from Hashem Yisborach every day that He take you out from this. And through the merit of the holy festival of Pesach coming upon them for good — may you merit to go out from the chametz of the brain to the holiness of the matzah of Pesach — from grief to joy — and so forth. And he will receive attached here a letter to Lvov — and send it with urgency. And presumably he himself will add a greeting of peace with love as befitting. And joy and gladness will he attain — and so forth. The words of your father. Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שמה URL: https://ajew.org/reader-plain/alim-litrufa/2/344/ # שמה
שמה
Source: https://ajew.org/reader/alim-litrufa/2/344 ## Segment 1
שמה
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' כ"ג לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תר"א אוּמַאן.
The words of your father. ## Segment 3
שָׁלוֹם וְחַיִּים לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר עִם כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ.
Nussun of Breslov. ## Segment 4
דַּע בְּנִי כִּי בָּאתִי הַיּוֹם לְפֹה קְהִלַּת אוּמַאן בְּשָׁלוֹם, בָּרוּךְ הַשֵּׁם אֲשֶׁר הֱבִיאַנִי עַד כֹּה. וּתְהִלָּה לָאֵל רַגְלַי לֹא בָּצְקוּ יוֹתֵר חַס וְשָׁלוֹם מִטִּלְטוּל הַדֶּרֶךְ, רַק אַדְּרַבָּא נִדְמֶה לִי שֶׁמַּתְחִילִין לְהִתְרַפְּאוֹת קְצָת. בּוֹרֵא רְפוּאוֹת יְרַחֵם וְיִגְמֹר רְפוּאָתִי בִּשְׁלֵמוּת מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן. וְעֵינַי כָּלוֹת כָּל הַיּוֹם לְקַבֵּל יְדִיעָה טוֹבָה מִלְּבוֹב מְהֵרָה וְלַה' הַיְשׁוּעָה. וְהִנֵּה כְּבָר עָבְרוּ סָמוּךְ לְמַחֲצִית יְמֵי הַסְּפִירָה נוֹתֵן הַתּוֹרָה יְרַחֵם עָלֵינוּ שֶׁנִּזְכֶּה מֵעַתָּה עַל כָּל פָּנִים לְהָכִין עַצְמֵנוּ לְקַבָּלַת הַתּוֹרָה מֵחָדָשׁ בַּיּוֹם הַחֲמִשִּׁים הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, בְּאֹפֶן שֶׁנִּזְכֶּה לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כָּל דִּבְרֵי הַתּוֹרָה בְּאַהֲבָה. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ.
Peace — to my beloved son — my dear one — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ הָאֲמִתִּית.
He received his letter on Chol HaMoed Pesach — and within it was enclosed the letter from Rabbi Abeli — may his light shine — and it was a comfort. And also today he received the note from him — and he rejoiced in it — with Hashem's help. And see to fulfil what you wrote — to come here tomorrow — if Hashem wills — for his mind is to remain here until after the holy Shabbas coming upon them for good. And afterwards — it is close to his intention to travel — if Hashem wills. And may Hashem lead him in His righteousness in paths of justice for His name's sake. And see to bring money — for there is not a single peruta in his house for change. Therefore it is necessary that he wait for him still — what he owes him — and also what Rabbi Abba — may his light shine — sent — return it to him. And are you not seeing from their letters — that with Hashem's help more money will reach his hand — with Hashem's help. And He Who shepherds them from their very beginning will provide for them with dignity — in His abundant mercies. And also yesterday — they were joyful until several hours of the night — and they spoke several words of truth about the eternal purpose — that one must seek and search every day after the eternal purpose — and therefore one must engage in hisbodidus every day. And it is better to go out to converse in the field — among the grasses — and so forth. And if it is impossible — at any rate he should find a place for Hashem in his home. [לָצֵאת לָשׂוּחַ בַּשָּׂדֶה בֵּין הָעֲשָׂבִים — this is one of the most famous teachings of the Rebbe — to go out to the field alone among the grasses — to speak with Hashem in one's own words — in the place of creation — beneath the open sky — where the grasses themselves sing. Reb Nussun is transmitting this teaching in the context of Isru Chag Pesach — the day after Pesach — the day of return — it is the teaching for every returning moment] For all our days are vanity — and all the deeds of this world are emptiness — and a person takes nothing with him in his toil — except what he snatches of Torah and prayer and good deeds. And the essential is to search after the holy spirit of the true tzaddik — and so forth. And there is no leisure now to extend on this — perhaps Hashem Yisborach will have mercy — that they merit to speak of this face to face — in a way that they merit to guard and to do and to fulfil. The words of your father. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שמו URL: https://ajew.org/reader-plain/alim-litrufa/2/345/ # שמו
שמו
Source: https://ajew.org/reader/alim-litrufa/2/345 ## Segment 1
שמו
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת קְדוֹשִׁים תר"א.
The words of your father. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ עַל יְדֵי הַשָּׁלִיחַ הַיּוֹם. וּכְבָר כָּתַבְתִּי לְךָ אֶתְמוֹל עַל יְדֵי הַבַּעַל עֲגָלָה שֶׁלִּי שֶׁבָּאתִי תּוֹדָה לָאֵל לְפֹה אֶתְמוֹל בְּשָׁלוֹם, וְכָעֵת אֵין לְחַדֵּשׁ כְּלָל. גַּם אֵין פְּנַאי מֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ וּנְחִיצַת מוֹסֵר כְּתָב זֶה. הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת. וְנִזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לָצֵאת מִזֻּהֲמַת מִצְרַיִם, הַכּוֹלֵל כָּל הַגָּלֻיּוֹת שֶׁעִקָּרָם גָּלוּת הַנֶּפֶשׁ, שֶׁנִּזְכֶּה כָּל אֶחָד לְטַהֵר עַצְמֵנוּ מִמַּחֲשָׁבוֹת רָעוֹת וְרַעְיוֹנִים זָרִים וּמְבֻלְבָּלִים, וּלְקַשֵּׁר מַחְשְׁבוֹתֵינוּ בְּכָל עֵת אֶל הַתּוֹרָה וְאֶל הַשֵּׁם יִתְבָּרַךְ בְּכָל כֹּחֵנוּ. כִּי אַף עַל פִּי כֵן אֵיךְ שֶׁנִּתְעֶה כָּל אֶחָד בְּמַחֲשַׁבְתּוֹ בְּתִמְהוֹן לֵבָב וְכוּ', אַף עַל פִּי כֵן עֲדַיִן עֲדַיִן הַמַּחֲשָׁבָה בְּיָדוֹ בְּכָל עֵת וָרֶגַע. וְהַכֹּל תָּלוּי בִּקְדֻשַּׁת הַמַּחֲשָׁבָה. כִּי כֻּלָּא בְּמַחֲשָׁבָה אִתְבְּרִירוּ, וְזֶה נֶאֱמַר עַל כָּל אֶחָד מִיִּשְׂרָאֵל. וְיֵשׁ בָּזֶה הַרְבֵּה הַרְבֵּה לְדַבֵּר עִמְּךָ, אַךְ אֵין הַזְּמַן וְהַיְרִיעָה מַסְפֶּקֶת. וְהָעִקָּר שֶׁיִּהְיֶה כָּל דְּבָרֵינוּ אֵלֶיךָ לְטוֹבָה, וְלֹא לְהֵפֶךְ חַס וְשָׁלוֹם לְהַרְבּוֹת הַמָּרָה שְׁחוֹרָה חַס וְשָׁלוֹם עַל יְדֵי זֶה, רַק אַדְּרַבָּא לְהִתְחַזֵּק בְּשִׂמְחָה בְּכָל עֹז. כִּי כְּבָר יָדוּעַ לָנוּ מַה שֶּׁאָמַר הוּא זַ"ל שֶׁעַצְבוּת מַזִּיק מְאֹד חַס וְשָׁלוֹם לְעִנְיַן בִּלְבּוּל הַמַּחֲשָׁבוֹת רָעוֹת חַס וְשָׁלוֹם, וּצְרִיכִין לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וְשִׂמְחָה.
Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Peace and life — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine — with all his household — may they live. Know my son — that he arrived today to the congregation of Uman in peace. Blessed be Hashem Who has brought him until here. And praised be G-d — his legs did not swell further — G-d forbid — from the wandering of the road — rather on the contrary — it seems to him that they are beginning to heal a little. May the Creator of healings have mercy and complete his healing in completeness quickly — Amen so may it be His will. Today his eyes are longing all day to receive good news from Lvov quickly — and to Hashem the salvation. And behold — already close to half the days of the Omer have passed. May the Giver of Torah have mercy on them — that they merit from now at any rate to prepare themselves to receive the Torah anew on the holy fiftieth day coming upon them for good — in a way that they merit to guard and to do and to fulfil all the words of the Torah with love. And because of the great urgency — it is impossible to extend. The words of your father who awaits your true salvation. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שמז URL: https://ajew.org/reader-plain/alim-litrufa/2/346/ # שמז
שמז
Source: https://ajew.org/reader/alim-litrufa/2/346 ## Segment 1
שמז
Today his eyes are longing all day to receive good news from Lvov quickly — and to Hashem the salvation. And behold — already close to half the days of the Omer have passed. May the Giver of Torah have mercy on them — that they merit from now at any rate to prepare themselves to receive the Torah anew on the holy fiftieth day coming upon them for good — in a way that they merit to guard and to do and to fulfil all the words of the Torah with love. And because of the great urgency — it is impossible to extend. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' ל"ו לַסְּפִירָה תר"א בְּרֶסְלֶב.
The words of your father who awaits your true salvation. ## Segment 3
שָׁלוֹם וְחַיִּים לִידִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה. עִם שְׁלוֹם זוּגָתוֹ הַצְּנוּעָה תִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ וּבִפְרָט לִבְנוֹ נַחְמָן שֶׁיִּחְיֶה. ה' יִתְבָּרַךְ יְזַכֶּה אֶתְכֶם לְגַדְּלוֹ לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים. וְיִזְכּוּ לִרְאוֹת מִמֶּנּוּ בָּנִים וּבְנֵי בָּנִים עוֹסְקִים בַּתּוֹרָה וּבַמִּצְוֹת יֵלְכוּ יוֹנְקוֹתָיו וְיִהְיוּ כַּזַּיִת הוֹדָם עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 4
דַּע יְדִיד נַפְשִׁי כִּי זֶה שְׁלשָׁה שָׁבוּעוֹת שֶׁנָּסַעְתִּי מִבֵּיתִי לְאוּמַאן, וְנִתְמַהְמַהְתִּי שָׁם אֵיזֶה יָמִים, וּבַלַּיְלָה הֶעָבַר בָּאתִי לְבֵיתִי לְשָׁלוֹם. וַאֲנִי הָיִיתִי מְקַוֶּה שֶׁיַּגִּיעַ לִי מָעוֹת מֵאִתְּךָ וּמֵאַנְשֵׁי שְׁלוֹמֵנוּ קֹדֶם פֶּסַח כַּאֲשֶׁר הִבְטַחְתָּ לִי בְּעַצְמְךָ בְּמִכְתָּבֶיךָ כַּמָּה פְּעָמִים. וְגַם יְדִידִי רַבִּי אַבָּא נֵרוֹ יָאִיר שָׁלַח לִי אֵיזֶה אִגֶּרֶת עִם סַךְ מָעוֹת, וּכָתַב שֶׁאִם יִרְצֶה הַשֵּׁם כְּשֶׁתָּבוֹא תִּשְׁלַח בְּוַדַּאי, וְכֵן כָּתַבְתָּ בְּעַצְמְךָ כַּמָּה פְּעָמִים. וְהִנֵּה כְּבָר עָבַר הַפֶּסַח וְגַם יוֹתֵר מֵאַרְבָּעָה שָׁבוּעוֹת אַחַר כָּךְ וְהַיּוֹם ל"ו לַסְּפִירָה. וְאֵין קוֹל וְאֵין כֶּסֶף הֵן מֵאִתְּךָ הֵן מֵאַנְשֵׁי שְׁלוֹמֵנוּ הֵן עַל פַּרְנָסָתִי הֵן מַה שֶּׁהִבְטִיחַ לִי בְּפֵרוּשׁ חוֹתֶנְךָ יְדִידִי נֵרוֹ יָאִיר, וְרַבִּי הִירְשׁ נֵרוֹ יָאִיר, מַה שֶּׁנִּשְׁאַרוּ חַיָּבִים כְּפִי מַה שֶּׁהִבְטִיחוּ בְּרֹאשׁ הַשָּׁנָה בְּפֵרוּשׁ כַּנִּרְשַׁם אֶצְלִי. וַאֲנִי כְּבָר לָוִיתִי הַרְבֵּה עַל הַסַּךְ הַזֶּה, וְהַנּוֹגְשִׂים אָצִים וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת. וְזֶה כַּמָּה שָׁנִים עָבְרוּ. וְאֵינִי זוֹכֵר שֶׁיִּהְיוּ לִי דֹּחַק כָּל כָּךְ עַל פֶּסַח כְּמָה בַּשָּׁנָה הַזֹּאת. וְלַסּוֹף אַחַר שֶׁיָּגַעְתִּי לִלְווֹת עַל הוֹצָאוֹת פֶּסַח גָּנְבוּ אֶצְלִי בְּלֵיל י"ד עֶרֶב פֶּסַח כָּל הַבָּשָׂר וְהַדָּגִים וְהַיַּיִן שֶׁהֵכַנְתִּי עַל פֶּסַח, וְהֻכְרַחְתִּי בְּעֶרֶב פֶּסַח לִטְרֹחַ עוֹד הַפַּעַם לִלְווֹת וְלִקְנוֹת צָרְכֵי פֶּסַח. וּבְוַדַּאי כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד, אַךְ מִגֹּדֶל אַהֲבָתְךָ בְּלִבִּי עַד הַנֶּפֶשׁ, וְאַהֲבַת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַכְּשֵׁרִים וְהַנְּדִיבִים כַּיּוֹצֵא בּוֹ, לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּפָרֵשׁ צַעֲרִי, וּלְהוֹדִעֲךָ אֶת אֲשֶׁר בְּלִבִּי עָלֶיךָ עַל שֶׁאַתָּה מִתְרַשֵּׁל כָּל כָּךְ לִשְׁלֹחַ לִי כְּהַבְטָחָתְךָ.
My beloved son — my dear one. ## Segment 5
וְהִנֵּה זֶה הַיּוֹם שֶׁבָּאתִי לְבֵיתִי בִּתְחִלַּת לַיְלָה הַזֹּאת, וּמָצָאתִי מִכְתָּבְךָ לְאִמְּךָ הַצַּדֶּקֶת תִּחְיֶה וְקָרִיתִי אוֹתוֹ. וְאִם אָמְנָם אַתָּה מִתְנַצֵּל עַצְמְךָ, אַף עַל פִּי כֵן כְּבָר יָדַעְתָּ וְכָתַבְתָּ בָּאִגֶּרֶת זֶה בְּעַצְמְךָ שֶׁאֵין שׁוּם תֵּרוּץ כְּלָל הֵן נֶגֶד אִמְּךָ תִּחְיֶה הֵן נֶגְדִּי. וְהִנֵּה אֲנִי עוֹמֵד הַיּוֹם בְּעֵסֶק גָּדוֹל שֶׁהִתְחַלְנוּ, וְגַם אֲנִי צָרִיךְ לְהוֹצִיא הַרְבֵּה לִשְׁלֹחַ מִפֹּה הַסְּפָרִים, וְהוּא הֶכְרֵחַ גָּדוֹל מִכַּמָּה טְעָמִים וּמִצְוָה רַבָּה בְּלִי שִׁעוּר וּזְכוּת הָרַבִּים. וְהָעִכּוּב רַק מֵחֲמַת מָמוֹן. וְגַם הַיּוֹם יֵשׁ אִישׁ אֶחָד מִשָּׁם אֶצְלִי, וְיֵשׁ בָּזֶה הַרְבֵּה לְסַפֵּר עִמְּךָ, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה, וְהָיִיתִי מְצַפֶּה שֶׁתָּבוֹא עַל שָׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, וַאֲדַבֵּר עִמְּךָ פָּנִים אֶל פָּנִים. וּכְפִי מִכְתָּבְךָ אֵינִי יוֹדֵעַ אִם תִּהְיֶה פֹּה עַל חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, וְאֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת, וְעִם מִי לְהִתְיַעֵץ בָּזֶה, וַאֲנִי קוֹרֵא עַל עַצְמִי "שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל גָּג". כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ שֶׁבְּכָל הָעֲסָקִים שֶׁגָּמַרְתִּי תְּהִלָּה לָאֵל בְּחַסְדּוֹ יִתְבָּרַךְ הָיָה כַּוָּנָתִי לְטוֹבָה.
He received his letter today via the messenger. And he already wrote to him yesterday — via his own wagon driver — that he arrived praised be G-d here in peace yesterday. And now there is nothing new to add at all. And there is also no leisure — because of the honour of Shabbas Kodesh and the urgency of the bearer of this letter. ## Segment 6
וְגַם עַתָּה בְּהָעֵסֶק שֶׁהִתְחַלְתִּי אֶשְׁתַּקָּד כַּוָּנָתִי רַק לַשָּׁמַיִם, לְמַלְּאוֹת רָצוֹן וְחֵפֶץ זְקֶנְךָ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְהוּא זְכוּת הָרַבִּים לְדוֹרוֹת עוֹלָם. וְאַתָּה עִם יְדִידִי ר"א הֱיִיתֶם לִי לְעֵזֶר גָּדוֹל וּכְהַיּוֹם אַתֶּם מִתְרַשְּׁלִין, וְאַתָּה מִתְרַשֵּׁל בְּיוֹתֵר. וְאַחֲרֵי שֶׁתּוֹדָה לָאֵל הַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרְךָ וְתוֹדָה לָאֵל הִרְוַחְתָּ בְּחַסְדּוֹ יִתְבָּרַךְ רָאוּי, לְךָ לִתְלוֹת גַּם בָּזֶה, וּלְקַבֵּל עָלֶיךָ לִהְיוֹת לִי לְעֵזֶר גָּדוֹל בְּעֵסֶק זֶה וְגַם בְּעֵסֶק פַּרְנָסָתִי. וְעַתָּה אַתָּה מִתְרַשֵּׁל כָּל כָּךְ.
May Hashem Yisborach lead him in peace on the straight and true road. And may they merit at any rate from now to go out from the zuhamas Mitzrayim — the spiritual contamination of Egypt — which encompasses all the exiles — the essence of which is the exile of the soul. That each person merit to purify himself from evil thoughts and strange confused thoughts — and to bind his thoughts at every time to Torah and to Hashem Yisborach — with all his strength. For however much a person goes astray in thought — in *timhon leivav* — confusion of the heart — and so forth — even so — still and always — the thought is in his hand at every time and moment. And everything depends on the holiness of thought. For "kulah b'machshavah itb'riru" — "all is purified through thought" — and this is said of every single person of Israel. [כֻּלָּא בְּמַחֲשָׁבָה אִתְבְּרִירוּ — a Zoharic teaching — all of a person's existence and all the worlds are ultimately refined and purified through the quality of his thought. This is the essential work of the Sefiras HaOmer period — the counting of the Omer is a daily process of thought purification — from the impurity of Egypt to the readiness to receive the Torah] And there is much much to speak with you about this — but the time and the page do not suffice. And the essential is that all these words to him should be for his good — and not the reverse — G-d forbid — to multiply the melancholy through this — G-d forbid. Rather on the contrary — to strengthen oneself in joy with all one's might. For already it is known to us — what he — of blessed memory — said — that sadness greatly harms — G-d forbid — the matter of the confusion of evil thoughts. And one must turn the grief and the sighing to joy and gladness. ## Segment 7
וּמֵעַצְמְךָ תּוּכַל לְהָבִין שֶׁאַדְּרַבָּא מֵחֲמַת שֶׁהוֹצֵאתָ בַּיָּמִים הָאֵלּוּ כָּל כָּךְ עַל הַבַּיִת וְכוּ', אַתָּה צָרִיךְ לְהוֹצִיא גַּם עַל עֵסֶק מִצְוָה בְּיוֹתֵר וְיוֹתֵר, כִּי צְרִיכִין לִתֵּן חֵלֶק הַשֵּׁם יִתְבָּרַךְ מִקֹּדֶם, כְּמוֹ שֶׁאָנוּ רוֹאִין בְּמִצְווֹת בִּכּוּרִים וּתְרוּמָה וְכוּ' שֶׁהֵם נִקְרָאִים רֵאשִׁית. כִּי הָרֵאשִׁית מִכָּל מַה שֶּׁמַּזְמִין הַשֵּׁם יִתְבָּרַךְ לְהָאָדָם, צְרִיכִין לִתְּנוֹ בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ בִּזְרִיזוּת. בִּפְרָט בִּשְׁבִיל עֲסָקִים כָּאֵלּוּ שֶׁהִתְחַלְנוּ לַעֲסֹק בָּהֶם אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר כְּלָל עַד הֵיכָן מַגִּיעַ זְכוּת שֶׁל כָּל הָעוֹזְרִים וְהַתּוֹמְכִים אוֹתִי בָּזֶה. וְהִנֵּה צַעֲרִי הַגָּדוֹל בְּיוֹתֵר הוּא, מִמַּה שֶּׁכָּתַבְתָּ שֶׁלֹּא תִּהְיֶה עַל חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה. וְאֵינִי יוֹדֵעַ אִם יִהְיֶה לְךָ פְּנַאי לִנְסֹעַ אַחֲרֵי שֶׁיַּגִּיעַ לְךָ מִכְתָּבִי זֶה. לְעֵת עַתָּה בַּקָּשָׁתִי שֶׁעַל כָּל פָּנִים תְּקַיֵּם מֵעַתָּה לִשְׁלֹחַ לִי כְּהַבְטָחָתְךָ, וְגַם לְקַבֵּל מֵאַנְשֵׁי שְׁלוֹמֵנוּ כָּל מַה שֶּׁתּוּכַל, וּבִפְרָט מַה שֶּׁמַּגִּיעַ לִי מִכְּבָר מֵחוֹתֶנְךָ וּמֵרַבִּי צְבִי נֵרוֹ יָאִיר, כְּהַבְטָחָתָם כַּאֲשֶׁר כָּתַבְתִּי כַּמָּה פְּעָמִים וְאַל יִתְרַשֵּׁל עוֹד כְּלָל. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁיַּעֲזֹר הַשֵּׁם יִתְבָּרַךְ לְהִתְוַעֵד עִמְּךָ, נְּדַבֵּר פָּנִים אֶל פָּנִים אֵיךְ לַעֲסֹק בַּעֲסָקֵינוּ בְּעֶזְרָתוֹ וּבִישׁוּעָתוֹ הַגְּדוֹלָה. גַּם לְדַעְתִּי הָיָה טוֹב יוֹתֵר שֶׁאֲפִלּוּ אִם חַס וְשָׁלוֹם לֹא תָּבוֹא עַל שָׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, שֶׁעַל כָּל פָּנִים תִּרְאֶה לָבוֹא לְפֹה עַל הַחֲתֻנָּה שֶׁל נֶכְדָּתִי תִּחְיֶה עִם מְחֻתָּנִי רַבִּי פֶּרֶץ נֵרוֹ יָאִיר. כִּי אָנוּ צְרִיכִין לְדַבֵּר יַחַד פָּנִים אֶל פָּנִים הַרְבֵּה תֵּכֶף אַחַר שָׁבוּעוֹת. כִּי אֲנִי מֻכְרָח לִשְׁלֹחַ אֶת רַבִּי נַחְמָן מִטּוּלְטְשִׁין עִם בִּילֶעט אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אֶשְׁתַּקָּד, וְגַם עוֹד הַרְבֵּה דְּבָרִים יֵשׁ לְדַבֵּר עִמְּךָ.
The words of your father who awaits salvation. ## Segment 8
גַּם תַּעֲשֶׂה נַחַת רוּחַ גָּדוֹל לְאִמְּךָ הַצַּדֶּקֶת תִּחְיֶה, וּתְקַיֵּם בָּזֶה מִצְוַת עֲשֵׂה שֶׁל עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁהוּא כִּבּוּד אֵם, וּמִצְוָה הַבָּאָה לְיָדְךָ אַל תַּחְמִיצֶנָּה. וּבִפְרָט מִצְווֹת כָּאֵלּוּ שֶׁאָנוּ מְדַבְּרִים. וַהֲלֹא הָאָדָם לֹא נִבְרָא כִּי אִם בִּשְׁבִיל לַעֲסֹק בְּתוֹרָה וּמִצְווֹת כָּל יָמָיו, וְחוּץ מִזֶּה הֶבֶל.
Nussun of Breslov. ## Segment 9
וּמֵחֲמַת שֶׁמֻּבְטְחַנִי בְּטוּב לְבָבְךָ וּלְבַב אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ, שֶׁבְּוַדַּאי תָּשִׂימוּ לֵב לִדְבָרַי אֵלֶּה עַל כֵּן אֵין לְהַאֲרִיךְ יוֹתֵר. וּבַעַל הָרַחֲמִים נוֹתֵן הַתּוֹרָה יַעְזֹר לָנוּ לְהָכִין עַצְמֵנוּ מֵעַתָּה עַל כָּל פָּנִים כָּרָאוּי לְקַבֵּל אֶת חַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בִּקְדֻשָּׁה וּבְטָהֳרָה. בְּאַהֲבָה וְיִרְאָה וְשִׂמְחָה בְּאֹפֶן שֶׁנִּזְכֶּה מֵעַתָּה לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת כָּל דִּבְרֵי תּוֹרָתוֹ בְּאַהֲבָה וְשָׁלוֹם וְחַיִּים וְשִׂמְחָה וְכָל טוּב, כְּנַפְשָׁם וָנֶפֶשׁ אוֹהֵב דָּבֵק מֵאָח דּוֹרֵשׁ שְׁלוֹמָם תָּמִיד וּמַעְתִּיר בַּעֲדוֹ וּמְצַפֶּה לִתְשׁוּבָתוֹ מְהֵרָה.
Overview: Friday, Erev Shabbas Kodesh — Parshas Kedoshim — Uman — 5601. To his beloved son. He received his letter today via the messenger. He already wrote to him yesterday via his own wagon driver — that he arrived praised be G-d in peace yesterday. And there is nothing new to add. And he has no leisure — because of the honour of Shabbas Kodesh and the urgency of the bearer of this letter. May Hashem lead him in peace on the straight and true road. And may they merit from now to go out from the zuhamas Mitzrayim — the spiritual contamination of Egypt — which encompasses all the exiles — the essence of which is the exile of the soul. That each person merit to purify himself from evil thoughts and strange confused thoughts — and to bind his thoughts at every time to Torah and to Hashem with all his strength. For however much a person goes astray in thought — in timhon leivav — even so — still and always — the thought is in his hand at every time and moment. And everything depends on the holiness of thought. For "kulah b'machshavah itb'riru" — all is purified through thought — and this is said of every single person of Israel. And there is much much to speak with him about this — but the time and the page do not suffice. And the essential — all these words should be for his good — and not the reverse — G-d forbid — to multiply the melancholy. Rather on the contrary — to strengthen oneself in joy with all one's might. For already it is known to them — what he — of blessed memory — said — that sadness greatly harms the matter of the confusion of evil thoughts. And one must turn the grief and the sighing to joy and gladness. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכָל אֶחָד וְאֶחָד בִּכְלָל וּבִפְרָט. וְאֵין פְּנַאי לְיַחֵד הַדִּבּוּר לְכָל אֶחָד כָּרָאוּי לִכְבוֹדוֹ.
Know my dear friend — that it has been three weeks since he traveled from his home to Uman — and he remained there some days — and last night he arrived at his home in peace. And he had been hoping that money would reach him from him and from the anshei sh'lomaynu before Pesach — as he himself promised in his letters several times. And also his friend Rabbi Abba — may his light shine — sent him some letter with a sum of money — and wrote that if Hashem wills when you come you will certainly send — and likewise he himself wrote several times. And behold — Pesach has already passed — and more than four weeks after it — and today is already the 36th of the Omer. And there is no voice and no silver — neither from him nor from the anshei sh'lomaynu — neither for his livelihood — nor what was promised explicitly by his father-in-law — his dear friend — may his light shine — and Rabbi Hirsh — may his light shine — what remained that they owe — according to what they promised explicitly on Rosh Hashana — as registered with him. And he has already borrowed greatly against this sum — and the creditors are pressing — and he does not know what to do. And it has been several years now. And he does not remember there being such pressure for him before Pesach as in this year. And in the end — after he toiled to borrow for the Pesach expenditures — thieves stole from him on the night of the 14th of Nisan — Erev Pesach — all the meat and the fish and the wine that he had prepared for Pesach — and he was compelled on Erev Pesach to toil again — to borrow and to buy the needs of Pesach. And certainly all that the Merciful One does He does for good — but from the immensity of his love for him in his heart — to the very soul — and his love for all the fit and generous anshei sh'lomaynu — likewise — he could not restrain himself from expressing his pain — and from making known to him what is in his heart regarding him — that he is being so negligent in sending to him as he promised. Nussun of Breslov. The words of your father who awaits salvation. # שמח URL: https://ajew.org/reader-plain/alim-litrufa/2/347/ # שמח
שמח
Source: https://ajew.org/reader/alim-litrufa/2/347 ## Segment 1
שמח
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בַּמִּדְבָּר תר"א בְּרֶסְלֶב.
The words of your father who awaits salvation. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי כַּנָּהוּג.
Nussun of Breslov. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי הַיּוֹם וְהָיָה לִי לְנַחַת, וְכָעֵת אֵין מַה לִּכְתֹּב. וִיקַבֵּל רָצוּף פֹּה מִכְתָּב לִלְבוֹב וִיזָרֵז לְשָׁלְחוֹ מִיָּד בְּלִי עִכּוּב, כִּי נָחוּץ הוּא כַּיָּדוּעַ לוֹ. וְאִם בְּתוֹךְ כָּךְ יַגִּיעַ לוֹ מִכְתָּב מִשָּׁם יִכְתֹּב עַל מִכְתָּבִי שֶׁכְּבָר קִבֵּל הָאִגֶּרֶת. וּבְוַדַּאי תַּעֲשֶׂה כָּרָאוּי. וּמֵאֵלֶיךָ תָּבִין כִּי צַעֲרִי גָּדוֹל מְאֹד מֵעִכּוּב הָאִגֶּרֶת מִשָּׁם, וּבְוַדַּאי כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב, וּבִפְרָט עִסְקֵנוּ שֶׁתָּמִיד בָּא בְּכִלְיוֹן עֵינַיִם. וְסוֹף כָּל סוֹף הַשֵּׁם יִתְבָּרַךְ מוֹשִׁיעַ תָּמִיד, כִּי חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. וַאֲנִי חַי רַק בָּזֶה תָּמִיד בְּכָל הָעֲסָקִים מִגָּדוֹל וְעַד קָטָן, בְּגוּף וָנֶפֶשׁ וּמָמוֹן. מָה אֲנִי, כֻּלָּנוּ אֲנִי וְיוֹצְאֵי חֲלָצַי וְכָל הַתְּלוּיִים בָּנוּ כֻּלָּם תְּלוּיִים בְּחַסְדּוֹ. לְךָ ה' קִוִּינוּ, לַחֲסָדָיו וְרַחֲמָיו הַפְּשׁוּטִים שֶׁאֵינָם כָּלִים לְעוֹלָם. וְאֵין פְּנַאי לְהַאֲרִיךְ בָּזֶה.
Peace and life — to his dear friend as his soul — the veteran rabbinical scholar — the nagid — and so forth — our Teacher the Rabbi Avraham Ber — may he live — with the peace of his modest wife — may she live — with all their children who go forth from their loins — may they live — and in particular to his son Nachman — may he live. May Hashem Yisborach grant them to raise him to Torah and to the wedding canopy and to good deeds — for long days and years. And may they merit to see from him children and grandchildren engaged in Torah and in the commandments — and his offshoots will go forth and they will be as the olive in their glory — they will still be fruitful in good old age — Amen so may it be His will. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְרַמֵּז לְךָ לְצַפּוֹת לִישׁוּעָתוֹ תָּמִיד וְלִשְׂמֹחַ בְּחַסְדּוֹ.
Know my dear friend — that it has been three weeks since he traveled from his home to Uman — and he remained there some days — and last night he arrived at his home in peace. And he had been hoping that money would reach him from him and from the anshei sh'lomaynu before Pesach — as he himself promised in his letters several times. And also his friend Rabbi Abba — may his light shine — sent him some letter with a sum of money — and wrote that if Hashem wills when you come you will certainly send — and likewise he himself wrote several times. And behold — Pesach has already passed — and more than four weeks after it — and today is already the 36th of the Omer. And there is no voice and no silver — neither from him nor from the anshei sh'lomaynu — neither for his livelihood — nor what was promised explicitly by his father-in-law — his dear friend — may his light shine — and Rabbi Hirsh — may his light shine — what remained that they owe — according to what they promised explicitly on Rosh Hashana — as registered with him. And he has already borrowed greatly against this sum — and the creditors are pressing — and he does not know what to do. And it has been several years now. And he does not remember there being such pressure for him before Pesach as in this year. And in the end — after he toiled to borrow for the Pesach expenditures — thieves stole from him on the night of the 14th of Nisan — Erev Pesach — all the meat and the fish and the wine that he had prepared for Pesach — and he was compelled on Erev Pesach to toil again — to borrow and to buy the needs of Pesach. And certainly all that the Merciful One does He does for good — but from the immensity of his love for him in his heart — to the very soul — and his love for all the fit and generous anshei sh'lomaynu — likewise — he could not restrain himself from expressing his pain — and from making known to him what is in his heart regarding him — that he is being so negligent in sending to him as he promised. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
אוּן טַאקֶי פָארְט הָאפּ [וּבֶאֱמֶת בְּכָל זֹאת שִׂמְחָה].
And behold — this is the day that he arrived at his home at the beginning of this night — and he found his letter to his righteous mother — may she live — and he read it. And even though he vindicates himself — even so — already he himself knows and wrote in this very letter — that there is no excuse at all — neither regarding his mother — may she live — nor regarding him. And behold — he stands today in a great work that they began — and also he needs to spend greatly — to send the books from here — and it is a very great necessity for several reasons — and a mitzvah without limit — and a merit of the many. And the only delay is because of money. And also today there is a man here from there — and there is much to tell him — but it is impossible in the open field. And he had been hoping that he would come for Shavuos coming upon them for good — and he would speak with him face to face. Nussun of Breslov. And behold — this is the day that he arrived at his home at the beginning of this night — and he found his letter to his righteous mother — may she live — and he read it. And even though he vindicates himself — even so — already he himself knows and wrote in this very letter — that there is no excuse at all — neither regarding his mother — may she live — nor regarding him. And behold — he stands today in a great work that they began — and also he needs to spend greatly — to send the books from here — and it is a very great necessity for several reasons — and a mitzvah without limit — and a merit of the many. And the only delay is because of money. And also today there is a man here from there — and there is much to tell him — but it is impossible in the open field. And he had been hoping that he would come for Shavuos coming upon them for good — and he would speak with him face to face. And now he intends — that even if — G-d forbid — he will not come for the holy festival of Shavuos — he should at any rate see to fulfil from now to send to him as he promised — and also to receive from the anshei sh'lomaynu all that he can — and in particular what has long been due to him from his father-in-law and from Rabbi Tzvi — may his light shine — as they promised — as he wrote several times — and let him not be negligent any further at all. And if Hashem wills — when Hashem Yisborach will help them to gather together — they will speak face to face — as to how to engage in their work — with His help and His great salvation. And also in his mind — it would be better — that even if — G-d forbid — he will not come for Shavuos — at any rate he should see to come here for the wedding of his granddaughter — may she live — with his son-in-law Rabbi Peretz — may his light shine. For they need to speak together face to face greatly — immediately after Shavuos. For he is compelled to send Rabbi Nachman of Tultchin with a bilet to the place where he was last year — and there are also many more matters to speak with him about. And also he should do a great comfort for his righteous mother — may she live — and fulfil in this the positive commandment of the Ten Commandments — which is the honour of one's mother — and "mitzvah she'ba'ah l'yadcha al tachmitzenah" — a mitzvah that comes to your hand — do not let it pass. And in particular such mitzvos as these that they are speaking about. For was not a person created only for the sake of engaging in Torah and mitzvos all his days — and besides this — vanity. And since he is confident in the goodness of his heart and the hearts of the anshei sh'lomaynu — that they will certainly take his words to heart — therefore there is no need to extend further. And may the Master of Mercy — the Giver of Torah — help them to prepare themselves from now at any rate — as befitting — to receive the holy festival of Shavuos coming upon them for good — in holiness and in purity — in love and in reverence and in joy — in a way that they merit from now to guard and to do and to fulfil all the words of His Torah — in love and peace and life and joy and all good — as their soul and the soul of one who loves him — who is bound closer than a brother — who always seeks their peace — and intercedes for him — and awaits his response quickly. And peace to all our anshei sh'lomaynu with great love — to each and every one — in general and in particular. And there is no leisure to address each one separately as befitting his honour. # שמט URL: https://ajew.org/reader-plain/alim-litrufa/2/348/ # שמט
שמט
Source: https://ajew.org/reader/alim-litrufa/2/348 ## Segment 1
שמט
Nussun of Breslov. ## Segment 2
נִכְתַּב לְאֶחָד מֵאַנְשֵׁי־שְׁלוֹמֵנוּ וְחָסֵר הַהַתְחָלָה.
And peace to all our anshei sh'lomaynu with great love — to each and every one — in general and in particular. And there is no leisure to address each one separately as befitting his honour. ## Segment 3
גַּם אָנֹכִי פּוֹרֵס שְׁלוֹמְךָ בְּאַהֲבָה רַבָּה, קֹדֶם פֶּסַח שָׁלַחְתִּי אֵלֶיךָ בַּאֲרִיכוּת קְצָת וְאַחַר־כָּךְ קִבַּלְתִּי מִכְתָּבְךָ מֵחֻתֶּנְךָ רַבִּי יוֹאֵל, נֵרוֹ־יָאִיר, וְתָמַהְתִי שֶׁלֹּא קִבַּלְתָּ מִכְתָּבִי, וְיוֹתֵר מִזֶּה אֲנִי מִתְפַּלֵּא עָלֶיךָ שֶׁלֹּא קִבַּלְתִּי מִכְתָּבְךָ כִּי־אִם פַּעַם אַחַת, וּמֵחֲמַת זֶה מָנַעְתָּ הַטּוֹב מִלִּנְטוֹת יָדִי אֵלֶיךָ, וְגַם מֵחֲמַת שֶׁבַּחֹרֶף הֶעָבַר הָיִיתִי מוּטָל עַל עֶרֶשׂ־דְּוַי בְּאוּמַאן וְנִתְעַכַּבְתִּי שָׁם מֵחֲמַת זֶה יוֹתֵר מֵחֲמִשָּׁה שָׁבוּעוֹת, וְאַחַר־כָּךְ הָיִיתִי בְּטִירָהאוִויצֶע וְנִתְמַהְמַהְתִּי בְּהַדֶּרֶךְ יוֹתֵר מִשִּׁבְעָה שָׁבוּעוֹת, וְלֹא רָאִיתִי שָׁם שׁוּב מִכְתָּב מֵאִתְּךָ, וְאָבִיךָ יְדִידֵנוּ נֵרוֹ יָאִיר, כָּלוּ עֵינָיו מִיַּחֵל לְמִכְתָּבֶיךָ וְתוֹחַלְתּוֹ נִכְזְבָה, וּבֶאֱמֶת אֵין אַתָּה יוֹצֵא יְדֵי חוֹבַת אָבִיךָ בְּעִנְיָן זֶה כְּלָל.
Peace — to my beloved son — my dear one — as befitting. ## Segment 4
וְאַחַר כָּךְ בָּאתִי לְבֵיתִי בַּחֲלִישׁוּת כֹּחַ וּמָצָאתִי מִכְתָּבְךָ בְּיַד רַבִּי נָתָן בֶּן רַבִּי לֵיבּ שֶׁנִּכְתַּב לִפְנֵי כַּמָּה שָׁבוּעוֹת וְלֹא יָדַעְתִּי אָז הֵיכָן אַתָּה, וַאֲנִי בָּאתִי לְבֵיתִי סָמוּךְ לְפוּרִים, וּבֵין פּוּרִים לְפֶסַח שָׁלַחְתִּי לְךָ מִכְתָּבִי הַנַּ"ל וַעֲדַיִן אֵינִי יוֹדֵעַ אִם הִגִּיעַ לְיָדְךָ, וְכָעֵת אֵין לְהוֹסִיף עַל אִגֶּרֶת הַנַּ"ל רַק לְקַיֵּם מַה שֶׁכָּתַבְתִּי שָׁם לִשְׁלֹחַ לִי מֵאִתְּךָ כַּאֲשֶׁר הִבְטַחְתָּ בְּמִכְתָּבְךָ עַל־יְדֵי רַבִּי נָתָן הַנַּ"ל, וְגַם לְהִשְׁתַּדֵּל בְּכָל מַה דְּאֶפְשָׁר לְקַבֵּל אֵצֶל אַנְשֵׁי־שְׁלוֹמֵנוּ וּבִפְרָט אֵצֶל יְדִידִי רַבִּי צְבִי בר"מ בֶּערְגֶּער וְאֵצֶל יְדִידִי רַבִּי לֶיבְּלֶי בֶּן רַבִּי חַייקְל, וּמֻבְטְחַנִי שֶׁתִּשְׁתַּדֵּל לְטוֹבָתִי עַל צַד הַיּוֹתֵר טוֹב בְּכָל מַה דְּאֶפְשָׁר, וְה' הַטּוֹב יִגְמֹר בַּעַדְךָ לְטוֹבָה.
He received his letter today and it was a comfort. And for now there is nothing to write. And he will receive enclosed here a letter to Lvov — and let him hasten to send it immediately without any delay — for it is urgent — as is known to him. And if in the meantime a letter arrives to him from there — let him write on his letter that he has already received the letter. And certainly he will do as befitting. ## Segment 5
וְאוֹדוֹת מַה שֶּׁכָּתַבְתָּ לִמְחוּתָּנְךָ שֶׁיִּחְיֶה, שֶׁיַּקְדִּים הַנִּשּׂוּאִין מֵהַזְּמַן הֻגְבָּל בְּהַתְּנָאִים, כְּבָר הֵשִׁיב לְךָ שֶׁהוּא דָּבָר שֶׁאִי אֶפְשָׁר, וּכְבָר הָיָה בְּבֵיתִי וְהִתְנַצֵּל עַצְמוֹ הַרְבֵּה, וְאָמַר שֶׁבַּזְּמַן הַמֻגְבָּל יַעֲשֶׂה הַנִּשּׂוּאִין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְאֶפְשָׁר יַקְדִּים עַצְמוֹ שֶׁיִּהְיֶה בְּחֹדֶשׁ אֱלוּל הַבָּא עָלֵינוּ לְטוֹבָה, וְדַעְתִי הוּא שֶׁתָּבוֹא בְּלִי תֵּרוּץ לְפֹה עַל חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, וְאָז יֻגְמַר הַכֹּל בְּכִי טוֹבָה, וְגַם הַסַּךְ חֲמִשִּׁים רוּבָּל שֶׁכְּבָר סִלֵּק מֻנָּח הַשְּׁלִישׁוּת בִּידֵי מִבְטוֹחַ גָּדוֹל, אַךְ כְּבָר הִגִּיעַ הַזְמַן פֵּרָעוֹן וַאֲנִי אֵינִי רוֹצֶה עוֹד לַעֲסֹק בָּזֶה וְאֵינִי רוֹצֶה לְהַשְׁלִישׁ הַשְּׁלִישׁוּת, עַד שֶׁתָּבוֹא בְּעַצְמְךָ וְתַשְׁלִישׁ אֵצֶל מִי שֶׁתִּרְצֶה, הֵן עַל כָּל אֵלֶּה אֵין מִלָּה בִּלְשׁוֹנִי עַתָּה לְהַרְחִיב הַדִּבּוּר רַק תִּרְאֶה לְקַיֵּם דְּבָרַי הַנַּ"ל, לִשְׁלֹחַ לִי מָעוֹת מֵאִתְּךָ אוֹ מֵאֲחֵרִים כְּפִי מַה שֶּׁתּוּכַל, וְאַחַר־כָּךְ תְּזָרֵז עַצְמְךָ לְהָכִין עַצְמֶךָ בְּאֹפֶן שֶׁתָּבוֹא לְפֹה עַל חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה וְיִהְיֶה טוֹב לְפָנֶיךָ בְּכָל הָאֳפָנִים בְּגוּף וְנֶפֶשׁ וּמָמוֹן. וּבְעִנְיַן טוֹבַת הַזּוּג שֶׁיִּחְיוּ, וּבַעַל הַיְשׁוּעוֹת וְהַנֶּחָמוֹת יְנַחֵם וְיוֹשִׁיעַ אוֹתְךָ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת בְּאֹפֶן שֶׁתִּזְכֶּה לִבְרֹחַ וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מִכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ עַד שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה.
And from yourself you will understand that his pain is very great from the delay of the letter from there — and certainly all the Merciful One does is for good — and in particular our work — which always comes with longing of the eyes. And in the end — Hashem Yisborach always saves — for "chasdei Hashem ki lo samu" — "the chasadim of Hashem — for they have not ceased." And I live only through this always — in all matters — from great to small — in body and soul and money. What am I — all of us — I and my children and all who depend on us — all depend on His chesed. To You Hashem we hope — to His chasadim and His mercies that are simple and never cease. And there is no leisure to extend on this. ## Segment 6
וְיֵשׁ בָּזֶה הַרְבֵּה הַרְבֵּה לְדַבֵּר אַךְ אֵין הַזְּמַן וְהַיְרִיעָה מַסְפֶּקֶת, וְגַם כִּי אֲנִי מְצַפֶּה שֶׁתָּבוֹא בְּעַצְמְךָ אִם יִרְצֶה הַשֵּׁם כַּנַּ"ל, וְאָז פָּנִים אֶל פָּנִים נְדַבֵּר בִּישׁוּעוֹת ה' כְּכָל אֲשֶׁר יַעֲמֹס לָנוּ חַסְדּוֹ וְנִפְלְאוֹתָיו אֲשֶׁר לֹא תָמְנוּ וְכוּ' נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Un taki fort hop — and truly — in all this — only joy. ## Segment 7
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח וּמְצַפֶּה לִתְשׁוּבָתוֹ תְּחִלָּה וְאַחַר כָּךְ לִרְאוֹתוֹ מְהֵרָה בְּשִׂמְחָה.
Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם רַב לְכָל בְּנֵי־בֵיתוֹ וְלִבְנוֹ הֶחָתָן שֶׁיִּחְיֶה, וּלְחוֹתְנוֹ יְדִידִי נֵרוֹ יָאִיר, גַּם הוּא יְקַיֵּם לִשְׁלֹחַ אֵיזֶה סַךְ כַּאֲשֶׁר כָּתַבְתִּי בָּאִגֶּרֶת הַקָּדוּם, וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ הַיְקָרִים בְּאַהֲבָה רַבָּה, כָּל מַה שֶּׁיִּשְׁלַח יִשְׁלַח רַק לִקְהִלַּת טוּלְטְשִׁין לִבְנִי רַבִּי יִצְחָק שֶׁיִּחְיֶה, וְגַם הָאִגֶּרֶת הַזֶּה אָנוּ שׁוֹלְחִים לְטוּלְטְשִׁין בִּכְדֵי שֶׁיִּהְיֶה בָּטוּחַ שֶׁיַּגִּיעַ לְיָדָם בְּעֶזְרַת ה' יִתְבָּרַךְ.
Un taki fort hop — and truly — in all this — only joy. Nussun of Breslov. The words of your father — who points you to always await His salvation and to rejoice in His chesed. # שנ URL: https://ajew.org/reader-plain/alim-litrufa/2/349/ # שנ
שנ
Source: https://ajew.org/reader/alim-litrufa/2/349 ## Segment 1
אוֹר לְיוֹם ג' בְּהַעֲלֹתְךָ תר"א.
And also I extend his peace with great love. Before Pesach he sent him a letter at some length — and afterwards received his letter via his son-in-law Rabbi Yoel — may his light shine. And he wonders that he did not receive his letter — and even more than this he wonders at him — that he received his letter only once. And because of this he held back from extending his hand to him for good — and also because in the past winter he was confined to bed in Uman — more than five weeks — and afterwards he was in Tirahowitz — and he was delayed on the road more than seven weeks — and he saw no further letter from him there. And his father — their dear friend — may his light shine — his eyes were longing for his letters — and his hope was disappointed. And in truth he is not fulfilling his obligation to his father in this matter at all. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And afterwards he came home in weakness of strength — and found his letter in the hand of Rabbi Nussun son of Rabbi Leib — written some weeks before — and he did not know then where he was. And he arrived home close to Purim — and between Purim and Pesach he sent him the above-mentioned letter — and still he does not know whether it reached his hand. And now there is nothing to add to the above-mentioned letter — only to fulfil what he wrote there — to send him money from himself or from others — as much as possible. And to strive in all that is possible to receive from the anshei sh'lomaynu — and in particular from his friend Rabbi Tzvi bar-M. Berger — and from his friend Rabbi Leibele son of Rabbi Chaikl. And he is confident that he will strive for his good on the very best side — in all that is possible — and may the Good Hashem complete for him for good. ## Segment 3
קִבַּלְתִּי מִכְתָּבוֹ עִם הַמִּכְתָּב מִשָּׁם, וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַנַּחַת רוּחַ שֶׁעָשִׂיתָ לִי בָּזֶה. כִּי מְאֹד מְאֹד הָיוּ עֵינַי כָּלוֹת כָּל הַיּוֹם לִשְׁמֹעַ מִשָּׁם, אַךְ דַּרְכֵי הַשֵּׁם יִתְבָּרַךְ וְדַרְכֵי טוּבוֹ אִי אֶפְשָׁר לְהָבִין כְּלָל, כִּי הוּא יִתְבָּרַךְ חָפֵץ שֶׁנִּתְלֶה עֵינֵינוּ אֵלָיו תָּמִיד. עַל כֵּן בְּכָל הַיְשׁוּעוֹת יֵשׁ עֲדַיִן כִּלְיוֹן עֵינַיִם הַרְבֵּה לִגְמָר הַיְשׁוּעָה כְּמוֹ בְּעֵסֶק זֶה, שֶׁהָאִגֶּרֶת הַנַּ"ל הוּא אֶצְלִי יְשׁוּעָה רַבָּה. אַךְ אַף עַל פִּי כֵן אֵין שִׂמְחָתִי בִּשְׁלֵמוּת, כִּי אֵין דַּעְתִּי צְלוּלָה כְּלָל וְאֵינִי מֵבִין דְּבָרָיו, רַק אֲנִי מֵבִין מֵרָחוֹק שֶׁכָּל אֶחָד מִשָּׁם מְבַקֵּשׁ לְהַרְוִיחַ בִּי הַרְבֵּה. וְאֵינִי יוֹדֵעַ מַה לַּהֲשִׁיבוֹ, וּבַה' בָּטַחְתִּי שֶׁיּוֹלִיכֵנִי בְּדֶרֶךְ הַיָּשָׁר, שֶׁאֵדַע אֵיךְ לְהִתְנַהֵג. לְעֵת עַתָּה יְקַבֵּל מִכְתָּב הָרָצוּף פֹּה לְשָׁם. וְאִם תִּרְצֶה תּוֹסִיף עַל דְּבָרַי לְזָרֵז אֶת יְדִידֵנוּ רַבִּי חַיִּים שֶׁיְּשִׁיבֵנִי מִיָּד תֵּכֶף כְּשֶׁיַּגִּיעַ לְיָדוֹ מִכְתָּבִי זֶה, כִּי אֲנִי צָרִיךְ לִנְסֹעַ לְדַרְכִּי לְשָׁלוֹם. וּמֵחֲמַת אִישׁוֹן לַיְלָה אִי אֶפְשָׁר לְהַאֲרִיךְ, וּבַעַל הָרַחֲמִים וּגְדוֹל הָעֵצָה יְתַקְּנֵנִי בְּעֵצָה טוֹבָה לְמַעַן שְׁמוֹ בְּאֹפֶן שֶׁנִּזְכֶּה לִגְמֹר עֲסָקָיו הַקְּדוֹשִׁים בִּשְׁלֵמוּת כָּרָאוּי, לֹא לָנוּ וְכוּ'.
And regarding what he wrote to his son-in-law — may he live — to advance the wedding from the time fixed in the tennaim: he has already replied to him that it is impossible — and already he was in his house and made many excuses — and said that at the fixed time he will make the wedding with Hashem's help — and perhaps he will advance himself so that it will be in the month of Elul coming upon them for good. And his mind is that he should come without excuse here for the holy festival of Shavuos coming upon them for good — and then everything will be completed for the best. And the sum of fifty rubles — that he already paid — one third is held in trust by a great guarantor — but the time of payment has already arrived — and he no longer wants to deal with this — and he does not want to place the deposit — until he comes himself and places it with whom he wishes. On all these matters there are no words in his tongue now to extend the conversation — only let him see to fulfil the above-mentioned words — to send him money from himself or from others — as much as he can — and afterwards hurry to prepare himself in a way that he comes here for the holy festival of Shavuos — and it will be good before him in all ways — in body and soul and money. And in the matter of the good of the couple — may they live — and may the Master of salvations and consolations console and save him in the physical and the spiritual — in a way that he merits to flee and to draw close to Him Yisborach — from all that passes over him — until all is turned to good. And there is much much to speak about this — but the time and the page do not suffice. And he is hoping that he will come himself — if Hashem wills — as above — and then face to face they will speak in the salvations of Hashem — as much as His chesed and His wonders will bestow upon them — which have not ceased — nagila v'nismecha bishu'aso. And great peace to all his household and to his son the bridegroom — may he live. And to his father-in-law his dear friend — may his light shine — also he should fulfil to send some sum as he wrote in the earlier letter. And peace to all the precious anshei sh'lomaynu with great love. All that he sends — let him send only to the congregation of Tultchin — to his son Rabbi Yitzchok — may he live. And also this letter is being sent to Tultchin — so that it should certainly arrive in their hands — with Hashem's help. The words of one who loves him in truth forever — and awaits his response first — and afterwards to see him quickly in joy. Nussun of Breslov. ## Segment 4
דִּבְרֵי אָבִיךָ
The words of your father ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # לה URL: https://ajew.org/reader-plain/alim-litrufa/2/35/ # לה
לה
Source: https://ajew.org/reader/alim-litrufa/2/35 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ד' וַיֵּשֶׁב [כ"ב כסלו] תקצ"א.
Peace and life — to my beloved, dear as my soul — the distinguished, veteran ## Segment 2
הַחַיִּים וְהַשָּׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק, נֵרוֹ יָאִיר.
scholar, our Teacher the Rabbi Chaim Nachum — may his light shine ## Segment 3
אֲהוּבִי בְּנִי כְּבָר, שָׁמַעְתָּ מְעַט מֵאֲשֶׁר עָבַר עָלֵינוּ בְּאֵלּוּ הַיָּמִים, יְהִי רָצוֹן שֶׁיִּהְיֶה הַכֹּל לְטוֹבָה, וְהִנֵּה אָנֹכִי כְּבָר הִקְדַּמְתִּי עַצְמִי בְּיוֹם א' וְהוֹדַעְתִּיךָ מִזֶּה מֵחֲמַת שֶׁיָּדַעְתִּי שֶׁבְּוַדַּאי יִהְיֶה נִשְׁמָע אֶצְלְכֶם קוֹל הָרַעַשׁ הַזֶּה, אַךְ בָּעִתִּים הַלָּלוּ מִתְעַכְּבִים הַמִּכְתָּבִים בְּבֵית רַבִּי פִּינְחָס. וּבְשָׁעָה זֹאת הָיִיתִי בְּעַצְמִי בְּבֵית רַבִּי פִּינְחָס אוֹדוֹת עִנְיָן אַחֵר, וּבְתוֹךְ זֶה שָׁאַלְתִּי אוֹתוֹ אוֹדוֹת הָאִגֶּרֶת מִמֶּנִּי אֵלֶיךָ, וּמֵאִתְּךָ אֵלַי, וְהֵשִׁיב שֶׁגַּם הָאִגֶּרֶת שֶׁשָּׁלַחְתִּי לְבֵיתִי בְּיוֹם א' עֲדַיִן בְּיָדוֹ, וְעָמַדְתִּי מִשְׁתּוֹמֵם. וְכֵן הָיָה בְּשָׁבוּעַ הֶעָבַר כַּאֲשֶׁר כְּבָר הוֹדַעְתִּיךָ. וְהִנֵּה הַכֹּל לְטוֹבָה כַּאֲשֶׁר אַתָּה רוֹאֶה בְּעֵינֶיךָ שֶׁהוּא חֶסֶד גָּדוֹל שֶׁנִּתְעַכְּבוּ הָאִגְּרוֹת בְּשָׁבוּעַ הֶעָבַר וְלֹא בָּאתֶם הֵנָּה, וְעַתָּה תְּשַׁעֵר בְּדַעְתְּךָ גֹּדֶל הַצַּעַר וְהַפַּחַד וְהַיִּסּוּרִים שֶׁהָיָה לָנוּ אִם הֱיִיתֶם אַתֶּם גַּם כֵּן בְּכָאן, וּבִפְרָט שֶׁהַכֹּל הָיוּ אוֹמְרִים שֶׁנִּתְגַּלְגֵּל עַל יֶדְכֶם חַס וְשָׁלוֹם, בָּרוּךְ הָעוֹשֶׂה נִפְלָאוֹת לְבַדּוֹ שֶׁסִּבֵּב בְּרַחֲמָיו שֶׁנִּתְעַכַּבְתֶּם בְּבֵיתְכֶם, הַשֵּׁם יִתְבָּרַךְ יִשְׁמָרְכֶם לָעַד.
forever. At this very hour I heard that a letter arrived from you — that your father-in-law has passed away — may his soul be bound in the bond of life; may the Omnipresent comfort you. And from my love for you I hastened to write you these few lines — for thank G-d I arrived here safely yesterday — and blessed be Hashem all is well. However — I was very displeased with you for having placed the burden of your sister upon the tzadekess [righteous woman] Marat Adl — may she live — and for having issued her a strict warning not to be married to a plain man until a lamdan [Torah scholar] specifically ## Segment 4
וְדַע בְּנִי כִּי בָּרוּךְ דַּיַּן הָאֱמֶת שׁוֹפֵט בְּצֶדֶק לוֹקֵחַ נְפָשׁוֹת בְּמִשְׁפָּט, כִּי בְּיוֹם ב' בְּעֵת מִנְחָה נִפְטַר רַבִּי שְׁמוּאֵל זַ"ל, וְשָׁבַק לוֹ חַיִּים, מֵעַי מֵעַי אוֹחִילָה, הוֹי אָחִי, הָרַחֲמָן הוּא יִגְדֹּר פִּרְצוֹת עַמּוֹ יִשְׂרָאֵל וְיִתֵּן לָנוּ חַיִּים טוֹבִים וַאֲרֻכִּים, זֹאת נֶחָמָתִי בְּעָנְיִי כִּי תּוֹדָה לָאֵל הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ [שֶׁ]כַּוָּנָתִי רְצוּיָה לַשָּׁמַיִם בְּכָל הָעֵסֶק הַזֶּה, כִּי לֹא הָיָה לִי שׁוּם עֵסֶק שֶׁל מַשָּׂא וּמַתָּן מֵעִסְקֵי הָעוֹלָם עִמּוֹ זַ"ל; כִּי אִם מַה שֶּׁהָיָה בְּבֵיתִי, הַכֹּל הָיָה בִּשְׁבִיל הַתַּכְלִית הָאֲמִתִּי שֶׁיַּעֲמֹד לוֹ לָנֶצַח שֶׁיִּזְכֶּה לִשְׁמֹעַ אֶצְלֵנוּ דִּבְרֵי עַתִּיק יוֹמִין וְכוּ' וְכוּ', וְגַם כָּל כַּוָּנָתוֹ זִכְרוֹנוֹ לִבְרָכָה הָיָה רַק בִּשְׁבִיל זֶה, וּבְוַדַּאי הוּא לוֹ לְטוֹבָה נִצְחִית כָּל מַה שֶּׁקִּבֵּל מִמֶּנִּי דִּבְרֵי אֱמֶת שֶׁקִּבַּלְתִּי מִפִּי הַסָּבָא דְּסָבִין נַחַל נוֹבֵעַ מְקוֹר חָכְמָה זַ"ל. וּכְבָר כָּתַבְתִּי לְךָ בְּמִכְתָּבִי הָרִאשׁוֹן שֶׁבְּגֹדֶל הַצָּרָה וְהַפַּחַד הָיִיתִי מִתְחַזֵּק בְּשִׂמְחָה וְכוּ', בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה וְנָתַן לָנוּ כֹּחַ לִסְבֹּל כָּל זֶה. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַפַּחַד שֶׁהָיָה בְּכָאן, כִּי הַדָּאקְטִיר הָיָה בְּכָאן בְּיוֹם א' אַף שֶׁלֹּא קָרִיתִי אוֹתוֹ וְרָצוּ לִסְגֹּר בֵּיתִי חַס וְשָׁלוֹם, וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו חָמַל עָלַי, כִּי רַבִּים מֵאוֹהֲבַי אָמְרוּ שֶׁהָיָה רָאוּי לִסְגֹּר חַס וְשָׁלוֹם רַק מֵחֲמַת שֶׁגַּם אֵצֶל שְׁכֵנִי רַבִּי יוֹנָה נִפְטָר בִּתּוֹ הַקְּטַנָּה וְלֹא סָגְרוּ אֶת בֵּיתוֹ, עַל כֵּן חָמְלוּ עָלַי גַּם כֵּן, וּמֵאֵלֶיךָ תָּבִין שֶׁבְּוַדַּאי הָיָה יִסּוּרִים גְּדוֹלִים וּפְחָדִים עֲצוּמִים בָּזֶה, אַךְ הַכֹּל הָיָה בְּחֶסֶד, כִּי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו לֹא הִנִּיחַ לְצַעֵר אוֹתִי הַרְבֵּה, כִּי חַסְדּוֹ גָּדוֹל עָלַי בְּכָל עֵת אֲשֶׁר אֵין לְשַׁעֵר. וְהִנֵּה תּוֹדָה לָאֵל בְּבֵיתִי חַיִּים וְשָׁלוֹם, הַשֵּׁם יִשְׁמְרֵנוּ תָּמִיד מֵעַתָּה וְעַד עוֹלָם. כָּעֵת מֵאֵלֶיךָ תָּבִין שֶׁאַף עַל פִּי כֵן אֵין מֵהָרָאוּי שֶׁתָּבוֹא תֵּכֶף לְפֹה, וּכְפִי הַנִּרְאֶה הַנָּכוֹן שֶׁתָּבוֹא לְכָאן אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וּבִלְבַד שֶׁתַּחֲקֹר תְּחִלָּה אִם מַנִּיחִין לִכְנֹס לְפֹה אַנְשֵׁי טוּלְטְשִׁין, כִּי אֵינִי רוֹצֶה שֶׁיִּהְיֶה לִי יִסּוּרִין מִזֶּה חַס וְשָׁלוֹם חַס וְשָׁלוֹם.
should come along. Is it proper to do such a thing? If you want to give her in marriage to a Torah scholar specifically — take her into your own home and let her be your responsibility and you can do as you wish. But how can you wish to place the burden upon Adl — may she live — who is in her own home, whose situation is very pressed as you know — and bind her from marrying until a Torah scholar specifically comes along? And who knows whether the Torah scholar would even agree to marry her on the condition that he go door-to-door with her [in poverty] — as you spoke to her — even if your sister herself were willing for this. All the more so since in truth your sister is not at all willing for this. And if our Sages of blessed memory said [Pesachim 49a] — a man should always sell [all he has] and marry his daughter to a Torah scholar — but you have not sold anything at all, and you have nothing to sell. Why do you not remember the words of our Sages of blessed memory [ibid. 113a]: your daughter has come of age — free your slave and so forth? All the more so since you placed her in the home of the ## Segment 5
וְהִנֵּה אֲהוּבִי בְּנִי חֲבִיבִי מֵאַהֲבָתְךָ הוֹדַעְתִּיךָ הַכֹּל בַּאֲרִיכוּת, וְהִנֵּה מִכָּל זֶה יוּכַל הַמַּשְׂכִּיל לְהִתְעוֹרֵר מְאֹד לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא. כִּי אָנוּ רוֹאִין בְּעֵינֵינוּ כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּהַצֵּל הָעוֹבֵר הַזֶּה, וְהִנֵּה בִּטְנִי מָלֵא מִלִּים אַךְ אֵין הַפְּנַאי מַסְכִּים לְהַאֲרִיךְ, אִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר תִּהְיֶה פֹּה אֲסַפֵּר לְךָ הַכֹּל בַּאֲרִיכוּת. אוּלַי תִּשְׁמַע וְתָבִין חַסְדֵי ה' וְנִפְלְאוֹתָיו אֲפִלּוּ בְּעֵת צָרָה רַחֲמָנָא לִצְלַן. שֶׁהוּא עִנְיַן בַּצָּר הִרְחַבְתָּ לִי, שֶׁבְּתוֹךְ הַצָּרָה עַצְמָה יֵשׁ כַּמָּה הַרְחָבוֹת, וּכְבָר דִּבַּרְתִּי בָּזֶה הַרְבֵּה, וּבָעִתִּים הַלָּלוּ הֶחֱיֵיתִי עַצְמִי בָּזֶה הַרְבֵּה, בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ אֲשֶׁר עַד כֹּה עֲזָרַנִי; וַאֲנִי חָזָק עַתָּה בְּדַעְתִּי, תּוֹדָה לָאֵל, שֶׁכָּל הָעוֹלָם צְרִיכִים מְאֹד מְאֹד לִשְׁמֹעַ וּלְקַבֵּל דְּבָרֵינוּ שֶׁקִּבַּלְנוּ, אַשְׁרֵי מִי שֶׁיִּזְכֶּה לָזֶה. וַאֲנִי כָּל יְמֵי חֶלְדִּי אֲיַחֵל לְהוֹדִיעַ וּלְהַשְׁמִיעַ, לְכָל מִי שֶׁיִּרְצֶה לִשְׁמֹעַ, אֶת כָּל טוּב גִּנְזֵי אוֹצְרֵי אוֹצָרוֹת שֶׁל חַיִּים נִצְחִיִּים אוֹצְרֵי יִרְאַת שָׁמַיִם אֲשֶׁר הִצְפִּין אֶצְלִי עֶצֶם הַיִּרְאָה עֶצֶם הַחַיִּים עֶצֶם הַטּוֹב הוּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, הַשּׁוֹמֵעַ יִשְׁמַע וְכוּ', כִּי מִלְּבַד מַה שֶּׁאָנוּ מַאֲמִינִים בְּהָאֱמֶת אָנוּ רוֹאִים בְּעֵינֵינוּ, שֶׁכַּאֲשֶׁר מַגִּיעַ קִצּוֹ שֶׁל הָאָדָם, כַּמָּה וְכַמָּה הִצְלִיחַ בְּכָל שָׁעָה וּבְכָל רֶגַע שֶׁהָלַךְ בְּדַרְכֵי הָאֱמֶת שֶׁקִּבַּלְנוּ מֵרַבֵּנוּ זַ"ל, וּבִפְרָט בַּמֶּה שֶׁזָּכָה כָּל אֶחָד שֶׁהָיָה לוֹ הִתְבּוֹדְדוּת וּבַמֶּה שֶׁהָיָה עַל צִיּוּן שֶׁלּוֹ הַקָּדוֹשׁ.
tzadekess Adl — may she live — without permission, and you are issuing such commands upon her. You have acted as Esav [hiskalta aso — הִסְכַּלְתָּ עֲשׂוֹ: literally "you fooled yourself — Esav." The name Esav is invoked deliberately: just as Esav sold his birthright impulsively and rashly, forfeiting something precious for nothing, so too Chaim Nachum — through his hasty interference — caused a worthy match to be lost] — my dear brother — for a suitable shiduch [match] came her way, in my opinion — and because of your words it was disrupted. Although your sister herself was willing — the matter was nonetheless confused and undone through you — as I will tell you if G-d wills it. Therefore see to rectify this — and write to her at once that she should not be exacting specifically on this — only trust ## Segment 6
וְהִנֵּה זֶה רַבִּי שְׁמוּאֵל זַ"ל שֶׁנִּפְטַר בְּוַדַּאי אַתָּה יָדַעְתָּ אוֹתוֹ הֵיטֵב, וְתֵדַע שֶׁנִּשְׁמָתוֹ יָצְאָה בְּטָהֳרָה, וְדִבֵּר דִּבּוּרֵי אֱמוּנָה בְּכָל עֵת עַד שֶׁיָּצְתָה נִשְׁמָתוֹ תְּהֵא נִשְׁמָתוֹ צְרוּרָה בִּצְרוֹר הַחַיִּים. מַה גָּדְלוּ חַסְדֵי ה' שֶׁזִּכִּיתִי אוֹתוֹ שֶׁיִּהְיֶה לוֹ כָּל פַּעַם הִתְבּוֹדְדוּת בַּשָּׂדֶה בֵּין הָרִים וּמְחִלּוֹת עָפָר, וְהָלַךְ בְּדֶרֶךְ הַיָּשָׁר בְּדֶרֶךְ הַתּוֹרָה כָּל יָמָיו וְנִפְטַר בְּשֵׁם טוֹב, וְקִוִּיתִי לַה' שֶׁבְּוַדַּאי יְקָרְבוֹ שָׁם הַבַּעַל הַשָּׂדֶה, כַּאֲשֶׁר אָמַר בְּעַצְמוֹ קֹדֶם הִסְתַּלְּקוּתוֹ הַקָּדוֹשׁ לְמַעְלָה לְמַעְלָה: "מַה לָּכֶם לְהִתְיָרֵא מֵאַחַר שֶׁאֲנִי הוֹלֵךְ לִפְנֵיכֶם וּמָה אִם הַנְּשָׁמוֹת שֶׁלֹּא הִכִּירוּ אוֹתִי" וְכוּ' כַּאֲשֶׁר כְּבָר שָׁמַעְתָּ כָּל זֶה. וְהַשֵּׁם יִתְבָּרַךְ יַאֲרִיךְ יְמֵיכֶם וּשְׁנוֹתֵיכֶם וִימֵי כָּל אַנְשֵׁי שְׁלוֹמֵנוּ וִימֵי כָּל יִשְׂרָאֵל עַד שֶׁיִּזְכּוּ לֵידַע וּלְהַכִּיר מִי הָיָה בָּעוֹלָם בַּדּוֹרוֹת הַלָּלוּ אֲשֶׁר הִנִּיחַ אַחֲרָיו תּוֹרוֹת וְשִׂיחוֹת וְסִפּוּרִים וּמַעֲשִׂיּוֹת כָּאֵלֶּה וּבִפְרָט הַמַּעֲשֶׂה שֶׁל הַז' בֶּעטֶלִירְשׂ. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ', וְהָיָה זֶה שָׁלוֹם וְחַיִּים.
in Hashem Yisborach that He will guide her in the true path. More than this there is no need to extend on this matter. Be strong and resolute, my brother and beloved student — cast upon Hashem your burden and He will sustain you [Tehillim 55:23] — and do not worry the worry of tomorrow. And let these matters be in your eyes every day as entirely new — so as not to think from one day to the next at all — only whatever your hand finds to do with your strength, do it — each and every day. And be careful from now on to walk with what our Master, of blessed memory, ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּקָרוֹב, אַךְ אַף עַל פִּי כֵן הַהֶכְרֵחַ לְהַמְתִּין אֵיזֶה יָמִים וְלַחֲקֹר וְלִדְרֹשׁ בָּזֶה כַּנַּ"ל. וּמֵהַסְּתָם אֶכְתֹּב לְךָ עוֹד בָּזֶה. וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ וְכִרְצוֹנוֹ נַעֲשֶׂה.
wrote: Today — if you hearken to His voice [Tehillim 95:7] — today specifically. And although even this one day alone ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
בֵּיתִי פָּתוּחַ לִרְוָחָה תּוֹדָה לָאֵל. וְאוֹדוֹת הַנָּגִיד רַבִּי שִׁמְשׁוֹן נֵרוֹ יָאִיר אֵין לִי דִּבּוּרִים עַתָּה כְּלָל לְדַבֵּר וְלִכְתֹּב בָּזֶה. כִּי מֵאֵלֶיךָ תָּבִין שֶׁעֲדַיִן אֵין דַּעְתִּי צְלוּלָה אַחֲרֵי אֲשֶׁר עָבַר עָלַי עִנְיָן כָּזֶה. אִם תִּרְצֶה תְּדַבֵּר עִמּוֹ בְּעַצְמְךָ, וְאִם תִּרְצֶה לְהַרְאוֹת לוֹ מִכְתָּבִי אֵלֶּה כִּרְצוֹנְךָ תַּעֲשֶׂה, כִּי לְפָנָיו אֵינָם סוֹד. אַף עַל פִּי שֶׁלֹּא הָיָה עַל רֹאשׁ הַשָּׁנָה עֲדַיִן, נַפְשׁוֹ קְשׁוּרָה בְּנַפְשֵׁנוּ. וְהִנֵּה יֵשׁ לִי הַרְבֵּה לְדַבֵּר עִם רַבִּי שִׁמְשׁוֹן שֶׁיִּחְיֶה אַךְ מֵחֲמַת שֶׁאֵין אִתְעָרוּתָא דִּלְתַתָּא מִמֶּנּוּ כִּי כְּפִי הַנִּרְאֶה הָיָה פֹּה בָּעִתִּים הַלָּלוּ וְלֹא הִתְרָאָה פָּנִים עִמִּי עַל כֵּן אִי אֶפְשָׁר לִי לְדַבֵּר וְלִכְתֹּב לוֹ כָּל מַה שֶּׁבְּלִבִּי, וַה' הַטּוֹב יַזְכִּירֵהוּ הָאֱמֶת וִיחַדֵּשׁ יָמָיו לְטוֹבָה וְלֹא יִהְיֶה נִפְרָד מֵאִתָּנוּ חַס וְשָׁלוֹם רַק יִהְיֶה נִמְנֶה עִמָּנוּ תָּמִיד מֵעַתָּה וְעַד עוֹלָם לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים אָמֵן.
is hard to fully discharge one's daily obligation — join to it the other ## Segment 10
הַשֶּׁמֶן זַיִת קִבַּלְתִּי גַּם כֵּן, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַיֵּם מִצְוַת הַדְלָקַת נֵר חֲנֻכָּה בִּשְׁלֵמוּת לְאַמְשָׁכָא מְשַׁח רְבוּת קֻדְשָׁא וּלְאַדְלָקָא בּוּצִינָא, אִם יִהְיוּ כָּל הַיַמִּים דְּיוֹ וְכוּ' אִי אֶפְשָׁר לְבָאֵר פֵּרוּשׁ דְּבָרִים אֵלֶּה שֶׁהִזְכַּרְתִּי עַתָּה.
sichos [conversations] and the holy Torahs from the Nachal Novea M'kor Chochmah [נַחַל נוֹבֵעַ מְקוֹר חָכְמָה — the Likutay Moharan] — which are filled with very deep counsel — in particular the simple and straight path [haDerekh haTom v'haYoshor] on the verse I will sing to my G-d while I yet exist [Tehillim 146:2] and so forth. And this suffices for now. The words of one who loves you truly, forever. Nussun of Breslov. # שנא URL: https://ajew.org/reader-plain/alim-litrufa/2/350/ # שנא
שנא
Source: https://ajew.org/reader/alim-litrufa/2/350 ## Segment 1
שנא
The words of one who loves him in truth forever — and awaits his response first — and afterwards to see him quickly in joy. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' פָּרָשַׁת בְּהַעֲלֹתְךָ תר"א.
Nussun of Breslov. ## Segment 3
שָׁלוֹם רַב לַאֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And great peace to all his household and to his son the bridegroom — may he live. And to his father-in-law his dear friend — may his light shine — also he should fulfil to send some sum as he wrote in the earlier letter. And peace to all the precious anshei sh'lomaynu with great love. All that he sends — let him send only to the congregation of Tultchin — to his son Rabbi Yitzchok — may he live. And also this letter is being sent to Tultchin — so that it should certainly arrive in their hands — with Hashem's help. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי הַמְחֻתָּנִים עִם הַסַּךְ שְׁמוֹנֶה רוּבַּל כֶּסֶף, וְתוֹדָה לָאֵל הַכֹּל עַל נָכוֹן. וּמַה שֶּׁכָּתַבְתָּ לִכְתֹּב לְךָ מַה שֶּׁיֵּשׁ לִי לְדַבֵּר עִמְּךָ, אֵינִי יוֹדֵעַ עַל מָה וְלָמָּה הַטֹּרַח הַזֶּה לִכְתֹּב לְךָ. הֲלֹא בְּקָרוֹב אֶהְיֶה בְּמַחֲנֵיכֶם קָדוֹשׁ אִם יִרְצֶה הַשֵּׁם, וּנְדַבֵּר פָּנִים אֶל פָּנִים. וּבִפְרָט כִּי אַתָּה מֵבִין מֵעַצְמְךָ שֶׁעִסְקִי הוּא רַק בְּעִסְקֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זְקֶנְךָ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, שֶׁאֲנִי חָפֵץ וּמִשְׁתּוֹקֵק לְשָׁרְתוֹ לַעֲשׂוֹת רְצוֹנוֹ לְהָפִיץ מַעְיְנוֹתָיו חוּצָה וְכוּ'. וְשׁוּם עֵסֶק שֶׁל שְׁאָר מַשָּׂא וּמַתָּן וּסְחוֹרוֹת אֵין לִי לְדַבֵּר עִמְּךָ כְּלָל, רַק אֲנִי חָפֵץ מְאֹד לְפָרֵשׁ כָּל שִׂיחָתִי לְפָנֶיךָ אֶת כָּל אֲשֶׁר עָבַר עָלַי בְּעֵסֶק זֶה. וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר נִתְוַעֵד יַחַד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ נַמְתִּיק סוֹד יַחַד, וַעֲצַת ה' הִיא תָקוּם. וַאֲשֶׁר הָיָה רְצוֹנִי שֶׁתָּבוֹא עִם מְחֻתָּנִי רַבִּי פֶּרֶץ נֵרוֹ יָאִיר, לֹא הָיְתָה כַּוָּנָתִי בִּשְׁבִיל שֶׁתִּהְיֶה עַל הַחֲתֻנָּה, כִּי בְּוַדַּאי הָיָה לִי לְנַחַת רוּחַ מְאֹד אִם הָיִיתָ עַל הַחֲתֻנָּה, אֲבָל אֵינִי כְּדַאי לְהַטְרִיחַ אוֹתְךָ לִנְסֹעַ דֶּרֶךְ כָּזֶה בִּשְׁבִיל שִׂמְחָתֵנוּ. רַק רְצוֹנִי הָיָה כְּדֵי שֶׁנְּדַבֵּר יַחַד בְּעִסְקֵי שָׁמַיִם בְּעִסְקֵי הַתַּכְלִית הַנִּצְחִי אֲשֶׁר חוּץ מִזֶּה הַכֹּל הֶבֶל, וְגַם כְּדֵי שֶׁתְּמַלֵּא רְצוֹן אִמְּךָ הַצַּדֶּקֶת תִּחְיֶה, שֶׁרְצוֹנָהּ מְאֹד לְהִתְרָאוֹת פָּנִים עִמְּךָ, וְהָיִיתָ מְקַיֵּם מִצְווֹת כִּבּוּד אֵם.
Peace — to my beloved son — my dear one — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 5
כִּי קֹדֶם שָׁבוּעוֹת קֹדֶם שֶׁבָּאתִי מֵאוּמַאן הָיִיתִי סָבוּר שֶׁבְּוַדַּאי תִּהְיֶה פֹּה עַל שָׁבוּעוֹת בְּלִי סָפֵק. וּכְשֶׁבָּאתִי לְבֵיתִי וְשָׁמַעְתִּי וְהֵבַנְתִּי מִמִּכְתָּבֶיךָ שֶׁקָּרוֹב שֶׁלֹּא תִּהְיֶה עִמָּנוּ עַל חַג הַקָּדוֹשׁ הַנַּ"ל עָמַדְתִּי מַרְעִיד וּמִשְׁתּוֹמֵם. עַל כֵּן כָּתַבְתִּי לְךָ כַּנַּ"ל. וְהַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ כִּי לֹא הָיָה כַּוָּנָתִי שֶׁתִּהְיֶה פֹּה עַל שָׁבוּעוֹת בִּשְׁבִיל כְּבוֹדִי חַס וְשָׁלוֹם, רַק לְמַעַנְךָ לְבַד. אוּלַי תִּשְׁמַע מֵחָדָשׁ דִּבְרֵי אֱמֶת דִּבְרֵי אֱלֹהִים חַיִּים הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה וְכוּ', וְשֶׁצְּרִיכִים לְסַלְסֵל בָּהֶם בְּכָל עֵת.
He received his letter — with the letter from there. And from yourself you will understand the immensity of the comfort of spirit that you made for him in this. For very very greatly his eyes were longing all day to hear from there. But the ways of Hashem Yisborach and the ways of His goodness — it is impossible to understand at all — for He Yisborach desires that we always hang our eyes upon Him. Therefore — in every salvation there is still much longing of the eyes to complete the salvation — as in this matter — the letter is a great salvation for him — but even so his joy is not complete — for his mind is not at all clear — and he does not understand his words. But he understands from afar that each one from there seeks to profit greatly through him. And he does not know what to reply to him. [The intrigue and complexity surrounding the printing in Lvov — the various parties involved — the financial arrangements — the delicacy of the situation — all of it comes through in this compressed observation: each one from there seeks to profit greatly through him — he does not know their intentions — and he trusts in Hashem alone] And he trusts in Hashem — that He will lead him on the straight road — that he know how to conduct himself. For now — he will receive the letter enclosed here to there. And if he wishes — he may add to his words to urge their friend Rabbi Chayyim — that he reply to him immediately when this letter reaches his hand — for he needs to travel on his road in peace. ## Segment 6
מָה אֹמַר לְךָ יְדִיד נַפְשִׁי בְּנִי וַחֲבֵרִי וְתַלְמִידִי הוֹדִי וְתִפְאַרְתִּי, עֹצֶם נִפְלְאוֹת יְשׁוּעוֹת ה' וַחֲסָדָיו שֶׁעֲזָרַנוּ בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הֶעָבַר, שֶׁזָּכִינוּ לְדַבֵּר חִדּוּשִׁים חֲדָשִׁים, דְּבָרִים הַמְּשִׁיבִין אֶת כָּל נַפְשׁוֹת הַחֲפֵצִים בֶּאֱמֶת, בְּוַדַּאי רָאוּי לְךָ וְלָנוּ לְהִתְגַּעְגֵּעַ מְאֹד עַל שֶׁלֹּא זָכִינוּ שֶׁגַּם אַתָּה וִידִידִי רַבִּי אַבָּא נֵרוֹ יָאִיר וּשְׁאָר אַנְשֵׁי שְׁלוֹמֵנוּ יִהְיוּ נִמְנִין עִמָּנוּ יַחַד. וּמַאי דַּהֲוָא הֲוָה, עַתָּה אַתָּה בְּרוּךְ ה', שִׂים לִבְּךָ הֵיטֵב לְדִבְרֵי זְקֶנְךָ הַקָּדוֹשׁ וְהַנּוֹרָא הוּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, לִשְׁמֹר אֶת הַזִּכָּרוֹן הֵיטֵב הֵיטֵב בְּכָל יוֹם וָיוֹם, לִזְכֹּר בַּבֹּקֶר בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי. וְאִם יִשְׁכַּח אַחַר כָּךְ בְּאֵיזֶה שָׁעָה, יַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם בְּכָל הַיּוֹם, כִּי לֹא דָּבָר רֵק הוּא רַק מַה שֶּׁבָּאנוּ לְזֶה הָעוֹלָם לִרְאוֹת עָמָל וְיָגוֹן וְכַעַס וּמַכְאוֹבוֹת וְקִנְאָה וְתַאֲוָה וְכָבוֹד, בִּפְרָט שְׁטוּת חֶמְדַּת הַמָּמוֹן, וְחֶמְדַּת הַכֵּלִים וּבְגָדִים וְתַכְשִׁיטִים וְכוּ', וּמִכֻּלָּם אֵין מְלַוִּין לוֹ לָאָדָם כְּלָל רַק תּוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד. וְאִם כִּי הַכֹּל יוֹדְעִין זֹאת וּמְפֹרָשׁ בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל שֶׁמַּזְכִּירִין אוֹתָנוּ בָּזֶה פְּעָמִים אֵין מִסְפָּר, אֲבָל הַבַּעַל דָּבָר מִתְגַּבֵּר מְאֹד בְּעֵינוֹ הָרָעָה לְהַפִּיל שִׁכְחָה חַס וְשָׁלוֹם. עַל כֵּן צְרִיכִין לְהִתְגַּבֵּר מְאֹד מְאֹד לְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם. וְהָעִקָּר עַל יְדֵי הַדִּבּוּר לִזָּהֵר לְדַבֵּר בְּכָל יוֹם בֵּינוֹ לְבֵין קוֹנוֹ וּלְפָרֵשׁ שִׂיחָתוֹ הֵיטֵב עַל כָּל הַנַּ"ל. וְיוֹתֵר מִזֶּה כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד עֹצֶם רִחוּקוֹ מֵהַשֵּׁם יִתְבָּרַךְ, וּמֵבִין מֵרָחוֹק רִבּוּי רַחֲמָיו וַחֲסָדָיו עַד אֵין סוֹף וְאֵין תַּכְלִית. וַעֲדַיִן יֵשׁ לָנוּ תִּקְוָה בְּכָל יוֹם לַחֲטֹף טוֹב הַרְבֵּה לְהַצְלִיחַ עַל יְדֵי זֶה לָנֶצַח.
And because of deep night it is impossible to extend. And may the Master of Mercy and the Great Counsellor rectify him with good counsel for His name's sake — in a way that they merit to complete his holy works in completeness as befitting — "lo lanu" — "not for us" — and so forth. [לֹא לָנוּ — Tehillim 115:1 — "Not for us Hashem — not for us — but for Your name give glory." The prayer that the holy work not be about personal glory — but purely for the honour of Hashem — this is the deepest prayer of the righteous publisher: that the printing of the holy books be for Hashem alone] ## Segment 7
וְהִנֵּה תּוֹדָה לָאֵל שָׂמַחְנוּ עַל הַחֲתֻנָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּכָל לֵב, וְכָל שִׂמְחָתִי הָיָה עַל יְדֵי שֶׁהִזְכַּרְתִּי בְּשִׂמְחַת הַחֲתֻנָּה הַקְּדוֹשָׁה שֶׁסִּפֵּר לָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, שֶׁהוּא הַמַּעֲשֶׂה הַנּוֹרָאָה וְנִשְׂגָּבָה מְאֹד מְאֹד שֶׁל הַז' בֶּעטְלֶירְשׂ. אַשְׁרֵי הַמֵּשִׂים לֵב לְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם בְּעֹצֶם נוֹרְאוֹת נִפְלְאוֹת כָּל דִּבּוּר וְדִבּוּר וְכָל עִנְיָן וְעִנְיָן, וְכָל סִפּוּר וְסִפּוּר שֶׁל הַמַּעֲשֶׂה הַזֹּאת שֶׁל כָּל יוֹם וָיוֹם לְעוֹרֵר עַצְמוֹ מִשְּׁנָתוֹ וְכוּ'.
The words of your father. ## Segment 8
וְאִי אֶפְשָׁר לְהַאֲרִיךְ כִּי קְדֻשַּׁת שַׁבַּת קֹדֶשׁ מְמַשְׁמֶשֶׁת לָבוֹא. וַאֲנִי מֵכִין אִגֶּרֶת זֶה עַתָּה בְּעֶרֶב־שַׁבַּת־קֹדֶשׁ אַחַר חֲצוֹת הַיּוֹם, אוּלַי אוּלַי אֶזְכֶּה לְהַזְכִּיר אֶת עַצְמִי, וְאוֹתְךָ וְרַבִּי אַבָּא נֵרוֹ יָאִיר, וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הֵיכָן אָנוּ שֶׁשָּׁמַעְנוּ נוֹרָאוֹת כָּאֵלֶּה. עַל כָּל פָּנִים אָנוּ מְחֻיָּבִים לִשְׂמֹחַ תָּמִיד בָּזֶה, וְלִבְטֹחַ בְּכֹחוֹ הַגָּדוֹל שֶׁל הַזָּקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה. וְגַם בִּשְׁבִיל זֶה בְּעַצְמוֹ צְרִיכִין אָנוּ לְהִתְוַעֵד בְּכָל פַּעַם כַּמָּה פְּעָמִים בְּשָׁנָה, כְּדֵי לִשְׂמֹחַ יַחַד בִּישׁוּעָתוֹ הַגְּדוֹלָה, אֲשֶׁר הִפְלִיא לַעֲשׂוֹת עִמָּנוּ, בִּפְרָט עִמְּךָ שֶׁאַתָּה מִזַּרְעוֹ הַקּוֹדֶשׁ וְכוּ', וְדַי כָּעֵת בָּזֶה.
Nussun of Breslov. ## Segment 9
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח הַמְעוֹרֶרְךָ וּמְזָרְזֶךָ לְטוֹבָתְךָ הַנִּצְחִית.
Overview: Night before Tuesday, Parshas Beha'aloscha — 5601. To Yitzchok — may his light shine. He received his letter — with the letter from there — and from yourself you will understand the immensity of the comfort you made for him. For very very greatly his eyes were longing all day to hear from there. But the ways of Hashem and the ways of His goodness — impossible to understand at all — for He Yisborach desires that we always hang our eyes upon Him. Therefore — in every salvation there is still much longing of the eyes to complete the salvation — the letter is a great salvation — but even so his joy is not complete — for his mind is not at all clear — and he does not understand his words. But he understands from afar that each one from there seeks to profit greatly through him — and he does not know what to reply to him. And he trusts in Hashem that He will lead him on the straight road — that he know how to conduct himself. For now he will receive the letter enclosed here to there — and if he wishes he may add to his words to urge Rabbi Chayyim to reply immediately when the letter reaches his hand. And because of deep night it is impossible to extend. And may the Master of Mercy and Great Counsellor rectify him with good counsel for His name's sake — in a way that they merit to complete his holy works in completeness as befitting — "lo lanu" — not for us — and so forth. The words of your father. Nussun of Breslov. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שנב URL: https://ajew.org/reader-plain/alim-litrufa/2/351/ # שנב
שנב
Source: https://ajew.org/reader/alim-litrufa/2/351 ## Segment 1
שנב
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' שְׁלַח תר"א.
The words of your father. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ בְּיוֹם א' עִם הַסַּךְ שְׁלשָׁה רוּבַּל כֶּסֶף וָחֵצִי, יְשַׁלֵּם ה' פָּעָלְךָ וְכוּ', וְאֶתְמוֹל בָּעֶרֶב קִבַּלְתִּי מִכְתָּבְךָ עִם מִכְתַּב ר"ח וְכוּ'. בָּרוּךְ ה' אֲשֶׁר עֲזָרָנוּ עַד כֹּה. וְהִנְנִי מוֹדֶה עַל הֶעָבָר וּמְבַקֵּשׁ לְהַבָּא, שֶׁיְּרַחֵם הַשֵּׁם יִתְבָּרַךְ וְיַעַזְרֵנוּ לִגְמֹר עוֹד חֶפְצֵי שָׁמַיִם כָּהֵנָּה וְכָהֵנָּה, וְלַה' הַיְשׁוּעָה. וְתִרְאֶה לִשְׁלֹחַ לִי מָחָר אוֹ עַל יְדֵי אִישׁ בֶּטַח הַכֶּרֶךְ עַל חֹשֶׁן־מִשְׁפָּט שֶׁנִּשְׁאַר בְּיָדְךָ כִּי מֻכְרָח לִי מְאֹד. וְהִנֵּה יֵשׁ בְּלִבִּי הַרְבֵּה לִכְתֹּב לְךָ עַל מִכְתָּבֶיךָ שֶׁאַתָּה צוֹעֵק מָרָה בְּכָל פַּעַם, וַאֲנִי מֵבִין מֵרָחוֹק צַעֲקָתְךָ וּמַכְאוֹבֶיךָ, בַּעַל הָרַחֲמִים יְרַחֵם עָלֶיךָ וְיוֹשִׁיעֲךָ מְהֵרָה.
Nussun of Breslov. ## Segment 5
אַךְ דַּע בְּנִי כִּי אֵיךְ שֶׁהוּא עִקַּר יִסּוּרֶיךָ מֵרִבּוּי מַחְשְׁבוֹתֶיךָ וְרַעְיוֹנֶיךָ שֶׁאֵינָם טוֹבִים. וְאִם אָמְנָם כְּבָר נִלְכַּדְתָּ בָּהֶם כְּמוֹ שֶׁנִּלְכַּדְתָּ, אַף עַל פִּי כֵן עֲדַיִן הַבְּחִירָה בְּיָדְךָ לִתְפֹּס אֶת מַחְשְׁבוֹתֶיךָ בְּכָל פַּעַם כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בִּכְתָב וּבְעַל פֶּה, וְיָדַעְתִּי כִּי אַתָּה מְקַיֵּם זֹאת קְצָת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. אַךְ חֲזַק וַחֲזַק בְּנִי חֲבִיבִי לְקַיֵּם זֹאת יוֹתֵר וְיוֹתֵר. גַּם לִשְׂמֹחַ בִּמְעַט דִּמְעַט שֶׁאַתָּה מְקַיֵּם מִזֶּה. כִּי בְּזֹאת הַמְעַט שֶׁאַתָּה מִתְחַזֵּק בָּזֶה לַעֲצֹר וְלִתְפֹּס מַחֲשַׁבְתְּךָ, בָּזֶה אַתָּה נִכְלָל בְּהַמָּגִנֵּי אֶרֶץ שֶׁמַּעֲלִין וְכוּ' לִבְחִינַת פִּתּוּחֵי חוֹתָם בְּחִינַת תְּפִלִּין. כִּי הָעֵסֶק שֶׁל זֶה הָאָדָם הֶעָלוּב בְּזֶה הָעוֹלָם עָמֹק מְאֹד מְאֹד, עָמֹק עָמֹק מִי יִמְצָאֶנּוּ. אַשְׁרֵינוּ אַשְׁרֵינוּ אֲלָפִים וְרִבְבוֹת פְּעָמִים אֵין מִסְפָּר שֶׁזָּכִינוּ לֵידַע מֵאוֹר קָדוֹשׁ וְנוֹרָא כָּזֶה, מִתּוֹרוֹת וְשִׂיחוֹת קְדוֹשׁוֹת כָּאֵלֶּה הַמְּשִׁיבִין אֶת כָּל הַנְּפָשׁוֹת בְּשִׁבְעָה מְשִׁיבֵי טַעַם. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם בְּכָל תּוֹרָה וּבְכָל שִׂיחָה בְּוַדַּאי תּוּכַל לְהַחֲיוֹת עַצְמְךָ תָּמִיד, בִּפְרָט עַל יְדֵי מַה שֶּׁעֲזָרָנוּ ה' יִתְבָּרַךְ בְּנִפְלְאוֹתָיו לְחַדֵּשׁ וּלְבָאֵר בָּהֶם. וְאֵין פְּנַאי לְהַאֲרִיךְ עַתָּה.
Great peace — to my beloved friend — dear as my soul — the veteran rabbinical scholar — the nagid — and so forth — our Teacher the Rabbi Avraham Ber — may he live — with all his children who go forth from his loins — may they live. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ.
He received his letter via the mechutanim with the sum of eight silver rubles — and praised be G-d — all is well established. And what you wrote — to write to you what he has to speak with you — he does not know what the point of the trouble is — to write to you. For is he not shortly to be in your holy camp — if Hashem wills — and they will speak face to face. And in particular since you understand yourself — that his only business is the business of our Master our Teacher and our Rebbe — your holy and awesome grandfather — the memory of the righteous and holy one for a blessing — that he desires and longs to serve him — to do his will — to spread his wellsprings outward. And he has no business of any other commerce or trade to speak with him about at all. Only he desires very much to express all his conversation before him — all that has passed over him in this work. And if Hashem wills — when they gather together with Hashem's help — they will take counsel in sweet secrecy — and the counsel of Hashem — it will stand. And as for his having wanted him to come with his son-in-law Rabbi Peretz — may his light shine — his intention was not for him to be present at the wedding — for certainly it would have been a very great comfort to him if he had been at the wedding — but he is not worthy of troubling him to travel such a road for his joy. Rather his intention was in order that they speak together in matters of heaven — in the matters of the eternal purpose — outside of which all is vanity — and also in order that he fulfil the will of his righteous mother — may she live — who very much desires to see his face — and he would have been fulfilling the commandment of honouring one's mother. For before Shavuos — before he came from Uman — he had been certain that he would without doubt be here for Shavuos. And when he arrived home and heard and understood from his letters that it was close to certain that he would not be with them for the holy festival — he stood trembling and astonished. Therefore he wrote to him as above. And Hashem Yisborach knows that his intention was not that he should be here for Shavuos for his honour — G-d forbid — only for his sake alone. Perhaps he would hear anew words of truth — words of the living G-d that flow from the stream that flows — the source of wisdom — and so forth — which must be cherished at every time. What shall he say to you — dear friend of his soul — my son and my companion and my disciple — my splendour and my glory — the immensity of the wonders of the salvations of Hashem and His chasadim — that helped us on the past holy Shavuos — that we merited to speak new novellae — words that restore all the souls that truly desire it. Certainly it is fitting for you and for them to long greatly — that they did not merit that also you and their friend Rabbi Abba — may his light shine — and the rest of the anshei sh'lomaynu — would be counted among them together. And what was — was. Now — you are blessed of Hashem — set your heart well to the words of your holy and awesome grandfather — our Master our Teacher and our Rebbe — the memory of the righteous one for a blessing — to preserve the memory well — every day — to remember every morning in the World to Come. And if he forgets afterwards in some hour — let him remind himself every time throughout the day. For it is not an empty thing what we came to this world — to see toil and grief and anger and pain and jealousy and desire and honour — and in particular the foolishness of the lust for money — and the lust for vessels and garments and ornaments — and so forth — and from all of them nothing escorts a person at all — only Torah and good deeds alone. And even though all know this — and it is explicitly stated in the words of our Sages — who remind us of this countless times — yet the ba'al davar — the Adversary — strengthens himself greatly with his evil eye to cause forgetfulness — G-d forbid. Therefore one must strengthen himself very very greatly to remind oneself every time. And the essential is through speech — to be careful to speak every day between himself and his Maker — and to express his conversation well — on all the above. And more than this — as each one knows the immensity of his own distance from Hashem Yisborach — and understands from afar the abundance of His mercies and His chasadim — without end and without limit. And still we have hope every day — to snatch much good — to succeed through this forever. And behold — praised be G-d — they rejoiced at the wedding with Hashem's help with a full heart. And all his joy was through his having recalled at the holy wedding joy what our Master our Teacher and our Rebbe — the memory of the righteous one for a blessing — told them — which is the awesome and very very exalted story of the Seven Beggars. Blessed is he who takes to heart to remind himself every time — of the immensity of the awesome wonders of every single word and every single matter — and every single story of this story — of each and every day — to awaken himself from his slumber. And it is impossible to extend — for the holiness of Shabbas Kodesh is approaching. And he is preparing this letter now on Erev Shabbas Kodesh — after midday. Perhaps perhaps he will merit to remind himself — and you — and Rabbi Abba — may his light shine — and all our anshei sh'lomaynu — where we are — we who have heard such awesome things. At any rate we are obligated to always rejoice in this — and to trust in the great power of the Elder of elders of holiness. And also for this very reason — we must gather together several times a year — in order to rejoice together in his great salvation — which He made wondrous with them — in particular with you — who are of his holy seed. And enough now on this. The words of one who loves him in truth forever — who arouses him and urges him — for his eternal good. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שנג URL: https://ajew.org/reader-plain/alim-litrufa/2/352/ # שנג
שנג
Source: https://ajew.org/reader/alim-litrufa/2/352 ## Segment 1
שנג
And it is impossible to extend — for the holiness of Shabbas Kodesh is approaching. And he is preparing this letter now on Erev Shabbas Kodesh — after midday. Perhaps perhaps he will merit to remind himself — and you — and Rabbi Abba — may his light shine — and all our anshei sh'lomaynu — where we are — we who have heard such awesome things. At any rate we are obligated to always rejoice in this — and to trust in the great power of the Elder of elders of holiness. And also for this very reason — we must gather together several times a year — in order to rejoice together in his great salvation — which He made wondrous with them — in particular with you — who are of his holy seed. And enough now on this. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' קֹרַח תר"א.
The words of one who loves him in truth forever — who arouses him and urges him — for his eternal good. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו' עִם הַסַּךְ שִׁבְעָה זְהוּבִים וְהַכֶּרֶךְ מֵחֹשֶׁן־מִשְׁפָּט, וְגַם הַיּוֹם קִבַּלְתִּי מִכְתָּבְךָ עִם הַסַּךְ חֲצִי רוּבַּל כֶּסֶף. וַאֲנִי קוֹרֵא מִכְתָּבֶיךָ הֵיטֵב, וַאֲנִי שׁוֹמֵעַ וּמֵבִין מְרִירַת צַעֲקָתְךָ מִן הַלֵּב בְּכָל פַּעַם. וְנִפְלֵאתִי עָלֶיךָ מְאֹד בְּנִי חֲבִיבִי מֵאַחַר שֶׁלְּפִי מִכְתָּבֶיךָ הִגְדִּילוּ וְשָׂגְבוּ מְרִירַת נַפְשְׁךָ, מַדּוּעַ לֹא תִּזְכֹּר וְתָשִׂים אֶל לִבְּךָ הֵיטֵב אֶת אֲמִתַּת דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה כְּפִי אֲשֶׁר הִרְבִּינוּ בְּחַסְדּוֹ לְדַבֵּר בָּם, שֶׁהֵאִיר עֵינֵינוּ שֶׁדַּיְקָא מִתֹּקֶף הַמְּרִירוּת נַהֲפֹךְ לְשִׂמְחָה גְּדוֹלָה. כְּמוֹ שֶׁאָמַר עַל פָּסוּק "שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה" שֶׁצְּרִיכִין לַחְטֹף אֶת הַיָּגוֹן, לְתָפְסוֹ בְּעַל כָּרְחוֹ לְהַכְנִיסוֹ לְתוֹךְ הַשִּׂמְחָה. לוֹמַר בְּלִבּוֹ אַדְּרַבָּא! אִם כֵּן כְּשֶׁמַּר לִי כָּל כָּךְ מַר מַר מְאֹד, בְּוַדַּאי עַתָּה עַתָּה יֵשׁ לִי לִשְׂמֹחַ הַרְבֵּה, שֶׁאַף עַל פִּי כֵן אֲנִי מִתְעַטֵּף בְּצִיצִית וּתְפִלִּין שֶׁאֵיךְ שֶׁהוּא הֵם טוֹבִים לְפָנַי מְאֹד לְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים, וְאֵיךְ שֶׁהוּא זֶה חֶלְקִי מִכָּל עֲמָלִי לָנֶצַח, וְגַם אֲנִי זוֹכֶה לִתֵּן צְדָקָה לִפְעָמִים. וְעַל כֻּלָּם מַה שֶּׁאֲנִי מִתְאַבֵּק וּמִתְיַגֵּעַ לְהִתְקָרֵב לְאוֹר הַגָּנוּז אוֹר הַקָּדוֹשׁ הֶחָדָשׁ הַזֶּה אֲשֶׁר הוּא יְתַקְּנֵנִי בְּוַדַּאי בְּלִי סָפֵק. וַאֲנִי בְּעָנְיִי מַבְטִיחֲךָ עַל זֶה בְּלִי סָפֵק, וְאִם כֵּן אַדְּרַבָּא אֲנִי מְחֻיָּב לִשְׂמֹחַ הַרְבֵּה בְּכָל יוֹם וּבְכָל עֵת, וְלַהֲפֹךְ כָּל הַמְּרִירוּת וְכָל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה גְּדוֹלָה, כִּי אַף עַל פִּי כֵן אֲנִי זוֹכֶה לְכָל הַנַּ"ל. וְכָל מַה שֶּׁמַּרְבֶּה לְהַגְבִּיר הַיָּגוֹן וַאֲנָחָה, בָּזֶה אֲנִי מְשַׂמֵּחַ יוֹתֵר, כִּי כָּל מַה שֶּׁאֲנִי יוֹדֵעַ בְּעַצְמִי גְּרִיעוּתִי בְּיוֹתֵר, בָּזֶה דַיְקָא אֲנִי שָׂמֵחַ יוֹתֵר. אַף עַל פִּי שֶׁבֶּאֱמֶת אֲנִי מְקֻלְקָל מְאֹד זֶהוּ שִׂמְחָתִי שֶׁמְּקֻלְקָל כָּזֶה יִזְכֶּה לִקְדֻשּׁוֹת כָּאֵלֶּה, וְלִבְלִי לְהִתְנַגֵּד עַל אוֹר קָדוֹשׁ וְחָדָשׁ כָּזֶה. אֲשֶׁר הָרֹב רְחוֹקִים מִמֶּנּוּ כָּל כָּךְ כָּל כָּךְ וְנֶעְלָם מֵהֶם כָּל כָּךְ כָּל כָּךְ, וְרַבִּים חוֹלְקִים כְּמוֹ שֶׁחוֹלְקִים. וַאֲנִי בְּעָנְיִי עַל כָּל פָּנִים אֵינִי חוֹלֵק וּמִתְנַגֵּד עָלָיו, אַף גַּם הַרְבֵּה טָעַמְתִּי מִצּוּף דְּבַשׁ נֹעַם אִמְרוֹתָיו. וַאֲנִי יוֹדֵעַ שֶׁהוּא יָכוֹל לְהַרְאוֹת לְדָרֵי מַעְלָה וְכוּ' שֶׁעֲדַיִן אֵינָם יוֹדְעִים כְּלָל בִּידִיעָתוֹ יִתְבָּרַךְ מֶה חָמִית מַה פִּשְׁפַּשְׁתָּ וְכוּ', וּלְדָרֵי מַטָּה שֶׁהֵם הַפְּחוּתִים וְהַגְּרוּעִים כָּמוֹנִי הַיּוֹם, וַאֲפִלּוּ אִם נִמְצָאִים בָּעוֹלָם עוֹד גְּרוּעִים וְכוּ' יוֹתֵר מִמֶּנִּי הוּא יָכוֹל לְהַרְאוֹת לָנוּ לְכֻלָּנוּ כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וַעֲדַיִן ה' אִתָּנוּ וְעִמָּנוּ וְקָרוֹב אֶצְלֵנוּ תָּמִיד; גָּאט אִיז מִיט דִּיר שְׁרֶעק דִּיךְ נִיט מַיין קִינְד. גְּלֵייבּ מִיר אַז מַיְינֶע רֵייד זֶענִין דוּרְך אֱמֶת. אַז דֶּער רַבִּי עָלָיו הַשָּׁלוֹם מֵיינְט טַאקֶי דִּיךְ. אִיךְ זָאג דִּיר פוּן זַיינִיט וֶועגִין, גָּאט אִיז מִיט דִּיר. סֶע וֶועט אַלְץ נִתְהַפֵּךְ לְטוֹבָה וֶוערִין [ה' עִמְּךָ אַל תִּירָא בְּנִי. הַאֲמֵן לִי שֶׁדְּבָרַי הֵם בְּדֶרֶךְ הָאֱמֶת שֶׁרַבֵּנוּ זַ"ל מִתְכַּוֵּן בֶּאֱמֶת אֵלֶיךָ. אֲנִי אוֹמֵר לְךָ בִשְׁמוֹ: ה' עִמְּךָ הַכֹּל יִתְהַפֵּךְ לְטוֹבָה]. רַק חֲזַק וֶאֱמַץ מְאֹד מְאֹד לְקַיֵּם דְּבָרַי כִּפְשׁוּטוֹ לְהִתְגַּבֵּר תָּמִיד לַהֲפֹךְ הַמָּרָה שְׁחוֹרָה לְשִׂמְחָה עַל פִּי הַדְּבָרִים הַנַּ"ל, וּמֵאֵלֶיךָ תָּבִין הַשְּׁאָר.
My beloved son — my dear one. ## Segment 5
וְעַל יְדֵי שֶׁתִּתְחַזֵּק בְּשִׂמְחָה, וְגַם לְהַרְגִּיל אֶת עַצְמְךָ לְשַׂמֵּחַ אֶת נַפְשְׁךָ בְּמִלֵּי דִּבְדִיחוּתָא וְכוּ', עַל יְדֵי זֶה תּוּכַל לִפְטֹר רִבּוּי הָרַעְיוֹנִים הַמְיַגְּעִים אוֹתְךָ כָּל כָּךְ שֶׁהֵם בְּחִינַת עֹל בַּרְזֶל וְתִמְהוֹן לֵבָב, שֶׁעַל זֶה צָעַק הַתַּנָּא (בְּרָכוֹת סא) 'אוֹי לִי מִיִּצְרִי אוֹי לִי מִיּוֹצְרִי' וּפֵרֵשׁ רַשִּׁ"י אוֹי לִי מִיִּצְרִי הַמְיַגְּעֵנִי בְּהִרְהוּרִים. נִמְצָא שֶׁגַּם הַתַּנָּא הַקָּדוֹשׁ הָיָה לוֹ יִסּוּרִים מִיגִיעַת הַמַּחֲשָׁבוֹת. וְאִם בְּוַדַּאי מַחְשְׁבוֹתֶיךָ גְּרוּעִים הַרְבֵּה, אֲבָל תּוֹדָה לָאֵל יֵשׁ לְךָ הַכֹּחַ שֶׁל זָקֵן דִּקְדֻשָּׁה לִסְמֹךְ עָלָיו שֶׁאָמַר בְּפֵרוּשׁ, מֶען זָאל דּוּפִין אוֹיף זַיין כֹּחַ [שֶׁנִּסְמוֹךְ עַל כֹּחוֹ]. וּכְבָר גִּלִּיתִי לְךָ בֶּאֱמֶת שֶׁכָּל הַדִּבּוּרִים הַנַּ"ל שֶׁאָמַר כֻּלָּם נֶאֱמָרִים גַּם עָלֶיךָ, וְעַל הַגְּרוּעִים מִמְּךָ בְּכָל דּוֹר וָדוֹר. כִּי אָמַר בְּפֵרוּשׁ שֶׁכָּל מַה שֶּׁאוֹמֵר וּמְגַלֶּה הֵם אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וְאֶת אֲשֶׁר אֵינֶנּוּ פֹּה. וְתַאֲמִין לִי שֶׁגַּם אֲנִי מְחַיֶּה עַצְמִי בְּדִבּוּרִים אֵלּוּ שֶׁאֲנִי כּוֹתֵב לְךָ. וּבְוַדַּאי יֵשׁ שִׁנּוּיִים רַבִּים בֵּינִי לְבֵינְךָ וּבֵין כָּל אָדָם וָאָדָם. כִּי אֵין אָדָם דּוֹמֶה לַחֲבֵרוֹ. אַךְ דַּע וְהַאֲמֵן שֶׁדִּבּוּרִים הַנַּ"ל וְכָל דְּבָרָיו הַקְּדוֹשִׁים כֻּלָּם נֶאֶמְרוּ גַּם אֵלֶיךָ בִּפְרָטִיּוּת וְכַנּ"ל. אוּן טַאקֶי פָארְט הָאפּ [וּבְכָל זֹאת רַק שִׂמְחָה].
He received his letter on Sunday — with the sum of three and a half silver rubles — may Hashem repay his deed. And yesterday evening he received his letter with a letter from Rabbi Ch. — and so forth. Praised be Hashem Who has helped until now. And he is giving thanks for the past and requesting for the future — that Hashem Yisborach have mercy and help them to complete still more of the desires of heaven — one after another — and to Hashem the salvation. And see to send him tomorrow — or via a reliable man — the volume on Choshen Mishpat that remained in his hand — for it is very necessary to him. And behold he has much in his heart to write to you — regarding your letters — in which you cry bitterly every time — and I understand from afar your cry and your pain. May the Master of Mercy have mercy on you and save you quickly. ## Segment 6
דִּבְרֵי אָבִיךָ הַמִּשְׁתּוֹקֵק לְשַׂמֵּחַ נַפְשְׁךָ בְּחַסְדּוֹ הַגָּדוֹל נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
But know my son — that the essence of your sufferings is from the multitude of your thoughts and imaginings that are not good. And even if you have already been ensnared in them as you have been — even so the choice is still in your hand to seize your thoughts every time — as we have spoken of this greatly — in writing and orally. And I know that you fulfil this a little — with Hashem's help. But be strong — and strong — my beloved son — to fulfil this more and more. And also to rejoice in the little bit that you fulfil of this. For in this little bit — in which you strengthen yourself to restrain and to seize your thought — in this you are included in the maginei eretz — the shields of the earth — who elevate to the aspect of pituchei chotam — the aspect of tefillin. [מָגִנֵּי אֶרֶץ — Tehillim 47:10 — one of the most esoteric and dazzling of the Rebbe's concepts — those who protect the earth — who guard the boundary between the physical and spiritual — through their effort to seize and purify their thought — they are lifted to the aspect of pituchei chotam — the engravings of the seal — the aspect of tefillin — the highest level of thought binding to the Divine] For the task of this wretched person in this world is very very deep — deep deep — who can find it. Ashreinu — ashreinu — thousands and tens of thousands of times — beyond number — that we merited to know from such a holy and awesome light — from such holy Torahs and conversations as these — that restore all the souls with seven flavors of taste. "Hafoch bahem v'hafoch bahem" — turn over every Torah and every conversation — you will certainly be able to give life to yourself always — in particular through what Hashem Yisborach helped them in His wonders to make new and to explain them. And there is no leisure now to extend. The words of your father who awaits your salvation. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שנד URL: https://ajew.org/reader-plain/alim-litrufa/2/353/ # שנד
שנד
Source: https://ajew.org/reader/alim-litrufa/2/353 ## Segment 1
שנד
And when you give yourself life through this in truth — even in times of great interruption — even as one may be in whatever state — I am confident in Hashem Yisborach that through this very thing you will return at every time to the study of holy Torah and to the service of prayer. And new desire toward Torah will be added to you each time — and everything will turn to the good. And the essential thing — strengthen yourself always in joy and trust in Hashem — for everything is for your good — and soon you will be saved with the help of Hashem Yisborach. And inform me speedily in His great kindness. But for now — remove everything from your mind — and remove all worries and thoughts and the like that preoccupy and confuse, G-d forbid — only cast your burden upon Hashem and He will sustain you [cf. Tehillim 55:23] — and He will save you and all who are joined with you — in everything you need to be saved. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' חֻקַּת רֹאשׁ חֹדֶשׁ תַּמּוּז תר"א בְּרֶסְלֶב.
The words of your father who awaits your salvation. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם קֹדֶם תְּפִלַּת שַׁחֲרִית עִם הַסַּךְ אַרְבָּעָה זְהוּבִים כ"ג, וְעַתָּה תּוֹדָה לָאֵל כְּבָר הִתְפַּלַּלְתִּי בַּצִּבּוּר, וְהַיּוֹם רֹאשׁ חֹדֶשׁ תַּמּוּז, רֹאשׁ חֹדֶשׁ שֹׁרֶשׁ הַתְּשׁוּבָה. תַּמֻּז רָאשֵׁי תֵּבוֹת זִ'כְרוּ תּ'וֹרַת מֹ'שֶׁה. זְ'מַן מַ'תַּן תּ'וֹרָתֵנוּ. וְהַוָּא"ו חֲסֵרָה, כִּי נִשְׁבְּרוּ הַלּוּחוֹת שֶׁאָרְכָּן וְרָחְבָּן וָא"ו. וּצְרִיכִין לִזְכֹּר כָּל זֶה הֵיטֵב כְּמוֹ שֶׁאָנוּ מֻזְהָרִין מִזֹּאת הַתּוֹרָה בְּעַצְמוֹ שֶׁהוּא רָאשֵׁי תֵּבוֹת תַּמּוּז שֶׁהוּא "זִכְרוּ" וְכוּ', כִּי כָּל דְּבָרֵינוּ אֵלֶּה הֵם תּוֹרַת מֹשֶׁה מַמָּשׁ, כִּי הֵם קִיּוּם הַתּוֹרָה. וְעַתָּה צְרִיכִין לַחֲזֹר עוֹד הַפַּעַם וְעוֹד הַפַּעַם וְכוּ' וְכוּ' זְכֹר זְכֹר הֵיטֵב הֵיטֵב אֶת כָּל הַטּוֹבוֹת וְהַנִּפְלָאוֹת שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ מִימוֹת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, מִיּוֹם מַתַּן תּוֹרָה עַד הַיּוֹם הַזֶּה. כְּמוֹ שֶׁהִזְהִירוּ אוֹתָנוּ רַבּוֹתֵינוּ זַ"ל הַרְבֵּה עַל זֶה, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים ק"ה) "זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר עָשָׂה", "זְכֹר אֶת יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה' אֱלֹקֶיךָ בְּחוֹרֵב" וְכוּ', וַאֲשֶׁר עָשָׂה עִמָּנוּ בְּכָל דּוֹר וָדוֹר עַל יְדֵי כָּל הַצַּדִּיקִים אֲמִתִּיִּים בְּנֵי עֲלִיָּה שֶׁבְּכָל דּוֹר.
Peace — to my beloved son — my dear one — may he live. ## Segment 5
וּבִפְרָט אֲשֶׁר עָשָׂה עִמָּנוּ בַּדּוֹר הַזֶּה, שֶׁאָנוּ בַּעֲנִיּוּתֵנוּ וְעַבְדוּתֵנוּ וְתַכְלִית תַּכְלִית שִׁפְלוּתֵנוּ אֲשֶׁר יָרַדְנוּ פְּלָאִים בַּעֲווֹנוֹתֵינוּ הָרַבִּים, הִפְלִיא ה' יִתְבָּרַךְ חַסְדּוֹ וִישׁוּעָתוֹ עִמָּנוּ לְהַשְׁמִיעֵנוּ כָּזֹאת, לְהַזְכִּירֵנוּ בְּכָל פַּעַם אֶת ה' אֱלֹקֵינוּ וְאֶת תּוֹרָתוֹ הַקְּדוֹשָׁה, עַד שֶׁגַּם אֲנַחְנוּ כֻּלָּנוּ אֵלֶּה פֹּה הַיּוֹם חַיִּים נוּכַל לְהַזְכִּיר עַצְמֵנוּ בְּכָל פַּעַם בִּגְדֻלַּת הַבּוֹרֵא הַיָּחִיד הַקַּדְמוֹן יִתְבָּרַךְ שְׁמוֹ הַמַּשְׁגִּיחַ בְּכָל עֵת עָלֵינוּ, הַצּוֹפֶה בְּכָל עֵת לְהֵטִיב אַחֲרִיתֵנוּ כַּאֲשֶׁר אָנוּ רוֹאִין בְּכָל פַּעַם בְּעֹצֶם שִׁפְלוּתֵנוּ שֶׁנִּדְמֶה בְּכָל פַּעַם שֶׁכִּמְעַט כִּמְעַט אָפֵס תִּקְוָה חַס וְשָׁלוֹם. (אֵיכָה ג) בִּבְחִינַת "וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵה' וְכוּ', זֹאת אָשִׁיב אֶל לִבִּי עַל כֵּן אוֹחִיל, חַסְדֵי ה' כִּי לֹא תָמְנוּ כִּי לֹא כָלוּ רַחֲמָיו". וּכְמוֹ שֶׁאָנוּ אוֹמְרִים שְׁלשָׁה פְּעָמִים בְּכָל יוֹם וְעַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְכוּ', הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶיךָ וְכוּ'.
He received his letter on Friday — with the sum of seven gold coins — and the volume of Choshen Mishpat. And also today he received his letter with the sum of half a silver ruble. And he reads his letters well — and he hears and understands the bitterness of your cry from the heart every time. And he wonders greatly at him — my beloved son — since the bitterness of your soul has so greatly grown and become mighty — why do you not remember and take to heart well the truth of the words of our Master our Teacher and our Rebbe — the awesome one — the memory of the righteous and holy one for a blessing — as they have spoken of them greatly in His chesed — that he illuminated their eyes — that specifically from the very intensity of the bitterness there is a turning to great joy. As he said on the verse "sason v'simcha yassig" — "joy and gladness will they attain" — that one must snatch the grief — seize it by force — and bring it within the joy. To say in one's heart: on the contrary! If it is so bitter for me — so very bitter — certainly now now I must rejoice greatly. For even so I am wrapped in tzitzis and tefillin — and however it is — these are very good for me forever and ever — and this is my portion from all my toil forever. And I also merit to give tzedakah sometimes. And most of all — that I am struggling and toiling to draw close to this hidden light — this holy new light — which will certainly rectify me without any doubt. And I in my humble state promise you this without any doubt. And if so — on the contrary — I am obligated to rejoice greatly every day and at every time — and to turn all the bitterness and all the grief and sighing to great joy — for even so I merit all the above. And all the more one multiplies the grief and sighing — through this he rejoices more — for all the more one knows his own wretchedness — through this specifically he rejoices more. Even though in truth he is very broken — this is his joy — that one so broken merits such holiness — and to not oppose such a holy and new light. The majority of whom are so very far from it — and it is so very concealed from them — and many oppose it as they do. And in his humble state — at any rate he is not opposing and not standing against it — and he has also tasted greatly from the honeycomb sweetness of its utterances. ## Segment 6
וְתַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה בְּנִי חֲבִיבִי חֶמְדַּת לְבָבִי שֶׁגַּם עָלֶיךָ נֶאֶמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה. וּכְבָר כָּתַבְתִּי לְךָ הַרְבֵּה בִּפְרָט בָּאִגֶּרֶת הַסָּמוּךְ בְּשָׁבוּעַ הֶעָבַר שֶׁתִּזָּהֵר וְתִזָּהֵר לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה. וְאַתָּה נוֹתֵן לִי תְּשׁוּאַת חֵן הַרְבֵּה עַל זֶה, וְאַף עַל פִּי כֵן אַתָּה כּוֹתֵב לִי מְרִירוּת בְּכָל פַּעַם שֶׁקָּשֶׁה לִי לִסְבֹּל. לֹא כָּךְ הִיא הַמִּדָּה בְּנִי יְדִידִי, כִּי אִם אָמְנָם לֵב נִשְׁבָּר יָקָר מְאֹד, אֲבָל בְּיוֹתֵר צְרִיכִין לְהִתְגַּבֵּר לַהֲפֹךְ הַכֹּל לְשִׂמְחָה. כִּי עֲדַיִן אֵינְךָ יוֹדֵעַ בְּנִי חֲבִיבִי עַד הֵיכָן עַד הֵיכָן מַגִּיעִין חַסְדֵי ה' וְנִפְלְאוֹתָיו לְכָל אֶחָד, בִּפְרָט הָאוֹחֲזִים עַצְמָם בְּקִשְׁרֵי חֶבְלֵי עֲבוֹתוֹת אַהֲבָה בְּהַצַּדִּיק הַקָּדוֹשׁ הָאֱמֶת הַמַּמְשִׁיךְ בְּכָל יוֹם וּבְכָל עֵת חֲסָדִים חֲדָשִׁים בְּכָל פַּעַם. וּתְהִלָּה לָאֵל גַּם אַתָּה אֶחָד מֵהֶם מִן הָאוֹחֲזִים בּוֹ בֶּאֱמֶת לָנֶצַח בְּקֶשֶׁר אַמִּיץ וְחָזָק בַּל יִמּוֹט לְעוֹלָם. וְעַתָּה יֵשׁ לְךָ רַק לְרַקֵּד וּלְדַלֵּג עַל הֶהָרִים מִתּוֹךְ רֹב שִׂמְחָה שֶׁזָּכִיתָ לְהִמָּנוֹת עִם הָאוֹחֲזִים בּוֹ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And he knows that he — of blessed memory — can show to the heavenly beings — who still do not know at all in His knowledge Yisborach — what have you seen and what have you searched — and so forth. And to the earthly beings — who are the lowliest and most wretched like him — today — and even if there are found in the world those still more wretched — he can show to all of them — that "m'lo kol ha'aretz k'vodo" — and still Hashem is with us and among us and close to us always. Gott iz mit dir — shrek dich nit — main kind — G-d is with you — do not fear — my child. Believe me that my words are through the truth — that our Rebbe — of blessed memory — truly intends you. I say to you in his name: G-d is with you — all will be turned for good. [גָּאט אִיז מִיט דִּיר שְׁרֶעק דִּיךְ נִיט מַיין קִינְד — Yiddish — one of the most tender and intimate moments in the entire collection of letters. Reb Nussun shifts from the formal register of rabbinic Hebrew — shifts from learned discourse — into plain Yiddish — the mother tongue of the Jewish street — to speak directly to his son's broken heart. And the words he chooses are the Rebbe's own promise — transmitted through him — to this particular person — in this particular moment of darkness] Only be strong and very very resolute to fulfil my words as they are — to always strengthen oneself to turn the melancholy to joy — according to the above words — and from yourself you will understand the rest. ## Segment 7
וְתִשְׁמַע מָחָר אִם יִרְצֶה הַשֵּׁם מִפִּי רַבִּי נַחְמָן וְרַבִּי דָּוִד נֵרוֹ יָאִיר מַה שֶּׁדִּבַּרְתִּי עַל פָּסוּק (תְּהִלִּים כ"ה) "סוֹד ה' לִירֵאָיו" וְכוּ' וְעַל יְדֵי זֶה "עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלַי", רַק חֲזַק וֶאֱמַץ מְאֹד מְאֹד לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל, וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה וְכָל מִינֵי מָרָה שְׁחוֹרָה וְעַצְבוּת וּדְאָגוֹת לַהֲפֹךְ הַכֹּל לְשִׂמְחָה; כִּי אַף עַל פִּי כֵן אֲנִי יוֹדֵעַ שֶׁתַּמּוּז רָאשֵׁי תֵּבוֹת זִכְרוּ תּוֹרַת מֹשֶׁה, וּכְפִי מְעַט מְעַט הַשִּׁעוּר שֶׁבְּלִבִּי מִזֶּה, צְרִיכִין לוֹמַר גַּם עַל דִּבּוּר הַקָּדוֹשׁ הַזֶּה אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא דַּי. כִּי הוּא נוֹגֵעַ לְתִקּוּן חֵטְא הָעֵגֶל לְתַקֵּן פְּגַם שְׁבִירַת לוּחוֹת שֶׁהִמְשִׁיכוּ שִׁכְחָה בָּעוֹלָם שֶׁמִּשָּׁם כָּל הַצָּרוֹת בְּגוּף וָנֶפֶשׁ וּמָמוֹן שֶׁסּוֹבְלִין בַּגָּלוּת הַמַּר הָאָרֹךְ הַזֶּה. וְעִקָּר הוּא צָרוֹת הַנֶּפֶשׁ, בִּפְרָט כְּמוֹ שֶׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו. אֲבָל לֹא דָּבָר רֵיק הוּא אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ לְהָאִיר עֵינֵינוּ בְּחִדּוּשֵׁי תּוֹרָתוֹ הַקְּדוֹשָׁה. שֶׁבְּכֻלָּם הֶרְאָה לָנוּ וְרָמַז לָנוּ הֵיטֵב הֵיטֵב שֶׁעֲדַיִן לֹא עָזַב חַסְדּוֹ מֵעִמָּנוּ. וַעֲדַיִן הַשֵּׁם יִתְבָּרַךְ עִמִּי וְעִמְּךָ בִּפְרָטִיּוּת וְעִם כֻּלָּנוּ, כִּי גִּלָּה לָנוּ תּוֹרַת חֶסֶד שֶׁלֹּא נִשְׁמָע מֵעוֹלָם. שֶׁכָּל דִּבּוּר יָכוֹל לְהַחֲיוֹת גַּם אוֹתְךָ וְגַם כָּל הַגְּרוּעִים בְּיוֹתֵר, אִם לֹא יִתְנַגְּדוּ נֶגֶד הַמַּמְשִׁיךְ עֲלֵיהֶם חֲסָדִים חֲדָשִׁים כָּאֵלֶּה. וְסוֹף כָּל סוֹף יוֹשִׁיעַ לָהֶם גַּם כֵּן, אֲבָל כַּמָּה וְכַמָּה הֵם רְחוֹקִים מֵהַגּוֹמֵל עִמָּהֶם טוֹבוֹת וְכוּ'. וּמַה טּוֹב חֶלְקֵנוּ שֶׁאֵין אָנוּ מִתְנַגְּדִים חָלִילָה עַל בַּעַל טוֹבָה כָּזֶה בַּעַל חֶסֶד כָּזֶה וְכוּ', אֲשֶׁר מָסַר נַפְשׁוֹ בְּכָל עֵת בִּשְׁבִילֵנוּ, וּפָעַל וְגָמַר וַעֲדַיִן יַתְחִיל וְיִגְמֹר וְכוּ' כִּי לֹא יִשְׁקֹט הָאִישׁ וְכוּ'. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ מִכַּמָּה טְעָמִים.
And through your strengthening yourself in joy — and also accustoming yourself to gladden your soul with words of playfulness — through this you will be able to exempt yourself from the multitude of troubling thoughts that weary you so greatly — which are in the aspect of an iron yoke and timhon leivav — confusion of the heart. On this the *Tanna* cried out (Brachos 61): "oy li mi'yitzri — oy li mi'yotzri" — "woe to me from my evil inclination — woe to me from my Creator." And Rashi explains: "oy li mi'yitzri" — woe to me from my inclination that wearies me with thoughts. Thus even the holy Tanna had sufferings from the wearying of the thoughts. And even if certainly your thoughts are much worse — but praised be G-d — you have the power of the holy Elder to rely upon — who said explicitly: one should rely upon his power. And already he has revealed to you in truth that all the above-mentioned words that he said — all of them are said also to you — and to those more wretched than you — in every generation. For he said explicitly that all that he says and reveals is for those who are here and for those who are not here. And believe him that also he himself gives himself life with these words that he is writing to you. And certainly there are many differences between him and you and between every person and another — for no person resembles his fellow. But know and believe that the above-mentioned words — and all his holy words — were all said also to you — in particular — and as above. Un taki fort hop — and truly — in all this — only joy. ## Segment 8
וַאֲשֶׁר כָּתַבְתָּ לִי מִצַּעַרְךָ מֵעִנְיַן מְחֻתָּנוֹ וּבִפְרָט מַה שֶּׁהִסְכַּלְתָּ לַעֲשׂוֹת בְּלֹא דַּעְתִּי. אֱמֶת שֶׁהִסְכַּלְתָּ בָּזֶה, אֲבָל בְּיוֹתֵר מִזֶּה שֶּׁאַתָּה מִצְטַעֵר עַל זֶה יוֹתֵר מִדַּאי, וְאַתָּה מַמְשִׁיךְ עָלֶיךָ גַּם מִזֶּה עַצְבוּת וּדְאָגוֹת חַס וְשָׁלוֹם חוּץ מֵהַמִּדָּה. כִּי אֲנִי מוֹחֵל לְךָ בְּוַדַּאי בִּמְחִילָה גְּמוּרָה, וּמַה שֶּׁעָבַר עָבַר. וּבְוַדַּאי אַחֲרֵי שֶׁכְּבָר נַעֲשָׂה מַה שֶּׁנַּעֲשָׂה, הַכֹּל מֵאֵת ה' הָיְתָה. כִּי אֲפִלּוּ מַה שֶּׁמְּדַבְּרִים הוּא גַּם כֵּן בְּחִינַת שִׁדּוּךְ וְעוֹשֶׂה רֹשֶׁם. וְעַל לְהַבָּא אֲנִי וְאַתָּה נִסְמֹךְ עַל ה' שֶׁבְּוַדַּאי יַנְחֵנוּ בְּצִדְקָתוֹ בְּדֶרֶךְ הַיָּשָׁר כִּרְצוֹנוֹ יִתְבָּרַךְ, וְחָלִילָה לְךָ מִלַּחְשֹׁב עוֹד עַל זֶה כְּלָל, רַק עַל לְהַבָּא תִּסְמֹךְ עַל הַשֵּׁם יִתְבָּרַךְ. "גֹל אֶל ה' מַעֲשֶׂיךָ וְיִכֹּנוּ מַחְשְׁבֹתֶיךָ" וְתִסְתַּכֵּל עַל הַחֶסֶד שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁזִּכָּה אוֹתְךָ בְּבֵן נָבוֹן וּמַשְׂכִּיל תְּהִלָּה לָאֵל. וַהֲלֹא רֹב צַעַרְךָ הִיא מֵהַטּוֹבָה לַאֲשֶׁר הַשֵּׁם יִתְבָּרַךְ חֲנָנְךָ בְּבֵן נָבוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְגַם תְּהִלָּה לָאֵל עוֹזֵר לְךָ הַשֵּׁם יִתְבָּרַךְ לְהוֹצִיא עָלָיו הַהֶכְרֵחִיּוּת גַּם בְּצָרְכֵי הַשִּׁדּוּךְ וְכוּ' בְּעֶזְרַת ה' יִתְבָּרַךְ וְעַל כֵּן אַתָּה מִצְטַעֵר עַל שֶׁנִּתְקַשַּׁרְתָּ עִמּוֹ וְכוּ'. הֲלֹא טוֹב טוֹב לְהִסְתַּכֵּל עַל הַטּוֹבוֹת הַנַּ"ל וְלִשְׂמֹחַ בְּחַסְדּוֹ, וְה' יִתְבָּרַךְ יַעְזֹר לְךָ וְיִתֵּן לְךָ עֵצוֹת טוֹבוֹת לְהִתְנַהֵג עִמּוֹ כָּרָאוּי. כִּי בְּוַדַּאי מַה שֶּׁהִתְחַלְתָּ עַתָּה לְדַבֵּר עִמּוֹ מִזֶּה הוּא רָאוּי וְנָכוֹן כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ, אֲבָל אַף עַל פִּי כֵן אִי אֶפְשָׁר לִדְחֹק אֶת הַשָּׁעָה וְלַכֹּל עֵת וּזְמַן וְכוּ'. הַיּוֹשֵׁב וּמְזַוֵּג זִוּוּגִים יַנְחֶה אוֹתְךָ בְּדֶרֶךְ הָאֱמֶת כִּרְצוֹנוֹ הַטּוֹב יִתְבָּרַךְ. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וּבְוַדַּאי תָּבִין דְּבָרִים הַרְבֵּה מִתּוֹךְ דְּבָרַי. רַק חֲזַק וֶאֱמַץ לְקַיֵּם כָּל דְּבָרֵינוּ לַחֲטֹף בְּכָל יוֹם תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וְלָשׂוּחַ בֵּינוֹ לְבֵין קוֹנוֹ וְכוּ'. וְעַל כֻּלָּם לְהִתְחַזֵּק מְאֹד לְשַׂמֵּחַ נַפְשְׁךָ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nagila v'nismecha bishu'aso. Nagila v'nismecha bishu'aso. The words of your father — who longs to gladden your soul in His great chesed. Nussun of Breslov. ## Segment 9
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שנה URL: https://ajew.org/reader-plain/alim-litrufa/2/354/ # שנה
שנה
Source: https://ajew.org/reader/alim-litrufa/2/354 ## Segment 1
שנה
The words of your lover in truth forever — who awaits their response and the fulfilment of all the above — quickly and swiftly — and may Hashem Yisborach make them successful in all that they turn — and raise their horn in honour. And may they merit to go in his holy ways — in particular to multiply in prayer and supplication — and more so to express one's conversation before Him Yisborach every day — and to strive to gladden one's soul always. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' בָּלָק תר"א בַּרְדִּיטְשׁוֹב.
Nagila v'nismecha bishu'aso. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ בְּיוֹם א' הֶעָבַר. וְשַׂשְׂתִּי כְּעַל כָּל הוֹן בִּרְאוֹתִי עֹצֶם תְּשׁוּקָתְךָ וּזְרִיזוּתְךָ לִנְטוֹת מִכְתָּב אֵלַי בְּכָל פַּעַם לְמַעַן תּוּכַל לֵהָנוֹת מֵאוֹר הָאֱמֶת הַגָּנוּז אֶצְלֵנוּ בְּחַסְדּוֹ הַנִּפְלָא יִתְבָּרַךְ שְׁמוֹ. וְהֶחֱיֵיתָ אוֹתִי בַּמֶּה שֶׁכָּתַבְתָּ שֶׁמִּכְתָּבִי הוֹעִיל לְךָ לְשַׂמֵּחַ נַפְשְׁךָ קְצָת. כִּי זֶה כָּל מְגַמָּתִי, כִּי עֲדַיִן אֵינְךָ יוֹדֵעַ עַד הֵיכָן מַגִּיעַ הַשַּׁעֲשׁוּעִים שֶׁעוֹשִׂים לְהַשֵּׁם יִתְבָּרַךְ כְּשֶׁמְּחַיִּים נֶפֶשׁ הַיִּשְׂרְאֵלִי בְּעֹצֶם מְרִירוּת נַפְשׁוֹ, בְּגוּף וָנֶפֶשׁ וּמָמוֹן מֵעַצְמוֹ וּמֵאִשְׁתּוֹ וְיוֹצְאֵי חֲלָצָיו וְכוּ'. וּכְשֶׁמַּכְנִיסִים בּוֹ אֵיזֶה רֶמֶז וְנִיצוֹץ אֲמִתִּי, בְּאֹפֶן שֶׁיְּשַׂמְּחוּ נַפְשׁוֹ וִיחַזְּקוּ דַּעְתּוֹ קְצָת וְכוּ' זֶה עִקַּר בְּחִינַת מְקַיֵּם נֶפֶשׁ מִיִּשְׂרָאֵל, שֶׁנֶּחֱשָׁב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּלְסַפֵּר לְךָ הֲמוֹן הַתְּלָאוֹת שֶׁרוֹאִים פֹּה יִקְצְרוּ הֲמוֹן יְרִיעוֹת. בְּכָל עֵת וּבְכָל אָדָם וּבְכָל מָקוֹם רוֹאִין שֶׁאֵין מָקוֹם לִבְרֹחַ וְלָנוּס כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה הַקְּדוֹשָׁה. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. אִם יִרְצֶה הַשֵּׁם מֵאוּמַאן אֶכְתֹּב לְךָ בַּאֲרִיכוּת קְצָת כְּפִי חַסְדּוֹ וִישׁוּעָתוֹ יִתְבָּרַךְ.
Peace — to my beloved son — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
He received his letter today before the morning prayer — with the sum of four gold coins — twenty-three. And now — praised be G-d — he has already prayed with the congregation. And today is Rosh Chodesh Tammuz — Rosh Chodesh — the root of repentance. Tammuz — the letters are an acronym: Zichru Toras Moshe — "remember the Torah of Moshe." Z'man Mattan Toraseinu — "the time of the giving of our Torah." And the vav is missing — for the Tablets were broken — whose length and breadth were six — vav tefachim. [תַּמּוּז — ז-מ-ת — the letters rearranged spell זִכְרוּ תּוֹרַת מֹשֶׁה and also זְמַן מַתַּן תּוֹרָתֵנוּ. The vav is missing from the month name because on the 17th of Tammuz the first Tablets were broken — the Tablets were six by six tefachim — represented by the letter vav whose numerical value is six. Thus the very name of the month bears the wound of the breaking — and also its remedy: Zichru Toras Moshe — remember!] And one must remember all this well — as we are warned by this very Torah itself — which is the acronym of Tammuz — which is *"Zichru"* — "Remember." For all these words are the very Torah of Moshe — for they are the fulfilment of the Torah. And now one must return again and again — zachor zachor — remember well well — all the good things and the wonders that Hashem Yisborach did with them — from the days of Moshe Rabbeinu our Teacher — of blessed memory — from the day of the giving of the Torah until this day. As our Sages — of blessed memory — warned us greatly on this — as it is written: "zichru niflaosav asher asah" — "remember His wonders which He performed" — "zachor es yom asher amad'ta lifnei Hashem Elokecha b'Choreiv" — "remember the day that you stood before Hashem your G-d at Horeb" — and what He did with them in every generation — through all the true tzaddikim — the sons of ascent — of every generation. [Tehillim 105:5; Devarim 4:10] And in particular what He did with them in this generation — that they — in their poverty and their servitude and the very utmost of their lowliness — they who descended miraculously in their many sins — Hashem Yisborach made wondrous His chesed and His salvation with them — to make them hear such — to remind them every time of Hashem their G-d and His holy Torah — until even we — all of us — who are here today alive — can remind ourselves every time of the greatness of the Creator — the One — the Primordial — may His name be blessed — Who watches over us at every time — Who sees at every time to make good our end — as we see every time — in the very immensity of our lowliness — that it seems every time that nearly nearly the hope is lost — G-d forbid. In the aspect of: "va'omar avad nitzchi v'tochalt'i mei'Hashem" — "and I said: my endurance has perished and my hope from Hashem." "Zos ashiv el libbi al kein ochil — chasdei Hashem ki lo samu — ki lo chalu rachamav" — "this I recall to my heart — therefore I hope — the chasadim of Hashem have not ceased — for His mercies have not ended." [Eichah 3:18,21-22] And as we say three times every day: "v'al nisecha she'b'chol yom imanu — ha'tov ki lo chalu rachamecha" — "and for Your miracles that are with us every day — the Good One — for Your mercies have not ended." And believe with complete faith — my beloved son — the desire of my heart — that also to you all these words are said. And already he wrote to him greatly in particular in the letter of the past week — that he should take great care and care — to turn the grief and the sighing to joy. And you are thanking him greatly for this — and even so you write to him bitterness every time — that it is hard for you to bear. This is not the proper measure — my dear friend. For even though a broken heart is very precious — one must strengthen oneself even more to turn all to joy. For still you do not know — my beloved son — how far how far the chasadim of Hashem and His wonders reach — for each and every one — in particular those who hold themselves in the bonds and cords of powerful love of the holy true tzaddik — who draws down every day and at every time new chasadim — again and again. And praised be G-d — also you are one of them — of those who hold him in truth forever — in a strong and firm bond — that will never be shaken forever. And now you have only to dance and to leap over the mountains — from within the abundance of joy — that you merited to be counted among those who hold him — with Hashem's help. And tomorrow — if Hashem wills — you will hear from the mouth of Rabbi Nachman and Rabbi Dovid — may their lights shine — what he spoke on the verse "sod Hashem liyereiav" — "the secret of Hashem is for those who fear Him" — and so forth — and through this — "einai tamid el Hashem ki hu yotzi mereshes raglai" — "my eyes are always to Hashem — for He will bring my feet out of the net." [Tehillim 25:14,15] Only be very very strong and resolute to gladden your soul in all that you can — and to turn all the grief and sighing and all manner of melancholy and sadness and worries — to turn all to joy. For even so — I know that Tammuz — its letters are an acronym of Zichru Toras Moshe — and according to the small small measure of what is in my heart of this — one must say also of this holy word: "ilmalei lo aseini la'olam ela lishmo'a da — dai" — "had I come to the world only for this one — to hear this — it would have been enough." For this touches the rectification of the sin of the golden calf — to rectify the flaw of the breaking of the Tablets — which drew forgetfulness upon the world — from which stem all the troubles in body and soul and money that are suffered in this bitter and extended exile. And the essential suffering is the exile of the soul — in particular as each one knows in his soul the plagues of his heart and his pains. But it is not an empty thing — that He made wondrous His chesed with them to illuminate their eyes with the novellae of His holy Torah — in all of which He showed them and hinted to them well well — that still He has not removed His chesed from them. And still Hashem Yisborach is with him and with you — in particular — and with all of them. For He revealed to them a Torah of chesed that was never heard in the world — that every single word can give life also to you and to all the most wretched — if they do not oppose the one who draws upon them such new chasadim. And in the end He will save them also — but how very far are they from the One Who bestows goodness upon them. And how good is our portion — that we do not oppose — G-d forbid — such a Master of goodness — such a Master of chesed — who gave his soul at every time for our sake — and acted and completed — and still he will begin and complete — for "the man will not rest" — and so forth. More than this it is impossible to extend — for several reasons. And what you wrote to him about your pain in the matter of your son-in-law — and in particular what you acted foolishly without his knowledge. It is true that you acted foolishly in this — but even more than this — that you are distressing yourself about this more than is fitting — and you are drawing upon yourself from this also sadness and worries — G-d forbid — beyond measure. For he certainly forgives you with complete forgiveness — and what has passed has passed. And certainly after it has already been done as it has been done — all of it is from Hashem. For even what people speak — it is also in the aspect of a shidduch — and it makes an impression. And for the future — both he and you will rely on Hashem — that certainly He will lead them in His righteousness on the straight road as His good will. And G-d forbid that he think about this any further at all — only for the future rely on Hashem Yisborach. "Gol el Hashem ma'asecha v'yikonu machsh'vosecha" — "roll your deeds upon Hashem — and your thoughts will be established." And look at the chesed of Hashem Yisborach — that He has granted you a wise and understanding son — praised be G-d. And is not most of your pain from the good that Hashem Yisborach has graced you — with a wise and understanding son — with Hashem's help. And also — praised be G-d — Hashem Yisborach is helping you to bring forth for him the necessities — also for the needs of the shidduch — with Hashem's help. And therefore you are distressed that you bound yourself with him. Is it not good — very good — to look at the above-mentioned goods — and to rejoice in His chesed? And may Hashem Yisborach help you and give you good counsels to conduct yourself with him as befitting. For certainly what you have now begun to speak with him about this — is fitting and correct as they spoke. But even so it is impossible to press the hour — and for all things there is a time and a season. He Who sits and makes matches will lead you on the road of truth as His good will. More than this there is no leisure to extend. And certainly you will understand much from within his words. Only be strong and resolute — to fulfil all their words — to snatch every day Torah and prayer and good deeds — and to converse between himself and his Maker. And above all — to greatly strengthen yourself to gladden your soul — nagila v'nismecha bishu'aso. The words of your father. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שנו URL: https://ajew.org/reader-plain/alim-litrufa/2/355/ # שנו
שנו
Source: https://ajew.org/reader/alim-litrufa/2/355 ## Segment 1
שנו בָּרוּךְ הַשֵּׁם, יוֹם ג' פִּינְחָס י"ז בְּתַמּוּז תר"א בַּרְדִּיטְשׁוֹב. אֲהוּבִי בְּנִי חֲבִיבִי. הִנֵּה עַתָּה אֲנִי מוּכָן לִנְסֹעַ לִקְהִלַּת טֶעפְּלִיק, וְהַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם וְכוּ'; וְנִזְכֶּה לְפַקֵּחַ עַל דְּרָכֵינוּ וּלְהַרְגִּישׁ גָּלוּת הַנֶּפֶשׁ בִּלְבָבֵנוּ שֶׁזֶּה עִקַּר צָרַת הַחֻרְבָּן וְהַגָּלוּת. וְנִהְיֶה בִּכְלַל הַמִּתְאַבְּלִים עַל זֶה, עַד שֶׁנִּזְכֶּה לִרְאוֹת בְּשִׂמְחָתָהּ. וְגַם בְּכָל יוֹם יְנַחֵם וִישַׂמַּח אוֹתָנוּ הַשֵּׁם יִתְבָּרַךְ בְּשִׂמְחָתוֹ הָאֲמִתִּית מַה שֶּׁזָּכִינוּ לִהְיוֹת בִּכְלַל בְּנֵי צִיּוֹן וִירוּשָׁלַיִם. וְיֵשׁ בָּזֶה הַרְבֵּה, וּמֵאֵלֶיךָ תָּבִין מְעַט מֵהַרְבֵּה. וּלְגֹדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. וְאִם יִרְצֶה הַשֵּׁם מֵאוּמַאן אֶכְתֹּב לְךָ בְּבֵאוּר יוֹתֵר. דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה. נָתָן מִבְּרֶסְלֶב וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה.
My beloved son — my dear one — may his light shine. He received his letter on the past Sunday. And he rejoiced like one who finds great treasure — upon seeing the immensity of your longing and your alacrity to send a letter to him every time — in order to benefit from the hidden light of truth that is stored with us — in His wondrous chesed — may His name be blessed. And you gave him life by writing that his letter helped you to gladden your soul a little — for this is all his desire. For still you do not know how far the delights reach that are made for Hashem Yisborach — when the Jewish soul — in the very intensity of its bitterness — in body and soul and money — from himself and from his wife and his children and so forth — is given life. And when some true hint and spark is introduced within it — in a way that it gladdens its soul and strengthens its mind a little — this is the essential aspect of sustaining a soul of Israel — which is considered as if one sustained an entire world. And to tell him the multitude of the distresses that are seen here — a thousand pages would not suffice. In every time and every person and every place — one sees that there is no place to flee and to run to — except to Hashem Yisborach — and to the holy Torah. More than this — it is impossible to extend at all. If Hashem wills — from Uman he will write him at somewhat more length — according to His chesed and His salvation — may He be blessed. The words of your father who awaits to see you in life and peace and joy. Nussun of Breslov. # שנז URL: https://ajew.org/reader-plain/alim-litrufa/2/356/ # שנז
שנז
Source: https://ajew.org/reader/alim-litrufa/2/356 ## Segment 1
שנז
And fulfil what we spoke about this — and believe every day and every time — that the *chasadim* of Hashem have not ended and His mercies have not ceased — *"chadashim labekarim rabbah emunasecha."* More than this it is impossible to speak in the open field — and the time of *Mincha* has arrived. May we merit to fulfil the verse: *"vayeitzei Yitzchok lasuach basadeh"* — to express our speech every day — until we merit to come into joy — *nagila v'nismecha bishu'aso.* ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ה' מַסְעֵי תר"א אוּמַאן.
The words of your father who awaits to see you in life and peace and joy. ## Segment 3
שָׁלוֹם רַב לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Nussun of Breslov. ## Segment 4
דַּע בְּנִי חֲבִיבִי, כִּי בָּאתִי לְטֶעפְּלִיק אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת פִּינְחָס הֶעָבַר. וּבִכְנִיסָתִי בְּסַף הַבַּיִת, הוֹשִׁיט לִי רַבִּי נַחְמָן חֲתַן רַבִּי נְתַנְאֵל מִכְתָּבְךָ מֵאִתְּךָ. וְקָרִיתִי אוֹתוֹ תֵּכֶף, וְשָׁם נֶאֱמַר שֶׁכְּבָר נִשְׁלְחָה הַסְּחוֹרָה וְהָיָה לִי לְנַחַת וּלְמֵשִׁיב נַפְשִׁי הֶחֱיֵיתָ אוֹתִי מְאֹד. וְאוֹר לְיוֹם ג' הֶעָבַר בָּאתִי לְפֹה סָמוּךְ לַחֲצִי הַלַּיְלָה, וּמָצָאתִי פֹּה שְׁנֵי מִכְתָּבִים מֵאִתְּךָ עִם הַקֻּנְטְרֵסִים וְהָיָה לִי לְנַחַת גָּדוֹל. אַךְ צַעֲרִי גָּדוֹל מְאֹד מֵרִבּוּי הַטָּעוּתִים וְהַטִּשְׁטוּשִׁים שֶׁיֵּשׁ שָׁם, אַךְ אַף עַל פִּי כֵן בְּוַדַּאי הוּא חֶסֶד נִפְלָא וִישׁוּעָה רַבָּה שֶׁזָּכִינוּ אַחַר הָרַעַשׁ שֶׁעָבַר, הִתְנוֹצְצוּת יְשׁוּעָה כָּזֹאת. תְּהִלָּה לָאֵל אָנוּ רוֹאִין בְּעִנְיָן זֶה וְכַיּוֹצֵא בּוֹ כִּי עֲדַיִן לֹא עָזַב חַסְדּוֹ מֵאִתָּנוּ. חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ', וְכָעֵת אֲנִי עוֹמֵד וּמְצַפֶּה שֶׁיַּגִּיעַ לִי אִגֶּרֶת מֵרַבִּי חַיִּים וְרַבִּי אֶפְרַיִם בְּעַצְמוֹ, וְאָז אֲשִׁיבֵם כָּרָאוּי כִּי עַתָּה אֵינִי יוֹדֵעַ מַה לַּחֲשֹׁב מַה שֶּׁאֵין לִי שׁוּם יְדִיעָה מֵהֶם בְּעַצְמָם. וְאַתָּה לֹא הוֹדַעְתַּנִי מִמִּי הָיָה הָאִגֶּרֶת שֶׁהֵבִיא הַשָּׁלִיחַ אִם מֵרַבִּי דֹּב בִּלְבָד אִם גַּם מֵר' אֶפְרָיִם הַנַּ"ל. עַתָּה תִּרְאֶה לְהוֹדִיעֵנִי עוֹד הַפַּעַם בַּאֵר הֵיטֵב.
My beloved son — my dear one. ## Segment 5
וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְמַכְאוֹבֵי בִּנְךָ דָּוִד צְבִי שֶׁיִּחְיֶה, וַאֲנִי מְחַכֶּה לַה' שֶׁבְּקָרוֹב יַגִּיעַ לִי אִגֶּרֶת מֵאִתְּךָ שֶׁהָיָה לוֹ שִׁנּוּי לְטוֹבָה. וְעַתָּה בְּדַעְתִּי לְהִתְעַכֵּב פֹּה עַד אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. כִּי בְּיוֹם א' הַסָּמוּךְ יִהְיֶה עֶרֶב רֹאשׁ חֹדֶשׁ, וְאִם יִרְצֶה הַשֵּׁם בְּיוֹם ג' אוֹ ד' אֶסַּע מִפֹּה לְטִירָהאוִויצֶע עַל שַׁבַּת חֲזוֹן, וּמִשָּׁם לִטְשֶׁעהרִין עַל שַׁבַּת נַחֲמוּ הַבָּא עָלֵינוּ לְטוֹבָה. הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם בְּדֶרֶךְ הָאֱמֶת, כִּי אֲנִי סוֹמֵךְ עָלָיו יִתְבָּרַךְ לְבַד. יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וּלְהַרְחִיב בְּדִבְרֵי אֱמֶת אֵין הַזְּמַן מַסְפִּיק. גַּם עַתָּה הוּא בֵּין הַמְּצָרִים וְאֵין הַדַּעַת צְלוּלָה כְּלָל. כִּי אָרַךְ עָלֵינוּ הַגָּלוּת בְּגוּף וָנֶפֶשׁ, הִשְׂבִּיעָנוּ בַּמְּרוֹרִים וְכוּ', עַד אֲשֶׁר כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל. אַךְ זֹאת נֶחָמָתֵנוּ בְּעָנְיֵינוּ שֶׁהִקְדִּים לָנוּ רְפוּאָה לְמַכּוֹתֵינוּ הָאֲנוּשׁוֹת מְאֹד, מַה שֶּׁאָנוּ יוֹדְעִין מִקְּדוֹשׁ יִשְׂרָאֵל כָּזֶה וְכוּ', הוּא נֶחָמָתֵנוּ בִּכְלָל וּבִפְרָט. וְהַשֵּׁם יִתְבָּרַךְ יַעֲזֹר לָנוּ לִבְכּוֹת וּלְהִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְהָעִקָּר לְהִתְאַבֵּל עַל עֲווֹנוֹתֵינוּ הַמְעַכְּבִים בִּנְיַן בֵּית הַמִּקְדָּשׁ, עַד נִזְכֶּה לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה, לִבְטֹחַ בְּחַסְדּוֹ וִישׁוּעָתוֹ הַגְּדוֹלָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה.
Behold — he is now prepared to travel to the congregation of Teplik. And may Hashem Yisborach lead him in peace and so forth. And may they merit to watch over their ways — and to feel the exile of the soul in their hearts — which is the essential suffering of the destruction and the exile. And may they be among those who mourn over this — until they merit to see its joy. [Written on the 17th of Tammuz — the fast of the breaking of the Tablets — one of the most sorrowful days of the Jewish calendar — the beginning of the Three Weeks — bein ha'meitzarim. Reb Nussun writes from this context — not only physical exile — but the exile of the soul — the inner exile — which is the root of all exile. And simultaneously — the consolation: every day may Hashem gladden them in what they merited to be among the children of Zion and Jerusalem] And also every day may Hashem Yisborach comfort and gladden them with His true joy — in what they merited to be among the children of Zion and Jerusalem. And there is much in this — and from yourself you will understand a little from much. Because of the great urgency — it is impossible to extend further. And if Hashem wills — from Uman he will write him in more explained form. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְךָ
And peace to all our anshei sh'lomaynu with love. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of your father who awaits salvation. Nussun of Breslov. Overview: Tuesday, Parshas Pinchas — 17th of Tammuz — Berdichev — 5601. To his beloved son. He is now prepared to travel to the congregation of Teplik. And may Hashem lead him in peace. And may they merit to watch over their ways — and to feel the exile of the soul in their hearts — which is the essential suffering of the destruction and the exile. And may they be among those who mourn over this — until they merit to see its joy. And also every day may Hashem Yisborach comfort and gladden them with His true joy — in what they merited to be among the children of Zion and Jerusalem. And there is much in this — and from yourself you will understand a little from much. Because of the great urgency — impossible to extend further. If Hashem wills — from Uman he will write in more explained form. # שנח URL: https://ajew.org/reader-plain/alim-litrufa/2/357/ # שנח
שנח
Source: https://ajew.org/reader/alim-litrufa/2/357 ## Segment 1
שנח
The words of your father. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' רֹאשׁ חֹדֶשׁ מְנַחֵם תר"א אוּמַאן.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי, הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And peace to all our anshei sh'lomaynu with love. ## Segment 4
(חָסֵר) וְכָעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לוֹ, כִּי כְּבָר כָּתַבְתִּי לוֹ הַרְבֵּה תְּהִלָּה לָאֵל. וְכַאֲשֶׁר תִּכְתֹּב לִי אִגֶּרֶת לִטְשֶׁעהרִין תִּשְׁתַּדֵּל לְקַבֵּל אִגֶּרֶת מִבָּנַי שֶׁיִּחְיוּ, שֶׁיִּכְתֹּב בְּעַצְמוֹ בְּנִי רַבִּי דָּוִד צְבִי שֶׁיִּחְיֶה וּבְנִי נַחְמָן שֶׁיִּחְיֶה. וְתִכְתֹּב מִשְּׁלוֹם כָּל אֶחָד וּמִשְּׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבַבְכֶם בַּה' לִבְטֹחַ בְּחַסְדּוֹ תָּמִיד, וְלַעֲשׂוֹת טוֹב לַחֲטֹף בְּכָל יוֹם כָּל מַה שֶּׁיּוּכַל כָּל אֶחָד לְפִי עֶרְכּוֹ. כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים ל"ז) "בְּטַח בַּה' וַעֲשֵׂה טוֹב", שֶׁמְּבֹאָר שֶׁלַּעֲשׂוֹת טוֹב צְרִיכִין לִבְטֹחַ בַּה', הֵן בְּעִנְיַן פַּרְנָסָה, וְהֵן בְּעִנְיַן הַהִתְחַזְּקוּת שֶׁצְּרִיכִין בִּטָּחוֹן גָּדוֹל וְעָצוּם מְאֹד בְּחַסְדּוֹ, וְרַחֲמָיו הַמְרֻבִּים שֶׁאֵינָם כָּלִים לְעוֹלָם, כְּמוֹ שֶׁכָּתוּב (שָׁם י"ג) "וַאֲנִי בְּחַסְדְּךָ בָּטַחְתִּי" וְכוּ', וְעַל יְדֵי זֶה דַּיְקָא יְכוֹלִין לַעֲשׂוֹת טוֹב וְכוּ'. וְיָתֵר מִזֶּה אֵין הַזְּמַן מַסְכִּים לְהַאֲרִיךְ.
Great peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Know my beloved son — that he arrived in Teplik on the night before the past Shabbas Kodesh — Parshas Pinchas. And at the very threshold of the house — Rabbi Nachman — the son-in-law of Rabbi Nesanel — handed him his letter. And he read it immediately. And there it was stated that the merchandise was already sent — and it was a great comfort to him and a restorer of his soul — you gave him life greatly. And on the night before the past Tuesday he arrived here close to midnight — and he found here two letters from him with the kuntreisim — and it was a very great comfort. But his pain is very great from the multitude of errors and blotches that are there. But even so — it is certainly a wondrous chesed and a great salvation — that after the uproar that passed — such a glimmering of salvation came to them. Praised be G-d — he sees in this matter and its like — that still He has not removed His chesed from them. Chasdei Hashem ki lo samu — and so forth. And now he is standing and waiting to receive a letter from Rabbi Chayyim and Rabbi Ephraim himself — and then he will reply to them properly. For just now he does not know what to think — since he has no information from them personally at all. And you did not inform him from whom the letter was — that the courier brought — whether from Rabbi Dov alone or also from Rabbi Ephraim as above. Now see to inform him again — explained well. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל בְּנֵי בֵיתִי בִּבְרֶסְלֶב. וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ דְּשָׁם, וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּקְהִלַּתְכֶם וּבְכָל סְבִיבוֹתֵיכֶם, שָׁלוֹם וְיֵשַׁע רַב. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. גַּם אוּלַי הָיָה לָכֶם אֵיזֶה יְדִיעָה שֶׁכְּבָר הִגִּיעַ הַסְּחוֹרָה לִמְקוֹמָהּ לְשָׁלוֹם, תּוֹדִיעֵנִי מִיָּד כְּדֵי לְנַחֵת. גַּם תּוֹדִיעֵנִי מִמִּי הָיָה הָאִגֶּרֶת עַל יְדֵי הַשָּׁלִיחַ. וְכָל מַה שֶּׁתִּשְׁמַע מֵעִסְקֵנוּ בִּכְתָב וּבְעַל פֶּה, הַכֹּל תּוֹדִיעֵנִי מִיָּד.
The words of your father who waits for salvation and intercedes for you. Nussun of Breslov. And may Hashem Yisborach send complete healing to the pain of his son Dovid Tzvi — may he live. And he is waiting to Hashem — that soon a letter will reach him from him — that there was a change for the better. And now he intends to remain here until after the holy Shabbas coming upon them for good. For on the coming Sunday it will be Erev Rosh Chodesh — and if Hashem wills — on Tuesday or Wednesday he will travel from here to Tirahowitz for Shabbas Chazon — and from there to Tshehrin for the Shabbas Nachamu coming upon them for good. May Hashem Yisborach lead him in peace on the road of truth — for he leans upon Him Yisborach alone. May He lead him in paths of righteousness for His name's sake. And to extend in words of truth — time does not suffice. And also now it is bein ha'meitzarim — and the mind is not at all clear. For the exile of body and soul has been long upon them — He has saturated them with bitterness — and so forth — until the strength of the porter has nearly nearly failed. [כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל — from Nechemia 4:4 — "the strength of the porter has failed." One of the most aching verses of the exile — the burden-bearer has nearly reached his limit. Reb Nussun quotes this in the midst of the Three Weeks — acknowledging the full weight of the generations of exile — not shying away from the depths of the suffering] But this is their consolation in their poverty — that He preceded for them a healing for their very grievous wounds — in what they know from such a Holy One of Israel — and so forth — He is their consolation — in the general and in the particular. And may Hashem Yisborach help them to weep and to mourn for the destruction of the Temple — and the essential is to mourn for their sins that delay the building of the Temple — until they merit to turn the grief and the sighing to joy and to gladness — to trust in His chesed and His great salvation — that all will be turned for good. And peace to all our anshei sh'lomaynu with great love. # שנט URL: https://ajew.org/reader-plain/alim-litrufa/2/358/ # שנט
שנט
Source: https://ajew.org/reader/alim-litrufa/2/358 ## Segment 1
שנט
The words of your father — who always seeks your peace with love — and who intercedes for you — and who urges and advises you for your benefit — in this world and in the World to Come — forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' עֵקֶב תר"א לפ"ק טְשֶׁעהרִין.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 4
בָּאתִי לְפֹה קְהִלַּת טְשֶׁעהרִין בִּתְחִלַּת הַלַּיְלָה הַשַּׁיָּכָה לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וָאֶתְחַנַּן, וּמָצָאתִי פֹּה מִכְתָּבוֹ וְהָיָה לִי לְנַחַת גָּדוֹל. בִּפְרָט שֶׁהֵשִׁיב לִי עַל כָּל מַה שֶּׁחָפַצְתִּי, וְאֶתְמוֹל קִבַּלְתִּי עוֹד מִכְתָּבוֹ עִם הַמִּכְתָּב מֵרַבִּי חַיִּים כַּ"ץ, אֲשֶׁר לָזֶה כָּלְתָה נַפְשִׁי. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה, וִיקַבֵּל פֹּה אִגֶּרֶת לְרַבִּי חַיִּים הַנַּ"ל, וְגַם לְרַבִּי דָּוִד מָסַרְתִּי אִגֶּרֶת לְשָׁם, וְיִרְאֶה שֶׁיַּגִּיעוּ שְׁנֵיהֶם בִּזְרִיזוּת לְשָׁם. וּכְבָר אַתָּה מֻזְהָר וְעוֹמֵד לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר, וּבִפְרָט שֶׁאַתָּה רוֹאֶה יְשׁוּעַת ה' בְּכָל עֵת; וְתִזְכֹּר גֹּדֶל הַצַּעַר שֶׁהָיָה לְךָ וּלְכֻלָּנוּ מִבִּנְךָ דָּוִד צְבִי שֶׁיִּחְיֶה, וּמַה גָּדְלוּ חַסְדֵי ה' שֶׁנִּתְרַפֵּא בְּחַסְדּוֹ יִתְבָּרַךְ. רָאוּי לְךָ לָגִיל וְלָשׂוּשׂ בְּחַסְדּוֹ יִתְבָּרַךְ וְכוּ'. וְכֵן בְּכָל הַהַרְחָבוֹת שֶׁאָנוּ רוֹאִין בְּכָל הַצָּרוֹת רַחֲמָנָא לִצְלַן, אֲפִלּוּ בְּצָרוֹת הַנֶּפֶשׁ, אַף עַל פִּי שֶׁאָנוּ בְּעַצְמֵנוּ חַיָּבִים כְּמוֹ שֶׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ, אַף עַל פִּי כֵן חַסְדּוֹ יִתְבָּרַךְ גָּדוֹל מְאֹד עַד אֵין חֵקֶר וְאֵין מִסְפָּר. וּבְחַסְדּוֹ יִתְבָּרַךְ לֹא יַעַזְבֵנוּ בְּיָדוֹ חַס וְשָׁלוֹם. וְלוּלֵא ה' עֶזְרָתָה לָנוּ כִּמְעַט כִּמְעַט. מַה גָּדְלוּ חַסְדֵי ה' שֶׁעָשָׂה עִמָּנוּ בַּדּוֹר הַזֶּה, עַל יְדֵי הָאִישׁ תְּבוּנוֹת הָאֲמִתִּי שֶׁמַּמְשִׁיךְ תִּקּוּנִים נוֹרָאִים כָּאֵלֶּה עַד שֶׁנַּעֲשִׂים אֲמָרוֹת טְהוֹרוֹת לְהַחֲיוֹת כָּל הַנְּפָשׁוֹת הַנְּפוּלוֹת אֲשֶׁר רַבּוּ כְּמוֹ רַבּוּ בַּדּוֹרוֹת אֵלֶּה; אַךְ אוֹי לָהֶם לְהַחוֹלְקִים וְהַמִּתְנַגְּדִים עַל הָעוֹסֵק בְּתִקּוּן נַפְשֵׁיהֶם בְּכָל עֵת. וְאַף עַל פִּי שֶׁהֵם חוֹלְקִים כְּמוֹ שֶׁחוֹלְקִים וּמִתְלוֹצְצִים כְּמוֹ שֶׁמִּתְלוֹצְצִים, אַף עַל פִּי כֵן הוּא עוֹסֵק בְּתִקּוּנָם מֵרָחוֹק. כִּי הַמַּעְיָן דְּנָפִיק וְכוּ' מַשְׁקֶה וּמַרְוֶה אֶת הָאָרֶץ גַּם בְּמָקוֹם שֶׁהוֹלֵךְ מִתַּחַת לָאָרֶץ בְּמַעֲמַקִּים, כַּמּוּבָן בְּסִפְרוֹ הַקָּדוֹשׁ. וּמַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ בְּחַסְדּוֹ וִישׁוּעָתוֹ הַנִּפְלָאָה שֶׁאָנוּ זוֹכִים לֵידַע בֶּאֱמֶת מֵהָעוֹסֵק בְּתִקּוּנֵנוּ לָנֶצַח. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, אַךְ צְרִיכִין לַחֲזֹר זֹאת בְּמַחֲשָׁבָה וּבְדִבּוּר בְּכָל יוֹם לְהוֹדוֹת עַל הֶעָבָר וּלְבַקֵּשׁ עַל לְהַבָּא. וּלְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל עֵת.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
And now he does not know what to write to him — for he has already written to him greatly — praised be G-d. And when he writes him a letter to Tshehrin — let him strive to receive a letter from his sons — may they live. And let his son Rabbi Dovid Tzvi — may he live — write himself. And his son Nachman — may he live. And write from the peace of each one and from the peace of all our anshei sh'lomaynu. And may Hashem Yisborach strengthen their hearts — to trust in His chesed always — and to do good — to snatch every day all that each one can do — each according to his level. As it is written: "b'tach baHashem v'asei tov" — "trust in Hashem and do good" [Tehillim 37:3] — which is explained — that to do good one must trust in Hashem — both in the matter of livelihood — and in the matter of the strengthening — for which one needs very very immense trust in His chesed and His many mercies that never cease. As it is written: "va'ani b'chasd'cha vatachti" — "and I — in Your chesed I trust." [Tehillim 13:6] And through this specifically one can do good. And more than this — time does not agree to extend. And peace to all my household in Breslov. And to all our anshei sh'lomaynu there. And to all our anshei sh'lomaynu in your congregation and in all your surroundings — peace and great salvation. Be strong and may your hearts be strengthened — all you who hope to Hashem. And also perhaps you have some information — that the merchandise has already reached its destination in peace — inform him immediately so he can be comforted. And also inform him from whom the letter was — that the courier brought. And all that you hear from our work — in writing and orally — all of it inform him immediately. The words of your father who awaits salvation. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שס URL: https://ajew.org/reader-plain/alim-litrufa/2/359/ # שס
שס
Source: https://ajew.org/reader/alim-litrufa/2/359 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' עֵקֶב תר"א טְשֶׁעהרִין.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 2
שָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי וְהָיָה לִי לְנַחַת. וְתִרְאֶה לִכְתֹּב עוֹד אִגֶּרֶת שֶׁיַּגִּיעַ לְאוּמַאן, מִי יִתֵּן שֶׁיְּמַלֵּא ה' מִשְׁאֲלוֹתֶיךָ אֲשֶׁר שָׁאַלְתָּ בְּמִכְתָּבְךָ, לְחַזֵּק דַּעְתְּךָ וְלִבְּךָ לְהַתְחִיל מֵעַתָּה מֵחָדָשׁ, וּבִפְרָט שֶׁיְּמֵי אֱלוּל מְמַשְׁמְשִׁין וּבָאִין. חֲזַק בְּנִי וַחֲזַק, וְהַלֵּךְ בְּדַרְכֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה, שֶׁהִזְהִיר אֶת כָּל אֶחָד לְפָרֵשׁ שִׂיחָתוֹ בְּכָל יוֹם בִּלְשׁוֹן אַשְׁכְּנַז, כִּי גַּם עָלֶיךָ כִּוֵּן אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל. בִּפְרָט שֶׁשָּׁמַעְתִּי וְהֵבַנְתִּי מִמְּךָ שֶׁכְּבָר הִתְחַלְתָּ לַעֲסֹק בָּזֶה לִפְנֵי אֵיזֶה זְמַן, נָא בְּנִי חֲבִיבִי חַזֵּק וְאַמֵּץ לִבְּךָ לְהַתְחִיל מֵעַתָּה לַעֲסֹק בָּזֶה, וְלִקְבֹּעַ עִתִּים וְשִׁעוּרִים עַל כָּל דָּבָר. דְּהַיְנוּ לִלְמֹד פּוֹסֵק בְּכָל יוֹם ב' אוֹ ג' דַּפִּין לְפָחוֹת, וְלִלְמֹד חֻמָּשׁ וּנְבִיאִים וּכְּתוּבִים בְּכָל יוֹם, וְלוֹמַר תְּהִלִּים וּתְפִלּוֹת בְּכָל יוֹם, וּלְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּלְשׁוֹן אַשְׁכְּנַז בְּכָל יוֹם. וְכָל אֲשֶׁר עִם לְבָבְךָ תָּשִׂיחַ, וְאִם לֹא תּוּכַל לְדַבֵּר תְּקַיֵּם "דּוֹם לַה' וְהִתְחוֹלֵל לוֹ", כִּי גַּם הַשְּׁתִיקָה בְּמָקוֹם מְיֻחָד. וְהָרָצוֹן וְהַתְּשׁוּקָה לָצֵאת מִשְּׁטוּת הֶבְלֵי הָעוֹלָם וּלְהִתְקָרֵב עַצְמוֹ אֶל הַתּוֹרָה וְהָעֲבוֹדָה, גַּם זֶה יָקָר מְאֹד מְאֹד. וְלַה' הַיְשׁוּעָה שֶׁאַחַר כָּךְ יִפְתַּח הַשֵּׁם יִתְבָּרַךְ אֶת פִּיךָ, וְתוּכַל לְדַבֵּר בְּיוֹם זֶה אוֹ בַּיָּמִים שֶׁלְּאַחֲרָיו בְּוַדַּאי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ; וַהֲלֹא יֵשׁ לְךָ פְּנַאי עַל הַכֹּל, כִּי רֵיחַיִם שֶׁל פַּרְנָסָה אֵינוֹ תָּלוּי בְּצַוָּארְךָ, וּמַה שֶּׁמֻּכְרָח לְךָ קִוִּיתִי לַה' שֶׁאֲמַלֵּא סִפּוּקְךָ. וְאַתָּה אֵין לְךָ שׁוּם עֵסֶק כִּי אִם לִקְבֹּעַ שִׁעוּרִים הַנַּ"ל; וְיֵשׁ זְמַן בַּיּוֹם לַעֲסֹק בְּשִׁעוּרִין דְּאוֹרַיְתָא יוֹתֵר, אַךְ אֵינִי רוֹצֶה לְהַכְבִּיד עָלֶיךָ הַרְבֵּה. וְגַם יִהְיֶה לְךָ פְּנַאי לְדַבֵּר וְלָשׂוּחַ עִם חֲבֵרֵנוּ אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים, וּלְשַׂמֵּחַ נַפְשְׁךָ עִמָּהֶם יַחַד, וְלִזְכֹּר עַצְמוֹ בְּכָל יוֹם בִּנְעִימוּת חֶלְקֵנוּ, כְּמוֹ שֶׁאוֹמְרִים בְּכָל יוֹם אַשְׁרֵינוּ אַשְׁרֵינוּ וְכוּ'. וּלְמַעַן הַשֵּׁם יִתְבָּרַךְ שֶׁתַּרְחִיק מִמְּךָ הַמָּרָה שְׁחוֹרָה בְּכָל כֹּחֲךָ, וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ, כִּי חַסְדֵי ה' לֹא תָמְנוּ וְכוּ'. וּמֵחֲמַת נְחִיצַת הַפָּאסְט אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. וְדַי בָּזֶה כָּעֵת לְעוֹרֵר וּלְחַזֵּק נַפְשְׁךָ הַצְּמֵאָה בֶּאֱמֶת אֶל הָאֱמֶת.
He arrived here to the congregation of Tshehrin at the beginning of the night belonging to the past Erev Shabbas Kodesh Va'eschanan. And he found here his letter — and it was a very great comfort. In particular that it replied to him on everything he desired. And yesterday he received another letter — with the letter from Rabbi Chayyim Katz — for which his soul had been yearning. Praised be Hashem Who has helped until now. And he will receive here a letter to Rabbi Chayyim as above — and also he entrusted Rabbi Dovid a letter to there — and let him see that both arrive quickly to there. And already he is warned and standing — to gladden his soul in all that is possible — and in particular that he sees the salvation of Hashem at every time. And let him remember the immensity of the pain that was yours and all of ours from your son Dovid Tzvi — may he live — and how great are the chasadim of Hashem that he was healed in His chesed Yisborach. It is fitting for you to exult and to rejoice in His chesed Yisborach — and so forth. And likewise in all the expansions that one sees in all the troubles — G-d protect us — even in the troubles of the soul — even though they themselves are guilty — as each one knows in his own soul — even so His chesed Yisborach is very very great beyond reckoning and without number. And in His chesed Yisborach He will not abandon them — G-d forbid. And were it not for Hashem Who helped them — nearly nearly. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בָּכֶם שֶׁיְּקֻיַּם (מִשְׁלֵי כג) "חֲכַם בְּנִי וְשַׂמַּח לִבִּי".
The words of your father who awaits salvation. ## Segment 5
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 6
וְשָׁלוֹם לִבְנִי הַבָּחוּר הַמֻּפְלָא וְכוּ' נַחְמָן שֶׁיִּחְיֶה וְלִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 7
אִיךְ בִּין אוֹיף דִּיר נַחְמָן שֶׁיִּחְיֶה אַבִּיסְל בְּרֹגֶז וָואס דִּיא שְׁרַייבְּסְט מִיר קֵיין בְּרִיבְל נִיט. זֶעה זָאלְסְט פַארֶעכְטִין זָאלְסְט מִיר שִׁיקִין אַיין בְּרִיבְיל תֵּכֶף לְיַד בְּנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה. עֶר וֶועט מִיר אָפּ שִׁיקִין. אוּן לְמַעַן הַשֵּׁם בַּאגֶער צוּ לֶערְנֶען אוּן דַאוִוינֶען. אִיךְ הָאבּ בָּרוּךְ הַשֵּׁם גִיהֶערְט עַל יְדֵי בְּנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה אַז דִּי הָאסְט אָן גִיהוֹבִּין בַּאגֶערִין צוּ לֶערְנֶען, הָאבּ אִיךְ בְּוַדַּאי גְּרוֹיס נַחַת גִּיהַאט. כִּי זֶה כָּל חֶלְקִי מִכָּל עֲמָלִי. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ בְּתוֹרָה וּתְפִלָּה וּלְהוֹסִיף בְּכָל יוֹם. כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. קִטַיי עַל מַלְבּוּשׁ וֶועל אִיךְ אִם יִרְצֶה הַשֵּׁם בְּוַדַּאי קוֹיפִין דִּיר אוּן וָואס דּוּא וֶועסְט נֵייטִיג דַּארְפִין אוּן וָואס יוֹסֵף יוֹנָה שֶׁיִּחְיֶה וֶועט בֶּעדַארְפִין. נָאר אִיר זָאלְט נִיט אַרוֹיס קוּקִין אוֹיף גְּרוֹיסְקֵייט וָואס אִיבֶּער מַיין כֹּחַ. אִיר בֶּעדַארְפְט אוֹיף מִיר אוֹיךְ רַחֲמָנוּת הָאבִּין. אוּן וָואס נֵייטִיג וֶועל אִיךְ אַייךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּוַדַּאי מַסְפִּיק זַיין בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ רַק זַייט עֶרלִיכֶע קִינְדֶער. וֶועט אַזוֹי ווֹאוֹל אַייךְ זַיין אוּן מִיר אוֹיךְ.
How great are the chasadim of Hashem that He did with them in this generation — through the true man of understanding — who draws such awesome rectifications — until they become pure utterances to give life to all the fallen souls that have multiplied greatly in these generations. [הָאִישׁ תְּבוּנוֹת הָאֲמִתִּי — the true man of understanding — one of the most exalted of Reb Nussun's epithets for Rebbe Nachman — drawn from Mishlei — the true man of understanding — the one who draws rectifications from the depths of wisdom — not merely a teacher but a cosmic force of rectification working in and through the world — and even beyond the world] But woe to those who oppose and ridicule the one who engages in their rectification at every time. And even though they oppose as they oppose and mock as they mock — even so he engages in their rectification from afar. For the spring that flows out — irrigates and satisfies the land — even in the place where it goes beneath the ground in the depths — as is understood from his holy books. [מַעְיָן דְּנָפִיק — Zoharic Aramaic — the flowing spring — one of the Rebbe's fundamental images of the tzaddik's influence — which reaches even those who actively resist it — working from beneath the surface — in hidden depths — irrigating even souls that seem beyond reach. The image is taken from the Rebbe's holy Torah on this] And how good is our portion — that we merited — in His chesed and His wondrous salvation — to know in truth from the one who engages in our rectification forever. And already they have spoken of this greatly — but one must return this in thought and speech every day — to give thanks for the past and to request for the future. And to gladden one's soul at every time. ## Segment 8
[אֲנִי קְצָת מְרֻגָּז עָלֶיךָ נַחְמָן שֶׁאֵינְךָ שׁוֹלֵחַ לִי שׁוּם מִכְתָּב. הִשְׁתַּדֵּל לְתַקֵּן לִשְׁלוֹחַ לִי מִכְתָּב תֵּכֶף לְיַד בְּנִי ר' אִיצִיק שֶׁיִּחְיֶה וְהוּא יִשְׁלַח אוֹתוֹ. וּלְמַעַן ה' הִשְׁתּוֹקֵק לִלְמוֹד וּלְהִתְפַּלֵּל. שָׁמַעְתִּי בָּרוּךְ ה' עַל יְדֵי בְּנִי ר' אִיצִיק שֶׁיִּחְיֶה שֶׁהִתְחַלְתָּ לִלְמוֹד וּבְוַדַּאי הָיְתָה לִי נַחַת גָּדוֹל מִזֶּה. הָאַרִיגִים בִּשְׁבִיל מַלְבוּשִׁים אֶקְנֶה בְוַדַּאי אִם יִרְצֶה ה' מַה שֶׁאַתָּה תִצְטָרֵךְ וּמַה שֶׁיּוֹסֵף יוֹנָה יִצְטָרֵךְ אֲבָל אַל תְּצַפּוּ לִגְדוֹלוֹת מִעֵבֶר לְכֹחִי עֲלֵיכֶם לְרַחֵם עָלַי, וּמַה שֶּׁנָּחוּץ בְּוַדַּאי אַסְפִּיק לָכֶם בְּעֶזְרַת ה' יִתְבָּרַךְ בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ. רַק הֱיוּ בָנִים הֲגוּנִים יִהְיֶה לָכֶם טוֹב וְגַם לִי]
He is now in your home — for he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had preceded to travel again from here to Nikolayev. And his pain — you will understand from yourself. And he also was greatly pained over your great pain that will be from this. But to Hashem the hope — that He will rectify all and it will turn to good. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling together with him from Breslov to Uman to pass away there — to the heights of the highest heights. What happened then — at every moment and moment — it is impossible to imagine — even what flickers in his heart from this — all the more so what is above above the flickering that is in his understanding and his heart. And then he said in this language: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit — G-d is great — one knows nothing at all — such things happen in the world — one does not know at all. And even though they have already spoken greatly about this many times — and also some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem Yisborach. As he concluded then in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem and in His salvation — and not to be flustered and alarmed by anything — only to settle his mind at every time. And there is much to speak of this — and the time and the parchment are not sufficient. ## Segment 9
דִּבְרֵי אֲבִיכֶם הַמְדַבֵּר מִקִּירוֹת הַלֵּב, וּמְצַפֶּה לִשְׂמֹחַ בָּכֶם בִּישׁוּעָתוֹ הַגְּדוֹלָה יִתְבָּרַךְ.
Just now he returns to express a little of his conversation — since he already heard what happened in Uman — that the upper roof of our Beis Midrash fell. And he came on the tenth of Teves to Uman — and was still somewhat confused in his mind whether to conduct travels here. And suddenly upon coming to the Beis Midrash he saw this ruin — and his heart went out. And your father — may his light shine — told him immediately the greatness of the commotion and the fear he had at the time it fell — with a great trembling and loud noise — until he nearly fainted. And our many enemies and adversaries rushed running to their Beis Midrash with joy to announce this — and said — G-d forbid — that our entire Beis Midrash fell. Kol oy'veinu yal'igu lanu — and we did not know what to do — for our eyes are to You. Added to this — immediately in those days that he was there — the decree went out to expel from Uman all those who are not registered there. And from the police they announced loudly outside — as is the custom they speak — everyone to leave from there shortly. Whoever has no residence may linger only two months — and whoever has a residence may linger until the month of May. And from yourself you will understand — that your father — may his light shine — is also included in this threat. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּבְרֶסְלֶב בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא.
And behold — you already know — that your father — may his light shine — has longed and his soul has consumed itself for these many years — to travel to the Land of Israel. Just now he awakened even more — and wanted to travel alone. And his wife refused — and said that she specifically wants to travel with him. And they said they would rely on his view. All this the members of our anshei sh'lomaynu told him. And on the holy Shabbas of Parshas Vayechi — he spoke with him greatly about this — and explained to him the matter — that it is impossible for him to travel alone — for several reasons. And he promised him — that certainly the members of our anshei sh'lomaynu will sustain him with honor when he will be there — for all those who give him now — will obligate themselves and fulfil to send him to there — what they give him every year and more. And you and also he will oversee this — that it come to collection. And just now he was persuaded and agreed to his words. But they already know — that your father — may his light shine — is not a man of capacity at all — to engage in receiving the permit and the other preparations. And they spoke — that he should speak with you here about this. And their view was — that you should travel with him to our vicinity — and confer together in Uman. And it may be the need — that you travel with him immediately to Breslov and to Nemirov — to begin to engage in receiving the permit. And more than this it is impossible to explain — on what there is to speak of this. ## Segment 12
אֲהוּבִי רַבִּי שִׁמְשׁוֹן נֵרוֹ יָאִיר, תְּשׁוּאַת חֵן לְךָ עַל שֶׁקִּיַּמְתָּ דְּבָרֶיךָ לְהַלְווֹת לִי עַל הָעֵסֶק; וּכְבָר סִלַּקְתִּי לִבְנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה, וְהִזְהַרְתִּיו שֶׁיְּסַלֵּק לְךָ בִּשְׁלֵמוּת, וּבְוַדַּאי קִיֵּם דְּבָרַי; וּבַקָּשָׁתִי מִמְּךָ וּמִכָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַנֶּאֱהָבִים וְהַנְּעִימִים שֶׁיַּשְׁגִּיחוּ עַל בֵּיתִי לְהַחֲזִיקָם בְּכָל מַה דְּאֶפְשָׁר, הֵן בְּמַתְּנַת יָדָם הַטּוֹבָה, כָּל אֶחָד לְפִי נִדְבַת לִבּוֹ הַטּוֹב, הֵן לְהִשְׁתַּדֵּל לְקַבֵּל מֵאֲחֵרִים. וּלְהַזְכִּיר אַנְשֵׁי רַייאִירִיד וּבְנֵי הַכְּפָרִים הַסְּמוּכִים הַמַּחֲזִיקִים בִּשְׁלוֹמֵנוּ. כִּי גָּדוֹל הַמְעַשֶּׂה יוֹתֵר מִן הָעוֹשֶׂה; כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ גֹּדֶל הָרַחֲמָנוּת שֶׁעָלַי. וּבְחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ שָׁלַחְתִּי לִבְנִי שֶׁיִּחְיֶה אֵיזֶה סַךְ, אֲבָל הַכֹּל מַגִּיעַ לוֹ מִכְּבָר, וּמַה שֶּׁשָּׁלַחְתִּי לְבֵיתִי יָדַעְתִּי שֶׁאֵינוֹ מַסְפִּיק. וּמָה אֶעֱשֶׂה, כִּי גַּם זֶה שֶּׁשָּׁלַחְתִּי הוּא בְּנֵס וִישׁוּעָה רַבָּה. וַעֲלֵיכֶם לִבְלִי לְהַעֲלִים עֵינֵיכֶם חַס וְשָׁלוֹם מִבֵּיתִי, שֶׁלֹּא אֶהְיֶה בַּעַל חוֹב חַס וְשָׁלוֹם.
And also they must begin to speak in these vicinities about the matter of the mamdos. And he has already spoken somewhat of this from Tshehrin. And behold — now he came here — and did not find you in this time of necessity — to speak with you about such a great matter — and the past is gone. Just now — understand from yourself — that it is essential that you urge yourself to come to him — to engage with you in this. In particular since even without this — he knows — that your heart burns with sparks of flame of our love — to gather with him. Perhaps Hashem will send through his mouth words to give his soul life and to advise him and to strengthen him in trust and joy and hisbodidus — and to remind each other where we are in the world — and what is done with us at every time and every day and every hour. Therefore know — that he intends to travel for Shabbas — if Hashem wills — to Tshehrin. And there he will remain until Thursday Parshas B'shalach — and travel in His salvation Yisborach for Shabbas Shirah to the congregation of Medvedivka. And from there he will see — if Hashem wills — to return to Tirahowitz. And presumably he will travel from there on Monday — if Hashem wills — which is the 15th of Shevat. Therefore — when you come — if Hashem wills — home in peace — if you can urge yourself to come to them for Shabbas Shirah to the congregation of Medvedivka — very good. Or in any case — on the above-mentioned Monday — only that you come on Monday morning. For he intends to urge himself — with Hashem's help — to travel on Monday after the prayer immediately with alacrity. And if they merit to gather there — very good — and confer together. And perhaps you will travel with him from there to Uman — as above. And if the time is not sufficient for him to come to Medvedivka as above — understand from yourself — to see to come to our vicinity soon — and there they will speak together face to face — and the counsel of Hashem will stand. ## Segment 13
וּתְחַזְּקוּ עַצְמְכֶם בְּכָל יוֹם בְּתוֹרָה וּתְפִלָּה, וּבִפְרָט בְּהִתְבּוֹדְדוּת כַּאֲשֶׁר דִּבַּרְתִּי עִמָּכֶם אֵין מִסְפָּר; אַשְׁרֵיכֶם אִם תְּקַיְּמוּ דְּבָרַי, כִּי אֵינָם מִלִּבִּי חַס וְשָׁלוֹם, רַק מִלֵּב הַצַּדִּיק הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְכֻלָּם נוֹבְעִים וְיוֹצְאִים מִמְּקוֹר הַחָכְמָה אֲמִתִּית וּתְמִימָה, נוֹרָא מְאֹד, אֲשֶׁר אֵין חֵקֶר לִתְבוּנָתוֹ. וִימֵי אֱלוּל מְמַשְׁמְשִׁין וּבָאִין, וְשִׁבְעָה דְנֶחָמָתָא כְּבָר הִתְחִילוּ, וּצְרִיכִין לְהָכִין עַצְמָן עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ וְהָאָיֹם וְנוֹרָא מְאֹד; "הֲיִתָּקַע שׁוֹפָר בָּעִיר וְעָם לֹא יֶחֱרָדוּ". וְתִזְכְּרוּ הֵיטֵב מַה שֶּׁזָּכִינוּ לִשְׁמֹעַ עַל קְדֻשַּׁת אֱלוּל וְרֹאשׁ הַשָּׁנָה, "אֶ'ת לְ'בָבְךָ וְ'אֶת לְ'בַב". "עֹז וְהָדָר לְ'בוּשָׁה וַ'תִּשְׂחַק לְ'יוֹם אַ'חֲרוֹן" וְכוּ'. תִּשְׁרֵי תָּשֻׁרִי. וְאַל יִתְיַשְּׁנוּ בְּעֵינֵיכֶם חִדּוּשִׁים חֲדָשִׁים נוֹרָאִים כָּאֵלֶּה הַמִּתְחַדְּשִׁים בְּכָל עֵת לְכָל אֶחָד וְאֶחָד בְּכָל מָקוֹם שֶׁהוּא. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה בָּזֶה.
And also from yourself understand to speak here in the matter of our Beis Midrash — for just now he cannot receive anything from them for this. For Rabbi Hirsh from Krakow said to him explicitly — that it is essential to wait for you — for he wants to give some wood with Krakow logs and planks. And his mind is not comfortable with this — for he feared that the expense would be greater — and also — G-d forbid — he would be delayed by this if he would need to wait for their wood. And money answers all. And Rabbi Tzvi said — that when you come in peace he will speak with you about this. And from yourself you will understand from this — how to conduct yourself to the greatest good. ## Segment 14
דִּבְרֵי חֲבֶרְכֶם וְרַבְּכֶם וְתַלְמִידְכֶם הַמְחַכֶּה שֶׁיִּהְיֶה חֶלְקִי עִמָּכֶם לָנֶצַח.
More than this there is no leisure to extend. And a wise one — it is easy to understand how to conduct himself in all this — in a way that all will be completed and finished according to His will Yisborach and the will of the righteous — may their souls rest in Eden. And may we merit — that we have a good portion in this — in such a great merit of the many. And to Hashem the salvation. Nussun of Breslov. The words of one who loves you — your rabbi and companion and brother — who awaits at every time your salvation — within the salvation of all our fellowship — and the salvation of all Israel — Amen so may it be His will — and who seals in your home — a holy beauty. And also our veteran dear friend our Teacher the Rabbi Nachman — may his light shine — from Tultchin — is now with him here in your home. And it was remembered today — on Rosh Chodesh Shevat — that G-d forbid he might be angry with him for not having danced in your home. And he urged himself and danced a little today in your home — for you. And extends your peace with great love and precious affection. And if Hashem wills — when they gather together — to Hashem the hope — that they will dance and rejoice more — and nagila v'nismecha bishu'aso — chasdei Hashem lo samu — ve'emes Hashem l'olam — hall'luyah. Overview: Dawn of Tuesday — the 2nd of Shevat — Parshas Bo — Krumintchag — 5604. To Rabbi Ephraim. He is now in your home — he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had traveled again to Nikolayev. His pain — you will understand. But to Hashem the hope that He will rectify all. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling with him from Breslov to Uman to pass away there. What happened then at every moment it is impossible to imagine. And then he said: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit. Even though they have already spoken greatly about this many times — and some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem. As he concluded in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem — and not to be flustered by anything — only to settle his mind at every time. He returned to express his conversation — the roof of the Beis Midrash — Rabbi Naftali's terror — the enemies rushed to announce the collapse — the decree of expulsion from Uman. And Rabbi Naftali's longing to travel to the Land of Israel — his wife wants to go with him — they will rely on his view. On Shabbas Vayechi he spoke with him — explained it is impossible to travel alone — he promised that our anshei sh'lomaynu will sustain him with honor there. Rabbi Naftali agreed for now. Also the mamdos — Rabbi Tzvi of Krakow will speak with you when you come. Come to him — if possible for Shabbas Shirah to Medvedivka — or in any case on Monday the 15th of Shevat. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # לו URL: https://ajew.org/reader-plain/alim-litrufa/2/36/ # לו
לו
Source: https://ajew.org/reader/alim-litrufa/2/36 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' רֹאשׁ חֹדֶשׁ טֵבֶת [ל' כסלו] תקצ"א.
Peace — to my beloved son, the delight of my soul — the distinguished, veteran scholar, our Teacher the Rabbi Yitzchok — may he live. Your letter I received. And yesterday I arrived home safely — thanks be to G-d — and I had several adventures ## Segment 2
שָׁלוֹם כַּנָּהוּג. מִכְתָּבְךָ קִבַּלְתִּי, וְהָיָה לִי לְנַחַת גָּדוֹל מְאֹד מְאֹד בִּרְאוֹתִי שֶׁדְּבָרַי עוֹשִׂים רֹשֶׁם אֶצְלְךָ, וְהֶחֱיִיתַנִי בִּדְבָרֶיךָ הַרְבֵּה עַד שֶׁהוֹעִילוּ גַּם כֵּן לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ. הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה. כָּעֵת אֵין אֲנִי יוֹדֵעַ מַה לִכְתֹּב לְךָ כִּי הָיִיתִי מְצַפֶּה שֶׁתָּבוֹא עַל שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה, וְכָעֵת אֵינִי יוֹדֵעַ אִם תּוּכַל לָבוֹא כְּפִי הַנִּשְׁמָע וְגַם פֹּה אֵינוֹ יָפֶה כְּלָל כָּעֵת. וּבְוַדַּאי נִשְׁמָע אֶצְלְכֶם כִּי הַיּוֹם נֶעְדְּרוּ שְׁנֵי אֲנָשִׁים, יֵיטִיב הַשֵּׁם יִתְבָּרַךְ לְהַבָּא הַמָּקוֹם יְרַחֵם. וְכָעֵת אֵין לִי פְּנַאי כְּלָל לְהַרְחִיב הַדִּבּוּר, וְגַם אֵינִי יוֹדֵעַ כְּלָל אִם יַגִּיעַ אִגֶּרֶת לְיָדְךָ, כִּי מֵעֹצֶם תְּשׁוּקָתְךָ אֲנִי מֻכְרָח לִכְתֹּב לְךָ שׁוּרוֹתַיִם אֵלּוּ, וְתוֹדָה לָאֵל אִתָּנוּ פֹּה הַחַיִּים וְהַשָּׁלוֹם. וְגַם בֵּית הַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה וּבֵית בְּנִי שַׁכְנָא וּבֵית הָרַב שֶׁיִּחְיֶה וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ תּוֹדָה לָאֵל בְּחַיִּים וְשָׁלוֹם, הַשֵּׁם יִתְבָּרַךְ יִשְׁמֹר אוֹתָנוּ לָנֶצַח וְאֶת כָּל הָעִיר וְאֶת כָּל יִשְׂרָאֵל.
[harpatkao's — a Talmudic Aramaic word for mishaps and unexpected ordeals on a journey] on the road — on account of the ruined state of the roads and the thaw of the snows. And I was in Uman from Monday of [Parshas] P'kudai until Monday of [Parshas] Vayikra — which was the eve of Rosh Chodesh Nissan — and the past holy Shabbos I was in Ladizhin. And behold — although my heart stirs within me from your letter, in which you cry out every time in a bitter voice about the flood of great waters that passes over you at all times — may the Omnipresent have mercy upon you from now on — nevertheless joy is fixed within my heart from one side [misitra chada — מִסִּטְרָא חֲדָא: Zoharic Aramaic, meaning "from one dimension" or "from one aspect." Reb Nussun holds two truths simultaneously — anguish on one side, joy on the other — framed in the kabbalistic language of the Zohar] — from what I see of the strength of your heart with the help of Hashem Yisborach: that you are strong in the great desire and yearning for Hashem Yisborach and His Torah — which are very, very precious. Would that this heart of yours be with you all the days — to yearn and to long at all times for Hashem Yisborach with strong wills — for desires and yearnings of holiness are very, very precious before Him, Yisborach. Know, my son! And remember well — that man came to this world for no other purpose than to believe in Hashem Yisborach — and for this man was created, and all the world and its fullness which depend upon Him — as it is written: and all His works in faithfulness [Tehillim 33:4]. And a person must renew himself in the longing for emunah [faith] every day and every time. For although emunah is an inheritance to us from our forefathers — and this is the very foundation of faith: to rely upon our holy forefathers and to walk in their ways — nevertheless one must draw fresh emunah upon oneself every single day, and enter one's entire heart and soul into it, and enlarge one's awareness of it anew every day. ## Segment 3
נָא בְּנִי חֲבִיבִי חֲזַק וֶאֱמַץ גַּם עַתָּה לִזְכֹּר בְּכָל עֵת בְּהַשֵּׁם יִתְבָּרַךְ וּבְחַסְדּוֹ וּבְטוּבוֹ שֶׁאֵינוֹ נִפְסָק לְעוֹלָם, וּבְוַדַּאי צַדִּיק ה' בְּכָל דְּרָכָיו, וּבְרַחֲמָיו יִגְדֹּר פִּרְצוֹת עַמּוֹ יִשְׂרָאֵל מֵעַתָּה וְעַד עוֹלָם וְיֹאמַר לַמַּלְאָךְ הֶרֶף יָדֶךָ, וּכְבָר כָּתַבְתִּי לְךָ הַרְבֵּה וְכָעֵת אֵין פְּנַאי לְהַאֲרִיךְ, וְאַל תְּבַלְבֵּל דַּעְתְּךָ לְצַפּוֹת בְּכָל עֵת עַל מִכְתָּב, כִּי מֵאֵלֶיךָ תָּבִין שֶׁכָּעֵת קָשֶׁה מְאֹד שֶׁיַּגִּיעוּ לְךָ מִכְתָּבַי, אַף עַל פִּי כֵן אֶרְאֶה לַחֲקֹר עַל זֶה, וְגַם אַתָּה תְּזָרֵז עַצְמְךָ בָּזֶה שֶׁיַּגִּיעוּ אֵלַי מִכְתָּבֶיךָ בְּכָל מַה דְּאֶפְשָׁר, אַךְ לֹא יִהְיֶה לְךָ כִּלְיוֹן עֵינַיִם עַל זֶה. רַק תְּקַיֵּם כָּלְתָה עֵינַי לִישׁוּעָתְךָ, וְגַם תְּחַזֵּק עַצְמְךָ בְּשִׂמְחָה. כִּי הַכֹּל מוֹדִים שֶׁדַּיְקָא כָּעֵת צְרִיכִין לְחַזֵּק עַצְמוֹ בְּשִׂמְחָה הַרְבֵּה, וְתוֹדָה לָאֵל יֵשׁ לָנוּ לִשְׂמֹחַ גַּם עַתָּה, וְהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ יַמְתִּיק דִּינִים מֵעָלֵינוּ וּמֵעַל כָּל יִשְׂרָאֵל בִּזְכוּת הַצַּדִּיקִים קְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה אֲשֶׁר בִּזְכוּתָם אָנוּ חַיִּים וְקַיָּמִים.
As it is written in the portion of Sh'ma: which I command you today — upon your heart [D'vorim 6:6] — and our Sages of blessed memory expounded: each and every day let them be in your eyes as new — that it should not be in your eyes like an old edict, which people do not read closely, but as something new [Sifri, cited by Rashi]. And this is said specifically in the portion of K'rias Sh'ma — for the essential thrust of this matter is spoken regarding the holy emunah, which is the very foundation and principle of the entire Torah. And behold — in these days Hashem sent into my heart that this is what we are saying in the acceptance of the faith of His unity, Yisborach: we begin first with those two words — Sh'ma Yisroel. And it would seemingly have sufficed to say the essential declaration of unity: Hashem Elokainu Hashem Echod. So why do we need to begin beforehand with those two words — Sh'ma Yisroel? But those two words come to awaken the heart of the person to incline his ear and his heart well to what he is saying — and that it should be in his eyes entirely new each time. And therefore we say first Sh'ma — Yisroel — for when one announces a new matter one first says: Hear well what I am about to tell you — and this is the aspect of those two words Sh'ma Yisroel which we say before the declaration of unity — to awaken the heart of Israel to incline their ear and their heart well to hear what they are saying, that it should be in their eyes as entirely new. As our Sages of blessed memory said [Brochos 13a] on this very verse: Sh'ma — make your ears hear what your mouth speaks out — that is: incline your ear and hear well, well, what you are bringing out of your mouth — and let it not be in your eyes as something old, G-d forbid. Although the foundation of emunah is ancient — from our holy forefathers — and this is the very essence of faith — you must nonetheless hear and receive the emunah into your heart anew each day. And this matter cannot be explained either in writing or by word of mouth — [ki hu l'chol chad k'fum mah d'mishear b'libay — כִּי הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ: Zoharic Aramaic — "for it is for each one according to what he weighs in his heart." The language signals that what follows is a matter of direct inner experience, beyond formulation] — for it is for each person according to what he weighs in his heart. One can wonder, and recoil in awe, and tremble [yochol l'hispala, v'lizchol, v'lir'od — three distinct bodily responses to emunah: hispala — wonder and astonishment; lizchol — to recoil or shrink back, a creeping physical sensation of awe; lir'od — to tremble. These are three ascending degrees of the body's response to the sparkling of truth] from the sparkling of the truth of holy emunah at every time anew — that we merited to believe in the Living of Lives, the Eternal, the Single, the Ancient, the Creator of all in His lovingkindness, Yisborach — and exalted be His Name forever. And through this — every person in the world can give themselves life, at whatever level they stand — for His kingdom rules over all [Tehillim 103:19]. And in particular — you, my beloved son — whom I know — and as you have already told me much in your letter — nonetheless — however things may be — be strong and resolute to receive these words of mine, to strengthen yourself and to gladden your soul at all times in the holy emunah — that we merited to be of the seed of Israel and to believe in Him Yisborach and in His holy Torah and in His true tzadikim. And accustom yourself to rejoice in this every day anew — and enter this well into your heart — and remember well what we say each and every day: But how good and beautiful is one who strives at least to know of his life — to know that there is no true vitality and good other than the holy emunah — which all of us merited, from small to great. And whether one has money or not — in the end, time and days pass like a passing shadow — and nothing will remain except the vitality of holy emunah which endures forever — as it is said: and His kingdom and His faithfulness stand forever [from the morning prayer] and so forth. And in everything that passes over a person — in body and soul and money — whether good or otherwise — one must know that clothed there is the vitality of holy emunah which sustains everything — and one must turn one's heart well to this. And one must receive upon oneself at all times the verse Sh'ma Yisroel — whose meaning is: hear well — in every matter in the world there is clothed the unity of Hashem Yisborach. As is explained further in this very portion: and you shall love… with all your heart… when you sit in your home and when you walk on the road and when you lie down and when y ## Segment 4
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ בִּשְׁלוֹמְךָ בְּאַהֲבָה וּמְצַפֶּה לִישׁוּעָה.
ou rise up [D'vorim 6:5–7] and so forth — meaning: in all that passes over a person, one must hear well from there the emunah of His unity — for from all things in the world one can cleave to Hashem Yisborach — as our Master, of blessed memory, wrote in many places. More than this it is impossible to extend — and also because the time of Mincha has arrived. And may Hashem Yisborach in His mercy strengthen your heart — that you merit to seize much Torah and prayer and charity and good deeds from this passing shadow — so that it will be good for you forever. The words of your father — who awaits your salvation forever. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ.
But those two words come to awaken the heart of the person to incline his ear and his heart well to what he is saying — and that it should be in his eyes entirely new each time. And therefore we say first Sh'ma — Yisroel — for when one announces a new matter one first says: Hear well what I am about to tell you — and this is the aspect of those two words Sh'ma Yisroel which we say before the declaration of unity — to awaken the heart of Israel to incline their ear and their heart well to hear what they are saying, that it should be in their eyes as entirely new. As our Sages of blessed memory said [Brochos 13a] on this very verse: Sh'ma — make your ears hear what your mouth speaks out — that is: incline your ear and hear well, well, what you are bringing out of your mouth — and let it not be in your eyes as something old, G-d forbid. Nussun of Breslov. # שסא URL: https://ajew.org/reader-plain/alim-litrufa/2/360/ # שסא
שסא
Source: https://ajew.org/reader/alim-litrufa/2/360 ## Segment 1
שסא
For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. [cf. Tehillim 25:3] ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' רְאֵה תר"א טְשֶׁעהרִין.
The words of your father who awaits salvation. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 4
בְּשָׁבוּעַ הֶעָבְרָה שָׁלַחְתִּי לְךָ מִכְתָּבִי עִם סַךְ מֵאָה וְשִׁשִּׁים וְחָמֵשׁ רוּבַּל כֶּסֶף, וּמִסְּתָמָא הִגִּיעַ לְיָדְךָ. וְכָעֵת אֲנִי מוּכָן לִנְסֹעַ הַיּוֹם לִקְהִלַּת קְרוּמִינְטְשַׁאג, וְאֵין לְחַדֵּשׁ דָּבָר, וְגַם אֵין לִי פְּנַאי כְּלָל. וִימֵי אֱלוּל מְמַשְׁמְשִׁין וּבָאִין, וַאֲנִי טָרוּד בִּנְסִיעָתִי, וּזְמַן הַתְּפִלָּה הִגִּיעַ, וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וְתִפְרֹס בִּשְׁלוֹם כָּל בְּנֵי בֵיתִי בִּבְרֶסְלֶב, וּבִשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּבְרֶסְלֶב וּבִקְהִלַּתְכֶם וּבְכָל סְבִיבוֹתֵינוּ, לְכָל אַחַי וְרֵעַי אֲדַבְּרָה נָא שָׁלוֹם וְיֵשַׁע רַב. וּבַעַל הָרַחֲמִים יָחוּס וִירַחֵם וִיטַהֵר לְבָבֵנוּ לְעָבְדוֹ בֶּאֱמֶת, וִיחַזֵּק מַחֲשַׁבְתֵּנוּ לְתָפְסָהּ בִּקְדֻשָּׁה, לִבְלִי לְהַנִּיחָהּ לְשׁוֹטֵט לַחוּץ חַס וְשָׁלוֹם. וּקְדֻשָּׁה הָאֲמִתִּית שֶׁל אֱלוּל וְתִשְׁרֵי יָאִיר עָלֵינוּ שֶׁנִּזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, כָּל אֶחָד מִמָּקוֹם שֶׁהוּא. שֶׁזֶּהוּ כָּל סוֹד כַּוָּנַת אֱלוּל שֶׁנִּזְכֶּה לֵילֵךְ בַּדֶּרֶךְ שֶׁכָּבַשׁ מֹשֶׁה רַבֵּנוּ וְהַצַּדִּיקִים אֲמִתִּיִּים שֶׁאַחֲרָיו, בְּאַרְבָּעִים יָמִים הַקְּדוֹשִׁים הָאֵלּוּ מֵרֹאשׁ חֹדֶשׁ אֱלוּל עַד יוֹם הַכִּפּוּרִים כַּמְבֹאָר בִּדְבָרָיו הַקְּדוֹשִׁים.
Peace — to my son — the rabbinical scholar — our Teacher the Rabbi Dovid Tzvi — may his light shine. ## Segment 5
דִּבְרֵי אָבִיךָ אוֹהַבֵכֶם בֶּאֱמֶת לָנֶצַח
He received his letter and it was a comfort. And see to write another letter that will reach Uman. Would that Hashem fulfil your requests — as you asked in your letter — to strengthen your mind and your heart to begin from now anew — and in particular since the days of Elul are approaching. Be strong my son and strong — and go in the ways of our Master our Teacher and our Rebbe — the holy one — the memory of the righteous one for a blessing — who warned each person to express his conversation every day in the German tongue. [בִּלְשׁוֹן אַשְׁכְּנַז — in the Ashkenazic tongue — meaning Yiddish — the daily spoken vernacular of the Jews of Eastern Europe — the Rebbe's insistence was that one speak to Hashem in one's own natural language — the language of the heart and of ordinary life — not formal Hebrew — but the mamme-loshen — the mother tongue — the tongue of intimacy and directness] For also you were intended by our Master our Teacher and our Rebbe — of blessed memory. In particular since he heard and understood from him — that he had already begun to engage in this some time ago. Please my beloved son — strengthen and take courage in your heart — to begin from now to engage in this — and to set fixed times and portions for every matter. Namely — to study posk — halachic decisions — every day — at least two or three pages. And to study Chumash and Nevi'im and Kesuvim every day. And to say Tehillim and prayers every day. And to express your conversation before Hashem Yisborach in the Ashkenazic tongue every day — and all that is in your heart to speak. And if you cannot speak — fulfil "dom laHashem v'hischollel lo" — "be still before Hashem and wait longingly for Him" — for also silence in a special place has meaning. [Tehillim 37:7 — even the inability to speak — the mere sitting in silence before Hashem in a designated place — this itself is a form of hisbodidus — perhaps the deepest form — when the heart is so full it cannot speak — the silence itself becomes prayer] And the desire and the longing to go out from the foolishness of the vanities of the world — and to draw close to Torah and service — this too is very very precious. And to Hashem belongs the salvation — that afterwards Hashem Yisborach will open your mouth — and you will be able to speak — on this day or the days that follow — certainly — with Hashem's help. And are you not free for all of this — for the millstone of livelihood is not hanging round your neck — and what is necessary for you — he hoped to Hashem that he would fill your sufficiency. And you have no other business except to set the above-mentioned portions. And there is time in the day to engage in Torah portions even more — but he does not want to burden you greatly. And also you will have leisure to speak and to converse with our dear anshei sh'lomaynu — and to gladden your soul together with them — and to remind oneself every day of the pleasantness of our portion — as one says every day: ashreinu ashreinu — and so forth. And for the sake of Hashem Yisborach — keep far from you the melancholy with all your strength — and trust in Hashem — for He will not abandon you — for chasdei Hashem lo samu — and so forth. And because of the urgency of the post it is impossible to extend further. And this is enough for now to arouse and to strengthen your thirsty soul — that in truth thirsts for the truth. And peace to all our anshei sh'lomaynu in Breslov — with great love and precious deep affection. And to my beloved Rabbi Shimshon — may his light shine — abundant thanks to you for having fulfilled your words to lend me for the work. And he has already paid his son Rabbi Itzik — may he live — and warned him to pay you in full — and he certainly fulfilled his words. And his request from him and from all the beloved and pleasant anshei sh'lomaynu — that they watch over his household to support them in all that is possible. And let them be careful not to avert their eyes — G-d forbid — from his household — that he not be a debtor — G-d forbid. And strengthen yourselves every day in Torah and prayer — and in particular in hisbodidus — as they have spoken of this countless times. Ashreickem if you fulfil his words — for they are not from his heart — G-d forbid — only from the heart of the holy and very awesome tzaddik — the memory of the righteous and holy one for a blessing. And all of them flow and come out from the source of true and complete wisdom — very awesome — whose understanding is beyond reckoning. And the days of Elul are approaching — and the seven weeks of consolation have already begun — and they must prepare themselves for Rosh Hashana — the holy and awesome and very terrible day. "Is the shofar sounded in the city and the people not tremble?" And remember well what they merited to hear regarding the holiness of Elul and Rosh Hashana — "Es l'vavcha v'es l'vav" — "oz v'hadar l'vushahvet'schak l'yom acharon" — Tishrei Tashuri. And let not such awesome new novellae — which renew themselves at every time for each and every person in every place — become old in your eyes. And it is impossible to extend now on this. The words of your father who awaits to rejoice in you — that it be fulfilled: "chacham b'ni v'samach libi" — "be wise my son and gladden my heart." [Mishlei 23:15] Nussun as above. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שסב URL: https://ajew.org/reader-plain/alim-litrufa/2/361/ # שסב
שסב
Source: https://ajew.org/reader/alim-litrufa/2/361 ## Segment 1
שסב
And peace to all our anshei sh'lomaynu in Breslov — with great love and precious deep affection. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' תֵּצֵא תר"א טְשֶׁעהרִין.
And to my beloved Rabbi Shimshon — may his light shine — abundant thanks to you for having fulfilled your words to lend me for the work. And he has already paid his son Rabbi Itzik — may he live — and warned him to pay you in full — and he certainly fulfilled his words. And his request from him and from all the beloved and pleasant anshei sh'lomaynu — that they watch over his household to support them in all that is possible. And let them be careful not to avert their eyes — G-d forbid — from his household — that he not be a debtor — G-d forbid. And strengthen yourselves every day in Torah and prayer — and in particular in hisbodidus — as they have spoken of this countless times. Ashreickem if you fulfil his words — for they are not from his heart — G-d forbid — only from the heart of the holy and very awesome tzaddik — the memory of the righteous and holy one for a blessing. And all of them flow and come out from the source of true and complete wisdom — very awesome — whose understanding is beyond reckoning. And the days of Elul are approaching — and the seven weeks of consolation have already begun — and they must prepare themselves for Rosh Hashana — the holy and awesome and very terrible day. "Is the shofar sounded in the city and the people not tremble?" And remember well what they merited to hear regarding the holiness of Elul and Rosh Hashana — "Es l'vavcha v'es l'vav" — "oz v'hadar l'vushahvet'schak l'yom acharon" — Tishrei Tashuri. And let not such awesome new novellae — which renew themselves at every time for each and every person in every place — become old in your eyes. And it is impossible to extend now on this. ## Segment 3
שָׁלוֹם וְחַיִּים וּכְתִיבָה וַחֲתִימָה טוֹבָה לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
The words of your companion and your teacher and your disciple — who hopes that his portion will be with you forever. ## Segment 4
מִכְתָּבוֹ מִיּוֹם א' רְאֵה קִבַּלְתִּי בִּקְרוּמִינְטְשַׁאג שֶׁנִּשְׁלַח לִי מִפֹּה לְשָׁם, וְהָיָה לִי לְנַחַת גָּדוֹל. וְעַל שַׁבַּת פָּרָשַׁת שׁוֹפְטִים הֶעָבַר חָזַרְתִּי לְפֹה. וּבְיוֹם א' הֶעָבַר קִבַּלְתִּי מִכְתָּבוֹ שֵׁנִית, וְהַיּוֹם קִבַּלְתִּי מִכְתָּבוֹ שְׁלִישִׁית עִם הַמִּכְתָּבִים מִבְּנִי שֶׁיִּחְיֶה מִבְּרֶסְלֶב, וְכֻלָּם הֶחֱיוּ נַפְשִׁי הַרְבֵּה. אַף עַל פִּי שֶׁכֻּלָּם צִעֲרוּנִי הַרְבֵּה מִגֹּדֶל מְרִירוּת צַעֲקָתְךָ בְּכָל אִגֶּרֶת, עִם כָּל זֶה הִגְדַּלְתִּי הַשִּׂמְחָה עַל הַמָּרָה־שְׁחוֹרָה, בִּרְאוֹתִי עֹצֶם חֶזְקַת לִבְּךָ הַטּוֹב בִּנְקֻדַּת הָאֱמֶת, וְאַתָּה מֵבִין מֵרָחוֹק תְּהִלָּה לָאֵל כַּמָּה וְכַמָּה צָרִיךְ אַתָּה לְחַזֵּק עַצְמְךָ תָּמִיד, וּבְכָל יוֹם מֵחָדָשׁ, אֵיךְ שֶׁהוּא יִהְיֶה אֵיךְ שֶׁיִּהְיֶה. לְמַעַן הַשֵּׁם יִתְבָּרַךְ שֶׁתֹּאחֵז בָּזֶה, כִּי הוּא חַיֶּיךָ לָנֶצַח. וְתֵדַע וְתַאֲמִין בְּנִי חֲבִיבִי שֶׁכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ כְּבָר עָבַר עַל כַּמָּה וְכַמָּה אֲנָשִׁים כְּשֵׁרִים יוֹתֵר וְיוֹתֵר. וּבִפְרָט עַתָּה בַּדּוֹר הַזֶּה, אֲשֶׁר גַּם אַתָּה יוֹדֵעַ מֵרָחוֹק קְצָת אֶת הַמַּעֲשֶׂה הָרַע הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, וּבִפְרָט בָּעִתִּים הַלָּלוּ, הַשֵּׁם יִתְבָּרַךְ יְכַפֵּר הַשֵּׁם יִתְבָּרַךְ יְכַפֵּר. אַךְ כָּל מִי שֶׁנֶּחֱלַק וְנִמְעַד אֲשׁוּרָיו וְנִתְפַּס בְּרֶשֶׁת הַבַּעַל דָּבָר כְּמוֹ שֶׁנִּתְפַּס, אֵין מְדַבְּרִים מִמֶּנּוּ כְּלָל, כְּאִלּוּ הָיָה רָשָׁע מִבֶּטֶן אִמּוֹ, וְאֵין מְנַחֲמִין עַצְמוֹ בַּמֶּה שֶׁנִּצֹּל מֵרֶשֶׁת כָּזֹאת רַחֲמָנָא לִצְלַן. אֲבָל בֶּאֱמֶת גַּם הוּא בְּוַדַּאי הָיָה לִבּוֹ חָפֵץ בְּהַתַּכְלִית, אַךְ כָּל נְפִילָתוֹ רֻבּוֹ כְּכֻלּוֹ הָיָה מֵחֲמַת שֶׁלֹּא נִתְקָרֵב לְאוֹר הָאֱמֶת הַמֵּאִיר בַּדּוֹר הַזֶּה. שֶׁעַל יְדֵי זֶה הָיָה גַּם הוּא מִתְחַזֵּק, וְלֹא הָיָה נוֹפֵל וּמִתְרַחֵק מֵהַשֵּׁם יִתְבָּרַךְ וְתוֹרָתוֹ כָּל כָּךְ. וְאִי אֶפְשָׁר לְהַרְחִיב הַדִּבּוּר בָּזֶה, בִּפְרָט עַל פְּנֵי הַשָּׂדֶה. וּמַה לָּנוּ לְדַבֵּר מֵהָעוֹלָם, עָלֵינוּ לְהוֹדוֹת וּלְהַלֵּל וּלְשַׁבֵּחַ לְהַשֵּׁם יִתְבָּרַךְ תָּמִיד. מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי, אֲשֶׁר חָמַל עָלֵינוּ בַּעַל הָרַחֲמִים בְּחֶמְלָה רַבָּה וּבַחֲנִינוּת כָּאֵלֶּה, שֶׁאָנוּ יוֹדְעִין קְצָת וּמַאֲמִינִים שֶׁיֵּשׁ סוֹד כַּוָּנוֹת אֱלוּל. וּתְדַקְדֵּק הֵיטֵב בִּדְבָרָיו הַקְּדוֹשִׁים שֶׁאָמַר וְזֶה סוֹד כַּוָּנוֹת אֱלוּל שֶׁהוּא לִהְיוֹת בָּקִי בַּהֲלָכָה, בָּקִי בְּרָצוֹא בָּקִי בְשׁוֹב, בָּקִי בְּעָיֵל, בָּקִי בְּנָפִיק, שֶׁהוּא בְּחִינַת אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה, וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ; וְכַוָּנָתוֹ כִּפְשׁוּטוֹ שֶׁאֲפִלּוּ מִי שֶׁהוּא בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל מַמָּשׁ, יֹאמַר הִנֶּךָּ. אֲבָל אֵין זֶה דָּבָר פָּשׁוּט לְהַחֲיוֹת וּלְהַחֲזִיק אֶת הָאָדָם שֶׁלֹּא יִפֹּל יוֹתֵר, כְּשֶׁהוּא בִּשְׁאוֹל תַּחְתִּיּוֹת מַמָּשׁ חַס וְשָׁלוֹם. רַק יֵשׁ בָּזֶה סוֹד גָּדוֹל וְנוֹרָא, סוֹד עָמֹק וְנִסְתָּר מְאֹד מְאֹד, שֶׁהוּא סוֹד כַּוָּנוֹת אֱלוּל, שֶׁזֶּה הַסּוֹד אֵין יוֹדֵעַ רַק מִי שֶׁדִּבֵּר וְגִלָּה זֹאת הַתּוֹרָה הַנּוֹרָאָה, שֶׁהִיא סוֹד הַשָּׂגַת מַעֲשֵׂה מֶרְכָּבָה בְּתַכְלִית הַמַּעֲלָה עַד בְּחִינַת נְקֻדָּה הָעֶלְיוֹנָה מְאֹד, לְהַשְׁלִים בְּחִינַת אָדָם הַיּוֹשֵׁב עַל הַכִּסֵּא. וְאֵין מִי שֶׁיּוּכַל לְהַחֲיוֹת עַתָּה הַנְּפָשׁוֹת הַיְרוּדוֹת וְכוּ' בַּדּוֹרוֹת הָאֵלּוּ, כִּי אִם מִי שֶׁגִּלָּה הַתּוֹרָה הַנַּ"ל, וּבֵאֵר לָנוּ בִּפְשִׁיטוּת, וְהִזְהִיר אוֹתָנוּ לְקַיֵּם וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. וְעוֹד בְּכַמָּה וְכַמָּה לְשׁוֹנוֹת קְדוֹשׁוֹת כָּאֵלֶּה שֶׁהֶחֱיָה אוֹתָנוּ בְּאִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת, הַמְּשִׁיבִין אֶת כָּל הַנְּפָשׁוֹת הַיְרוּדוֹת שֶׁבָּעוֹלָם בְּשִׁבְעָה מְשִׁיבֵי טַעַם וְכוּ' וְכוּ'. וּתְמִימוּת וּפְשִׁיטוּת דְּבָרָיו הַקְּדוֹשִׁים מְחַיִּין וּמְשִׁיבִין אֶת הַנֶּפֶשׁ מְאֹד. אֲבָל בֶּאֱמֶת יֵשׁ דְּבָרִים בְּגוֹ סוֹדוֹת עֲמֻקּוֹת וְנִסְתָּרוֹת מְאֹד. וְאִי אֶפְשָׁר לְבָאֵר אֲפִלּוּ מַה שֶּׁיֵּשׁ בְּלִבִּי בָּזֶה, מִכָּל שֶׁכֵּן הַנִּסְתָּרוֹת לַה' אֱלֹקֵינוּ וְכוּ'. אַךְ הַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ, לִשְׁמֹר לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים בִּפְשִׁיטוּת וּתְמִימוּת. וְעַתָּה אַחֲרֵי הוֹדִיעַ אֱלֹקִים אוֹתָנוּ וְאוֹתְךָ וְאֶת כֻּלָּנוּ כָּל זֶה וְיוֹתֵר וְיוֹתֵר, הִזָּהֵר וְהִזָּהֵר לְקַיֵּם גַּם מַה שֶּׁהִזְהִיר מְאֹד לִבְלִי לִהְיוֹת זָקֵן חַס וְשָׁלוֹם. בִּפְרָט עַתָּה בִּימֵי אֱלוּל וְתִשְׁרֵי שֶׁצְּרִיכִין שֶׁכָּל אֶחָד וְאֶחָד יַמְשִׁיךְ עַל עַצְמוֹ הִתְחַדְּשׁוּת עַל כָּל הַשָּׁנָה כֻּלָּה. (חָסֵר)
Peace — to my beloved son — my dear one — may he live. ## Segment 5
רֹאשׁ הַשָּׁנָה בְּרֹאשׁ חֹדֶשׁ וְכוּ' בְּחִינַת חַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה חַדֵּשׁ דַּיְקָא שֶׁזֶּה הָעִקָּר (חסר)
In the past week he sent him his letter with the sum of one hundred and sixty-five silver rubles — and presumably it reached his hand. And now he is prepared to travel today to the congregation of Krumintchag. And there is nothing new to say — and also he has no leisure at all. And the days of Elul are approaching — and he is preoccupied with his traveling — and the time of prayer has arrived — and it is impossible to extend at all. And extend his peace to all his household in Breslov — and the peace of all our anshei sh'lomaynu in Breslov — and the peace of all our anshei sh'lomaynu in your congregation and in all their surroundings — to all his brothers and friends he speaks peace and great salvation. And may the Master of Mercy have mercy and purify their hearts to serve Him in truth — and strengthen their thought to seize it in holiness — not to allow it to wander outward — G-d forbid. And the true holiness of Elul and Tishrei should illuminate upon them — that they merit at any rate from now to draw close to Him Yisborach in truth — each one from the place where he is. For this is the entire secret intention of Elul — that they merit to go in the path that Moshe Rabbeinu trod — and the true tzaddikim after him — in these forty holy days — from Rosh Chodesh Elul until Yom Kippur — as is explained in his holy words. ## Segment 6
בְּחִינַת מִמַּעֲמַקִּים קְרָאתִיךָ ה'. וְהָעִקָּר לְהַרְגִּיל עַצְמוֹ בְּכָל יוֹם (חָסֵר)
The words of your father — who loves you in truth forever. ## Segment 7
הִתְחַדְּשׁוּת כָּל כַּוָּנַת רֹאשׁ הַשָּׁנָה. צָעַק לִבָּם אֶל ה'. וְלִזְכֹּר (חָסֵר)
Nussun of Breslov. ## Segment 8
אֵינָהּ נֶאֱבֶדֶת כְּלָל. וְכֵן מַה שֶּׁכָּתוּב שֶׁאֲפִלּוּ (חָסֵר)
Overview: Wednesday, Parshas Re'eh — Tshehrin — 5601. To his beloved son. In the past week he sent him his letter with the sum of 165 silver rubles — and presumably it reached his hand. And now he is prepared to travel today to Krumintchag — and there is nothing new to say — and also he has no leisure at all. And the days of Elul are approaching — and he is preoccupied with his traveling — and the time of prayer has arrived — and impossible to extend at all. Extend his peace to all his household in Breslov — and the peace of all the anshei sh'lomaynu. And may the Master of Mercy have mercy and purify their hearts to serve Him in truth — and strengthen their thought to seize it in holiness — not to allow it to wander outward — G-d forbid. And the true holiness of Elul and Tishrei should illuminate upon them — that they merit at any rate from now to draw close to Him Yisborach in truth — each one from the place where he is. For this is the entire secret intention of Elul — that they merit to go in the path that Moshe Rabbeinu trod — and the true tzaddikim after him — in these forty holy days — from Rosh Chodesh Elul until Yom Kippur — as is explained in his holy words. ## Segment 9
אוּן מֶע שְׁרַייט (חָסֵר)
He received his letter from the past Sunday — Parshas Re'eh — in Krumintchag — where it was sent to him from here. And it was a very great comfort. And on the past Shabbas — Parshas Shoftim — he returned here. And on the past Sunday he received his letter a second time — and today he received his letter a third time — with the letters from his son — may he live — from Breslov. And all of them greatly gave life to his soul. Even though all of them greatly pained him — from the immensity of the bitterness of your cry in every letter — even so he greatly magnified the joy over the melancholy — upon seeing the immensity of the strength of your good heart — in the point of truth. And you understand from afar — praised be G-d — how much and how much you need to always strengthen yourself — and every day anew — however it will be — however it will be. For the sake of Hashem Yisborach — hold fast to this — for it is your life forever. And know and believe my beloved son — that all that passes over you — has already passed over many more people — who are far more fitting than you. And in particular now in this generation — as you also know from afar a little of the evil deed that is done under the sun — and in particular in these times — may Hashem Yisborach forgive — may Hashem Yisborach forgive. But any person who slipped and whose steps stumbled — and who was caught in the net of the Adversary as he was caught — no one speaks of him at all — as though he was wicked from his mother's womb — and he does not comfort himself with what he was saved from such a net — G-d protect us. But in truth — even he certainly — his heart desired the goal — but all his fall — the majority of it — was because he did not draw close to the light of truth that illuminates in this generation. For through this — he too would have been strengthened — and he would not have fallen and become so very far from Hashem Yisborach and His Torah. And it is impossible to extend the speech about this — in particular in the open field. And what do we have to speak about the world — upon us to give thanks and to praise and to laud Hashem Yisborach always. "Mah nashiv laHashem kol tagmulohi alai" — What shall we return to Hashem for all His bestowals upon us — that the Master of Mercy bestowed upon us — with such great compassion and such tender mercies — that we know a little and believe that there is a secret intention of Elul. And examine well his holy words that he said — and this is the secret intention of Elul — that it is to be expert in the halacha — expert in the going out — expert in the returning — expert in entering — expert in departing — which is the aspect of "im esak shamayim sham atah — v'atziyah she'ol hineka" — "if I ascend to the heavens — You are there — and if I make my bed in the netherworld — behold You." [Tehillim 139:8] [בָּקִי בִּרְצוֹא בָּקִי בָּשׁוֹב — expert in the going out — expert in the returning — from Yechezkel 1:14 — the movements of the Divine creatures — this is the Rebbe's incomparable teaching on Elul: the true work of these forty days is not merely repentance in the ordinary sense but an attainment of divine expertise — a mastery of the entire arc of spiritual movement — outward and inward — ascending and descending — until one is at home in all states. And the supreme expression of this: v'atziyah she'ol hineka — even if I make my bed in the very depths of hell — there too I say: behold You. Hashem is there too.] And his intention is according to its plain meaning — that even one who is in the aspect of "v'atziyah she'ol" — literally — let him say "hineka" — behold You. But this is not a simple thing — to give life and to hold a person — that he not fall further — when he is literally in the lowest depths of hell — G-d forbid. Only there is in this a great and awesome secret — a very very deep and hidden secret — which is the secret intention of Elul — and this secret — no one knows it except the one who spoke and revealed this awesome Torah — which is the secret of the attainment of ma'aseh merkavah at the very highest level — to the very uppermost point — to complete the aspect of the Person Who sits on the Throne. And there is no one who can give life just now to the fallen souls in these generations — except the one who revealed the above-mentioned Torah — and explained it to them in simplicity — and warned them to fulfil "v'atziyah she'ol hineka." And also through many more such holy languages as these — He gave them life with the utterances of Hashem — pure utterances — which restore all the fallen souls in the world with seven flavors of taste. And the simplicity and guilelessness of his holy words gives life and restores the soul greatly. But in truth there are matters within — very deep and hidden secrets. And it is impossible to explain even what is in his heart of this — all the more so the hidden things that belong to Hashem our G-d. But what is revealed to them and to their children — to guard — to fulfil his holy words in simplicity and guilelessness. ## Segment 10
(אָמַר הַמַּעְתִּיק. כָּל הַשּׁוּרוֹת הַלָּלוּ הָיוּ קְרוּעִים וְהָיוּ חֲסֵרִים מֵהֶם וְלֹא יָכֹלְתִּי לַעֲמֹד עֲלֵיהֶם. עַל כֵּן הֶעְתַּקְתִּי כְּמוֹ שֶׁהֵם חֲבָל עַל דְּאָבְדִין. וְתוֹדָה לָאֵל עַל פְּלֵטָה הַנִּשְׁאֶרֶת).
And now — after G-d has made known to them and to you and to all of them all this and more and more — be very very careful to fulfil also what he warned very much — not to be old — G-d forbid. In particular now — in the days of Elul and Tishrei — when each and every one needs to draw upon himself a renewal for the entire coming year. [ … missing text … ] Rosh Hashana at Rosh Chodesh etc. — in the aspect of "chadesh aleinu shanah tovah" — renew — specifically renew — for this is the essential [ … missing text … ] in the aspect of "mi'maamakim k'rasticha Hashem" — "from the depths I have called to You Hashem." And the essential is to accustom oneself every day [ … missing text … ] the renewal of all the intention of Rosh Hashana. "Tzaak libam el Hashem." And to remember [ … missing text … ] is not lost at all. And likewise what is written that even [ … missing text … ] and one cries [ … missing text … ] ## Segment 11
יִתְהַפֵּךְ הַכֹּל לְטוֹבָה. הֵן כָּל הַדְּבָרִים הָאֵלֶּה וְיוֹתֵר מֵהֵמָּה, חִזְּקוּ נַפְשִׁי וְכַמָּה וְכַמָּה נְפָשׁוֹת בְּכָל מַה שֶּׁעוֹבֵר עָלֵינוּ. גַּם אַתָּה אֱחֹז בָּהֶם, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ', כִּי גַּם עָלֶיךָ נֶאֶמְרוּ כֻּלָּם. וְגַם תְּקַיֵּם מַה שֶּׁאָמַר שֶׁצְּרִיכִין לִהְיוֹת עַקְשָׁן גָּדוֹל בְּעִנְיַן הַהִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא, וּבְיוֹתֵר לְהִתְחַזֵּק לִהְיוֹת בְּשִׂמְחָה בְּכָל עֵת כַּאֲשֶׁר הִזְהִיר אוֹתָנוּ כַּמָּה פְּעָמִים אֵין מִסְפָּר בְּכַמָּה עֵצוֹת נִפְלָאוֹת. וְהַיּוֹם יוֹם ד' הִגִּיעַ בְּעֶזְרַת ה' יִתְבָּרַךְ. וְזֶה סָמוּךְ קַמְתִּי מִמִּטָּתִי וַחֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, וְחַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' חִזְּקוּ אוֹתִי בְּחֶמְלָתוֹ הָרַבָּה לִכְתֹּב לְךָ דְּבָרִים אֵלֶּה הַנּוֹבְעִים מִמַּעְיְנֵי הַיְשׁוּעָה. הַמְחַיִּין וּמְשִׁיבִין כָּל נֶפֶשׁ הֶחָפֵץ בָּאֱמֶת, כָּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו וְכוּ'. וְהַהֶכְרֵחַ לְסַיֵּם דְּבָרַי כִּי זְמַן הַתְּפִלָּה הִגִּיעַ וַאֲנִי טָרוּד מְאֹד, כִּי בְּדַעְתִּי לִנְסֹעַ הַיּוֹם לְמֶעדְוֶועדִיבְקֶע עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וְאַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה אֶסַּע לְאוּמַאן בְּעֶזְרַת ה' יִתְבָּרַךְ. וּבַעַל הָרַחֲמִים יְשׁוֹבֵב נַפְשִׁי וְנַפְשְׁכֶם וְיַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
All will be turned for good. All these words — and more than them — have strengthened his soul and how many and many more souls — in all that passes over them. You too — hold fast to them — "hafoch bahem v'hafoch bahem" — for also to you all of them were said. And also fulfil what he said — that one must be a great stubborn one in the matter of drawing close to Hashem Yisborach from every place where one is. And more so to strengthen oneself to be in joy at every time — as he warned them countless times through many wondrous counsels. ## Segment 12
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִרְאוֹתְכֶם בִּמְהֵרָה בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה רַבָּה, וְחֶדְוַת ה' יִהְיֶה מָעֻזֵּנוּ, בִּפְרָט בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה.
And today — Wednesday — arrived with Hashem's help. And just now he arose from his bed — and chadashim la'b'karim rabbah emunasecha — "new every morning — great is Your faithfulness" — [Eichah 3:23] and chasdei Hashem ki lo samu — strengthened him in His abundant compassion to write to him these words — that flow from the wellsprings of salvation — which give life and restore every soul that truly desires — every one in whom the breath of the spirit of life is in his nostrils — and so forth. And it is necessary to conclude his words — for the time of prayer has arrived and he is very preoccupied — for he intends to travel today to Medevedivke for the holy Shabbas coming upon them for good. And after the holy Shabbas coming upon them for good he will travel to Uman — with Hashem's help. And may the Master of Mercy restore his soul and your souls — and lead him in paths of righteousness for His name's sake. ## Segment 13
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 14
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וְשָׁלוֹם לִידִידִי כְּנַפְשִׁי הָרַבָּנִי הַנָּגִיד הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר.
The words of your father — who loves you in truth forever. ## Segment 15
לֹא יָכֹלְתִּי לְהִתְאַפֵּק מֵעֹצֶם אַהֲבָתְךָ לְחַזֶּקְךָ וּלְזָרֶזְךָ שֶׁלֹּא יִהְיוּ לְךָ שׁוּם סְפֵקוֹת חַס וְשָׁלוֹם בְּלִבְּךָ בְּעִנְיַן רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. רַק תֹּאמַר בְּלֵב שָׁלֵם בָּרוּךְ שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה, לִזְכּוֹת לְהִתְוַעֵד יַחַד עִם אַנְשֵׁי אֱמֶת אֲנָשִׁים כְּשֵׁרִים לְהִתְקַבֵּץ עַל צִיּוּן הַקָּדוֹשׁ שֶׁל הַצַּדִּיק הַקָּדוֹשׁ, שֶׁהִבְטִיחַ לַעֲזֹר לְכָל מִי שֶׁיָּבוֹא אֵלָיו, בִּפְרָט בְּעֶרֶב רֹאשׁ הַשָּׁנָה, וּלְהִמָּנוֹת יַחַד בְּרֹאשׁ הַשָּׁנָה אֶצְלֵנוּ. מָה אֹמַר לְךָ אָחִי מְעַט מְעַט שָׁמַעְתָּ וְהֵבַנְתָּ מֵרָחוֹק, אֲבָל יוֹתֵר מִזֶּה בְּנִי הִזָּהֵר וְהִזָּהֵר שֶׁלֹּא תִּהְיֶה חַס וְשָׁלוֹם בִּכְלַל חֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל (חֲגִּיגָה ו:) זֶה שֶׁנִּמְנוּ חֲבֵרָיו וְכוּ', בִּפְרָט לְעֵסֶק קָדוֹשׁ וְנוֹרָא כָּזֶה. וְאִם תִּרְצֶה תּוּכַל לִקְרוֹת מִכְתָּב הַנַּ"ל שֶׁנֶּאֱמַר גַּם אֵלֶיךָ וּלְכָל חַד כְּפִי מַה שֶּׁעוֹבֵר עָלָיו; וְגַם תִּזְכֹּר הֵיטֵב אֶת כָּל מַה שֶּׁנִּדְבַּר בֵּינֵינוּ, וְאֶת כָּל הַהִתְנוֹצְצוּת שֶׁהִתְנוֹצֵץ בְּלִבְּךָ אוֹר הָאֱמֶת וְכוּ'. וּתְחַזֵּק נַפְשְׁךָ לָבוֹא בְּשִׂמְחָה, בֹּא תָּבוֹא בְּרִנָּה עִם בְּנִי שֶׁיִּחְיֶה וְעִם אַנְשֵׁי שְׁלוֹמֵנוּ, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. וּמֻבְטְחַנִי שֶׁבְּלֹא דְּבָרַי בְּוַדַּאי לֹא הָיִיתָ נִמְנָע חַס וְשָׁלוֹם מִלָּבוֹא. אַךְ לְזָרוּזֵי יְתֵרָה קָאָתֵינָא. כִּי יָדוּעַ לָנוּ רִבּוּי הַמְּנִיעוֹת הַמִּשְׁתַּטְּחִים אָז דַּיְקָא. וּבֶאֱמֶת כֻּלָּם בַּאֲחִיזַת עֵינַיִם, כִּי עִקַּר הוּא מְנִיעַת הַמֹּחַ כַּיָּדוּעַ לָכֶם כָּל זֶה; עַל כֵּן הַהֶכְרֵחַ לְזָרֵז בִּשְׁעַת מַעֲשֶׂה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּמִדְבַּר רַבָּה ז). אַשְׁרֶיךָ אִם תְּקַיֵּם דְּבָרַי, בְּוַדַּאי תַּחֲזִיק לִי טוֹבָה בָּזֶה וּבַבָּא לָנֶצַח.
Nussun of Breslov. ## Segment 16
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 17
וְשָׁלוֹם לִבְנִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
And peace to all our anshei sh'lomaynu with great love. And peace to my dear friend as my soul — the rabbinical scholar — the distinguished nagid — our Teacher the Rabbi Yaakov — may his light shine. ## Segment 18
מִכְתָּבְךָ קִבַּלְתִּי פַּעֲמַיִם. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ שֶׁתִּזְכֶּה לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים בְּכָל יוֹם כָּרָאוּי, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. וְאֵינִי יוֹדֵעַ מַה שֶּׁכָּתַבְתָּ שֶׁקָּשֶׁה לְךָ לְשַׁבֵּר הַיֵּצֶר הָרָע בְּעִנְיַן הַמַּלְבּוּשִׁים, הֲלֹא אַתָּה מֻכְרָח לְשַׁבֵּר מֵחֲמַת שֶׁלְּעֵת עַתָּה אֵין בְּיָדְךָ. וּכְבָר הוֹדֵיתָ בְּמִכְתָּבְךָ שֶׁקָּשֶׁה גַּם לִקְנוֹת לְךָ מִיצִיל בְּסַךְ ג' ד רוּבָּל־חָדָשׁ, עַל כֵּן אַל תּוֹסִיף לַחֲשֹׁב בָּזֶה כְּלָל. הַשֵּׁם יִתְבָּרַךְ יַצְלִיחֲךָ וִיפַרְנֶסְךָ בְּכָבוֹד, וְהָעִקָּר שֶׁתַּכְרִיחַ עַצְמְךָ לִלְמֹד וְלוֹמַר תְּפִלּוֹת וּתְהִלִּים בְּכָל יוֹם, וְתִשְׁמֹר עַצְמְךָ מְאֹד מְאֹד מִמַּחֲשָׁבוֹת רָעוֹת, וּבִפְרָט מֵהִרְהוּרִים חַס וְשָׁלוֹם, וְתַמְשִׁיךְ מַחֲשַׁבְתְּךָ מֵרַע לְטוֹב. וְתִזְכֹּר תָּמִיד הַסִּדְרָא שֶׁל אוֹתוֹ הַשָּׁבוּעַ וּמַה שֶּׁכָּתוּב בָּהּ. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר אַךְ אֵין פְּנַאי כְּלָל.
I could not restrain myself — from the very immensity of my love for you — to strengthen you and to urge you — that you should have no doubts whatsoever — G-d forbid — in your heart — regarding Rosh Hashana coming upon us for good. Only say with a whole heart: Baruch she'hecheyanu v'kiyemanu v'higianu laz'man hazeh — that we merited to gather together with true people — worthy people — to assemble at the holy tziyun of the holy tzaddik — who promised to help all who come to him — in particular on Erev Rosh Hashana — and to be counted together on Rosh Hashana among us. What shall I say to you my brother — a little you heard and understood from afar — but more than this my son — be very very careful — that you should not be — G-d forbid — in the category of the deficiency that cannot be counted — that our Sages — of blessed memory — expounded (Chagiga 9b) — this is one whose companions were counted and so forth — in particular for such a holy and awesome work as this. And if you wish — you can read the above-mentioned letter — which was said also to you — and to each one according to what passes over him. And also remember well all that was spoken between them — and all the glimmering that glimmered in your heart — the light of truth — and so forth. And strengthen your soul to come in joy — bo tavo b'rinah — come with singing — with my son — may he live — and with our anshei sh'lomaynu. Nagila v'nismecha bishu'aso. And I am confident that without my words — certainly you would not have refrained — G-d forbid — from coming. But I come to add urgency. For well known to them is the multitude of the obstacles that spread themselves just then — specifically. And in truth all of them are mere illusion — for the essential is the obstacle of the mind — as is known to you all. Therefore it is necessary to urge at the time of action — as our Sages of blessed memory said (Bamidbar Rabbah 7). Blessed are you if you fulfil my words — certainly you will be grateful for this in this world and in the World to Come — forever. ## Segment 19
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם.
And peace to my son — the rabbinical scholar — our Teacher the Rabbi Dovid Tzvi — may he live. He received his letter twice. May Hashem Yisborach strengthen his heart — that he merit to engage in Torah and prayer and good deeds every day as befitting — for besides this all is vanity. And he does not know what you wrote — that it is hard for you to break the evil inclination in the matter of the garments — are you not compelled to break it — for just now you do not have it in your hand. And you already admitted in your letter that it is also hard to buy yourself a coat for three or four new rubles — therefore do not add to think about this at all. May Hashem Yisborach make you successful and provide for you with dignity. And the essential is that you force yourself to learn and to say prayers and Tehillim every day — and guard yourself very very much from evil thoughts — and in particular from imaginings — G-d forbid — and draw your thought from bad to good. And always remember the weekly Torah portion and what is written in it. And there is much to speak of this — but there is no leisure at all. ## Segment 20
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 21
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא.
Overview: Tuesday, Parshas Teitzei — Tshehrin — 5601. Note: significant portions missing — torn. To Yitzchok and all his household. He received his letter from the past Sunday in Krumintchag — and on the past Shabbas — Parshas Shoftim — he returned here. And on the past Sunday he received his letter a second time — and today a third time — with the letters from his son from Breslov — and all of them greatly gave life to his soul. Even though all of them greatly pained him — from the immensity of the bitterness of your cry in every letter — even so he greatly magnified the joy over the melancholy — upon seeing the immensity of the strength of your good heart in the point of truth. And you understand from afar how much and how much you need to always strengthen yourself — and every day anew — however it will be — however it will be. For the sake of Hashem — hold fast to this — for it is your life forever. And know and believe — that all that passes over you has already passed over many more people — who are far more fitting than you. And in particular now in this generation. And examine well his holy words — and this is the secret intention of Elul — to be expert in the halacha — expert in the going out — expert in the returning — expert in entering — expert in departing — which is the aspect of "im esak shamayim sham atah — v'atziyah she'ol hineka." And his intention is according to its plain meaning — that even one who is literally in the lowest depths of hell — let him say "hineka." Only there is in this a great and awesome secret — the secret of the attainment of ma'aseh merkavah at the very highest level — and there is no one who can give life to the fallen souls in these generations — except the one who revealed this Torah — and warned them to fulfil "v'atziyah she'ol hineka." All will be turned for good. All these words — and more — have strengthened his soul and how many more souls. "Hafoch bahem v'hafoch bahem." And today — Wednesday — arrived with Hashem's help — and just now he arose from his bed — and chadashim la'b'karim rabbah emunasecha — chasdei Hashem ki lo samu — strengthened him in His abundant compassion to write these words — that flow from the wellsprings of salvation. He is preoccupied — for he intends to travel today to Medevedivke for Shabbas — and after Shabbas he will travel to Uman with Hashem's help. And may the joy of Hashem be their strength — in particular on the holy Rosh Hashana. Then: postscript to Rabbi Yaakov — he could not restrain himself from the immensity of his love — to urge him — that he should have no doubts whatsoever in his heart regarding Rosh Hashana — only say with a whole heart: Baruch she'hecheyanu — that they merited to assemble at the holy tziyun of the holy tzaddik — who promised to help all who come to him — in particular on Erev Rosh Hashana. Nagila v'nismecha bishu'aso. And postscript to his son Dovid Tzvi — force yourself to learn and to say prayers and Tehillim every day — guard yourself very much from evil thoughts — and draw your thought from bad to good — and always remember the weekly Torah portion. ## Segment 22
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תר"ב
He received his letter twice — and the flour and the wine and sixty-three large ones. May Hashem Yisborach in His mercy sweeten all the judgments from upon you and from all your household — and send complete healing to your wife — may she live — and to all your household — and save you from the physicians of falsehood — and may it be fulfilled: "ki ani Hashem rof'echa" — "for I am Hashem your Healer" — Amen so may it be His will. [Sh'mos 15:26] You gave him life with your words — in what you wrote — that you wish to begin from now — b'reishis bara — "in the beginning He created" — this is the proper measure — and this is fitting for you and for all of us. And you do not know yourself what you wrote — for it is very deep. Amok amok mi yimtza'enu — "deep deep — who can find it" — what happens in the world — and in particular with each and every person every single day — and in particular in these awesome and holy days of the month of the mighty ones — it is Tishrei — which are very very exalted and awe-inspiring — each day and each day — and in particular the end and the completion — which is this holy and awesome and very exalted day called Hoshana Rabbah. [יֶרַח הָאֵיתָנִים הוּא תִּשְׁרֵי — the month of the mighty ones — it is Tishrei — from Melachim Alef 8:2 — the Tishrei of the awesome Patriarchs — the month of the primordial eternal ones — each day more awesome than the last — and its peak and completion: Hoshana Rabbah — when the judgment of the year is sealed and sent forth] On that day — "vayashav Yitzchak vayachpor es b'eros hamayim" — "and Yitzchak returned and dug the wells of water" — which are the aspect of the deep waters — "eitah b'lev ish" — "counsel in the heart of a person" — which one digs by crying out in truth and simplicity: "mi'maamakim k'rasticha Hashem." [Bereishis 26:18; Mishlei 20:5; Tehillim 130:1] [The entire inner journey of Hoshana Rabbah — the day itself is an act of digging — digging the deep wells of the soul — calling out from the very depths — mi'maamakim — and it is specifically Yitzchak — the one bound upon the altar — the one who learned to live in the space of pure transcendence — who goes back and digs the wells that others had stopped up] And even though — when he wrote this — a great weeping was stirred in his heart — in his remembering how greatly the materiality of a person and of the world distances one from such awesome and fearsome holy things — even so — now is not the time to weep — only the time to rejoice and to dance with a whole heart in great joy! And let everyone say ashreinu — ashreinu Yisrael — in particular since they merited to know from the one who does not remember anything at all — and who is old and nursling — and so forth — for all is vanity — and "kol dayarei ara k'la chasivin" — "all the inhabitants of the earth are as nothing" — and as it is written in the holy Zohar: "kula kamei k'la chassiv — k'la mammash" — "all before Him is as nothing — as utterly void." [He is referring to the awesome teaching of the Rebbe about the state of one who has truly attained the knowledge of Divine nothingness — who does not remember anything — who is simultaneously old and a nursling — an elder and an infant — the ancient and the newborn — one who has truly internalized that all is vanity and all created existence is as nothing before Him. Only the one who told the story of this state — the Rebbe — merited to this in completeness] And who merited to this in completeness — except the one who told the above-mentioned story. And how good is our portion — when we do not oppose the one who is truly ayin — true nothingness. And it is impossible to extend further. Joy and gladness will they attain — as your soul desires — and the soul of the one who rejoices and weeps from within joy — and awaits complete salvation. Nagila v'nismecha bishu'aso. Nussun of Breslov. # שסג URL: https://ajew.org/reader-plain/alim-litrufa/2/362/ # שסג
שסג
Source: https://ajew.org/reader/alim-litrufa/2/362 ## Segment 1
שסג
In the past week he sent him his letter with the sum of one hundred and sixty-five silver rubles — and presumably it reached his hand. And now he is prepared to travel today to the congregation of Krumintchag. And there is nothing new to say — and also he has no leisure at all. And the days of Elul are approaching — and he is preoccupied with his traveling — and the time of prayer has arrived — and it is impossible to extend at all. And extend his peace to all his household in Breslov — and the peace of all our anshei sh'lomaynu in Breslov — and the peace of all our anshei sh'lomaynu in your congregation and in all their surroundings — to all his brothers and friends he speaks peace and great salvation. And may the Master of Mercy have mercy and purify their hearts to serve Him in truth — and strengthen their thought to seize it in holiness — not to allow it to wander outward — G-d forbid. And the true holiness of Elul and Tishrei should illuminate upon them — that they merit at any rate from now to draw close to Him Yisborach in truth — each one from the place where he is. For this is the entire secret intention of Elul — that they merit to go in the path that Moshe Rabbeinu trod — and the true tzaddikim after him — in these forty holy days — from Rosh Chodesh Elul until Yom Kippur — as is explained in his holy words. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, הוֹשַׁעְנָא רַבָּא תר"ב.
The words of your father — who loves you in truth forever. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי פַּעֲמַיִם, וְהַקֶּמַח וְהַיַּיִן וְשִׁשִּׁים וְשָׁלֹשׁ גְּדוֹלִים, הַשֵּׁם יִתְבָּרַךְ יַמְתִּיק בְּרַחֲמָיו כָּל הַדִּינִים מֵעָלֶיךָ וּמִכָּל בְּנֵי בֵיתְךָ וְיִשְׁלַח רְפוּאָה שְׁלֵמָה לְזוּגָתְךָ תִּחְיֶה וּלְכָל בְּנֵי בֵיתְךָ, וְיַצִּיל אֶתְכֶם מֵרוֹפְאֵי אֱלִיל, וִיקֻיַּם "כִּי אֲנִי ה' רוֹפְאֶךָ" אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 4
הֶחֱיִיתַנִי בִּדְבָרֶיךָ בַּמֶּה שֶׁכָּתַבְתָּ שֶׁרְצוֹנְךָ לְהַתְחִיל מֵעַתָּה בְּרֵאשִׁית בָּרָא, כָּךְ הוּא הַמִּדָּה וְכָךְ יָפֶה לְךָ וּלְכֻלָּנוּ. וְאֵינְךָ יוֹדֵעַ בְּעַצְמְךָ מַה שֶּׁכָּתַבְתָּ, כִּי עָמֹק הוּא. עָמֹק עָמֹק מִי יִמְצָאֶנּוּ מַה שֶׁנַּעֲשֶׂה בָּעוֹלָם, וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד בְּכָל יוֹם וָיוֹם, וּבִפְרָט בַּיָּמִים הַנּוֹרָאִים הַקְּדוֹשִׁים הָאֵלֶּה שֶׁל יֶרַח הָאֵיתָנִים הוּא תִּשְׁרֵי, הַמְאֻיָּמִים וְנִשְׂגָּבִים מְאֹד מְאֹד כָל יוֹם וָיוֹם, וּבִפְרָט הַסּוֹף וְהַגְּמָר הוּא הַיּוֹם הַזֶּה הַקָּדוֹשׁ וְהַנּוֹרָא וְהַנִּשְׂגָּב מְאֹד שֶׁנִּקְרָא הוֹשַׁעְנָא רַבָּא. בְּהַהוּא יוֹמָא וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת בְּאֵרוֹת הַמַּיִם, שֶׁהֵם בְּחִינַת הַמַּיִם עֲמֻקִּים עֵצָה בְּלֵב אִישׁ, שֶׁחוֹתְרִים אוֹתָם עַל יְדֵי שֶׁצּוֹעֲקִים בֶּאֱמֶת וּבִתְמִימוּת פָּשׁוּט: "מִמַּעֲמַקִּים קְרָאתִיךָ ה'". וְאִם כִּי בְּעֵת כָּתְבִי זֹאת נִתְעוֹרֵר בְּלִבִּי בְּכִיָּה גְּדוֹלָה בְּזָכְרִי כַּמָּה וְכַמָּה מַרְחִיק גַּשְׁמִיּוּת הָאָדָם וְהָעוֹלָם מִקְּדֻשּׁוֹת נוֹרָאוֹת כָּאֵלּוּ וְכוּ' וְכוּ', עִם כָּל זֶה עַתָּה לֹא עֵת לִבְכּוֹת רַק עֵת לִשְׂמֹחַ וּלְרַקֵּד בְּלֵב שָׁלֵם בְּשִׂמְחָה רַבָּה. וְיֹאמְרוּ כֻּלָּם אַשְׁרֵינוּ, אַשְׁרֶיךָ יִשְׂרָאֵל, בִּפְרָט שֶׁזָּכִינוּ לֵידַע מִזֶּה שֶׁאֵינוֹ זוֹכֵר כְּלוּם וְהוּא זָקֵן וְיָנִיק וְכוּ' וְכוּ' כִּי הַכֹּל הֶבֶל, וְכָל דַּיָּרֵי אַרְעָא כְּלָא חֲשִׁיבִין, וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ כֻּלָּא קַמֵּיהּ כְּלָא חָשִׁיב כְּלָא מַמָּשׁ; אַךְ מִי זָכָה לָזֶה בִּשְׁלֵמוּת, כִּי אִם מִי שֶׁסִּפֵּר מַעֲשֶׂה הַנַּ"ל וּמַה טּוֹב חֶלְקֵנוּ כְּשֶׁאֵין אָנוּ חוֹלְקִין עַל מִי שֶׁהוּא אַיִן בֶּאֱמֶת, וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
Peace and life and a good inscription and sealing — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. ## Segment 5
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ כְּנַפְשֶׁכֶם וְנֶפֶשׁ הַשָּׂמֵחַ וּבוֹכֶה מִתּוֹךְ שִׂמְחָה וּמְצַפֶּה לִישׁוּעָה שְׁלֵמָה נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
He received his letter from the past Sunday — Parshas Re'eh — in Krumintchag — where it was sent to him from here. And it was a very great comfort. And on the past Shabbas — Parshas Shoftim — he returned here. And on the past Sunday he received his letter a second time — and today he received his letter a third time — with the letters from his son — may he live — from Breslov. And all of them greatly gave life to his soul. Even though all of them greatly pained him — from the immensity of the bitterness of your cry in every letter — even so he greatly magnified the joy over the melancholy — upon seeing the immensity of the strength of your good heart — in the point of truth. And you understand from afar — praised be G-d — how much and how much you need to always strengthen yourself — and every day anew — however it will be — however it will be. For the sake of Hashem Yisborach — hold fast to this — for it is your life forever. And know and believe my beloved son — that all that passes over you — has already passed over many more people — who are far more fitting than you. And in particular now in this generation — as you also know from afar a little of the evil deed that is done under the sun — and in particular in these times — may Hashem Yisborach forgive — may Hashem Yisborach forgive. But any person who slipped and whose steps stumbled — and who was caught in the net of the Adversary as he was caught — no one speaks of him at all — as though he was wicked from his mother's womb — and he does not comfort himself with what he was saved from such a net — G-d protect us. But in truth — even he certainly — his heart desired the goal — but all his fall — the majority of it — was because he did not draw close to the light of truth that illuminates in this generation. For through this — he too would have been strengthened — and he would not have fallen and become so very far from Hashem Yisborach and His Torah. And it is impossible to extend the speech about this — in particular in the open field. And what do we have to speak about the world — upon us to give thanks and to praise and to laud Hashem Yisborach always. "Mah nashiv laHashem kol tagmulohi alai" — What shall we return to Hashem for all His bestowals upon us — that the Master of Mercy bestowed upon us — with such great compassion and such tender mercies — that we know a little and believe that there is a secret intention of Elul. And examine well his holy words that he said — and this is the secret intention of Elul — that it is to be expert in the halacha — expert in the going out — expert in the returning — expert in entering — expert in departing — which is the aspect of "im esak shamayim sham atah — v'atziyah she'ol hineka" — "if I ascend to the heavens — You are there — and if I make my bed in the netherworld — behold You." [Tehillim 139:8] [בָּקִי בִּרְצוֹא בָּקִי בָּשׁוֹב — expert in the going out — expert in the returning — from Yechezkel 1:14 — the movements of the Divine creatures — this is the Rebbe's incomparable teaching on Elul: the true work of these forty days is not merely repentance in the ordinary sense but an attainment of divine expertise — a mastery of the entire arc of spiritual movement — outward and inward — ascending and descending — until one is at home in all states. And the supreme expression of this: v'atziyah she'ol hineka — even if I make my bed in the very depths of hell — there too I say: behold You. Hashem is there too.] And his intention is according to its plain meaning — that even one who is in the aspect of "v'atziyah she'ol" — literally — let him say "hineka" — behold You. But this is not a simple thing — to give life and to hold a person — that he not fall further — when he is literally in the lowest depths of hell — G-d forbid. Only there is in this a great and awesome secret — a very very deep and hidden secret — which is the secret intention of Elul — and this secret — no one knows it except the one who spoke and revealed this awesome Torah — which is the secret of the attainment of ma'aseh merkavah at the very highest level — to the very uppermost point — to complete the aspect of the Person Who sits on the Throne. And there is no one who can give life just now to the fallen souls in these generations — except the one who revealed the above-mentioned Torah — and explained it to them in simplicity — and warned them to fulfil "v'atziyah she'ol hineka." And also through many more such holy languages as these — He gave them life with the utterances of Hashem — pure utterances — which restore all the fallen souls in the world with seven flavors of taste. And the simplicity and guilelessness of his holy words gives life and restores the soul greatly. But in truth there are matters within — very deep and hidden secrets. And it is impossible to explain even what is in his heart of this — all the more so the hidden things that belong to Hashem our G-d. But what is revealed to them and to their children — to guard — to fulfil his holy words in simplicity and guilelessness. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
אוּן פָארְט הָאפּ אוּן נָאר הָאפּ (וּבְכָל זֹאת שִׂמְחָה וְרַק שִׂמְחָה).
And now — after G-d has made known to them and to you and to all of them all this and more and more — be very very careful to fulfil also what he warned very much — not to be old — G-d forbid. In particular now — in the days of Elul and Tishrei — when each and every one needs to draw upon himself a renewal for the entire coming year. [ … missing text … ] Rosh Hashana at Rosh Chodesh etc. — in the aspect of "chadesh aleinu shanah tovah" — renew — specifically renew — for this is the essential [ … missing text … ] in the aspect of "mi'maamakim k'rasticha Hashem" — "from the depths I have called to You Hashem." And the essential is to accustom oneself every day [ … missing text … ] the renewal of all the intention of Rosh Hashana. "Tzaak libam el Hashem." And to remember [ … missing text … ] is not lost at all. And likewise what is written that even [ … missing text … ] and one cries [ … missing text … ] Nussun of Breslov. All will be turned for good. All these words — and more than them — have strengthened his soul and how many and many more souls — in all that passes over them. You too — hold fast to them — "hafoch bahem v'hafoch bahem" — for also to you all of them were said. And also fulfil what he said — that one must be a great stubborn one in the matter of drawing close to Hashem Yisborach from every place where one is. And more so to strengthen oneself to be in joy at every time — as he warned them countless times through many wondrous counsels. And today — Wednesday — arrived with Hashem's help. And just now he arose from his bed — and chadashim la'b'karim rabbah emunasecha — "new every morning — great is Your faithfulness" — [Eichah 3:23] and chasdei Hashem ki lo samu — strengthened him in His abundant compassion to write to him these words — that flow from the wellsprings of salvation — which give life and restore every soul that truly desires — every one in whom the breath of the spirit of life is in his nostrils — and so forth. And it is necessary to conclude his words — for the time of prayer has arrived and he is very preoccupied — for he intends to travel today to Medevedivke for the holy Shabbas coming upon them for good. And after the holy Shabbas coming upon them for good he will travel to Uman — with Hashem's help. And may the Master of Mercy restore his soul and your souls — and lead him in paths of righteousness for His name's sake. And peace to all our anshei sh'lomaynu with great love. And peace to my dear friend as my soul — the rabbinical scholar — the distinguished nagid — our Teacher the Rabbi Yaakov — may his light shine. I could not restrain myself — from the very immensity of my love for you — to strengthen you and to urge you — that you should have no doubts whatsoever — G-d forbid — in your heart — regarding Rosh Hashana coming upon us for good. Only say with a whole heart: Baruch she'hecheyanu v'kiyemanu v'higianu laz'man hazeh — that we merited to gather together with true people — worthy people — to assemble at the holy tziyun of the holy tzaddik — who promised to help all who come to him — in particular on Erev Rosh Hashana — and to be counted together on Rosh Hashana among us. What shall I say to you my brother — a little you heard and understood from afar — but more than this my son — be very very careful — that you should not be — G-d forbid — in the category of the deficiency that cannot be counted — that our Sages — of blessed memory — expounded (Chagiga 9b) — this is one whose companions were counted and so forth — in particular for such a holy and awesome work as this. And if you wish — you can read the above-mentioned letter — which was said also to you — and to each one according to what passes over him. And also remember well all that was spoken between them — and all the glimmering that glimmered in your heart — the light of truth — and so forth. And strengthen your soul to come in joy — bo tavo b'rinah — come with singing — with my son — may he live — and with our anshei sh'lomaynu. Nagila v'nismecha bishu'aso. And I am confident that without my words — certainly you would not have refrained — G-d forbid — from coming. But I come to add urgency. For well known to them is the multitude of the obstacles that spread themselves just then — specifically. And in truth all of them are mere illusion — for the essential is the obstacle of the mind — as is known to you all. Therefore it is necessary to urge at the time of action — as our Sages of blessed memory said (Bamidbar Rabbah 7). Blessed are you if you fulfil my words — certainly you will be grateful for this in this world and in the World to Come — forever. And peace to my son — the rabbinical scholar — our Teacher the Rabbi Dovid Tzvi — may he live. He received his letter twice. May Hashem Yisborach strengthen his heart — that he merit to engage in Torah and prayer and good deeds every day as befitting — for besides this all is vanity. And he does not know what you wrote — that it is hard for you to break the evil inclination in the matter of the garments — are you not compelled to break it — for just now you do not have it in your hand. And you already admitted in your letter that it is also hard to buy yourself a coat for three or four new rubles — therefore do not add to think about this at all. May Hashem Yisborach make you successful and provide for you with dignity. And the essential is that you force yourself to learn and to say prayers and Tehillim every day — and guard yourself very very much from evil thoughts — and in particular from imaginings — G-d forbid — and draw your thought from bad to good. And always remember the weekly Torah portion and what is written in it. And there is much to speak of this — but there is no leisure at all. The words of your father — who hopes to see you quickly — in life and peace and great joy — and may the joy of Hashem be our strength — in particular on the holy Rosh Hashana coming upon them for good. # שסד URL: https://ajew.org/reader-plain/alim-litrufa/2/363/ # שסד
שסד
Source: https://ajew.org/reader/alim-litrufa/2/363 ## Segment 1
שסד
I could not restrain myself — from the very immensity of my love for you — to strengthen you and to urge you — that you should have no doubts whatsoever — G-d forbid — in your heart — regarding Rosh Hashana coming upon us for good. Only say with a whole heart: Baruch she'hecheyanu v'kiyemanu v'higianu laz'man hazeh — that we merited to gather together with true people — worthy people — to assemble at the holy tziyun of the holy tzaddik — who promised to help all who come to him — in particular on Erev Rosh Hashana — and to be counted together on Rosh Hashana among us. What shall I say to you my brother — a little you heard and understood from afar — but more than this my son — be very very careful — that you should not be — G-d forbid — in the category of the deficiency that cannot be counted — that our Sages — of blessed memory — expounded (Chagiga 9b) — this is one whose companions were counted and so forth — in particular for such a holy and awesome work as this. And if you wish — you can read the above-mentioned letter — which was said also to you — and to each one according to what passes over him. And also remember well all that was spoken between them — and all the glimmering that glimmered in your heart — the light of truth — and so forth. And strengthen your soul to come in joy — bo tavo b'rinah — come with singing — with my son — may he live — and with our anshei sh'lomaynu. Nagila v'nismecha bishu'aso. And I am confident that without my words — certainly you would not have refrained — G-d forbid — from coming. But I come to add urgency. For well known to them is the multitude of the obstacles that spread themselves just then — specifically. And in truth all of them are mere illusion — for the essential is the obstacle of the mind — as is known to you all. Therefore it is necessary to urge at the time of action — as our Sages of blessed memory said (Bamidbar Rabbah 7). Blessed are you if you fulfil my words — certainly you will be grateful for this in this world and in the World to Come — forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' כ"ה תִּשְׁרֵי תר"ב.
And peace to my son — the rabbinical scholar — our Teacher the Rabbi Dovid Tzvi — may he live. He received his letter twice. May Hashem Yisborach strengthen his heart — that he merit to engage in Torah and prayer and good deeds every day as befitting — for besides this all is vanity. And he does not know what you wrote — that it is hard for you to break the evil inclination in the matter of the garments — are you not compelled to break it — for just now you do not have it in your hand. And you already admitted in your letter that it is also hard to buy yourself a coat for three or four new rubles — therefore do not add to think about this at all. May Hashem Yisborach make you successful and provide for you with dignity. And the essential is that you force yourself to learn and to say prayers and Tehillim every day — and guard yourself very very much from evil thoughts — and in particular from imaginings — G-d forbid — and draw your thought from bad to good. And always remember the weekly Torah portion and what is written in it. And there is much to speak of this — but there is no leisure at all. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
בְּיוֹם הוֹשַׁעְנָא רַבָּא כָּתַבְתִּי לְךָ מִכְתָּבִי, וְתוֹדָה לָאֵל שָׂמַחְנוּ וְרָקַדְנוּ בְּחַסְדּוֹ יִתְבָּרַךְ בַּיָּמִים הַקְּדוֹשִׁים הָאֵלּוּ. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לִשְׂמֹחַ בְּכָל יוֹם בִּנְעִימַת גּוֹרָלֵנוּ, וְלוֹמַר בְּפֶה וּבְלֵב שָׁלֵם בְּכָל יוֹם בְּשִׂמְחָה רַבָּה, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ', וְכֵן בָּרוּךְ אֱלֹהֵינוּ שֶׁבְּרָאנוּ לִכְבוֹדוֹ וְכוּ', וְכֵן עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל, וּלְהוֹסִיף עוֹד בְּכָל יוֹם שִׁירוֹת וְתִשְׁבָּחוֹת עַל זֶה. בִּפְרָט עֲנִיִּים וְאֶבְיוֹנִים נִרְדָּפִים דְּנִרְדָּפִים כָּמוֹנוּ, שֶׁאָנוּ צְרִיכִין לְהִתְחַזֵּק מְאֹד מְאֹד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה לִשְׂמֹחַ בְּחֶלְקֵנוּ הַקָּדוֹשׁ שֶׁזָּכִינוּ לִבְלִי לְהִתְנַגֵּד עַל אוֹר קָדוֹשׁ וְנוֹרָא כָּזֶה, הַמְחַזְּקֵנוּ וּמְאַמְּצֵנוּ בְּשִׂמְחַת קְדֻשַּׁת יִשְׂרָאֵל הַמַּדְרִיכִים בְּדֶרֶךְ הָאֱמֶת וְכוּ'.
Overview: Tuesday, Parshas Teitzei — Tshehrin — 5601. Note: significant portions missing — torn. To Yitzchok and all his household. He received his letter from the past Sunday in Krumintchag — and on the past Shabbas — Parshas Shoftim — he returned here. And on the past Sunday he received his letter a second time — and today a third time — with the letters from his son from Breslov — and all of them greatly gave life to his soul. Even though all of them greatly pained him — from the immensity of the bitterness of your cry in every letter — even so he greatly magnified the joy over the melancholy — upon seeing the immensity of the strength of your good heart in the point of truth. And you understand from afar how much and how much you need to always strengthen yourself — and every day anew — however it will be — however it will be. For the sake of Hashem — hold fast to this — for it is your life forever. And know and believe — that all that passes over you has already passed over many more people — who are far more fitting than you. And in particular now in this generation. And examine well his holy words — and this is the secret intention of Elul — to be expert in the halacha — expert in the going out — expert in the returning — expert in entering — expert in departing — which is the aspect of "im esak shamayim sham atah — v'atziyah she'ol hineka." And his intention is according to its plain meaning — that even one who is literally in the lowest depths of hell — let him say "hineka." Only there is in this a great and awesome secret — the secret of the attainment of ma'aseh merkavah at the very highest level — and there is no one who can give life to the fallen souls in these generations — except the one who revealed this Torah — and warned them to fulfil "v'atziyah she'ol hineka." All will be turned for good. All these words — and more — have strengthened his soul and how many more souls. "Hafoch bahem v'hafoch bahem." And today — Wednesday — arrived with Hashem's help — and just now he arose from his bed — and chadashim la'b'karim rabbah emunasecha — chasdei Hashem ki lo samu — strengthened him in His abundant compassion to write these words — that flow from the wellsprings of salvation. He is preoccupied — for he intends to travel today to Medevedivke for Shabbas — and after Shabbas he will travel to Uman with Hashem's help. And may the joy of Hashem be their strength — in particular on the holy Rosh Hashana. Then: postscript to Rabbi Yaakov — he could not restrain himself from the immensity of his love — to urge him — that he should have no doubts whatsoever in his heart regarding Rosh Hashana — only say with a whole heart: Baruch she'hecheyanu — that they merited to assemble at the holy tziyun of the holy tzaddik — who promised to help all who come to him — in particular on Erev Rosh Hashana. Nagila v'nismecha bishu'aso. And postscript to his son Dovid Tzvi — force yourself to learn and to say prayers and Tehillim every day — guard yourself very much from evil thoughts — and draw your thought from bad to good — and always remember the weekly Torah portion. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן כִּי זְמַן הַתְּפִלָּה הִגִּיעַ, וְהִנְנִי מוּכָן וּמְזֻמָּן לוֹמַר אַשְׁרֵינוּ וְכוּ', בַּעַל הַשִּׂמְחָה יְשַׂמְּחֵנוּ בָּזֶה בֶּאֱמֶת.
He received his letter twice — and the flour and the wine and sixty-three large ones. May Hashem Yisborach in His mercy sweeten all the judgments from upon you and from all your household — and send complete healing to your wife — may she live — and to all your household — and save you from the physicians of falsehood — and may it be fulfilled: "ki ani Hashem rof'echa" — "for I am Hashem your Healer" — Amen so may it be His will. [Sh'mos 15:26] You gave him life with your words — in what you wrote — that you wish to begin from now — b'reishis bara — "in the beginning He created" — this is the proper measure — and this is fitting for you and for all of us. And you do not know yourself what you wrote — for it is very deep. Amok amok mi yimtza'enu — "deep deep — who can find it" — what happens in the world — and in particular with each and every person every single day — and in particular in these awesome and holy days of the month of the mighty ones — it is Tishrei — which are very very exalted and awe-inspiring — each day and each day — and in particular the end and the completion — which is this holy and awesome and very exalted day called Hoshana Rabbah. [יֶרַח הָאֵיתָנִים הוּא תִּשְׁרֵי — the month of the mighty ones — it is Tishrei — from Melachim Alef 8:2 — the Tishrei of the awesome Patriarchs — the month of the primordial eternal ones — each day more awesome than the last — and its peak and completion: Hoshana Rabbah — when the judgment of the year is sealed and sent forth] On that day — "vayashav Yitzchak vayachpor es b'eros hamayim" — "and Yitzchak returned and dug the wells of water" — which are the aspect of the deep waters — "eitah b'lev ish" — "counsel in the heart of a person" — which one digs by crying out in truth and simplicity: "mi'maamakim k'rasticha Hashem." [Bereishis 26:18; Mishlei 20:5; Tehillim 130:1] [The entire inner journey of Hoshana Rabbah — the day itself is an act of digging — digging the deep wells of the soul — calling out from the very depths — mi'maamakim — and it is specifically Yitzchak — the one bound upon the altar — the one who learned to live in the space of pure transcendence — who goes back and digs the wells that others had stopped up] And even though — when he wrote this — a great weeping was stirred in his heart — in his remembering how greatly the materiality of a person and of the world distances one from such awesome and fearsome holy things — even so — now is not the time to weep — only the time to rejoice and to dance with a whole heart in great joy! And let everyone say ashreinu — ashreinu Yisrael — in particular since they merited to know from the one who does not remember anything at all — and who is old and nursling — and so forth — for all is vanity — and "kol dayarei ara k'la chasivin" — "all the inhabitants of the earth are as nothing" — and as it is written in the holy Zohar: "kula kamei k'la chassiv — k'la mammash" — "all before Him is as nothing — as utterly void." [He is referring to the awesome teaching of the Rebbe about the state of one who has truly attained the knowledge of Divine nothingness — who does not remember anything — who is simultaneously old and a nursling — an elder and an infant — the ancient and the newborn — one who has truly internalized that all is vanity and all created existence is as nothing before Him. Only the one who told the story of this state — the Rebbe — merited to this in completeness] And who merited to this in completeness — except the one who told the above-mentioned story. And how good is our portion — when we do not oppose the one who is truly ayin — true nothingness. And it is impossible to extend further. Joy and gladness will they attain — as your soul desires — and the soul of the one who rejoices and weeps from within joy — and awaits complete salvation. Nagila v'nismecha bishu'aso. Un fort hop un nor hop — and truly — in all this — only joy — and only joy. And even though — when he wrote this — a great weeping was stirred in his heart — in his remembering how greatly the materiality of a person and of the world distances one from such awesome and fearsome holy things — even so — now is not the time to weep — only the time to rejoice and to dance with a whole heart in great joy! And let everyone say ashreinu — ashreinu Yisrael — in particular since they merited to know from the one who does not remember anything at all — and who is old and nursling — and so forth — for all is vanity — and "kol dayarei ara k'la chasivin" — "all the inhabitants of the earth are as nothing" — and as it is written in the holy Zohar: "kula kamei k'la chassiv — k'la mammash" — "all before Him is as nothing — as utterly void." [He is referring to the awesome teaching of the Rebbe about the state of one who has truly attained the knowledge of Divine nothingness — who does not remember anything — who is simultaneously old and a nursling — an elder and an infant — the ancient and the newborn — one who has truly internalized that all is vanity and all created existence is as nothing before Him. Only the one who told the story of this state — the Rebbe — merited to this in completeness] And who merited to this in completeness — except the one who told the above-mentioned story. And how good is our portion — when we do not oppose the one who is truly ayin — true nothingness. And it is impossible to extend further. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שסה URL: https://ajew.org/reader-plain/alim-litrufa/2/364/ # שסה
שסה
Source: https://ajew.org/reader/alim-litrufa/2/364 ## Segment 1
שסה בָּרוּךְ הַשֵּׁם, יוֹם א' לֶךְ לְךָ תר"ב. אֲהוּבִי בְּנִי חֲבִיבִי. קִבַּלְתִּי מִכְתָּבְךָ הַיּוֹם וּמַה נַּעֲשֶׂה וְהַמְּנִיעוֹת עוֹשִׂים אֶת שֶׁלָּהֶם. וְתוֹדָה לָאֵל דִּבַּרְנוּ הַרְבֵּה דִּבְרֵי תּוֹרָה אֲמִתִּיִּים בְּשָׁלֹשׁ סְעֻדּוֹת הֶעָבַר, אֲשֶׁר לָאו בְּכָל שַׁבָּת מִתְרַחֵשׁ נִסָּא לְדַבֵּר הַרְבֵּה דִּבְרֵי אֱמֶת כָּאֵלֶּה. אַךְ לַה' הַיְשׁוּעָה מֵעַתָּה שֶׁנִּתְוַעֵד יַחַד, וַה' יִתֵּן מַעֲנֶה בְּפִי לְהָשִׁיב אִמְרֵי אֱמֶת אֵלֶיךָ וּלְכָל הַצְּמֵאִים לִשְׁמֹעַ דִּבְרֵי אֱלֹקִים חַיִּים. וְכָעֵת אֵין דַּעְתִּי צְלוּלָה כְּלָל, וְיָגִיל וְיָשִׂישׂ בִּתְשׁוּקָתוֹ אֶל הָאֱמֶת, וּבַעַל הָרַחֲמִים יְמַלֵּא מִשְׁאַלְתּוֹ לְטוֹבָה. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
My beloved son — my dear one. On Hoshana Rabbah he wrote him his letter — and praised be G-d — they rejoiced and danced in His chesed Yisborach in these holy days. May Hashem Yisborach help them to rejoice every day in the pleasantness of their portion — and to say with mouth and heart full — with great joy every day: ashreinu mah tov chelkeinu — and so forth — and likewise baruch Elokeinu she'b'ra'anu lichvodo — and so forth — and likewise aleinu l'shabeich la'adon hakol — and to add every day more songs and praises on this. [These are three of the central prayers of the daily liturgy — Ashreinu from Aleinu l'Shabeich — Baruch Elokeinu from the morning prayer — and Aleinu l'Shabeich la'Adon Hakol — the great prayer of Jewish particularity and universal redemption — Reb Nussun wants them said not as rote liturgy but as joyous, personal, renewed thanksgiving every single day — savored as new gifts each morning] In particular poor and destitute people who are as persecuted — like them — they need to strengthen themselves very very greatly every day at every time and every hour to rejoice in their holy portion — that they merited not to oppose such a holy and awesome light — which strengthens and encourages them in the joy of the holiness of Israel — who walk in the path of truth. The words of your father — who writes in great haste — for the time of prayer has arrived — and he is now prepared and ready to say ashreinu — and so forth. May the Master of Joy gladden them with this in truth. Nussun of Breslov. # שסו URL: https://ajew.org/reader-plain/alim-litrufa/2/365/ # שסו
שסו
Source: https://ajew.org/reader/alim-litrufa/2/365 ## Segment 1
שסו
On Hoshana Rabbah he wrote him his letter — and praised be G-d — they rejoiced and danced in His chesed Yisborach in these holy days. May Hashem Yisborach help them to rejoice every day in the pleasantness of their portion — and to say with mouth and heart full — with great joy every day: ashreinu mah tov chelkeinu — and so forth — and likewise baruch Elokeinu she'b'ra'anu lichvodo — and so forth — and likewise aleinu l'shabeich la'adon hakol — and to add every day more songs and praises on this. [These are three of the central prayers of the daily liturgy — Ashreinu from Aleinu l'Shabeich — Baruch Elokeinu from the morning prayer — and Aleinu l'Shabeich la'Adon Hakol — the great prayer of Jewish particularity and universal redemption — Reb Nussun wants them said not as rote liturgy but as joyous, personal, renewed thanksgiving every single day — savored as new gifts each morning] In particular poor and destitute people who are as persecuted — like them — they need to strengthen themselves very very greatly every day at every time and every hour to rejoice in their holy portion — that they merited not to oppose such a holy and awesome light — which strengthens and encourages them in the joy of the holiness of Israel — who walk in the path of truth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' לֶךְ לְךָ תר"ב.
The words of your father — who writes in great haste — for the time of prayer has arrived — and he is now prepared and ready to say ashreinu — and so forth. May the Master of Joy gladden them with this in truth. ## Segment 3
שָׁלוֹם לַאֲהוּבִי מְחֻתָּנִי יְדִידִי וַחֲבִיבִי הַרַבָּנִי הַנָּגִיד וְכוּ', מוֹרֵנוּ הָרַב פֶּרֶץ נֵרוֹ יָאִיר עִם כָּל בְּנֵי בֵיתוֹ חַיִּים וְשָׁלוֹם וְכָל טוּב.
Nussun of Breslov. ## Segment 4
כְּבָר כָּתַב לָכֶם בִּנְכֶם הוּא חֲתַן בְּנִי שֶׁיִּחְיֶה שֶׁנִּתְעַכֵּב פֹּה מֵחֲמַת שֶׁהֵבִין רְצוֹנְכֶם שֶׁנּוֹטֶה יוֹתֵר שֶׁיִּהְיֶה פֹּה, וְהָעִקָּר מֵחֲמַת הַמְלַמֵּד. וְגַם בִּנְכֶם רַבִּי אַבְרָהָם לֵיבּ שֶׁיִּחְיֶה, גַּם כֵּן לֹא הָיָה רְצוֹנוֹ כְּלָל לִסַּע מֵחֲמַת זֶה. עַל כֵּן הֻכְרַח בְּנִי רַבִּי שַׁכְנָא לְהִתְרַצּוֹת שֶׁיִּשָּׁאֲרוּ פֹּה. אֲבָל דְּעוּ שֶׁהַשָּׁעָה דְּחוּקָה מְאֹד לִבְנִי שֶׁיִּחְיֶה, עַל כֵּן יִרְאֶה מַעֲלָתוֹ לְקַיֵּם כְּכָל אֲשֶׁר יִכְתֹּב לָכֶם בְּנוֹ רַבִּי אַבְרָהָם לֵיבּ שֶׁיִּחְיֶה, בְּאֹפֶן שֶׁלֹּא יִצְטָרֵךְ בְּנִי שֶׁיִּחְיֶה לְהוֹצִיא עַל הַזּוּג כְּלָל, כִּי אִם הַלֶּחֶם אֲשֶׁר יֹאכְלוּ אֶצְלוֹ, וְגַם זֶה יוֹתֵר מִכֹּחוֹ עַתָּה. וְהַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ שֶׁיֵּשׁ לִי צַעַר גָּדוֹל לִכְתֹּב כָּל זֶה אֲלֵיכֶם, וְגַם לִבְנִי שֶׁיִּחְיֶה אֵינוֹ נַיְחָא לִכְתֹּב כָּל זֶה, אַךְ וּמַה נַּעֲשֶׂה וְהַהֶכְרֵחַ לֹא יְגֻנֶּה. וְגַם כִּי בֶּאֱמֶת הוּא טוֹבָה גְּדוֹלָה לִפְנֵי בְּנוֹ שֶׁיִּהְיֶה פֹּה בְּכָל הָאֳפָנִים. וְעַל כֵּן מֵהָרָאוּי שֶׁיּוֹצִיא עַל זֶה כָּרָאוּי, כְּדֵי שֶׁיַּחֲזִיק אוֹתוֹ בְּתוֹרָה וַעֲבוֹדָה. וְהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא לָכֶם בְּכִפְלַיִם. וְיָדַעְתִּי כִּי מֵאֵלָיו יְקַיֵּם כָּל הַנַּ"ל עַל כֵּן אֵין לְהַאֲרִיךְ יוֹתֵר.
My beloved son — my dear one. ## Segment 5
וְהִנֵּה יְדִידִי רַבִּי אַבָּא בֶּן רַבִּי שְׁמוּאֵל כָּתַב אֵלַי שֶׁחִשְׁקוֹ חָזָק שֶׁיִּהְיֶה פֹּה עַל שַׁבַּת חֲנֻכָּה. עַל כֵּן אִם מַעֲלָתוֹ חָפֵץ לְהַתְחִיל לְחַדֵּשׁ יָמָיו לְטוֹבָה, כַּאֲשֶׁר רָמַז לִי כַּמָּה פְּעָמִים רָאוּי שֶׁיִּתְוַדְּעוּ וְיָבוֹאוּ לְפֹה בְּשָׁלוֹם. וְאֶפְשָׁר יָבוֹא עִמָּהֶם גַּם יְדִידֵנוּ רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וְגַם יְקַיֵּם בָּזֶה מְאֹד מִצְוַת כִּבּוּד אֵם. אוּלַי יִהְיֶה ה' אִתָּנוּ, שֶׁנִּזְכֶּה לְדַבֵּר דִּבְרֵי אֱלֹקִים חַיִּים הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ וְכוּ'. כִּי צְרִיכִין לְפַשְׁפֵּשׁ בָּהֶם וְלַחֲזֹר אוֹתָם בְּכָל פַּעַם כַּאֲשֶׁר נַפְשָׁם יוֹדַעַת קְצָת בָּזֶה. וְיוֹתֵר מִזֶּה רָאוּי לְהַאֲמִין כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם, כִּי הוּא חַיֵּיכֶם לָנֶצַח, וְיָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
He received his letter today — and what can one do — and the obstacles do their part. And praised be G-d — they spoke greatly — words of true Torah — in the three meals of the past. For not every Shabbas does the miracle happen — to speak many such words of truth as these. But to Hashem the salvation from now — that they gather together. And the Holy One will give answer in his mouth — to return words of truth to him and to all who thirst to hear the words of the living G-d. And now his mind is not at all clear. And he should rejoice and be glad in his longing for the truth. And the Master of Mercy will fulfil his request for good. ## Segment 6
דִּבְרֵי מְחֻתָּנוֹ אוֹהֵב דָּבֵק מֵאָח, דּוֹרֵשׁ טוֹבָתוֹ וְהַצְלָחָתוֹ בָּזֶה וּבַבָּא לָנֶצַח.
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל בְּנֵי בֵיתוֹ וּבִפְרָט לַחֲתָנוֹ יְדִידִי נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Nussun of Breslov. Nussun of Breslov. The words of your father. # שסז URL: https://ajew.org/reader-plain/alim-litrufa/2/366/ # שסז
שסז
Source: https://ajew.org/reader/alim-litrufa/2/366 ## Segment 1
שסז
For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיֵּרָא תר"ב.
The words of your father. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי כַּמָּה פְּעָמִים. וְהִנֵּה הָיָה לִי לְנַחַת מַה שֶּׁקֵּרַבְתֶּם אֶת הֶעָנִי הָאוֹרֵחַ מֵרָחוֹק, וַאֲשֶׁר הֵבַנְתָּ מֵרָחוֹק כִּי דָּבָר הוּא; וּבְוַדַּאי אֱמֶת אֲשֶׁר כָּתַבְתָּ, כִּי רוֹאִים בְּכָל עֵת גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר מַפְלִיא חַסְדּוֹ עִמָּנוּ וְכוּ', וְאֵין לְהַאֲרִיךְ עַתָּה בָּזֶה, בִּפְרָט מַה שֶּׁיְּדִידֵנוּ רַבִּי יַעֲקֹב עָסַק לְטוֹבָתוֹ יָקָר בְּעֵינַי מְאֹד. יְשַׁלֵּם ה' פָּעָלְכֶם וְכוּ' וְיִפְקַח עֵינֵיכֶם שֶׁתִּרְאוּ בְּכָל עֵת נִפְלְאוֹתָיו וַחֲסָדָיו הָעֲצוּמִים לְהִתְעוֹרֵר מֵהַשֵּׁנָה עַל יְדֵי זֶה, וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בְּכָל עֵת מִכָּל מָקוֹם שֶׁהוּא; כִּי הוּא יִתְבָּרַךְ עוֹשֶׂה נִפְלָאוֹת בְּכָל עֵת וְהַכֹּל רְמָזִים נוֹרָאִים לְהִתְקָרֵב אֵלָיו מִכָּל הַמְּקוֹמוֹת שֶׁהֵם וּכְמוֹ שֶׁכָּתוּב "נוֹרָאוֹת נִפְלֵאתִי נִפְלָאִים מַעֲשֶׂיךָ" וְכוּ'.
Nussun of Breslov. ## Segment 5
וְהִנֵּה כְּפִי מַה שֶּׁמְּסַבֵּב הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ בְּנִפְלְאוֹת חֲסָדָיו, הִגִּיעַ עַתָּה הַזְּמַן שֶׁיִּסַּע יְדִידֵנוּ רַבִּי נַחְמָן לְדַרְכּוֹ בַּעֲסָקֵינוּ כַּיָּדוּעַ לְךָ, וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ. אַךְ דַּעְתִּי שֶׁיִּתְעַכֵּב פֹּה עַד אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, אוּלַי יַגִּיעַ מִכְתַּב מִשָּׁם וְתִשְׁלָחֶנּוּ תֵכֶף בְּיוֹם א' הַבָּא עָלֵינוּ לְטוֹבָה. וַה' יִתֵּן חָכְמָה וְעֵצָה אֲמִתִּית, שֶׁנִּזְכֶּה לֵידַע אֵיךְ לְהִתְנַהֵג בְּעֵסֶק זֶה וּבְכָל עֲסָקֵינוּ. גַּם תִּשְׁלַח אֵיזֶה סַךְ כִּרְצוֹנְךָ שֶׁיִּהְיֶה עַל נִדְבָתְךָ בְּעֵסֶק זֶה. כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יִהְיֶה לְךָ בְּוַדַּאי חֵלֶק בְּעֵסֶק זֶה, וְאֵינִי יוֹדֵעַ כַּמָּה. לְעֵת עַתָּה תַּתְחִיל לִתֵּן אֵיזֶה סַךְ כִּרְצוֹנְךָ עַל הוֹצָאוֹת, וְיִהְיֶה נֶחֱשָׁב בְּתוֹךְ הַסַּךְ שֶׁתִּתֵּן עַל עֵסֶק זֶה, וְכָךְ אֲנִי מִתְנַהֵג עִם כָּל הַמִּתְנַדְּבִים מֵאַנְשֵׁי שְׁלוֹמֵנוּ עַל עֵסֶק זֶה. וְאִם תּוּכַל לְדַבֵּר עִם יְדִידֵנוּ הָרַבָּנִי רַבִּי יַעֲקֹב שֶׁיַּתְחִיל גַּם כֵּן עַתָּה לִתֵּן אַדְרוּף [עַל הַחֶשְׁבּוֹן] עַל עֵסֶק הַנַּ"ל, וְיִשְׁלַח מִיָּד בְּיוֹם א' מַה טּוֹב. וְאִם תָּבִין שֶׁלֹּא יִהְיֶה דְּבָרֶיךָ נִשְׁמָעִין בָּזֶה תַּעֲשֶׂה כִּרְצוֹנְךָ. וְקִוִּיתִי לַה' שֶׁיִּשְׁמַע לִדְבָרַי, וּבְוַדַּאי יִהְיֶה לוֹ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ חֵלֶק בְּמִצְוָה רַבָּה הַזֹּאת; וַה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו וְכוּ' כִּי לְטוֹבָה כַּוָּנָתִי.
Peace — to my beloved son-in-law — my dear friend and companion — the rabbinical scholar — the nagid — and so forth — our Teacher the Rabbi Peretz — may his light shine — with all his household — life and peace and all good. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
His son — who is the bridegroom of his son — may he live — already wrote to you — that he remained here because he understood your desire that it incline more toward his being here — and the essential — because of the teacher. And his son Rabbi Avraham Leib — may he live — also had no desire at all to travel because of this. Therefore his son Rabbi Shakna was compelled to agree that they remain here. But know that the hour is very pressed for his son — may he live. Therefore let his honor see to fulfil everything that his son Rabbi Avraham Leib — may he live — will write to you — in a way that his son — may he live — will not need to spend on the couple at all — except for the bread that they eat at his table — and even this is beyond his strength just now. And Hashem Yisborach knows that it is a great pain for him to write all this to them — and also his son — may he live — is not pleased to write all this. But what can one do — and necessity is not blamed. And also because in truth it is a very great good for your son that he be here — in all ways. And therefore it is fitting that you spend on this as befitting — in order to hold him in Torah and in service. And Hashem Yisborach will repay you doubly. And he knows that from himself he will fulfil all the above — therefore there is no need to extend further. ## Segment 7
וּתְהִלָּה לָאֵל שֶׁכָּתַבְתָּ לִי שֶׁהָיָה שִׁנּוּי לְטוֹבָה לְזוּגָתְךָ תִּחְיֶה, וְגַם בִּנְךָ שֶׁיִּחְיֶה תְּהִלָּה לָאֵל נִתְרַפֵּא מִצָּרַעְתּוֹ בְּחַסְדּוֹ יִתְבָּרַךְ. כֵּן יוֹסֵף לְרַחֵם עֲלֵיהֶם לְהַצִּילָם מֵעַתָּה מִכָּל מֵחוּשׁ וּכְאֵב וְכוּ', וְאַל תִּשְׁכְּחִי כָּל גְּמוּלָיו וְתִבְטַח בְּחַסְדּוֹ וִישׁוּעָתוֹ תָּמִיד.
And behold — his friend Rabbi Abba son of Rabbi Shmuel wrote to him that his desire is strong to be here for Shabbas Chanukah. Therefore — if his honor desires to begin to renew his days for good — as he has hinted to him several times — it is fitting that they get acquainted and come here in peace. And perhaps also their friend Rabbi Avraham Ber — may he live — will come with them. And also he will greatly fulfil the commandment of honouring his mother. Perhaps Hashem will be with them — that they merit to speak words of the living G-d that flow from the flowing stream — and so forth. For they must search in them and review them every time — as their souls know a little of this. And more than this it is fitting to believe — that it is not an empty thing from you — for it is your life forever. And more than this there is no leisure to extend. The words of your father-in-law who loves you — bound closer than a brother — who seeks your good and your success in this world and in the World to Come — forever. And peace to all his household — and in particular to his son-in-law — his dear friend — may his light shine — with all his children who go forth from his loins — may they live. Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שסח URL: https://ajew.org/reader-plain/alim-litrufa/2/367/ # שסח
שסח
Source: https://ajew.org/reader/alim-litrufa/2/367 ## Segment 1
שסח
Nussun of Breslov. ## Segment 2
יוֹם ג' וַיֵּצֵא תר"ב אוּמַאן.
And peace to all his household — and in particular to his son-in-law — his dear friend — may his light shine — with all his children who go forth from his loins — may they live. ## Segment 3
גַּם אָנֹכִי פּוֹרֵס בִשְׁלוֹם יְדִידִי הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וּבִשְׁלוֹם יְדִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי שֶׁיִּחְיֶה, עִם כָּל בְּנֵי בֵיתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וּבִשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. כְּבָר הוֹדִיעוּ לָהֶם שֶׁאֲנִי כָּעֵת פֹּה קְהִלַּת אוּמַאן, וּבָאתִי לְפֹה בְּיוֹם ג' תּוֹלְדוֹת הֶעָבַר, וּכְפִי הַנִּרְאֶה אֶתְעַכֵּב פֹּה עוֹד אֵיזֶה יָמִים אוֹ שָׁבוּעוֹת. וְקָרוֹב שֶׁאֶתְעַכֵּב פֹּה אוֹ בִּסְבִיבוֹת אֵלּוּ עַל שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה. וְכָעֵת אֵין מִלָּה בִּלְשׁוֹנִי לְהוֹדִיעָם דָּבָר, כִּי אֲנִי מְצַפֶּה לְקַבֵּל מִכְתָּבָם שֶׁלְּדַעְתִּי כְּבָר נִשְׁלְחוּ לְטוּלְטְשִׁין לַהֲשִׁיבֵנִי עַל כָּל מַה שֶּׁבִּקַּשְׁתִּי. וּכְבָר כָּתַב יְדִידִי רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה בָּאִגֶּרֶת לְאִמּוֹ זֶה כְּמוֹ שָׁלֹשׁ שָׁבוּעוֹת שֶׁבְּסָמוּךְ יְשִׁיבֵנִי כָּרָאוּי. עַל כֵּן אֵין כָּעֵת לְהַאֲרִיךְ, וּבִקַּשְׁתִּי בְּאִם עֲדַיִן לֹא נִשְׁלַח מֵאִתָּם לְטוּלְטְשִׁין כַּנַּ"ל, שֶׁיְמַהֲרוּ לִשְׁלֹחַ לְטוּלְטְשִׁין כַּנַּ"ל. וּתְהִלָּה לָאֵל כְּבָר שָׁלַחְתִּי אֶת רַבִּי נַחְמָן מִטּוּלְטְשִׁין בְּהָעֵסֶק שֶׁלָּנוּ. וַה' יַצְלִיחַ דַּרְכּוֹ, וַעֲדַיִן אֵין לִי שׁוּם יְדִיעָה מִמֶּנּוּ, כִּי זֶה סָמוּךְ שֶׁיָּצָא מִבְּרֶסְלֶב בְּיוֹם א' חַיֵּי שָׂרָה. ה' יִגְמֹר בַּעֲדֵנוּ לִגְמֹר חֶפְצֵנוּ הַקְּדוֹשִׁים כָּרָאוּי. וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה וְכוּ'.
My beloved son — my dear one. ## Segment 4
דִּבְרֵי אוֹהַבָם בֶּאֱמֶת הָאוֹחֵז בְּחַבְלֵי עֲבוֹתוֹת אַהֲבַתְכֶם וּמַעְתִּיר בַּעַדְכֶם.
He received his letter several times. And it was a comfort — that you drew near the poor guest from afar — and that you understood from afar that it is something. And certainly it is true as you wrote — for one sees at every time the great deeds of Hashem — Who makes wondrous His chesed with them — and so forth. And there is no need to extend on this just now — and in particular what their friend Rabbi Yaakov engaged for his good — very precious in his eyes. May Hashem repay your deed — and so forth — and open your eyes that you see His wonders and His great chasadim at every time — to be awakened from sleep through this — and to draw close to Him Yisborach at every time from every place where one is. For He Yisborach makes wonders at every time — and all of them are awesome hints to draw close to Him from all the places where they are — and as it is written: "nora'os nifleisi nifla'im ma'asecha" — "awesome things — I am wondrous — wondrous are Your works." [Tehillim 139:14] ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וּכְבָר הוֹדַעְתִּים שֶׁבְּאִם ִיסְעוּ לְפֹה, יִסְעוּ דֶּרֶךְ טִירָהאוִויצֶע, כִּי יָכוֹל לִהְיוֹת שֶׁיִּמְצְאוּ אוֹתִי שָׁם. וְאָנֹכִי אֵינִי יוֹדֵעַ עַתָּה כְּלָל אֵיךְ יִתְנַהֵג הַשֵּׁם יִתְבָּרַךְ עִמִּי. וַאֲנִי מַשְׁלִיךְ עַצְמִי עָלָיו יִתְבָּרַךְ וְעַל זְכוּתוֹ שֶׁל רַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
And behold — according to how Hashem Yisborach arranges things with them in the wonders of His chasadim — the time has now arrived for their friend Rabbi Nachman to travel on their way — in their work — as is known to you. And the steps of a man are established by Hashem. But his mind is that he remain here until after the holy Shabbas coming upon them for good — perhaps a letter will arrive from there and he will send it immediately on the coming Sunday. And may Hashem give wisdom and true counsel — that they merit to know how to conduct themselves in this work and in all their works. And also send some sum — as you wish — that it should be your donation on this work. For with Hashem's help — there will certainly be for you a portion in this work — and he does not know how much. For now — begin to give some sum as you wish for expenses — and it will be counted within the sum that you give for this work — and thus he conducts himself with all those who donate from our anshei sh'lomaynu for this work. And if you can speak with their friend the rabbinical scholar Rabbi Yaakov — that he also begin now to give on account for the above-mentioned work — and he should send it immediately on the coming Sunday — how good. And if you understand that your words will not be listened to in this — do as you wish. And he hoped to Hashem that he will listen to his words — and certainly with Hashem's help he will have a portion in this great mitzvah. And may Hashem complete for them for good — as His will and the will of those who fear Him — for his intention is for good. Nussun of Breslov. And praised be G-d that you wrote to him — that there was a change for the better in your wife — may she live. And also your son — may he live — praised be G-d — was healed from his affliction in His chesed Yisborach. So may He continue to have mercy upon them — to save them from now from every pain and ache — and so forth. And do not forget all His bestowals — and trust in His chesed and His salvation always. The words of your father who awaits salvation at every time. # שסט URL: https://ajew.org/reader-plain/alim-litrufa/2/368/ # שסט
שסט
Source: https://ajew.org/reader/alim-litrufa/2/368 ## Segment 1
שסט
The words of your father who awaits salvation at every time. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' וַיֵּצֵא תר"ב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ'. מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And praised be G-d that you wrote to him — that there was a change for the better in your wife — may she live. And also your son — may he live — praised be G-d — was healed from his affliction in His chesed Yisborach. So may He continue to have mercy upon them — to save them from now from every pain and ache — and so forth. And do not forget all His bestowals — and trust in His chesed and His salvation always. ## Segment 4
תְּהִלָּה לָאֵל בָּאתִי לְפֹה קְהִלַּת אוּמַאן בְּיוֹם ג' תּוֹלְדוֹת, עַד הֵנָּה עֲזָרוּנִי רַחֲמֶיךָ וְכוּ', וּמָצָאתִי פֹּה מִכְתָּבָיו. וּבְיוֹם אֶתְמוֹל קִבַּלְתִּי מִכְתָּבוֹ עַל יְדֵי חֲתַן אָחִי הַנָּגִיד מוֹרֵנוּ הָרַב שָׁאוּל נֵרוֹ יָאִיר שֶׁהֵבִיא לִי מִכְתָּבוֹ בְּעַצְמוֹ. וְהָיָה לִי לְנַחַת גָּדוֹל. בִּפְרָט אֲשֶׁר הוֹדִיעַ לִי מֵרַבִּי נַחְמָן נֵרוֹ יָאִיר, ה' יַצְלִיחַ דַּרְכּוֹ בְּכָל הַמָּקוֹם אֲשֶׁר יִדְרֹךְ לְשָׁם כִּרְצוֹנוֹ יִתְבָּרַךְ, וְנִזְכֶּה לִגְמֹר חֶפְצֵי שָׁמַיִם בִּישׁוּעָתוֹ הַנִּפְלָאָה וְלַה' הַיְשׁוּעָה, כָּעֵת אֵין לְחַדֵּשׁ דָּבָר.
Also he extends peace to his dear friend — the rabbinical scholar — and so forth — our Teacher the Rabbi Avraham Ber — may he live — and to his dear friend — the rabbinical scholar — and so forth — our Teacher the Rabbi Abeli — may he live — with all his household and his children who go forth from his loins — may they live. And to all our anshei sh'lomaynu with great love. ## Segment 5
וּמַה שֶּׁכָּתַבְתָּ מֵעֹצֶם תְּשׁוּקָתוֹ לְהִתְוַעֵד עִמִּי בְּשַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה, גַּם אָנֹכִי מְאֹד נִכְסַפְתִּי לָזֶה, אֲבָל מָה אֶעֱשֶׂה לְךָ בְּנִי חֲבִיבִי כִּי רָחוֹק מְאֹד שֶׁאָשׁוּב לְבֵיתִי עַל שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה. כִּי אֵין לִי כֹּחַ לֵילֵךְ וְלַחֲזֹר, וַאֲנִי מֻכְרָח לְהִתְעַכֵּב פֹּה עוֹד אֵיזֶה זְמַן, וַעֲדַיִן אֵין אִתִּי יוֹדֵעַ בָּרוּר אֵיךְ יְסַבֵּב הַשֵּׁם יִתְבָּרַךְ עִמִּי בְּחַסְדּוֹ בְּשַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה. גָּדוֹל ה' וּמְהֻלָּל מְאֹד, וַחֲדָשׁוֹת נַעֲשִׂים בְּכָל יוֹם, חֲדָשִׁים לַבְּקָרִים רַבָּה וְכוּ' וְהַכֹּל לְעוֹרֵר וּלְחַזֵּק אֶת הָאָדָם לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. וּכְמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה לִשְׁמֹר אֶת הַזִּכָּרוֹן עַל פָּסוּק "וַיְהִי מִקֵּץ" - "ה' אֱלֹקַי גָּדַלְתָּ מְאֹד" וְכוּ'. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל, אַךְ לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהַזְכִּירְךָ רֶמֶז מִזֶּה לְמַעַן תַּזְכִּיר אֶת עַצְמְךָ בְּכָל עֵת בִּשְׁמִירַת הַזִּכָּרוֹן הַנֶּאֱמַר שָׁם. וְהִנֵּה מְאֹד הֵיטַבְתָּ לַעֲשׂוֹת מַה שֶּׁבֵּאַרְתָּ לִי הֵיטֵב אֵיךְ נִתְקַבֵּל רַבִּי נַחְמָן בְּשִׂמְחָה וְכוּ'. הַכֹּל רֶמֶז וּצְמִיחַת קֶרֶן יְשׁוּעָה וְכוּ', אַךְ עֲדַיִן אָנוּ צְרִיכִין בִּכְלָל וּבִפְרָטִיּוּת כָּל אֶחָד יְשׁוּעָה וְרַחֲמִים רַבִּים מְאֹד.
They have already been informed that he is now here — in the congregation of Uman. And he arrived here on the past Tuesday — Parshas Toldos. And apparently he will remain here still some days or weeks. And it is likely that he will remain here or in these surroundings for Shabbas Chanukah coming upon them for good. And just now he has no word in his tongue to inform them of anything — for he is waiting to receive their letter — which in his view was already sent to Tultchin to reply to him on all that he requested. And already his dear friend Rabbi Avraham Ber — may he live — wrote in a letter to his mother — some three weeks ago — that shortly he would reply to him properly. Therefore there is no need just now to extend. And he requested — if the letter has not yet been sent from them to Tultchin as above — that they hasten to send to Tultchin as above. And praised be G-d — he already sent Rabbi Nachman of Tultchin in their work. And may Hashem make his way successful. And still he has no information from him — for he only just now left Breslov — on Sunday of Parshas Chayei Sara. May Hashem complete for them — to complete their holy desires as befitting — and we do not know what to do — and so forth. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
And he has already informed them — that if they travel here — they should travel via Tirahowitz — for it may be that they will find him there. And he does not know just now at all how Hashem Yisborach will conduct Himself with him. And he throws himself upon Him Yisborach — and upon the merit of our awesome Rebbe — the memory of the righteous and holy one for a blessing. Nafshi y'shoveiv yancheni b'magelei tzedek l'ma'an sh'mo — "He will restore my soul — He will lead me in paths of righteousness for His name's sake." The words of one who loves them in truth — who holds fast in the bonds and cords of your love — and intercedes for you. Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שע URL: https://ajew.org/reader-plain/alim-litrufa/2/369/ # שע
שע
Source: https://ajew.org/reader/alim-litrufa/2/369 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. אוֹר בֹּקֶר יוֹם ג' וַיִּשְׁלַח תר"ב אוּמַאן.
With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. ## Segment 2
הָאִגֶּרֶת הָרָצוּף פֹּה אֵלֶיךָ בְּנִי יְדִידִי, הֵכַנְתִּי עוֹד יוֹם ה' וַיֵּצֵא הֶעָבַר, וְלֹא אִיסְתַּיַע מִלְּתָא לְשָׁלְחוֹ. גַּם אֶתְמוֹל הִגִּיעַ לִי מִכְתָּבוֹ מִיּוֹם ה' וַיֵּצֵא וְהָיָה לִי לְנַחַת. וּמַה שֶּׁמַּרְבֶּה לְהַפְלִיא עַל יְדִידֵנוּ רַבִּי אַבְרָהָם בֶּער נֵרוֹ יָאִיר בִּדְבַר הַמָּעוֹת בְּעַד הַשֶּׁמֶן זַיִת, הָאֱמֶת אִתְּךָ. אַךְ דַּע שֶׁבְּוַדַּאי לֹא תַּפְסִיד אֲפִלּוּ פְּרוּטָה אַחַת. אַךְ מַה שֶּׁיִּתְעַכֵּב הַמָּעוֹת אֵיזֶה זְמַן, מֻכְרָח אַתָּה לִסְבֹּל. וּכְדַאי וּכְדַאי לִסְבֹּל בִּשְׁבִיל הַמִּצְוָה רַבָּה שֶׁזָּכִיתָ שֶׁיִּהְיֶה לְךָ חֵלֶק כָּזֶה בְּהַדְלָקַת נֵר תָּמִיד בְּשֶׁמֶן זַיִת עַל צִיּוּן הַקָּדוֹשׁ אֲשֶׁר אָנוּ חוֹסִים בְּאוֹרוֹ הַקָּדוֹשׁ. וּבֶאֱמֶת גַּם אָנֹכִי לֹא עָלָה עַל דַּעְתִּי שֶׁתּוֹצִיא עַל הַשֶּׁמֶן סַךְ כָּזֶה. אַךְ מֵאַחַר שֶׁכְּבָר הוֹצֵאתָ עַל פִּי הַהֶכְרֵחַ, וְגַם כָּתַבְתָּ שֶׁחָזַרְתָּ וְדִבַּרְתָּ עִמּוֹ שֶׁלֹּא יִהְיֶה הַדָּבָר לְשִׁעוּרִין, בְּוַדַּאי לֹא תַּפְסִיד אֲפִלּוּ פְּרוּטָה אַחַת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וַאֲנִי עֲדַיִן לֹא כָּתַבְתִּי לְרַבִּי אַבְרָהָם בֶּער נֵרוֹ יָאִיר, מֵחֲמַת שֶׁהָיִיתִי מַמְתִּין עַל מִכְתָּבְךָ זֶה שֶׁקִּבַּלְתִּי בְּסָמוּךְ מְקַבָּלַת הַמָּעוֹת, וְהָעִקָּר מֵחֲמַת שֶׁאֲנִי מְצַפֶּה בְּכָל יוֹם שֶׁיָּבוֹא לְפֹה יְדִידֵנוּ רַבִּי אַבֶּלֶי מִטְּשֶׁעהרִין וַאֲדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים, שֶׁזֶּה טוֹב יוֹתֵר. כִּי אִי אֶפְשָׁר לְבָאֵר בִּכְתָב הֵיטֵב. וְאַף עַל פִּי כֵן אֶרְאֶה לִכְתֹּב לוֹ מֵעַתָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּבְוַדַּאי לֹא תַּפְסִיד וְכַנַּ"ל.
Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may his light shine — with all his children who go forth from his loins — may they live. ## Segment 3
וּכְבָר יָדַעְתָּ בְּנִי חֲבִיבִי שֶׁאִי אֶפְשָׁר לִגְמֹר שׁוּם דָּבָר וְשׁוּם עֵסֶק אֲפִלּוּ בְּעִנְיְנֵי חֹל בְּלִי יִסּוּרִים וְעִכּוּבִים וְסִכְסוּכִים, מִכָּל שֶׁכֵּן דָּבָר שֶׁבִּקְדֻשָּׁה. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן דָּבָר שֶׁבִּקְדֻשָּׁה הַמֻּפְלָג בְּמַעֲלָה. בִּפְרָט בְּעִסְקֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, שֶׁכָּל מַה שֶּׁנּוֹגֵעַ לַעֲסָקָיו הַקְּדוֹשִׁים רַבִּים הַמּוֹנְעִים כִּמְעַט בְּלִי שִׁעוּר. אַךְ מִדָּה טוֹבָה מְרֻבָּה כִּי רַבִּים אֲשֶׁר אִתָּנוּ לְסַיְּעֵנוּ לִגְמֹר עֲסָקִים הַקְּדוֹשִׁים שֶׁהֵם זְכוּת הָרַבִּים לְדוֹרוֹת, כִּי אַתָּה מָרוֹם לְעוֹלָם ה'. וְהִנֵּה יֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, וְהוּא נִצְרָךְ לְעִסְקֵי הַכְּלָל וְגַם בִּפְרָטִיּוּת לְכָל אֶחָד וְאֶחָד בְּכָל עֵת, כְּפִי הַמִּצְוָה וְהָעֵסֶק דִּקְדֻשָּׁה שֶׁרוֹצֶה לַעֲסֹק בּוֹ הַנּוֹגֵעַ לְהִתְקָרְבוּת לַאֲמִתַּת תּוֹרָתוֹ הַקְּדוֹשָׁה, כַּאֲשֶׁר יָדַעְתָּ מִכְּבָר, אַךְ עֲדַיִן צְרִיכִין לַחֲזֹר זֹאת בְּכָל פַּעַם.
Praised be G-d — he arrived here to the congregation of Uman on Tuesday — Parshas Toldos. Ad heinah azaruni rachamecha — "until here Your mercies helped him." And he found here his letters. And yesterday he received his letter — via the bridegroom of his brother — the nagid our Teacher the Rabbi Shaul — may his light shine — who brought him his letter himself. And it was a very great comfort. In particular that he informed him of Rabbi Nachman — may his light shine — may Hashem make his way successful in every place that he treads — as His will — and may they merit to complete the desires of heaven in His wondrous salvation — and to Hashem the salvation. For now there is nothing new to say. ## Segment 4
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי, בְּכָל יוֹם רוֹאִים אֲמִתַּת דִּבְרֵי חֲכָמֵינוּ זַ"ל (סוֹף סֻכָּה) מַה שֶּׁאָמְרוּ עַל פָּסוּק צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ, שֶׁבְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ וְכוּ'. וְעַל כָּל אֶחָד וְאֶחָד מִתְגַּבֵּר בְּכָל יוֹם כְּפִי בְּחִינָתוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּיל לְכָל אֶחָד כְּפִי בְּחִינָתוֹ. כִּי אַף עַל פִּי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עַל כָּל אֶחָד וְאֶחָד וּמַצִּילוֹ, אַף עַל פִּי כֵן לָאו כָּל אַפִּין שָׁוִין וְיֵשׁ שִׁנּוּיִים רַבִּים בָּזֶה לְאֵין מִסְפָּר בֵּין בְּנֵי אָדָם וּבֵין הַזְּמַנִּים וְהַיָּמִים. וְהַכֹּל כְּפִי הֲכָנַת הָאָדָם וּתְשׁוּקָתוֹ וְכִסּוּפָיו אֵלָיו יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה וּלְהִתְקַרֵב לַצַּדִּיקִים וּכְשֵׁרִים הָאֲמִתִּיִם כִּי בְּהֶכְרֵחַ שֶׁיִּהְיֶה אֵיזֶה אִתְעַרוּתָא דִּלְתַתָּא וְכוּ', עַל כֵּן יְסוֹד הַכֹּל הוּא הַהִתְקַשְּׁרוּת לְהַצַּדִּיק יְסוֹד עוֹלָם הַמֵּאִיר בְּכָל דּוֹר. וְלוּלֵא זֹאת לֹא הָיָה מִתְקַיֵּם הָעוֹלָם; עַל כֵּן חוֹבָה עָלֵינוּ לְהִתְגַּבֵּר לִשְׂמֹחַ בְּכָל יוֹם וּבְכָל עֵת עַל נְעִימַת חֶלְקֵנוּ. אַשְׁרֵינוּ וְכוּ', בָּרוּךְ אֱלֹהֵינוּ שֶׁבְּרָאנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים בְּכַמָּה בְּחִינוֹת.
And what you wrote — about the immensity of his longing to gather together with him on Shabbas Chanukah coming upon them for good — he too greatly desired this. But what can he do for you my beloved son — for it is very far from him to return home for Shabbas Chanukah. For he has no strength to go and return — and he is compelled to remain here still some time. And still there is no clear knowledge with him as to how Hashem Yisborach will arrange things for him in His chesed on Shabbas Chanukah. Gadol Hashem u'm'hulal m'od — and newnesses are made every day — chadashim la'b'karim — and so forth — and all of it to awaken and to strengthen a person to draw close to Him Yisborach. And as it is written in the Torah — to preserve the memory — on the verse "vay'hi mi'keitz" — "Hashem Elokai gadalt'a m'od" — "Hashem my G-d — how very great You are" — and so forth. And because of the great urgency it is impossible to extend at all — but he could not restrain himself from hinting to you this — in order that you preserve the memory at every time — in the preservation of the memory stated there. And behold — very well you did — in that you explained to him well how Rabbi Nachman was received with joy. All of it is a hint and a growth of the horn of salvation — but still they need — in the general and in the particular — each person — salvation and very great mercies. ## Segment 5
וְהִנֵּה בָּעִתִּים הַלָּלוּ הוּבְאוּ לְפָנַי הַקֻּנְטְרֵסִים הָרָעִים וְהַמָּרִים שֹׁרֶשׁ פּוֹרֶה רֹאשׁ וְלַעֲנָה שֶׁל פָּרִיצֵי בְּנֵי עַמֵנוּ הַפּוֹרְקֵי עֹל מַה שֶּׁעוֹסְקִים לְהַדְפִּיס בְּכָל פַּעַם לְצוֹדֵד נְפָשׁוֹת לְפוֹרְחוֹת לִשְׁאוֹל וַאֲבַדּוֹן רַחֲמָנָא לִצְלָן, כַּמְפֻרְסָם הַצָּרָה הַמָּרָה הַזֹּאת עַתָּה. וְאִם כִּי רָאוּי לִקְרֹעַ בְּגָדִים לַאֲלָפִים קְרָעִים עַל כָּל דִּבּוּר וְדִבּוּר הָרַע וָמַר וְסָרוּחַ שֶׁלָּהֶם, שֶׁהוּא כְּמַדְקֵרַת חֶרֶב נֶגֶד ה' וְתוֹרָתוֹ הַקְּדוֹשָׁה וְצַדִּיקָיו הָאֲמִתִּיִּים. עִם כָּל זֶה גַּם יֵשׁ לָנוּ לִשְׂמֹחַ הַרְבֵּה בְּשִׂמְחָה שֶׁאֵין לָהּ קֵץ מַה שֶּׁזָּכִינוּ לִהְיוֹת נִבְדָּל מֵהֶם, כִּי לֹא בְּאֵלֶּה חֵלֶק יַעֲקֹב וְכוּ'. וּמֵאֶפֶס הַפְּנַאי אִי אֶפְשָׁר לְבָאֵר לְךָ מַה שֶּׁצְּרִיכִין לְדַבֵּר בָּזֶה.
And be strong and resolute — and awaken and strengthen yourself to joy at every time — and to turn all the grief and sighing to joy — as they have spoken of this greatly with Hashem's help. More than this there is no leisure to extend. And store this letter of his well — for it will be needed in the coming days with Hashem's help. And also store all his letters — and guard them as is your custom — and do not reveal them except to our anshei sh'lomaynu. ## Segment 6
וְאַתָּה בְּנִי חֲזַק וֶאֱמַץ וּתְעוֹרֵר וּתְחַזֵּק עַצְמְךָ לְשִׂמְחָה בְּכָל פַּעַם, וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה, כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וְתִגְנֹז מִכְתָּבִי זֶה, כִּי יִהְיֶה נִצְרָךְ בַּיָּמִים הַבָּאִים בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. גַּם כָּל מִכְתָּבַי תִּגְנְזֵם וְתִשְׁמְרֵם כְּדַרְכְּךָ וְלֹא תְּגַלֶּה אוֹתָם כִּי אִם לְאַנְשֵׁי שְׁלוֹמֵנוּ.
Overview: Thursday, Parshas Vayechi — Uman — 5604. To Yitzchok. He arrived here on Tuesday the 10th of Teves — and found ruin — the upper roof of the Beis Midrash had collapsed on the previous Thursday Parshas Vayigash — due to winds and trembling. A miracle that no creature was killed or harmed. The terror of Rabbi Naftali and his household. The opponents rejoiced. The Beis Midrash stands without the upper roof. He trusts in Hashem Who helped until here — He will fix also the roof — and all will turn to good. After many thoughts — he hired a cart to Tshehrin — to travel after Shabbas on Sunday. May Hashem strengthen their hearts — to gladden their soul and convert all sorrow to joy. After all that passes over us — we are called by his holy name — we are troubled in his trouble — but we trust — all will be rectified. The adversary strengthens greatly in sadness — but one must be a great stubborn one — to remember oneself the truth in truth. Hashem helped us without measure — whatever makes him weak in spirit — on the contrary — this is the strength of his joy — that even so I too merit to be in the category of this holy gathering called by the name of the flowing stream. And to his grandson Dovid Tzvi — he was in the home of his father-in-law — all his desire is only that he continue in good learning — to pray with intention — to say Psalms — to distance himself from mockers and childish deeds — to rejoice in the joy of Israel — ben chakam y'sameach av. After completing the letter — he received a letter from Tultchin with a bad tiding — his son of Dovid Tzvi passed away in our many sins. He rebuked him not to be in anger. In all your trouble he is troubled — for grandchildren are like children. You are not the first. What has passed has passed — He is gracious and merciful — greatly multiplies forgiveness. From now throw off from yourself the deeds of youth and rage and irritability. Return home immediately from Tultchin. Spend your days in Torah — this is our consolation in our poverty. And from Motzo'ei Shabbas Parshas Sh'mos — Uman — another great commotion — an edict went out to expel all those not registered here. Rabbi Naftali is one of them — he must get a permit. Strive with all your strength for his benefit. And also speak with Rabbi Leib the Kohen about permitting prayer in his home. Also — your wife does not agree that you be a dratchman — and he had comfort from this — that she is an upright woman and understands it is not appropriate. Leave this appointment — your livelihood will not be diminished. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father who awaits salvation. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה.
Nussun of Breslov. And behold — you already know — that your father — may his light shine — has longed and his soul has consumed itself for these many years — to travel to the Land of Israel. Just now he awakened even more — and wanted to travel alone. And his wife refused — and said that she specifically wants to travel with him. And they said they would rely on his view. All this the members of our anshei sh'lomaynu told him. And on the holy Shabbas of Parshas Vayechi — he spoke with him greatly about this — and explained to him the matter — that it is impossible for him to travel alone — for several reasons. And he promised him — that certainly the members of our anshei sh'lomaynu will sustain him with honor when he will be there — for all those who give him now — will obligate themselves and fulfil to send him to there — what they give him every year and more. And you and also he will oversee this — that it come to collection. And just now he was persuaded and agreed to his words. But they already know — that your father — may his light shine — is not a man of capacity at all — to engage in receiving the permit and the other preparations. And they spoke — that he should speak with you here about this. And their view was — that you should travel with him to our vicinity — and confer together in Uman. And it may be the need — that you travel with him immediately to Breslov and to Nemirov — to begin to engage in receiving the permit. And more than this it is impossible to explain — on what there is to speak of this. # לז URL: https://ajew.org/reader-plain/alim-litrufa/2/37/ # לז
לז
Source: https://ajew.org/reader/alim-litrufa/2/37 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' וַיִּגַּשׁ [ג' טבת] תקצ"א.
My beloved son. [Yitzchok] ## Segment 2
שָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
On Erev Shabbos I sent you my letter at length — and it certainly brought you comfort. And thanks be to G-d the letter which I wrote you has already benefited me greatly with the help of Hashem Yisborach. Set your heart well to these matters — and they will be sweet to you forever. ## Segment 3
בְּיוֹם ה' שָׁלַחְתִּי לְךָ מִכְתָּב וּמֵהַסְּתָם הִגִּיעַ לְיָדְךָ, וּבְוַדַּאי כְּבָר נִשְׁמַע לְךָ אֶת כָּל אֲשֶׁר עָבַר פֹּה יֵיטִיב ה' לְהַבָּא. וּמוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ הַכֹּל, הַמָּקוֹם יְרַחֵם הַמָּקוֹם יְרַחֵם, וְתוֹדָה לָאֵל אִתָּנוּ הַחַיִּים וְהַשָּׁלוֹם, ה' יִשְׁמְרֵנוּ תָּמִיד מֵעַתָּה וְעַד עוֹלָם, הַכְּלָל כִּי עֵת צָרָה גְּדוֹלָה הִיא, עַל מִי לָנוּ לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.
At this time there is nothing new to add. And may the joy of the holy festival which comes upon us for good be sweet to all of you [וְיֶעֱרַב לָכֶם — the blessing shifts here from singular to plural: Reb Nussun widens his address from Yitzchok alone to his entire household and all who surround him] — and may you merit to be completely renewed from now on — to go out from slavery to eternal freedom — from chametz to matzah [The Hebrew words חָמֵץ (chametz — leavened bread) and מַצָּה (matzah — unleavened bread) share the same three letters, with only the ח and מ transposed. Reb Nussun plays on this: chametz is the swelling and souring of the mind through foreign thoughts; matzah is the pure, unpuffed simplicity of holy thought] — so that your mind will no longer be leavened [tachmitz — תַּחְמִיץ: from the same root as chametz] chas v'sholom by any foreign thoughts — and all the more so, and ever more so, by any desire or improper thought, G-d forbid. ## Segment 4
עַל שַׁבַּת חֲנֻכָּה לֹא הָיָה לָנוּ שׁוּם אוֹרְחִים כִּי אִם רַבִּי חַיִּים נַחוּם שֶׁיִּחְיֶה. רַבִּי אַיְיזִיק מִלַּאדִיזִין וְרַבִּי יַעֲקֹב חֲתַן רַבִּי בֶּער מִלַּאדִיזִין נָסְעוּ בְּבֶהָלָה מִפֹּה בְּיוֹם ה' הֶעָבַר מִגֹּדֶל הַפַּחַד, וְכָל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד, וְאַף עַל פִּי כֵן הָיָה הַשֵּׁם יִתְבָּרַךְ בְּעֶזְרֵנוּ, וְדִבַּרְנוּ דִּבְרֵי תּוֹרָה אֶתְמוֹל בְּהַשָּׁלֹשׁ־סְעֻדּוֹת דְּבָרִים חֲדָשִׁים וְנִפְלָאִים מְאֹד, בְּוַדַּאי הָיָה כְּדַאי לָבוֹא בִּשְׁבִיל זֶה אֲלָפִים נְפָשׁוֹת לְפֹה, אַךְ מִי יוֹדֵעַ גְּדֻלָּתוֹ שֶׁל יוֹצֵר בְּרֵאשִׁית אֵיךְ הוּא מִתְנַהֵג בְּחַסְדּוֹ כָּל דּוֹר, וּבִפְרָט בַּדּוֹר הַזֶּה מַה שֶּׁעוֹשֶׂה עִמָּנוּ שֶׁזָּכִינוּ לְאוֹצָרוֹת כָּאֵלֶּה וְהַמְּנִיעוֹת מִשְׁתַּטְּחִים כָּל כָּךְ כָּל כָּךְ. וּבְוַדַּאי הַכֹּל לְטוֹבָה וְסוֹף כָּל סוֹף יִגְמֹר הַשֵּׁם יִתְבָּרַךְ וְגַם עַתָּה הוּא גּוֹמֵר תָּמִיד כִּרְצוֹנוֹ. אַךְ מִי יוֹדֵעַ דַּרְכֵי חַסְדּוֹ וְנִפְלְאוֹתָיו בְּכָל עֵת. עָלֵינוּ לְחַכּוֹת וּלְצַפּוֹת לִישׁוּעָתוֹ תָּמִיד, וּלְהִתְגַּעְגֵּעַ וְלִכְסֹף לִהְיוֹת כִּרְצוֹנוֹ, וּלְהִתְפַּלֵּל וּלְהִתְחַנֵּן וְלִצְעֹק לְפָנָיו בְּכָל עֵת בְּכָל מַה שֶּׁעוֹבֵר עָלֵינוּ, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם, וְהִנְּךָ רוֹאֶה אֲהוּבִי בְּנִי חֲבִיבִי מַה שֶּׁיָּכוֹל לַעֲבֹר עַל הָאָדָם. וּבַזְּמַנִּים הַקּוֹדְמִים נִדְמָה שֶׁאֵין צָרוֹת וּמְנִיעוֹת גְּדוֹלִים מֵהֶם, וְעַתָּה רוֹאִים מַה שֶּׁיָּכוֹל לַעֲבֹר, רַחֲמָנָא לִצְלַן. הַשֵּׁם יִתְבָּרַךְ יַצִּיל בְּרַחֲמָיו, אַךְ בֶּאֱמֶת הַכֹּל לְטוֹבָה, וְהֶחָכָם עֵינָיו בְּרֹאשׁוֹ לָדַעַת וּלְחַזֵּק לְבָבוֹ לֵילֵךְ עִם דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה, שֶׁכְּבָר הִזְהִיר אוֹתָנוּ לָשׂוּם לֵב לְכָל הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם, כִּי הַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם אֶת עַצְמוֹ בָּהֶם כִּבְיָכוֹל וּמְרַמֵּז רְמָזִים לְכָל אָדָם כְּפִי הַמָּקוֹם וְהַזְּמַן וְכוּ' וְכוּ' כַּמְבֹאָר בְּהַתּוֹרָה וַיְהִי מִקֵּץ זִכָּרוֹן סִימָן נ"ד. אַשְׁרֵי שֶׁיֵּלֵךְ בָּזֶה תָּמִיד. כִּי אֵין שׁוּם פְּטוֹר בָּעוֹלָם. וְחָלִילָה לִפְטֹר אֶת עַצְמוֹ עַתָּה מִתּוֹרָה וּתְפִלָּה כְּדֶרֶךְ שֶׁנִּמְצָאִים הַטּוֹעִים בָּזֶה, לֹא בְּאֵלֶּה חֶלְקֵנוּ כִּי אַף עַל פִּי שֶׁנִּמְצָאִים עַתָּה בִּטּוּלִים הַרְבֵּה מֵחֲמַת הַצָּרוֹת רַחֲמָנָא לִצְלַן, אַף עַל פִּי כֵן לְעֻמַּת זֶה צְרִיכִים עַתָּה לְהִתְעוֹרֵר בְּיוֹתֵר בְּהִתְגַּבְּרוּת יוֹתֵר מֵאַחַר שֶׁרוֹאִים בְּעֵינֵינוּ מַה שֶּׁרוֹאִים, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם הַשֵּׁם יִתְבָּרַךְ יְרַחֵם. וְהִנֵּה מֵחֲמַת נְחִיצוּת מוֹסֵר כְּתָב זֶה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר וְדַי בְּהֶעָרָה זֹאת, וּמֵאֵלֶיךָ תָּבִין הַכֹּל כִּי כְּבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה שֶׁהָעִקָּר הוּא הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ הַיּוֹם דַּיְקָא, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבַבְכֶם בַּאֲמִתַּת דַּרְכֵי הִתְקָרְבוּת אֵלָיו יִתְבָּרַךְ מִכָּל מָקוֹם שֶׁהוּא, וִירַחֵם עָלֵינוּ וְעַל כָּל עַמּוֹ יִשְׂרָאֵל וְיָסִיר מַחֲלָה מִקִּרְבֵּנוּ וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ.
And fulfil: rebuke the beast of the reed [Tehillim 68:31 — g'ar chayat koneh] [A reference to the teaching in Rebbe Nachman's Likutay Moharan I, siman 5 — where chayat koneh (the beast of the reed) is interpreted as the forces of lust and impurity that must be rebuked and subdued. Reb Nussun directs his son to study that teaching in full] — as explained in siman 5, see there. And through this may you merit to joy and so forth — Omain, so may it be His will. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who seeks your peace with love. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שעא URL: https://ajew.org/reader-plain/alim-litrufa/2/370/ # שעא
שעא
Source: https://ajew.org/reader/alim-litrufa/2/370 ## Segment 1
שעא
The words of your father who awaits salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וַיֵּשֶׁב תר"ב אוּמַאן.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי. בְּשָׁעָה זֹאת קֹדֶם תְּפִלַּת עַרְבִית קִבַּלְתִּי שְׁנֵי מִכְתָּבֶיךָ. וְהָיָה לִי לְנַחַת מַה שֶׁהוֹדַעְתַּנִי שֶׁקִּבַּלְתָּ מִכְתָּבִי עַל יְדֵי רַבִּי ש"ב שֶׁיִּחְיֶה, כִּי לֹא יָכֹלְתִּי לִסְבֹּל צַעֲקָתְךָ בְּמִכְתָּבֶיךָ כַּמָּה פְּעָמִים לְקַבֵּל מִכְתָּבַי, וְעַד עַתָּה לֹא נוֹדְעָה לִי אִם קִבַּלְתָּ הַמִּכְתָּב הַנַּ"ל. בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כְּעָן, שֶׁזָּכִינוּ לִחְיוֹת עַד סָמוּךְ לַחֲנֻכָּה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וּבוֹ בָּטַחְנוּ שֶׁנִּזְכֶּה לְהַדְלִיק נֵר חֲנֻכָּה בִּזְמַנּוֹ לְפִרְסוּמֵי נִסָּא, לְהוֹדִיעַ כִּי ה' הוּא הָאֱלֹהִים וּבוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה, וְעוֹשֶׂה עִמָּנוּ נִסִּים נִפְלָאִים בְּכָל דּוֹר וָדוֹר. וְגַם עַתָּה עֲדַיִן חֲבִיבוּתָא גַּבָּן, וּבְעַבְדוּתֵנוּ לֹא עֲזָבָנוּ אֱלֹקֵינוּ וַיֵּט עָלֵינוּ חֲסָדִים נִפְלָאִים גַּם בַּדּוֹרוֹת הָאֵלּוּ וְכוּ', וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה.
And be strong and resolute — and awaken and strengthen yourself to joy at every time — and to turn all the grief and sighing to joy — as they have spoken of this greatly with Hashem's help. More than this there is no leisure to extend. And store this letter of his well — for it will be needed in the coming days with Hashem's help. And also store all his letters — and guard them as is your custom — and do not reveal them except to our anshei sh'lomaynu. ## Segment 4
לְעֵת עַתָּה נִקְבָּע בְּדַעְתִּי לְהִתְעַכֵּב פֹּה אוּמִין עַל שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה, וּמִן הַסְּתָם לֹא אָזוּז מִפֹּה קֹדֶם שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה. וְכַמָּה וְכַמָּה קָשֶׁה וְכָבֵד עָלַי אֲפִלּוּ לִזְכֹּר עִנְיַן הָעֵסֶק שֶׁלִּי בְּעֵת הַקִּבּוּץ אִי אֶפְשָׁר לְבָאֵר. וְאֵינִי יָכוֹל עַתָּה לְדַבֵּר בָּזֶה. יְדִידֵנוּ רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר מִקְּרֶעמִינְטְשׁוּג כָּתַב לְכָאן קֹדֶם שַׁבַּת וַיִּשְׁלַח הֶעָבַר, שֶׁאִם יֵדַע בְּוַדַּאי שֶׁאֶהְיֶה פֹּה עַל שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה, יָבוֹא בְּעַצְמוֹ וַאֲנָשִׁים מִקְּרֶעמִינְטְשׁוּג וּטְשֶׁעהרִין וּמֶעדְוֶועדִיבְקֶא. וַאֲנִי לֹא הֵשַׁבְתִּי אוֹתוֹ אָז, רַק אָבִיו יְדִידֵנוּ רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר כָּתַב אֵלָיו עַל יְדֵי הַפָּאסְט בְּיוֹם ו' הֶעָבַר שֶׁאֶתְעַכֵּב פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
My beloved son — my dear one. ## Segment 5
יָתֵר מִזֶּה אֵינִי יוֹדֵעַ כְּלָל מַה לִּכְתֹּב לְךָ בְּנִי חֲבִיבִי. גָּדוֹל ה' וּמְהֻלָּל מְאֹד שֶׁבָּרָא הָעוֹלָם וּמְלוֹאוֹ בִּשְׁבִיל הָאָדָם וְהַכֹּל בִּשְׁבִיל הַבְּחִירָה. וְעַל כֵן כֹּחַ הַבְּחִירָה גָּדוֹל וְנִפְלָא מְאֹד, וְאֵין אָנוּ יוֹדְעִים כְּלָל מַה נַּעֲשֶׂה בָּעוֹלָם, רַק זֹאת אָנוּ יוֹדְעִין בְּבֵרוּר וּמְחֻיָּבִין לַחֲזֹר זֹּאת בְּכָל פַּעַם שֶׁהַכֹּל הֶבֶל; רַק אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ וְכוּ', אַשְׁרֵי תְמִימֵי דָרֶךְ וְכוּ', אַשְׁרֵי אָדָם עֹז לוֹ בָךְ. וְלֹא עַל חִנָּם חַס וְשָׁלוֹם אָנוּ אוֹמְרִים שָׁלֹשׁ פְּעָמִים בְּכָל יוֹם אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ, אַשְׁרֵי אַשְׁרֵי בְּוַדַּאי. וְגַם אָנוּ בַּעֲנִיּוּתֵנוּ בַּדּוֹר הֶעָנִי הַזֶּה גַּם אָנוּ בִּכְלָל זֶה, כִּי אָנוּ נִכְנָסִים לְבָתֵּי כְּנֵסִיּוֹת וּבָתֵּי־מִדְרָשׁוֹת בְּכָל יוֹם, וּבְיוֹתֵר אַשְׁרֵינוּ וְחִבָּה יְתֵרָה נוֹדַעַת לָנוּ שֶׁאָנוּ יוֹדְעִים שֶׁאֵין שׁוּם אֹשֶׁר טוֹב בָּעוֹלָם כִּי אִם זֹאת כְּשֶׁזּוֹכִים לֵישֵׁב בְּבֵיתוֹ וְכוּ'. וּכְמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י עַל פָּסוּק אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים, אֲשׁוּרָיו שֶׁל אִישׁ וְכוּ', כִּי אֵין שׁוּם אֹשֶׁר אַחֵר בָּעוֹלָם.
The letter attached here to you my son my dear friend — he had prepared it already on the past Thursday — Parshas Vayeitzei — but he was not helped to send it. And also yesterday his letter arrived — from Thursday — Parshas Vayeitzei — and it was a comfort. And what you multiply in wonder at their friend Rabbi Avraham Ber — may his light shine — in the matter of the money for the olive oil — you are right. But know that certainly you will not lose even a single p'ruta. But that the money will be delayed some time — you are compelled to endure. And well and well worth enduring — for the sake of the great mitzvah that you merited — that you have such a portion in the burning of the eternal candle with olive oil at the holy tziyun — at which we shelter in his holy light. And in truth — even he himself did not think that you would spend such a sum on the oil. But since you have already spent out of necessity — and also you wrote that you returned and spoke with him — that the matter should not be done in installments — certainly you will not lose — G-d forbid — even a single p'ruta — with Hashem's help. ## Segment 6
תְּשׁוּקַת לִבְּךָ הַטּוֹב אִלְּצוּנִי לִכְתֹּב דְּבָרִים אֵלֶּה, חֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי וְשַׂמַּח נַפְשְׁךָ תָּמִיד, בִּפְרָט בִּימֵי חֲנֻכָּה הַקְּדוֹשִׁים הַבָּאִים עָלֵינוּ לְטוֹבָה יִהְיֶה אֵיךְ שֶׁיִּהְיֶה. וַה' הַטּוֹב יָרִיק עָלֶיךָ וְעָלֵינוּ שֶׁמֶן הַטּוֹב, לְהַשְׁפִּיעַ כָּל טוּב בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. וִיקֻיַּם (מְלָכִים־א י"ז) "כַּד הַקֶּמַח לֹא תִכְלֶה, וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסַר" וְכוּ', בְּכֹחַ הַצַּדִּיקִים אֲמִתִּיִּים הַמַּמְשִׁיכִים בְּכָל עֵת שֶׁמֶן מִשְׁחַת קֹדֶשׁ, בְּחִינַת לְאַמְשָׁכָא מְשַׁח רְבוּת קֻדְשָׁא וּלְאַדְלָקָא בּוּצִינָא. וְעָלֵינוּ לִתְלוֹת עֵינֵינוּ לַמָּרוֹם, וּלְחַלּוֹת פָּנָיו בְּכָל עֵת, רַחֵם רַחֵם בַּעַל הָרַחֲמִים בִּכְלָלִיּוּת יִשְׂרָאֵל וּבִפְרָטִיּוּת עַל כָּל אֶחָד וְאֶחָד עֲדֵי נִזְכֶּה לִפְעֹל בַּקָּשָׁתֵנוּ וּצְמִיחַת קֶרֶן לְדָוִד עַבְדְּךָ, וַעֲרִיכַת נֵר לְבֶן יִשַׁי מְשִׁיחֲךָ. כִּי בְּשֵׁם קָדְשְׁךָ נִשְׁבַּעְתָּ לוֹ שֶׁלֹּא תִּכְבֶּה נֵרוֹ לְעוֹלָם וָעֶד.
And already you know my beloved son — that it is impossible to complete any matter — any work — even in matters of the ordinary — without sufferings and delays and entanglements. How much more so a matter of holiness. How much more so and so very much more so — a matter of exalted holiness. In particular the works of our Master our Teacher and our Rebbe — the holy and awesome one — the memory of the righteous and holy one for a blessing — in which everything that touches his holy works — many obstacles spread themselves — almost without measure. But the measure of goodness is greater — for many are those who are with us to help us complete the holy works — which are the merit of the many for generations. For atah marom l'olam Hashem — You are elevated forever Hashem. And behold there is much to speak of this — and it is needed for the works of the collective — and also in particular for each and every person — at every time — according to the mitzvah and the holy work that he wishes to engage in — that touches the drawing close to the truth of His holy Torah — as you have known for some time — but still one must return to this every time. ## Segment 7
דִּבְרֵי אָבִיךָ הַנֶּאֱנָח וְהַנִּדְכֶּא מְאֹד אִתְכְּרִיַּת רוּחִי בְּגוֹ נִדָּנָה, וְאַף עַל פִּי כֵן חַסְדּוֹ גָּבַר עָלַי וְעָלֵינוּ, וַאֲנִי מִתְחַזֵּק בְּחַסְדּוֹ לַהֲפֹךְ הַכֹּל לְשָׂשׂוֹן וְשִׂמְחָה אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ וְכוּ'.
What shall he say to you my beloved son — every day one sees the truth of the words of our Sages — of blessed memory — at the end of tractate Sukkah — what they said on the verse "the wicked man lies in wait for the righteous and seeks to kill him" — that every day a person's evil inclination renews itself against him — and were it not that the Holy One Blessed be He helps him — and so forth. And against each and every person it strengthens itself every day according to his level — and the Holy One Blessed be He saves each one according to his level. For even though the Holy One Blessed be He has mercy on each and every one and saves him — even so not all faces are equal — and there are countless differences in this between people and between times and days. And all of it according to the preparation of the person and his desire and his longings for Him Yisborach and for His holy Torah — and to draw close to the true righteous and worthy ones — for it is essential that there be some is'arusa d'l'tata — some arousal from below. Therefore — the foundation of everything is the histakashrus — the bond — to the tzaddik — the foundation of the world — who illuminates in every generation. And were it not for this — the world would not be sustained. Therefore it is obligatory upon us to strengthen ourselves to rejoice every day and at every time — in the pleasantness of our portion. Ashreinu — and so forth — baruch Elokeinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im — in several ways. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
בָּרֶגַע הַזֹּאת הֵבִיאוּ לִי הַחֲפָצִים. טוֹב לְהוֹדוֹת לַה' גַּם עַל זֶה, כִּי עַל כָּל פְּרָט וּפְרָט צְרִיכִין לְהוֹדוֹת לַה'. וְהַכֹּל בָּא בְּמוֹעֲדוֹ וּבִזְמַנּוֹ, כִּי אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ. מַה גָּדְלוּ מַעֲשֵׂי ה' שֶׁמַּשְׁגִּיחַ עַל כָּל דָּבָר בִּפְרָטִיּוּת. וְהִנֵּה מֵאֵלֶיךָ יָדַעְתָּ כַּמָּה אֲנִי כּוֹסֵף וּמִשְׁתּוֹקֵק לִשְׁמֹעַ אֵיזֶה יְדִיעָה קְטַנָּה אוֹ גְּדוֹלָה מִידִידִי רַבִּי נַחְמָן נֵרוֹ יָאִיר, הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵהוּ לְשָׁלוֹם וִיתַקְּנֵהוּ בְּעֵצָה טוֹבָה מִלְּפָנָיו יִתְבָּרַךְ, וְיָשׁוּב אֵלֵינוּ לְשָׁלוֹם מְהֵרָה. וּבְוַדַּאי כָּל אֲשֶׁר תִּשְׁמַע בָּזֶה בִּכְתָב וּבְעַל פֶּה תּוֹדִיעַ לִי בִּזְרִיזוּת, וְלַה' הַיְשׁוּעָה. וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם. עַתָּה כְּבָר סָמוּךְ לְאוֹר הַיּוֹם, שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וְכוּ'; לִבִּי מָלֵא מִלִּים לִכְתֹּב לְךָ, אַךְ כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, וְגַם אִי אֶפְשָׁר לְהַאֲרִיךְ כִּרְצוֹנוֹ עַל פְּנֵי הַשָּׂדֶה. וְתַרְבֶּה לִלְמֹד וּלֶהֱגוֹת בִּסְפָרָיו הַקְּדוֹשִׁים וּבַמֶּה שֶׁחַנַּנִי ה' לְחַדֵּשׁ וּלְבָאֵר בָּהֶם, בָּהֶם תְּחַיֶּה נַפְשְׁךָ. אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וְכוּ'.
And behold — in these times there were brought before him the bitter and evil pamphlets — root bearing gall and wormwood — of the dissolute ones of our people who cast off the yoke — who engage every time in printing things to trap souls to fly to the underworld — G-d protect us — as this bitter affliction is now widely known. And even though it is fitting to rend one's garments thousands of times for every single evil and bitter and putrid word of theirs — which is like a sword thrust against Hashem and His holy Torah and His true tzaddikim — even so — we too must rejoice greatly in boundless joy — in what we merited to be separated from them. For "lo b'eileh chelek Yaakov" — this is not the portion of Yaakov — and so forth. And because of the complete absence of leisure — it is impossible to explain to you what needs to be spoken about this. Nussun of Breslov. And you my son — be strong and resolute — and awaken and strengthen yourself to joy at every time — and to turn all the grief and sighing to joy — as they have spoken of this greatly with Hashem's help. More than this there is no leisure. And store this letter well — for it will be needed in the coming days. And extend peace to all our anshei sh'lomaynu with love. The words of your father who awaits salvation. # שעב URL: https://ajew.org/reader-plain/alim-litrufa/2/371/ # שעב
שעב
Source: https://ajew.org/reader/alim-litrufa/2/371 ## Segment 1
שעב
The words of your father who awaits salvation. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' שְׁמוֹת תר"ב טִירָהוִויצֶא.
Nussun of Breslov. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
And extend peace to all our anshei sh'lomaynu with love. ## Segment 4
בָּאתִי לְפֹה עַל שַׁבַּת קֹדֶשׁ פָּרָשַׁת וַיִּגַּשׁ, וּמֵאֵת ה' הָיְתָה שֶׁנִּתְעַכַּבְתִּי פֹּה גַּם עַל שַׁבַּת פָּרָשַׁת וַיְחִי הֶעָבַר. וּבְשָׁבוּעַ זֹאת אֲנִי מֵכִין עַצְמִי לָשׁוּב לְאוּמִין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְעַתָּה דַּעְתִּי נוֹטָה לְהִתְמַהְמֵהּ שָׁם עַד עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט הַבָּא עָלֵינוּ לְטוֹבָה, וְאָז אֶרְאֶה אֵיךְ לְהִתְנַהֵג. וְעֵינַי תְּלוּיוֹת לַה' שֶׁיַּנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וְיָכוֹל לִהְיוֹת שֶׁאֶסַּע אָז מֵאוּמִין לִטְשֶׁעהרִין, אֲבָל אֵינִי יוֹדֵעַ עֲדַיִן עֲצַת ה' בְּבֵרוּר. וְהִנֵּה עַתָּה הִזְמִין לִי ה' מוֹסֵר כְּתָב זֶה, אָמַרְתִּי לְהוֹדִיעֲךָ כָּל זֶה. וְדַעְתִּי שֶׁתְּצַוֶּה לִידִידִי רַבִּי נַחְמָן נֵרוֹ יָאִיר שֶׁבָּא בְּסָמוּךְ מִדַּרְכּוֹ, שֶׁיָּשִׂים לַדֶּרֶךְ פְּעָמָיו לָבוֹא לְאוּמַאן עַל עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט. וְטוֹב שֶׁיַּקְדִּים עַצְמוֹ לְזָרֵז עַצְמוֹ תֵּכֶף כִּרְאוֹת כְּתָב זֶה בְּאֹפֶן שֶׁיּוּכַל לָבוֹא אֵיזֶה יָמִים קֹדֶם לְאוּמַאן, כְּדֵי שֶׁיְּסַפֵּר פָּנִים אֶל פָּנִים כָּל סֵדֶר נְסִיעָתוֹ וְכוּ'. וְעַל יְדֵי זֶה אֵדַע אֵיךְ לְהָשִׁית עֵצוֹת בְּנַפְשִׁי אֵיךְ לְהִתְנַהֵג. וְעוֹד בְּלֹא זֶה, אֲנִי כּוֹסֵף מְאֹד שֶׁיָּבוֹא אֵלַי כַּנַּ"ל, כְּדֵי לְדַבֵּר עִמּוֹ הַרְבֵּה מֵהָעֵסֶק וַעֲצַת ה' הִיא תָקוּם. עַל כֵּן הוֹדַעְתִּיךָ הַיּוֹם כָּל זֶה. וּבְוַדַּאי יְקַיֵּם רַבִּי נַחְמָן כַּנַּ"ל. וּלְגֹדֶל נְחִיצָתִי עַתָּה כִּי הַשֵּׁנָה מֻנַּחַת עַל עֵינַי, כִּי תְּהִלָּה לָאֵל דִּבַּרְנוּ הַרְבֵּה בַּלַּיְלָה הֶעָבַר מַעֲשִׂיּוֹת נוֹרָאוֹת שֶׁעָבְרוּ עָלֵינוּ מֵעֵת הִתְקָרְבוּתֵינוּ אֶל הַקֹּדֶשׁ וְכוּ', עַל כֵּן אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל.
My beloved son — my dear one. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן וּמְצַפֶּה לִישׁוּעָה
This hour — before the evening prayer — he received his two letters. And it was a comfort to him — that he informed him that he received his letter via Rabbi Sh.B. — may he live — for he could not endure your cry in your letters so many times — asking to receive his letters — and until now it was not known to him whether you had received the above-mentioned letter. B'rich Rachmana d'sayaan ad k'an — praised be the Merciful One Who helped him until now — that they merited to live until close to the holy Chanukah coming upon them for good. And he trusts they will merit to light the Chanukah candle in its time — for the publicizing of the miracle — to make known that Hashem is G-d and He chooses His people Israel with love — and He makes wondrous miracles in every generation. And also now still — chavivu'sa gavan — His love is upon them — and in their bondage their G-d has not forsaken them — and He has inclined upon them wondrous chasadim also in these generations — and it is impossible to extend on this. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לִידִידִי רַבִּי נַחְמָן הַנַּ"ל בְּרִיךְ מַתְיָיךְ לְשָׁלוֹם, הַשֵּׁם יִתְבָּרַךְ יְבִיאֲךָ מְהֵרָה לְאוּמַאן כַּנַּ"ל.
The words of your father — who sighs and is very very bowed down — iskrit ruichi b'go nidanah — "my spirit was troubled within its sheath" — and even so His chesed prevailed over me and over all of us — and he strengthens himself in His chesed to turn all to joy and gladness — agila v'esmecha b'chasdecha — "I will exult and I will rejoice in Your chesed." ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. For now it is fixed in his mind to remain here in Uman for Shabbas Chanukah coming upon them for good — and presumably he will not move from here before Shabbas Chanukah. And how very hard and very heavy it is upon him — even to remember the matter of his work at the time of the gathering — it is impossible to explain. And he cannot speak of this just now. Their friend Rabbi Ephraim — may his light shine — from Krumintchag — wrote here before the past Shabbas Vayishlach — that if he knows for certain that he will be here for Shabbas Chanukah — he will come himself — and people from Krumintchag and Tshehrin and Medevedivke. And he did not reply to him then — only his father their friend Rabbi Naftali — may his light shine — wrote to him via the post on the past Friday — that he will remain here with Hashem's help. The words of your father — who sighs and is very very bowed down — iskrit ruichi b'go nidanah — "my spirit was troubled within its sheath" — and even so His chesed prevailed over me and over all of us — and he strengthens himself in His chesed to turn all to joy and gladness — agila v'esmecha b'chasdecha — "I will exult and I will rejoice in Your chesed." More than this he does not know at all what to write to you my beloved son. Gadol Hashem u'm'hulal m'od — He created the world and all it contains for the sake of the human being — and all for the sake of b'chirah — free choice. And therefore the power of b'chirah is very great and wondrous. And we do not know at all what happens in the world — only this we know with clarity — and we are obligated to return this every time — that all is vanity. Only ashrei yoshvei veisecha — "blessed are those who dwell in Your house" — and so forth. Only ashrei temimei darech — "blessed are those of wholesome way" — and so forth. Only ashrei adam oz lo bach — "blessed is the person whose strength is in You." And we are not saying ashrei in vain — G-d forbid. Certainly — ashrei ashrei — blessed blessed. [Three of the most beloved verses in the Psalms — each beginning with ashrei — blessed — and each pointing to a different dimension of Divine connection: the one who dwells in His house — the one who walks the wholesome path — and the one whose very strength is sourced in Hashem alone. Reb Nussun places these three as the only three genuine certainties in a world otherwise veiled in vanity and confusion] And also we — in our poverty — in this poor generation — we too are included in this — for we enter synagogues and study halls every day. And even more so — ashreinu — and an added love is known to us — for we know that there is no other good fortune in the world — except this — when one merits to dwell in His house. And as Rashi explained on the verse "ashrei ha'ish asher lo halach ba'atzas r'sha'im" — the steps of a man — and so forth — for there is no other good fortune in the world. The longing of your good heart compelled him to write these words. Be strong and resolute my beloved son — and gladden your soul always — in particular in the holy days of Chanukah coming upon them for good — however it will be. And may Hashem pour upon you and upon us the good oil — to bestow all good in the physical and the spiritual. And may it be fulfilled [Melachim Alef 17:14] : "kad hakemach lo sichle — v'tzapachas hashemen lo techsar" — "the barrel of flour will not be exhausted — and the cruse of oil will not fail" — in the power of the true tzaddikim who draw at every time the holy anointing oil — l'amshacha meishach r'vus kudsha u'l'adlaka butzina — to draw the sacred royal anointing and to kindle the lamp. And may we merit to see the growth of the horn of David His servant — and the setting of the lamp for the son of Yishai His anointed. For in His holy name He swore to him that his candle will never be extinguished forever and ever. At that very moment they brought him the items. Good to give thanks to Hashem also for this — for on every single detail one must give thanks. And everything comes in its time and season — "ki es hakol asah yafeh v'ito" — "for He made all things beautiful in their time." [Koheles 3:11] How great are the deeds of Hashem Who watches over every particular matter. And behold — from yourself you know how greatly he longs and desires to hear some small or great information from his dear friend Rabbi Nachman — may his light shine. May Hashem Yisborach lead him in peace and rectify him with good counsel from before Him — and may he return to them in peace quickly. And certainly all that you hear of this — in writing and orally — you will inform him with speed. And to Hashem the salvation. And you be at peace and your household be at peace. Just now it is close to the light of day — sabeinu vaboker chasdecha — yomam y'tzaveh Hashem chasdo — "satisfy us in the morning with Your chesed — by day may Hashem send His chesed." His heart is full of words to write to you — but he has already written to you greatly — and also it is impossible to extend as one wishes in the open field. And multiply the study and meditation in his holy books — and in what Hashem has graced him to make new and to explain in them. In them you will give life to your soul. Az yibbaka kashachar orecha — "then your light will burst forth like the dawn." # שעג URL: https://ajew.org/reader-plain/alim-litrufa/2/372/ # שעג
שעג
Source: https://ajew.org/reader/alim-litrufa/2/372 ## Segment 1
שעג
The words of your father — who sighs and is very very bowed down — iskrit ruichi b'go nidanah — "my spirit was troubled within its sheath" — and even so His chesed prevailed over me and over all of us — and he strengthens himself in His chesed to turn all to joy and gladness — agila v'esmecha b'chasdecha — "I will exult and I will rejoice in Your chesed." ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' וָאֵרָא תר"ב אוּמַאן.
Nussun of Breslov. ## Segment 3
רַב בְּרָכוֹת וְשׂבַע שְׂמָחוֹת לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וּלְבֵיתוֹ נָאֲוָה קֹדֶשׁ, וּלְיוֹצְאֵי חֲלָצָיו הַיְקָרִים, חַיִּים וְשָׁלוֹם וְכָל טוּב, אָמֵן כֵּן יְהִי רָצוֹן.
At that very moment they brought him the items. Good to give thanks to Hashem also for this — for on every single detail one must give thanks. And everything comes in its time and season — "ki es hakol asah yafeh v'ito" — "for He made all things beautiful in their time." [Koheles 3:11] How great are the deeds of Hashem Who watches over every particular matter. And behold — from yourself you know how greatly he longs and desires to hear some small or great information from his dear friend Rabbi Nachman — may his light shine. May Hashem Yisborach lead him in peace and rectify him with good counsel from before Him — and may he return to them in peace quickly. And certainly all that you hear of this — in writing and orally — you will inform him with speed. And to Hashem the salvation. And you be at peace and your household be at peace. Just now it is close to the light of day — sabeinu vaboker chasdecha — yomam y'tzaveh Hashem chasdo — "satisfy us in the morning with Your chesed — by day may Hashem send His chesed." His heart is full of words to write to you — but he has already written to you greatly — and also it is impossible to extend as one wishes in the open field. And multiply the study and meditation in his holy books — and in what Hashem has graced him to make new and to explain in them. In them you will give life to your soul. Az yibbaka kashachar orecha — "then your light will burst forth like the dawn." ## Segment 4
דַּע יְדִידִי כִּי בָּאתִי לְפֹה אוּמַאן קֹדֶם רֹאשׁ חֹדֶשׁ כִּסְלֵו, וְנִתְעַכַּבְתִּי פֹּה עַל שַׁבַּת חֲנֻכָּה. וּתְהִלָּה לָאֵל הָיוּ פֹּה קְצָת אוֹרְחִים, וְדִבַּרְנוּ דִּבְרֵי תּוֹרָה אֲמִתִּיִּים הַמְחַיִּין אֶת הַנֶּפֶשׁ, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַיְּמָם בִּשְׁלֵמוּת כִּרְצוֹנוֹ הַטּוֹב אָמֵן. וּכְבָר שָׁלַחְתִּי לְךָ מִכְתָּבִי עַל יְדֵי רַבִּי לֵיבּ מִטְּשֶׁעהרִין בַּאֲרִיכוּת, וְשָׁם זֵרַזְתִּי אוֹתְךָ שֶׁתְּסַלֵּק מִיָּד לִבְנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה בְּעַד הַשֶּׁמֶן; וּלְדַעְתִּי מִן הַסְּתָם כְּבָר קִיַּמְתָּ דְּבָרַי, אַךְ אָנֹכִי אֵינִי יוֹדֵעַ עֲדַיִן, כִּי עֲדַיִן לֹא קִבַּלְתִּי יְדִיעָה עַל זֶה מִבְּנִי הַנַּ"ל. כִּי תֵּכֶף אַחַר שַׁבַּת חֲנֻכָּה נָסַעְתִּי בְּיוֹם זֹאת חֲנֻכָּה לְטִירָהוִויצֶע, וְנִתְעַכַּבְתִּי שָׁם שְׁתֵּי שַׁבָּתִים דְּהַיְנוּ שַׁבַּת פָּרָשַׁת וַיִּגַּשׁ וּפָרָשַׁת וַיְחִי. וְתוֹדָה לָאֵל עָסַקְנוּ שָׁם בְּעִסְקֵי שִׂיחוֹת קְדוֹשׁוֹת בְּתוֹרָתוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בִּדְבָרִים נִפְלָאִים וַחֲדָשִׁים מְאֹד, וְהָיִינוּ שְׂמֵחִים שָׁם מְאֹד עַד שֶׁכִּמְעַט כָּל הָעוֹלָם נָשָׂא לִבָּם אֶת רַגְלָם וְרָקַדְנוּ שָׁם הַרְבֵּה בִּשְׁתֵּי הַשַּׁבָּתִים. וְתוֹדָה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה. אֲבָל צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם כִּי לֹא דָּבָר רֵיק הוּא, כִּי עִקַּר חַיּוּתֵנוּ הַנִּצְחִי וּקְדֻשַּׁת יַהֲדוּתֵנוּ תָּלוּי בָּזֶה, לְהַחֲיוֹת עַצְמֵנוּ בְּכָל עֵת בִּקְדֻשַּׁת תּוֹרָתוֹ שֶׁזָּכִינוּ עַל יְדֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, אוֹר הָאוֹרוֹת אֲשֶׁר קֵרְבָנוּ אֵלָיו יִתְבָּרַךְ כָּל אֶחָד מִמָּקוֹם שֶׁהוּא. וְהוּא רַבֵּנוּ הוּא מוֹרֵנוּ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ'. וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ בָּזֶה, רַק בָּאתִי כְּמַזְכִּיר. וְאַתָּה תִּזְכֹּר עַצְמְךָ וְתָשִׂים אֶל לִבְּךָ אֶת אֲשֶׁר שָׁמַעְתָּ כְּבָר, וְתָבִין מֵרָחוֹק נִפְלָאוֹת חֲסָדָיו יִתְבָּרַךְ עִמָּנוּ עַד אֵין חֵקֶר וּמִסְפָּר. בָּרוּךְ ה' אֲשֶׁר לֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מֵעִמָּנוּ גַּם בַּדּוֹרוֹת הַלָּלוּ, כִּי גַּם עַתָּה אֵין הַדּוֹר יָתוֹם עַל יְדֵי הַשְׁאָרָתוֹ וְכוּ', כַּמְבֹאָר עַל פָּסוּק נַחַל נוֹבֵעַ וְכוּ'.
Peace — to my beloved son — the rabbinical scholar — our Teacher the Rabbi Yitzchok — may he live. ## Segment 5
וְהִנֵּה בְּיוֹם ד' פָּרָשַׁת שְׁמוֹת הֶעָבַר חָזַרְתִּי לְפֹה אוּמַאן, וּבְדַעְתִּי לְהִתְעַכֵּב פֹּה בְּחַסְדּוֹ יִתְבָּרַךְ עַד עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט הַבָּא עָלֵינוּ לְטוֹבָה. וְעַתָּה דְּעוּ שֶׁיְּדִידֵנוּ רַבִּי נַחְמָן טוּלְטְשִׁינֶער אֲשֶׁר שְׁלַחְתִּיו בִּתְחִלַּת הַחֹרֶף בְּעִסְקֵנוּ כְּבָר בָּא בְּשָׁלוֹם לְבֵיתוֹ לְטוּלְטְשִׁין עַל שַׁבָּת חֲנֻכָּה הֶעָבַר אַךְ עֲדַיִן לֹא רְאִיתִיו. וְקָרוֹב שֶׁיָּבוֹא לְפֹה אִם יִרְצֶה הַשֵּׁם עַל עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט הַבָּא עָלֵינוּ לְטוֹבָה. אַךְ קִבַּלְתִּי מִכְתָּב מִבְּנִי שֶׁיִּחְיֶה, שֶׁתְּהִלָּה לְאֵל חַי נִתְקַבֵּל שָׁם בְּכָבוֹד גָּדוֹל מְאֹד וּבְשִׂמְחָה רַבָּה, וְשָׁבַת שָׁם שְׁתֵּי שַׁבָּתִים, וּבְכָל סְעֻדָּה בְּשַׁבָּת וּבְחֹל, הֻכְרַח לִסְעֹד אֵצֶל אִישׁ אַחֵר מֵרֹב הַחִבָּה שֶׁחִבְּבוּהוּ. וְזִמֵּר לִפְנֵיהֶם הַנִּגּוּנִים שֶׁלָּנוּ, וְנִתְקַבְּלוּ מְאֹד, עַד שֶׁפַּעַם אַחַת בְּשַׁבָּת זִמֵּר לִפְנֵיהֶם הַנִּגּוּן הַקָּדוֹשׁ שֶׁל אֲסַדֵּר לִסְעֻדָּתָא שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וְרָקְדוּ עִמּוֹ כָּל הַיּוֹם כֻּלּוֹ. וְדִבֵּר עִמָּהֶם הַרְבֵּה מִקְּדֻשָּׁתוֹ הַגְּדוֹלָה, וְהַסִּפְרֵי לִקּוּטֵי מוֹהֲרַ"ן כְּבָר נִמְכְּרוּ, רַק מָעוֹת אֵין תִּקְוָה לְהוֹצִיא מֵהֶם, כַּאֲשֶׁר אֲסַפֵּר לָכֶם אִם יִרְצֶה הַשֵּׁם. וְכָתַבְתִּי לָכֶם זֹאת לְמַעַן דַּעַת כִּי דְּבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם. וְגַם עַתָּה בְּעֹצֶם שִׁפְלוּתֵנוּ וּבִזְיוֹנֵנוּ עַד לֶעָפָר, אֱמֶת מֵאֶרֶץ תִּצְמַח וְאוֹר תּוֹרָתוֹ וּקְדֻשָּׁתוֹ מֵאִיר בִּקְצֵה הָעוֹלָם לְמֵרָחוֹק מְאֹד, כָּאָמוּר "וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ" וְכוּ' וְלַה' הַיְשׁוּעָה שֶׁיְּקֻיַּם "אוֹיְבָיו אַלְבִּישׁ בֹּשֶׁת וְעָלָיו יָצִיץ נִזְרוֹ".
He arrived here for the holy Shabbas of Parshas Vayigash — and it was from Hashem that he remained here also for the past Shabbas of Parshas Vayechi. And this week he is preparing himself to return to Uman with Hashem's help. And now his mind inclines to linger there until Erev Rosh Chodesh Sh'vat coming upon them for good — and then he will see how to conduct himself. And his eyes are lifted to Hashem that He will lead him in paths of righteousness for His name's sake. And it may be that he will then travel from Uman to Tshehrin — but he still does not know with clarity the counsel of Hashem. And behold — just now Hashem has arranged for him a bearer of this letter — and he said to inform you of all this. And his mind is that you will command his dear friend Rabbi Nachman — may his light shine — who has just recently returned from his journey — that he set his steps on the road to come to Uman by Erev Rosh Chodesh Sh'vat. And it is good that he hasten himself to urge himself immediately upon seeing this letter — in a way that he can come some days before to Uman — in order that he can tell face to face the entire order of his journey. And through this he will know how to plan what to do — how to conduct himself. And even besides this — he greatly desires that he come to him as above — in order to speak with him greatly about the work — and the counsel of Hashem — it will stand. Therefore he informed him of all this today. ## Segment 6
גַּם בְּעִנְיַן מַה שֶּׁבִּקַּשְׁתִּי אוֹתְךָ וְאֶת יְדִידִי רַבִּי אַבָּא נֵרוֹ יָאִיר לְהִשְׁתַּדֵּל לִשְׁלֹחַ לִי מָעוֹת, הֵן מֵאַנְשֵׁי שְׁלוֹמֵנוּ הֵן מֵאִתָּם, עֲדַיִן לֹא קִבַּלְתִּי שׁוּם תְּשׁוּבָה מִבְּנִי רַבִּי אִיצִיק אִם כְּבָר קִיְּמוּ דִּבּוּרַי; וּלְדַעְתִּי בְּוַדַּאי כְּבָר נִשְׁלַח מֵאִתָּם אֵיזֶה סַךְ אֵלַי, כְּדַרְכָּם הַטּוֹב תָּמִיד לְקַיֵּם דְּבָרַי וּלְעָזְרֵנִי בְּכָל עֹז, יְשַׁלֵּם ה' פָּעֳלָם וְכוּ', אַךְ אִם עֲדַיִן לֹא קִיְּמוּ דְּבָרַי, נָא מְאֹד שֶׁיְּזָרְזוּ לְקַיֵּם הַכֹּל כְּכָל הָאָמוּר בַּמִּכְתָּב הַקּוֹדֵם וּבְמִכְתָּב זֶה. הֵן לְסַלֵּק מִיָּד בְּעַד הַשֶּׁמֶן בִּשְׁלֵמוּת, הֵן לִשְׁלֹחַ לִי כָּרָאוּי, כִּי הַשָּׁעָה צְרִיכָה לְכָךְ מְאֹד. כִּי אֲנִי יוֹשֵׁב פֹּה זֶה יוֹתֵר מִשְּׁנֵי חֳדָשִׁים, וְיָדוּעַ לָהֶם שֶׁפֹּה אֵין לִי שׁוּם הַכְנָסָה. וְהַהוֹצָאָה מְרֻבָּה מְאֹד גַּם פֹּה, עַל עֵצִים וְנֵרוֹת, וְלֶחֶם לֶאֱכֹל וְכוּ', מִלְּבַד הַהוֹצָאָה הַמְרֻבָּה שֶׁבְּבֵיתִי, וְהֵם צוֹעֲקִים בְּמִכְתָּבָם אֵלַי בְּכָל פַּעַם לִשְׁלֹחַ טֶרֶף לְבֵיתִי. וְעַתָּה עִקַּר סְמִיכָתִי בְּפַרְנָסָתִי הוּא עַל הַשֵּׁם יִתְבָּרַךְ לְבַד, אַךְ הַסִּבָּה שֶׁמְּסַבֵּב הַשֵּׁם יִתְבָּרַךְ בְּגַשְׁמִיּוּת רֻבָּהּ כְּכֻלָּהּ הוּא עֲלֵיכֶם אוֹהֲבַי וְרֵעַי, כִּי הַשֵּׁם יִתְבָּרַךְ מְגַלְגֵּל זְכוּת עַל יֶדְכֶם. וּמֵאֲלֵיכֶם תָּבִינוּ גֹּדֶל הַמִּצְוָה לְהַחֲזִיקֵנִי וְכוּ'. וְאֵין לְהַאֲרִיךְ בָּזֶה, כִּי חֲזָקָה שֶׁיְּקַיְּמוּ דְּבָרַי מִיָּד, וּשְׂכָרָם יִהְיֶה אִתָּם בָּזֶה וּבַבָּא, וְיִזְכּוּ לֵילֵךְ בְּדֶרֶךְ הַקֹּדֶשׁ כַּאֲשֶׁר הוֹרָנוּ הוּא זַ"ל. וַה' יָרוּם קַרְנָם וְיַצְלִיחֵם בְּכָל אֲשֶׁר יִפְנוּ, וִימַלֵּא כָּל מִשְׁאֲלוֹתֵיהֶם לְטוֹבָה.
And certainly Rabbi Nachman will fulfil the above. And because of the great urgency just now — for sleep lies heavy on his eyes — for praised be G-d they spoke greatly the past night — awesome stories that passed over them from the time they drew close to the holy — and so forth — therefore there is no leisure at all to extend. ## Segment 7
כְּנַפְשָׁם וָנֶפֶשׁ אוֹהֵב דָּבֵק מֵאָח דּוֹרֵשׁ שְׁלוֹמָם וְטוֹבָתָם כָּל הַיָּמִים וּמַעְתִּיר בַּעֲדָם.
The words of your father who writes in haste and awaits salvation. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְאוֹדוֹת עִסְקֵנוּ, עַל לְהַבָּא אִי אֶפְשָׁר לִכְתֹּב עַתָּה כְּלָל עַד שֶׁאֲדַבֵּר עִם רַבִּי נַחְמָן טוּלְטְשִׁינֶער הַנַּ"ל פָּנִים אֶל פָּנִים. כִּי כְּפִי הַנִּשְׁמָע מִמִּכְתָּבָם נוּכַל לַעֲסֹק בָּזֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ בְּאֹפֶן אַחַר לְגַמְרֵי מִמַּה שֶּׁחָשַׁבְתִּי, כִּי רַבּוֹת מַחֲשָׁבוֹת בְּלֵב אִישׁ וַעֲצַת ה' הִיא תָקוּם. כָּפַלְתִּי בַּבַּקָּשָׁה לְקַיֵּם כָּל דִּבְרֵי הַנַּ"ל, כִּי הַזְּמַן קָצָר וְהַהוֹצָאָה מְרֻבָּה בְּכָל יוֹם. וְלַה' הַיְשׁוּעָה.
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם רַב לִידִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק הַנָּגִיד רַבִּי אַבֶּילֶי נֵרוֹ יָאִיר. כְּבָר שָׁלַחְתִּי לְךָ מִכְתָּבִי עַל יְדֵי רַבִּי לֵיבּ הַנַּ"ל, נָא לְקַיֵּם דְּבָרַי. וּלְהַאֲרִיךְ בְּדִבְרֵי אֱמֶת עַתָּה אֵין פְּנַאי, וּכְבָר הִזְכַּרְתִּי אֶתְכֶם קְצָת לְמַעְלָה, וְנֶאֱמַר גַּם אֵלֶיךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ. וְהַמַּשְׂכִּיל יָבִין מִדַּעְתּוֹ אֵיךְ לְחַזֵּק אֶת עַצְמוֹ בְּכָל עֵת בְּכָל מַה שֶּׁעוֹבֵר עָלָיו, כִּי גָּדוֹל ה' וּמְהֻלָּל מְאֹד, וּגְדוֹלִים הַצַּדִּיקִים מְאֹד. כַּאֲשֶׁר זָכִינוּ לִשְׁמֹעַ גְּדֻלַּת חֲסָדָיו יִתְבָּרַךְ עַד אֵין קֵץ, עַל יְדֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה וּבָהֶם עוֹלָם נוֹשָׁע בָּזֶה וּבַבָּא לָנֶצַח.
Nussun of Breslov. Overview: Sunday, Parshas Sh'mos — Tirahowitz — 5602. To Yitzchok. He arrived here for Shabbas Vayigash — and it was from Hashem that he remained here also for the past Shabbas Vayechi. This week he prepares to return to Uman with Hashem's help. His mind inclines to linger there until Erev Rosh Chodesh Sh'vat — and then he will see how to conduct himself. His eyes are lifted to Hashem that He will lead him in paths of righteousness. His mind is that he will command Rabbi Nachman — who has just returned from his journey — to set his steps on the road to come to Uman by Erev Rosh Chodesh Sh'vat — in a way that he can come some days before — in order to tell face to face the entire order of his journey. And through this he will know how to conduct himself. And besides this — he greatly desires that he come — in order to speak with him greatly about the work — and the counsel of Hashem — it will stand. And because of the great urgency — for sleep lies heavy on his eyes — for praised be G-d they spoke greatly the past night — awesome stories that passed over them from the time they drew close to the holy — therefore there is no leisure at all to extend. The words of your father who writes in haste and awaits salvation. And peace to his dear friend Rabbi Nachman as above — b'rich masyyach l'shlam — blessed is he who comes in peace. May Hashem bring him quickly to Uman as above. And peace to all our anshei sh'lomaynu with great love. For immediately after Shabbas Chanukah — on the very same day of Chanukah — he traveled to Tirahowitz — and he remained there two Shabbosim — namely Shabbas Vayigash and Shabbas Vayechi. And praised be G-d — they engaged there in the matters of the holy conversations of the Torah of our Master — with wonderful and very new things — and they were very joyful there — until nearly all the world arose with their hearts — and they danced there greatly in the two Shabbosim. And praised be G-d — we have much to rejoice in — as they have already spoken greatly about this. But one must return this every day — for it is not an empty thing — for the essential of our eternal vitality and the holiness of our Jewish identity depends on this — to give ourselves life at every time through the holiness of his Torah — which we merited through our Master our Teacher and our Rebbe — of blessed memory — the light of lights — who drew each one of us close to Him Yisborach — each one from his place. And he is our Rebbe — he is our Teacher — in this world and in the World to Come forever. Ashreinu mah tov chelkeinu — and so forth. And just now there is no leisure to extend on this — only he came as a reminder. And you should remind yourself and take to heart what you have already heard — and understand from afar the wonders of His chasadim with them — beyond reckoning and beyond number. Blessed be Hashem Who has not removed His chesed and His truth from them — even in these generations. For also now the generation is not an orphan — through His remnant — and so forth — as is explained on the verse "nachal no'veia" — the flowing stream. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שעד URL: https://ajew.org/reader-plain/alim-litrufa/2/373/ # שעד
שעד
Source: https://ajew.org/reader/alim-litrufa/2/373 ## Segment 1
שעד
The words of your father who writes in haste and awaits salvation. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' יִתְרוֹ תר"ב בְּרֶסְלֶב.
Nussun of Breslov. ## Segment 3
רַב שָׁלוֹם וּבְרָכָה לִכְבוֹד יְדִיד נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ, וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים חַיִּים וְשָׁלוֹם וְכָל טוּב.
And peace to his dear friend Rabbi Nachman as above — b'rich masyyach l'shlam — blessed is he who comes in peace. May Hashem bring him quickly to Uman as above. And peace to all our anshei sh'lomaynu with great love. ## Segment 4
דְּעוּ יְדִידַי כִּי בָּאתִי לְבֵיתִי לְשָׁלוֹם עַל שַׁבַּת שִׁירָה שֶׁעָבַר אוֹר לְיוֹם ו', וּמָצָאתִי מִכְתָּבְךָ וּמִכְתַּב רַבִּי אַבָּא בְּרַבִּי שְׁמוּאֵל יְדִידִי נֵרוֹ יָאִיר וּקְרָאתִים הֵיטֵב פַּעֲמַיִם וְשָׁלֹשׁ, וְעָמַדְתִּי מַרְעִיד וּמִשְׁתּוֹמֵם. כִּי רָאִיתִי מַעֲשֵׂי ה' וְנִפְלְאוֹתָיו אֵיךְ הוּא מְסַבֵּב עִמִּי וְעִמָּכֶם. גְּדוֹלִים מַעֲשֵׂי ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו. וַאֲסַפֵּר לָכֶם מְעַט דִּמְעַט. כִּי בֶּאֱמֶת הָיָה בְּדַעְתִּי בְּאוּמַאן כַּמָּה פְּעָמִים, לָשִׂים לַדֶּרֶךְ פְּעָמַי לִנְסֹעַ אֲלֵיכֶם, אַךְ רַבּוֹת מַחֲשָׁבוֹת בְּלֵב אִישׁ וַעֲצַת ה' הִיא תָקוּם וְגַם קִלְקוּל הַדֶּרֶךְ עִכֵּב אוֹתִי הַרְבֵּה. וְגַם שֶׁלֹּא הָיָה לִי אִישׁ לְשַׁמֵּשׁ אוֹתִי שֶׁיִּהְיֶה לוֹ בִּילֶעט [אַשְׁרַת מַעֲבַר]. וּבָעִתִּים הַלָּלוּ עוֹמְדִים עַל הַדֶּרֶךְ שׁוֹמְרִים הַרְבֵּה, וְשׁוֹאֲלִים עַל בִּילֶעט, וְאִי אֶפְשָׁר לִנְסֹעַ בְּלִי בִּילֶעט. אַךְ אַף עַל פִּי כֵן אִם הָיָה מַגִּיעַ לִי מִכְתַּבְכֶם לְאוּמַאן, בְּוַדַּאי הָיִיתִי מוֹצֵא תַּחְבּוּלוֹת אֵיךְ לִנְסֹעַ. אֲבָל מֵאֵת ה' הָיְתָה שֶׁלֹּא הִגִּיעוּ אֵלַי מִכְתְּבֵיכֶם לְאוּמַאן עַד בּוֹאִי לְבֵּיתִי, וְאָז מְצָאתִים בְּבֵיתִי שֶׁהָיוּ מֻנָּחִים שָׁם יוֹתֵר מִשְּׁלשָׁה שָׁבוּעוֹת; כִּי בְּבֵיתִי הָיוּ מְצַפִּים בְּכָל יוֹם שֶׁאָבוֹא, וּבֶאֱמֶת כֵּן הָיָה דַּעְתִּי, וְכֵן כָּתַב יְדִידֵנוּ רַבִּי נַחְמָן לְטוּלְטְשִׁין בִּנְסִיעָתִי לְטִירָהוִויצֶע בְּיוֹם ד' וַיִּגַּשׁ, שֶׁבְּסָמוּךְ אָשׁוּב לְבֵיתִי. אַךְ בִּהְיוֹתִי בְּטִירְהָוִויצֶע, נִתְעַכַּבְתִּי שָׁם עַל שַׁבָּת שְׁנִיָּה. קְצָת מֵחֲמַת קִלְקוּל הַדֶּרֶךְ מְאֹד, וְהָעִקָּר מֵעֹצֶם תְּשׁוּקַת אַנְשֵׁי שְׁלוֹמֵנוּ מְאֹד מְאֹד לְהִתְוַעֵד עִמָּהֶם עוֹד, לְדַבֵּר דִּבְרֵי אֱלֹקִים חַיִּים הַנּוֹבְעִים וְכוּ'. וְאַחַר כָּךְ נִמְלַכְתִּי לְהִתְעַכֵּב בְּאוּמַאן עוֹד, עַד עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט. וְגַם הָיָה עִכּוּב גָּדוֹל בְּעִנְיַן הַפָּאסְט, שֶׁהַפָּאשְׂטִילְיַאן [שֶׁהַדַּוָּר] פָּשַׁע נֶגֶד רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, וּפָתַח מִכְתָּבָיו, וּמֵחֲמַת זֶה נִתְעַכֵּב בְּנִי לִבְלִי לִשְׁלֹחַ עוֹד לְיָדוֹ. וְנִתְעַכֵּב בְּעֶרֶךְ שְׁנֵי שָׁבוּעוֹת שֶׁלֹּא הָלְכוּ הַמִּכְתָּבִים לְאוּמַאן כַּסֵּדֶר. וְהַכֹּל בְּהַשְׁגָּחָה מֵאֵת ה', כִּי עַתָּה כְּבָר חָזַר הַדָּבָר לְקַדְמוּתוֹ וּבָאִים הָאִגְּרוֹת לְרַבִּי נַפְתָּלִי בְּמוֹעֲדוֹ וּבִזְמַנּוֹ. הֵן עַל כָּל אֵלֶּה סִבֵּב הַשֵּׁם יִתְבָּרַךְ שֶׁנִּתְעַכְּבוּ מִכְתְּבֵיהֶם וְלֹא בָּאוּ לְיָדִי עַד בּוֹאִי לְבֵיתִי בַּיּוֹם ו' הֶעָבַר.
Abundant blessings and overflowing joy — to the honor of my beloved — dear friend of my soul and my heart — the veteran rabbinical scholar — the nagid — and so forth — our Teacher the Rabbi Avraham Ber — may he live — and to his household which holiness befits — and to his precious children — life and peace and all good — Amen so may it be His will. ## Segment 5
וְעַתָּה מִבֵּיתִי בְּוַדַּאי אֵין בִּי כֹּחַ לִנְסֹעַ בִּקְרִירוּת כָּאֵלֶּה, וְגַם כְּבָר הוּא סָמוּךְ לְפוּרִים וּלְפֶסַח. וְהַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ כִּי אֲנִי סוֹמֵךְ עָלָיו יִתְבָּרַךְ לְבַד בְּכָל תְּנוּעוֹתַי, וּבִפְרָט בְּעִנְיַן נְסִיעוֹתַי וְהַנְהָגָתִי עִם אַנְשֵׁי שְׁלוֹמֵנוּ הַחֲרֵדִים לִדְבַר ה' הַמְבַקְּשִׁים לִשְׁמֹעַ דִּבְרֵי אֱמֶת וְכוּ'. וּבֶאֱמֶת גַּם פֹּה הָיָה לָהֶם גַּעְגּוּעִים עֲצוּמִים מְאֹד שֶׁאָשׁוּב לְבֵיתִי, כִּי בְּכָל יְמֵי הַקַּיִץ הֶעָבַר הָיִיתִי בַּדֶּרֶךְ, וְעַל סֻכּוֹת בָּאתִי לְבֵיתִי. וְזֶה שִׁבְתִּי הַבַּיִת מְעַט, וּפִתְאֹם נָסַעְתִּי מִבֵּיתִי שֶׁלֹּא עָלָה עַל דַּעְתָּם כְּלָל, כִּי גַּם בְּדַעְתִּי לֹא הָיָה לִנְסֹעַ אָז. רַק פִּתְאֹם סִבֵּב הַשֵּׁם יִתְבָּרַךְ בְּמַחֲשַׁבְתִּי לִנְסֹעַ, וְנִתְעַכַּבְתִּי שָׁם בְּאוּמַאן גַּם בִּימֵי שַׁבַּת חֲנֻכָּה הֶעָבַר. אֲשֶׁר מֵעוֹדִי לֹא נִתְעַכַּבְתִּי בְּשַׁבַּת חֲנֻכָּה בַּדֶּרֶךְ. וּמִי יָבִין דַּרְכֵי ה' וְנִפְלְאוֹתָיו אֲשֶׁר הוּא מְסַבֵּב עִמִּי וְעִמָּנוּ יַחַד, כִּי הַקִּבּוּץ שֶׁלָּנוּ יָקָר מְאֹד מְאֹד. וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה כְּלָל, בִּפְרָט עַל פְּנֵי הַשָּׂדֶה. וְרַבִּי אֶפְרַיִם שֶׁיִּחְיֶה מִקְּרוּמִינְטְשַׁאג, כָּתַב בְּפֵרוּשׁ לְאָבִיו יְדִידֵנוּ רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר שֶׁבְּאִם יֵדַע שֶׁאֶתְעַכֵּב בְּאוּמַאן שַׁבַּת חֲנֻכָּה, שֶׁיָּבוֹא הוּא עִם הַרְבֵּה מֵאַנְשֵׁי שְׁלוֹמֵנוּ מִטְּשֶׁעהרִין וּמֶעדְוֶועדִיוְוקֶע עַל שַׁבַּת חֲנֻכָּה. וְהָיִינוּ מְצַפִּים שֶׁיָּבוֹאוּ וְלֹא בָּא אֶחָד מֵהֶם.
Know my friend — that he arrived here to Uman before Rosh Chodesh Kislev — and he remained here for Shabbas Chanukah. And praised be G-d — there were some guests here — and they spoke words of true Torah that give life to the soul. May Hashem Yisborach grant them to fulfil them in completeness as His good will — Amen. And he already sent him a letter via Rabbi Leib of Tshehrin — at length — and there he urged him to pay his son Itzik immediately for the olive oil. And in his view presumably he has already fulfilled his words — but he still does not know — for he has still not received information on this from his above-mentioned son. ## Segment 6
וְעַתָּה אֵינִי יוֹדֵעַ מֵהֵיכָן לְהַתְחִיל לִכְתֹּב לָכֶם. כִּי בְּוַדַּאי אִי אֶפְשָׁר לְבָאֵר לָכֶם כָּל מַה שֶּׁנִּדְבַּר בַּיָּמִים הַלָּלוּ. אַךְ תְּהִלָּה לָאֵל כְּבָר יֵשׁ בְּיֶדְכֶם כָּל הַסִּפְרֵי קֹדֶשׁ מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וּמְעַט מִמַּה שֶּׁבֵּאַרְתִּי בָּהֶם בְּחַסְדּוֹ יִתְבָּרַךְ. וְגַם הַתְּפִלּוֹת וְהַשִּׂיחוֹת הַקְּדוֹשׁוֹת וְסִפּוּרֵי מַעֲשִׂיּוֹת, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם, וְסִיב וּבְלֵה בָּהֶם, וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. כִּי אֵין שׁוּם דְּבַר עֵצָה בַּעֲבוֹדַת ה' נִמְנָע מִכֶּם, שֶׁלֹּא תּוּכְלוּ לִמְצוֹא בִּסְפָרָיו הַקְּדוֹשִׁים, כִּי הֵם כֻּלָּם מְלֵאִים עֵצוֹת לְכָל אָדָם שֶׁבָּעוֹלָם, בְּכָל דַּרְגָּא וְדַרְגָּא בְּכָל מִינֵי עֲלִיּוֹת שֶׁבָּעוֹלָם, וּבְכָל מִינֵי יְרִידוֹת שֶׁבָּעוֹלָם. וּכְבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה. וְהָעִקָּר שֶׁתִּזָּהֲרוּ לְקַיֵּם מַה שֶּׁהִזְהִיר מְאֹד שֶׁאָסוּר לִהְיוֹת זָקֵן, וְהֵרִים קוֹלוֹ הַקָּדוֹשׁ וְקָרָא בְּקוֹל גָּדוֹל וְאָמַר "אַלְט טָאר מֶען נִיט זַיין" [אָסוּר לִהְיוֹת זָקֵן] וְכוּ', כַּנִּדְפַּס מִזֶּה קְצָת (שִׂיחוֹת הָרַ"ן נא). וּכְבָר הִזְהִירוּ רַבּוֹתֵינוּ זַ"ל עַל זֶה כַּמָּה פְּעָמִים, וְאָמְרוּ "בְּכָל יוֹם יִהְיֶה בְּעֵינֶיךָ כַּחֲדָשִׁים" (דְּבָרִים כ"ו), וְכֵן אָמְרוּ בְּכָל יוֹם יִהְיֶה דּוֹמֶה בְּעֵינֶיךָ כְּאִלּוּ הַיּוֹם נִכְנַסְתָּ עִמּוֹ בִּבְרִית וְכֵן הַרְבֵּה. אַךְ בְּיוֹתֵר וְיוֹתֵר הִזְהִיר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל עַל זֶה, כִּי כָּל עִנְיָנוֹ הוּא בְּחִינַת הִתְחַדְּשׁוּת נִפְלָא וְנוֹרָא מְאֹד מְאֹד שֶׁיָּכוֹל לְהָרִים וּלְחַדֵּשׁ הַנְּפָשׁוֹת שֶׁיָּרְדוּ וְנָפְלוּ מֵאֲלָפִים שָׁנָה, וְכַמָּה גִּלְגּוּלִים עָבְרוּ עֲלֵיהֶם וְכוּ' כִּי רֹב נְשָׁמוֹת דוֹרוֹת אֵלֶּה הֵם גִּלְגוּלִים וּמַה שֶּׁנַּעֲשֶׂה עִמָּהֶם בְּכָל גִּלְגוּל אִי אֶפְשָׁר לְהַשִּׂיג. וַאֲנִי יוֹדֵעַ וּמַאֲמִין בֶּאֱמֶת שֶׁאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ יוֹדֵעַ הֵיטֵב בִּכְלָלִיּוּת וּבִפְרָטִיּוּת כָּל מַה שֶּׁנַּעֲשֶׂה עִם כָּל הַנְּפָשׁוֹת בְּכָל דּוֹר וָדוֹר, מִיּוֹם בְּרֹא אֱלֹהִים אָדָם עַל הָאָרֶץ עַד הֵנָּה, וְעַד הַסּוֹף הָאַחֲרוֹן, וְיוֹדֵעַ כָּל הַקִּלקוּלִים וְכָל הַתִּקּוּנִים שֶׁל כָּל אֶחָד וְאֶחָד. וְכָל הַיְדִיעוֹת הַלָּלוּ הֵם אֶצְלוֹ דָּבָר קָטָן, כִּי הִשִּׂיג הַשָּׂגוֹת אֱלֹהוּת שֶׁאִי אֶפְשָׁר לִתְפֹּס בַּמַּחֲשָׁבָה כְּלָל, כְּמוֹ שֶׁכָּתוּב לֵית מַחֲשָׁבָה תְּפִיסָא בְּךָ כְּלָל. מָה אֹמַר מָה אֲדַבֵּר, נַפְשִׁי יוֹדַעַת מְאֹד, וְגַם מְעַט הַיְדִיעָה שֶׁהֵאִיר בִּי הָאֶבְיוֹן בְּנִפְלְאוֹתָיו הָעֲצוּמִים, קָשֶׁה מְאֹד לְהַכְנִיס מְעַט בַּחֲבֵרַי. אַךְ אַף עַל פִּי כֵן חַסְדֵי ה' כִּי לֹא תָמְנוּ. וּכְבָר עָשָׂה עִמָּנוּ וְעִמִּי בְּיוֹתֵר נִפְלָאוֹת בְּיוֹתֵר, לְהוֹדִיעֵנוּ וּלְהַטְעִימֵנוּ מִנְעִימַת תּוֹרָתוֹ הַקְּדוֹשָׁה מַה שֶּׁהוֹדִיעַ. רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹהַי נִפְלְאֹתֶיךָ וּמַחְשְׁבֹתֶיךָ אֵלֵינוּ אֵין עֲרֹךְ אֵלֶיךָ אַגִּידָה וַאֲדַבֵּרָה עָצְמוּ מִסַּפֵּר.
For immediately after Shabbas Chanukah — on the very same day of Chanukah — he traveled to Tirahowitz — and he remained there two Shabbosim — namely Shabbas Vayigash and Shabbas Vayechi. And praised be G-d — they engaged there in the matters of the holy conversations of the Torah of our Master — with wonderful and very new things — and they were very joyful there — until nearly all the world arose with their hearts — and they danced there greatly in the two Shabbosim. And praised be G-d — we have much to rejoice in — as they have already spoken greatly about this. But one must return this every day — for it is not an empty thing — for the essential of our eternal vitality and the holiness of our Jewish identity depends on this — to give ourselves life at every time through the holiness of his Torah — which we merited through our Master our Teacher and our Rebbe — of blessed memory — the light of lights — who drew each one of us close to Him Yisborach — each one from his place. And he is our Rebbe — he is our Teacher — in this world and in the World to Come forever. Ashreinu mah tov chelkeinu — and so forth. And just now there is no leisure to extend on this — only he came as a reminder. And you should remind yourself and take to heart what you have already heard — and understand from afar the wonders of His chasadim with them — beyond reckoning and beyond number. Blessed be Hashem Who has not removed His chesed and His truth from them — even in these generations. For also now the generation is not an orphan — through His remnant — and so forth — as is explained on the verse "nachal no'veia" — the flowing stream. ## Segment 7
עַל כֵּן אַחַי וְרֵעַי חֲבֵרַי וְתַלְמִידַי וְרַבּוֹתַי עַם ה' חִזְקוּ וְנִתְחַזְּקָה. נְדַדֶּה כָּל שְׁנוֹתֵינוּ עַל מַר נַפְשֵׁנוּ שֶׁעוֹבֵר עָלֵינוּ בָּעִתִּים הַלָּלוּ וּבַדּוֹרוֹת הַלָּלוּ אֲשֶׁר אָרַךְ עָלֵינוּ הַגָּלוּת וּמָשַׁךְ עָלֵינוּ הַשִּׁעבּוּד, וְהָעִקָּר הוּא מְרִירַת גָּלוּת הַנֶּפֶשׁ שֶׁמִּתְגַּבֵּר עַל כָּל אֶחָד בְּכָל יוֹם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל 'בְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו' וְכוּ'. וְאָמְרוּ בְּקִדּוּשִׁין 'וְלֹא עוֹד אֶלָּא שֶׁכָּל מַשָּׂאוֹ וּמַתָּנוֹ שֶׁל הַיֵּצֶר הָרָע בְּךָ, אַךְ כָּל זְמַן שֶׁהָרְטִיָּה עָלֶיךָ' וְכוּ'. עַיֵּן שָׁם הֵיטֵב בְּפֶרֶק א' דַּף כט. כִּי בְּשַׁבָּת הֶעָבַר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, שֶׁכְּמוֹ שֶׁכָּל הַמַּשָּׂא וּמַתָּן שֶׁל הַיֵּצֶר הָרָע הוּא עִם הָאָדָם, כְּמוֹ כֵן צָרִיךְ הָאָדָם לַעֲשׂוֹת כְּנֶגְדּוֹ שֶׁיִּהְיֶה כָּל מַשָּׂאוֹ וּמַתָּנוֹ רַק בְּתוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, וְשִׂיחָה עִם חֲבֵרָיו וְעִם רַבּוֹ, לִתֵּן וְלִשָּׂא רַק בְּעֵסֶק זֶה. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל בְּשֶׁבַח הַתַּלְמִידֵי־חֲכָמִים עַל פָּסוּק "וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ", שֶׁהַתַּלְמִידֵי חֲכָמִים הוֹלְכִים וּמְכַתְּתִים רַגְלֵיהֶם מִדּוֹךְ לְדוֹךְ וּמִמָּקוֹם לְמָקוֹם, וְהֵם נוֹשְׂאִים וְנוֹתְנִים בִּדְבָרָיו שֶׁל מָקוֹם. כִּי צְרִיכִין לִזָּהֵר מְאֹד לְקַיֵּם מַה שֶּׁכָּתוּב בַּתּוֹרָה "וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים" (בְּסִימָן לד), לְהָאִיר עַל עַצְמוֹ הַשָּׁלֹשׁ נְקֻדּוֹת, דְּהַיְנוּ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ לְהָאִיר הַנְּקֻדָּה הַקְּדוֹשָׁה מִנֵּהּ וּבֵהּ, וְכֵן לְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, כְּדֵי שֶׁיָּאִירוּ זֶה בָּזֶה הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בְּכָל אֶחָד מַה שֶּׁאֵין בַּחֲבֵרוֹ, וְכֵן לְדַבֵּר עִם רַבּוֹ וְכוּ' לְקַבֵּל הַנְּקֻדָּה הַכְּלָלִית וְכוּ'. וּצְרִיכִין לַעֲסֹק בָּזֶה הַרְבֵּה בְּכָל יוֹם וָיוֹם, וְשֶׁיִּהְיֶה כָּל עִקַּר מַשָּׂאוֹ וּמַתָּנוֹ שֶׁל כָּל אֶחָד וְאֶחָד רַק בָּזֶה. כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל, הֲבֵל הֲבָלִים, הֶבֶל נִדָּף אֵין בּוֹ מַמָּשׁ.
And behold — on Wednesday of Parshas Sh'mos he returned here to Uman — and his mind is to remain here with His chesed until Erev Rosh Chodesh Sh'vat. And now know — that their friend Rabbi Nachman of Tultchin — whom he sent at the beginning of the winter in their work — has already returned home in peace to Tultchin for the past Shabbas Chanukah — but he has still not seen him. And it is likely he will come here if Hashem wills by Erev Rosh Chodesh Sh'vat. But he received a letter from his son — may he live — that praised be the living G-d — he was received there with very great honor and very great joy — and he stayed there two Shabbosim — and at every meal on Shabbas and on weekdays he was compelled to eat at a different person's home — from the abundance of the love they showed him. And he sang before them their melodies — and they were very well received — until one Shabbas he sang before them the holy melody of Asader l'Seudasa of our Master our Teacher and our Rebbe — of blessed memory — and they danced with him the entire whole day. And he spoke to them greatly of his great holiness. And the Likutai Moharan books were already sold — only the money cannot be extracted from them — as he will tell them if Hashem wills. And he wrote this to them so that they know — for the word of our G-d will stand forever. And also now — in the very immensity of our lowliness and our humiliation to the very dust — emes mei'eretz titzmach — "truth will sprout from the earth" — and the light of his Torah and his holiness illuminates from the edge of the world — from very far. As it is said: "v'orach tzaddikim k'or nogah" — "and the path of the righteous is like the light of dawn" — and so forth. And may Hashem fulfil: "oy'vav albishh boshet — v'alav yatzitz nizro" — "his enemies I will clothe in shame — and upon him his crown will blossom." ## Segment 8
וְשִׂים לִבְּךָ הֵיטֵב וּרְאֵה כַּמָּה וְכַמָּה שֶׁבָּאִים הַשֻּׁתָּפִים שֶׁלָּכֶם בְּכָל יוֹם וָיוֹם לַחֲקֹר בְּכָל פְּרָטֵי הַמַּשָּׂא וּמַתָּן שֶׁלָּכֶם. אִם כְּבָר נִפְדָּה מֵהָאֲבָנִים וְאִם כְבָר סִלֵּק, וְאִם הָאֻמָּנִים עוֹשִׂים מְלַאכְתָּם כָּרָאוּי, וְאִם כְּבָר עָבְדוּ כְּפִי שְׂכִירָתָם וְכוּ', וְאֵיזֶה מִינֵי אֲבָנִים כְּבָר נִגְמְרוּ וְכוּ', וּשְׁאָר מִינֵי פְּרָטִים רַבִּים אֲשֶׁר כָּל הַיּוֹם חוֹלֵף בָּזֶה. וְכֵן הוּא פֹּה וּבְכָל הַמְּקוֹמוֹת בְּכָל עִסְקֵי הַמַּשָּׂא וּמַתָּן שֶׁהוּא רַק חַיֵּי שָׁעָה, וְאֵיךְ לֹא נִלְמַד אֲלָפִים קַל וָחֹמֶר כַּמָּה וְכַמָּה צְרִיכִים לִשָּׂא וְלִתֵּן בֵּינוֹ לְבֵין קוֹנוֹ וְעִם חֲבֵרָיו וְכוּ', לַחֲשֹׁב תַּחְבּוּלוֹת וּלְבַקֵּשׁ עֵצוֹת וְכוּ' אֵיךְ לְהִנָּצֵל מִכָּל רַע וְלִמְצֹא חַיֵּי הָעוֹלָם, חַיִּים נִצְחִיִּים, נְעִימוֹת בִּימִינְךָ נֶצַח, אֲשֶׁר הַבַּקָּשָׁה וְהַחִפּוּשׂ בְּעַצְמוֹ וְהַמַּשָּׂא וּמַתָּן בָּזֶה בְּעַצְמוֹ יָקָר מְאֹד, אֲפִלּוּ אִם נִדְמֶה שֶׁאֵין מוֹצְאִין כְּלָל, מַה שֶּׁאֵין כֵּן בִּשְׁאָר מַשָּׂא וּמַתָּן.
And also in the matter of what he requested — from him and from their friend Rabbi Abba — may his light shine — to strive to send him money — both from the anshei sh'lomaynu and from themselves — he still has not received any reply from his son whether they have already fulfilled his words. And in his view certainly some sum has already been sent to him from them — as is their good custom always — to fulfil his words and to help him with all their might. May Hashem repay their deed. But if they have still not fulfilled his words — please very much — that they hasten to fulfil everything as said in the previous letter and in this letter. Both to pay immediately for the oil in full — and to send him as befitting — for the hour needs it very greatly. For he has been sitting here more than two months — and it is known to them that here he has no income at all. And the expenses here are very great — the wood and the candles — and bread to eat — and so forth — besides the very great expenses in his household — and they cry out in their letters to him every time to send food for his household. And now the essential support of his livelihood is upon Hashem Yisborach alone. But the means that Hashem Yisborach arranges in material matters — most of it — is upon them — his friends and companions — for Hashem Yisborach arranges merit through them. And from themselves they will understand the greatness of the mitzvah to support him. And there is no need to extend on this — for it is certain that they will fulfil his words immediately — and their reward will be with them in this world and in the World to Come — and they will merit to go on the holy path as he — of blessed memory — taught them. And may Hashem raise their horn and make them successful in all they turn to — and fulfil all their desires for good. ## Segment 9
וְהִנֵּה זְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, וְדַי בְּהֶעָרָה זֹאת לְהַחֲפֵצִים בֶּאֱמֶת. וְעַתָּה תְּפִלָּה לְאֵל חַיָּי יָרוּם קַרְנְכֶם וּמַזָּלְכֶם וְיַצְלִיחֲכֶם בְּכָל אֲשֶׁר תִּפְנוּ, וְהָעִקָּר שֶׁתַּצְלִיחוּ הַצְלָחָה הָאֲמִתִּית וְהַנִּצְחִית. שִׂימוּ לִבְּכֶם הֵיטֵב לְכָל דְּבָרַי אֵלֶּה הַנּוֹבְעִים וְכוּ' וּלְכָל הַדְּבָרִים אֲשֶׁר כְּבָר נִדְבְּרוּ בֵּינֵינוּ בִּכְתָב וּבְעַל־פֶּה וּבְהַסְּפָרִים הַקְּדוֹשִׁים, כֻּלָּם יִצְטָרְפוּ לְטוֹבָה, לְחַזֵּק לְבַבְכֶם בַּה' וְלִשְׂמֹחַ בְּכָל עֹז בִּישׁוּעָתוֹ וְחַסְדּוֹ יִתְבָּרַךְ אֲשֶׁר זָכִינוּ לִהְיוֹת בְּחֶלְקוֹ. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ, וּמַה יָּפָה יְרוּשָׁתֵנוּ אַשְׁרֵנוּ וְכוּ'.
As their souls desire — and the soul of one who loves them bound closer than a brother — who seeks their peace and their good all the days — and intercedes for them. ## Segment 10
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
Nussun of Breslov. And regarding the matter of their work — for the future — it is impossible to write just now at all — until he speaks with the above-mentioned Rabbi Nachman of Tultchin face to face. For from what can be heard from their letter — it is possible to engage in this with Hashem's help — but in a completely different manner from what he had thought — for many are the thoughts in a man's heart — and the counsel of Hashem — it will stand. He repeated his request to fulfil all the above-mentioned words — for the time is short and the expenses are great every day. And to Hashem the salvation. And great peace to his dear friend as his soul — the veteran rabbinical scholar — the nagid — Rabbi Abeli — may his light shine. He already sent him a letter via the above-mentioned Rabbi Leib — please fulfil his words. And there is no leisure just now to extend in words of truth. And the wise one will understand from his own mind how to strengthen himself at every time in all that passes over him — for Gadol Hashem u'm'hulal m'od — and the tzaddikim are very great. As they merited to hear the immensity of His chasadim Yisborach — without end — through our Master our Teacher and our Rebbe — the memory of the righteous one for a blessing — and through them the world is saved in this world and in the World to Come forever. Nussun of Breslov. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שעה URL: https://ajew.org/reader-plain/alim-litrufa/2/374/ # שעה
שעה
Source: https://ajew.org/reader/alim-litrufa/2/374 ## Segment 1
שעה
As their souls desire — and the soul of one who loves them bound closer than a brother — who seeks their peace and their good all the days — and intercedes for them. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' חֲמִשָּׁה עָשָׂר בִּשְׁבָט תר"ב.
Nussun of Breslov. ## Segment 3
שָׁלוֹם וְחַיִּים וְכָל טוּב לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חַלָצָיו שֶׁיִּחְיוּ. וּבִפְרָט לִבְּנוֹ נֶכְדִּי חֲבִיבִי הַמוּפְלָא הַיָּנִיק וְכוּ' דָוִד צְבִי שֶׁיִּחְיֶה, יְהִי ה' עִמּוֹ וְיַעֲלֶה וְיִצְּמַח בַּתּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים, וִיקוּיַם בּוֹ בֶּן חָכָם יִשְׂמַח אָב עַטֶרֶת זְקֵנִים בְּנֵי בָנִים. לֹא לְמַעֲנֵינוּ כִּי אִם בְּכֹחַ שֶׁל זָקֵן דִּקְּדֻשָּׁה וְכוּ' אַשֶׁר אָנוּ חוֹסִים בּוֹ אָמֵן כֵּן יְהִי רָצוֹן.
And regarding the matter of their work — for the future — it is impossible to write just now at all — until he speaks with the above-mentioned Rabbi Nachman of Tultchin face to face. For from what can be heard from their letter — it is possible to engage in this with Hashem's help — but in a completely different manner from what he had thought — for many are the thoughts in a man's heart — and the counsel of Hashem — it will stand. He repeated his request to fulfil all the above-mentioned words — for the time is short and the expenses are great every day. And to Hashem the salvation. And great peace to his dear friend as his soul — the veteran rabbinical scholar — the nagid — Rabbi Abeli — may his light shine. He already sent him a letter via the above-mentioned Rabbi Leib — please fulfil his words. And there is no leisure just now to extend in words of truth. And the wise one will understand from his own mind how to strengthen himself at every time in all that passes over him — for Gadol Hashem u'm'hulal m'od — and the tzaddikim are very great. As they merited to hear the immensity of His chasadim Yisborach — without end — through our Master our Teacher and our Rebbe — the memory of the righteous one for a blessing — and through them the world is saved in this world and in the World to Come forever. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, בִּהְיוֹתֵינוּ מְסֻבִּים עַל הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה', בָּזֶה הַיּוֹם חֲמִשָּׁה עָשָׂר בִּשְׁבָט. וּתְהִלָּה לָאֵל יֵשׁ קְצָת אוֹרְחִים אֶצְלֵנוּ עַתָּה, וּקְצָת נִשְׁאֲרוּ מִשַּׁבַּת הֶעָבַר. וְשָׂמַחְנוּ בְּמִכְתָּבְךָ, וּבִפְרָט בְּהַסֵּפֶר לִקּוּטֵּי־עֵצוֹת שֶׁזָּכִינוּ לִרְאוֹת. בָּרוּךְ שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְכוּ' לַזְּמַן הַזֶּה. וְעַתָּה תְּקַבֵּל רָצוּף פֹּה אִגֶּרֶת לִטְשֶׁעהרִין, וְלַה' קִוִּיתִי שֶׁיְּחַיֶּה נַפְשְׁךָ. אִם תּוּכַל לְהַעְתִּיקוֹ מַה טּוֹב. אִם שֶׁכְּבָר יֵשׁ בְּיָדְךָ כַּמָּה מֵאוֹת אִגְּרוֹת, עִם כָּל זֶה כֻּלָּם טוֹבִים וִישָׁרִים וּצְרִיכִין כֻּלָּם וְיוֹתֵר. כִּי הַמַּשָּׂא מַתָּן שֶׁל הָאָדָם בְּזֶה הָעוֹלָם גָּדוֹל וְאָרֹךְ וְרָחָב, וְעָמֹק עָמֹק מְאֹד, וְהוֹלֵךְ לַמֶּרְחַקִּים מְאֹד מְאֹד, מֵעֵלָּא לְתַתָּא וּמִתַּתָּא לְעֵלָּא וּלְכָל כַּנְפוֹת הָאָרֶץ לְמִזְרָח וּלְמַעֲרָב וְכוּ'. וּצְרִיכִים לְחַזֵּק וְלִכְרֹךְ הָרְטִיָּה שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה בְּכַמָּה וְכַמָּה תַּחְבּוּלוֹת וְעֵצוֹת בְּלִי שִׁעוּר, כִּי לְכָל תִּכְלָה רָאִיתִי קֵץ וְכוּ'. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה בָּזֶה, כִּי אֲנִי כּוֹתֵב כָּל זֶה בְּאֶמְצַע הַסְּעֻדָּה כַּנַּ"ל.
Abundant peace and blessing — to the honor of my dear friend — dear as my soul and my heart — the veteran rabbinical scholar — the nagid — and so forth — our Teacher the Rabbi Avraham Ber — may he live — with all his precious children who go forth from his loins — may they live. And to all our precious anshei sh'lomaynu — life and peace and all good. ## Segment 5
דִּבְרֵי אָבִיךָ הַמּוֹדֶה עַל הֶעָבַר וּמְבַקֵּשׁ לְהַבָּא לִזְכּוֹת וְלִרְאוֹת בִּישׁוּעָתוֹ מְהֵרָה.
Know my dear ones — that he arrived home in peace for the past Shabbas Shirah — the night before Friday — and he found your letter and the letter of his friend Rabbi Abba son of Rabbi Shmuel — may his light shine — and he read them well — two and three times — and he stood trembling and astonished. For he saw the deeds of Hashem and His wonders — how He arranges things with him and with them. Great are the deeds of Hashem — very deep are His thoughts. And he will tell them a very little of the very little. For in truth in Uman he thought several times to set his steps on the road to travel to them — but many are the thoughts in a man's heart — and the counsel of Hashem — it will stand. And also the corruption of the road delayed him greatly. And also that he had no one to serve him who would have a travel pass. And in these times there are many guards standing on the road — and they ask for a travel pass — and it is impossible to travel without a travel pass. But even so — if your letters had reached him in Uman — certainly he would have found stratagems as to how to travel. But it was from Hashem — that your letters did not reach him until he came home — and then he found them in his home — where they had been lying more than three weeks. For in his home they were waiting every day for him to come — and in truth such was his mind — and so their friend Rabbi Nachman wrote to Tultchin when he traveled to Tirahowitz on Wednesday of Parshas Vayigash — that soon he would return home. But while he was in Tirahowitz — he remained there a second Shabbas. Somewhat because of the very bad condition of the roads — and the essential because of the very great longing of the anshei sh'lomaynu there — to gather together with them again — to speak words of the living G-d that flow — and so forth. And now from his home — certainly he has no strength to travel in such cold. And besides — it is already close to Purim and Passover. And Hashem Yisborach knows that he relies upon Him Yisborach alone in all his movements — and in particular in the matter of his travels and his conduct with the anshei sh'lomaynu who tremble at the word of Hashem — who seek to hear words of truth. And in truth here too they had very great yearning for him to return home — for throughout all the days of the past summer he was on the road — and for Sukkos he came home. And this was his stay home a short while — and suddenly he traveled from home — which they had not expected at all — for it was not in his own mind either to travel then. Only suddenly Hashem Yisborach arranged it in his mind to travel — and he lingered there in Uman — even during Shabbas Chanukah of the past. Which from his earliest days he had never lingered on Shabbas Chanukah while traveling. And who can understand the ways of Hashem and His wonders — which He arranges with him and with them together — for their gathering is very very precious. And it is impossible to speak of this at all — in particular in the open field. And Rabbi Ephraim from Krumintchag — wrote explicitly to his father their friend Rabbi Naftali — may his light shine — that if he knows he will remain in Uman for Shabbas Chanukah — he will come himself with many of the anshei sh'lomaynu from Tshehrin and Medevedivke for Shabbas Chanukah. And they were waiting for them to come — and not one of them came. And now he does not know from where to begin to write to them. For certainly it is impossible to explain to them all that was spoken in these days. But praised be G-d — already they have in their possession all the holy books of our Master our Teacher and our Rebbe — may his memory be for a blessing — and a little of what he has explained in them in His chesed. And also the holy prayers and conversations and the stories — hafoch bahem v'hafoch bahem — turn them over and turn them over. And siv u'vlei bahem — grow old and wear out in them — and from them you shall not move — for there is no better measure than them. For there is no counsel whatsoever in the service of Hashem that is withheld from you — that you cannot find in his holy books — for they are all filled with counsel for every person in the world — at every level and level — in every type of ascent that exists in the world — and in every type of descent that exists in the world. And they have already spoken much of this. And the essential — that you be careful to fulfil what he warned very greatly — that it is forbidden to be old. And he raised his holy voice and called out loudly and said: "Alt tar men nit zain" — "One must not be old" — as is printed on this a little in Sichos HaRa"n 51. And already our Sages warned on this several times — and said: "Every day it should be as new in your eyes" — and likewise they said: every day it should seem to you as though today you have entered into covenant with him — and so very much more. But even more and more — our Master our Teacher and our Rebbe — of blessed memory — warned on this — for his entire matter is the aspect of wondrous and very very awesome renewal — that can raise and renew souls that have descended and fallen for thousands of years — and many transmigrations have passed over them. For most of the souls of these generations are transmigrations — and what happens to them in each transmigration — it is impossible to comprehend. And he knows and believes in truth that our Master our Teacher and our Rebbe knows well — in the general and in the particular — all that happens with every single soul in every generation — from the day G-d created the human being on the earth until now — and until the very last end. And he knows all the flaws and all the rectifications of each and every one. And all this knowledge is a small thing with him — for he attained attainments of Divinity that cannot be grasped in the mind at all — as it is written: "leit machshava tefisa b'cha klal" — "no thought can grasp You at all." What shall he say — what shall he speak — his soul knows very greatly — and also the small measure of knowledge that the wretched one has illuminated in him — in His very great wonders — is very hard to convey even a little to his companions. But even so — chasdei Hashem ki lo samu — and He has already done with them and with him even more — more wonders — to inform them and to cause them to taste from the pleasantness of His holy Torah — what He informed them. Rabbos asisa Atah Hashem Elokai niflaosecha u'machshevosecha eileinu — ein eroch eilecha — agidah va'adabeirah — atzmu mi'sapper — "Many are the things You have done Hashem my G-d — Your wonders and Your thoughts toward us — none can be compared to You — I will tell and I will speak — they are too many to recount." Therefore my brothers and my companions — my friends and my disciples and my teachers — the people of Hashem — be strong and let us strengthen ourselves. Let us mourn all our years over the bitterness of our souls that passes over us in these times and in these generations — over whom the exile has lengthened — and the subjugation has drawn long upon them. And the essential is the bitterness of the exile of the soul — which strengthens itself against each person every day — as our Sages of blessed memory said: "Every day a person's evil inclination renews itself against him" — and they said in tractate Kiddushin: "And moreover — all the commerce and trade of the evil inclination is with you — but as long as the poultice is upon you" — and so forth. Look there well in chapter one folio 29. For on the past Shabbas they spoke greatly of this — that just as all the commerce and trade of the evil inclination is with the person — so too must a person counter it — that all his commerce and trade should only be in Torah and prayer and conversation between himself and his Maker — and conversation with his companion in fear of heaven — and conversation with his teacher — to give and to receive only in this matter. As our Sages of blessed memory said in praise of the Torah scholars on the verse "v'heim tuku l'raglecha yisa midabrosecha" — that the Torah scholars go and wear out their feet from place to place — and they engage in commerce in the words of the Omnipresent. For they must be very careful to fulfil what is written in the Torah "v'atem tihyu li mamleches kohanim" — a kingdom of priests — [numbered 34] — to illuminate upon oneself the three points — namely: to speak between oneself and one's Maker — to illuminate the holy point from itself and in itself. And likewise to speak with one's companion in fear of heaven — in order that they illuminate for each other the good points that are in each one — which are not in his companion. And likewise to speak with one's teacher — and so forth — to receive the general point. And one must engage in this greatly every single day — and that the essential commerce and trade of each and every one be only in this. For besides this — all is vanity — utter vanity — vaporous vanity — there is nothing to it at all. And set your heart well — and see how many times your business partners come to you every single day to investigate all the details of your commerce. Has the redemption from the stones already been made — has the payment already been made — are the craftsmen doing their work properly — have they already worked according to their hire — what kinds of stones have already been finished — and so forth — and many other types of details — for the entire day passes in this. And so it is here and in all places — in all matters of commerce — which is only temporary life. And how do we not learn from this — thousands of times over — how much and how much one must engage in commerce between himself and his Maker and with his companions — to devise strategies and to seek counsel — as to how to be saved from all evil — and to find the life of the world — eternal life — n'imos bimin'cha netzach — "pleasures at Your right hand forever." For the very seeking and the searching itself — and the commerce in this itself — is very precious — even if it seems that one finds nothing at all — which is not so in other commerce. And behold — the time of the morning prayer has arrived — and it is impossible to extend further. And this hint is enough for those who truly desire. And now a prayer to the G-d of his life — may your horn and your fortune rise — and may He make you successful in all you turn to — and the essential — that you succeed in the true and eternal success. Set your heart well to all these words — that flow — and so forth — and to all the words that were already spoken between them — in writing and orally — and in the holy books — all of them will join for good — to strengthen your heart in Hashem — and to rejoice with all strength in His salvation and His chesed — may He be blessed — that we merited to be in His portion. Ashreinu mah tov chelkeinu — u'mah na'im goraleinu — u'mah yafeh yerushasenu — ashreinu — and so forth. The words of one who loves them in truth forever. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שעו URL: https://ajew.org/reader-plain/alim-litrufa/2/375/ # שעו
שעו
Source: https://ajew.org/reader/alim-litrufa/2/375 ## Segment 1
שעו
And behold — the time of the morning prayer has arrived — and it is impossible to extend further. And this hint is enough for those who truly desire. And now a prayer to the G-d of his life — may your horn and your fortune rise — and may He make you successful in all you turn to — and the essential — that you succeed in the true and eternal success. Set your heart well to all these words — that flow — and so forth — and to all the words that were already spoken between them — in writing and orally — and in the holy books — all of them will join for good — to strengthen your heart in Hashem — and to rejoice with all strength in His salvation and His chesed — may He be blessed — that we merited to be in His portion. Ashreinu mah tov chelkeinu — u'mah na'im goraleinu — u'mah yafeh yerushasenu — ashreinu — and so forth. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' מִשְׁפָּטִים תר"ב בְּרֶסְלֶב.
The words of one who loves them in truth forever. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם א' וְלֹא הָיָה לִי עִם מִי לַהֲשִׁיבוֹ, כִּי נִתְבַּטֵּל שְׁלִיחוּת הַשְּׁלוּחִים. וְתוֹדִיעֵנִי אִם יֵשׁ לְךָ חַס וְשָׁלוֹם אֵיזֶה צַד דְּאָגָה מִזֶּה. כִּי לְפִי אֲמִתַּת דְּבָרֵינוּ אֲשֶׁר כְּבָר נִדְבַּר בֵּינֵינוּ הַנּוֹבְעִים מִמַּעְיְנֵי הַיְשׁוּעָה, רָאוּי לְךָ שֶׁלֹּא יַגִּיעַ לְךָ שׁוּם צַד דְּאָגָה מִזֶּה, אֲפִלּוּ אִם הָיָה בָּזֶה חַס וְשָׁלוֹם אֵיזֶה חִסָּרוֹן בְּפַרְנָסָתְךָ, מִכָּל שֶׁכֵּן שֶׁלְּפִי דַּעְתִּי הוּא דְּבַר שִׁבּוּשׁ לְגַמְרֵי. וְאַף עַל פִּי כֵן תִּכְתֹּב לִי גַּם מִזֶּה. הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכֶּלְךָ, נָאר בִּטָּחוֹן [רַק בִּטָּחוֹן], כָּךְ שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ כַּאֲשֶׁר כְּבָר סִפַּרְתִּי לָכֶם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה רַבִּי נַחְמָן מוֹסֵר כְּתָב זֶה כְּבָר קִבֵּל רְשׁוּת מִמֶּנִּי אֶתְמוֹל, בְּלִי מִכְתָּב אֵלֶיךָ, כִּי הָיִיתִי טָרוּד אָז וּמֵאֵת ה' הָיְתָה שֶׁחָזַר לְבֵיתִי כַּאֲשֶׁר יְסַפֵּר לְךָ. עַתָּה אָמַרְתִּי לְמַלְּאוֹת תְּשׁוּקָתְךָ הַטּוֹבָה וְלִכְתֹּב לְךָ אֵיזֶה דִּבּוּרִים מְעַטִּים אֲשֶׁר יַזְמִין הַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה מִמִּכְתָּבְךָ הָיָה לִי נַחַת גָּדוֹל, וְטוֹב לְהוֹדוֹת לַה' אֲשֶׁר עַד כֹּה עֲזָרַנִי לְהַכְנִיס בִּנְךָ שֶׁיִּחְיֶה לְמִצְוָה לְהַתְחִיל לְהַנִּיחַ תְּפִלִּין. בַּעַל הָרַחֲמִים יִפְתַּח לִבּוֹ בְּתוֹרָתוֹ, וְיָשֵׂם בְּלִבּוֹ אַהֲבָתוֹ וְיִרְאָתוֹ וְכוּ' שֶׁזֶּה הָעִקָּר.
Peace and life and all good — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Yitzchok — may he live — with all his children who go forth from his loins — may they live. And in particular to his son — his beloved grandson — the exceptional one — the nursling — and so forth — Dovid Tzvi — may he live. May Hashem be with him — and may he rise and flourish in Torah and prayer and good deeds — for length of days and years. And may it be fulfilled in him: "ben chacham y'samach av" — "a wise son gladdens his father" — "ateres z'keinim b'nei vanim" — "the crown of elders is their grandchildren." Not for our sake — only in the power of the holy Elder — and so forth — in whom we shelter — Amen so may it be His will. ## Segment 5
וּלְהָשִׁיב לְךָ עַל שְׁאֵלָתְךָ בְּמִכְתָּבְךָ הַסָּמוּךְ, תְּהִלָּה לָאֵל כְּבָר הִקְדַּמְתָּ לְהָשִׁיב בְּעַצְמְךָ, וּבְוַדַּאי כֵּנִים דְּבָרֶיךָ. וְהֶחֱיֵיתָ אוֹתִי גַּם כֵּן בְּמִכְתָּבְךָ, שֶׁקְּרָאתִיו הַיּוֹם שֵׁנִית, בַּמֶּה שֶׁכָּתַבְתָּ שֶׁצְּרִיכִין לְהַתְחִיל מֵחָדָשׁ קָמֵץ אָלֶף וְכוּ'. כֵּן הַדָּבָר בְּוַדַּאי, מִי יִתֵּן שֶׁנִּזְכֶּה לֵילֵךְ בָּזֶה כָּל יָמֵינוּ בְּכָל מַה שֶּׁיַּעֲבֹר עָלֵינוּ, שֶׁאֵיךְ שֶׁיִּהְיֶה אֵיךְ שֶׁיִּהְיֶה נִזְכֶּה בְּכָל יוֹם וּבְכָל עֵת לְהִתְעוֹרֵר מֵחָדָשׁ. כִּי זֶה הָעִקָּר שֶׁבְּכָל הָעִקָּרִים שֶׁהֻזְהַרְנוּ עַל זֶה בְּפָרָשַׁת קְרִיאַת שְׁמַע, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם בְּכָל יוֹם וָיוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל. וְכֵן בִּתְחִלַּת מַתַּן תּוֹרָה כְּתִיב (שְׁמוֹת י"ט) "בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינַי" וּפֵרֵשׁ רַשִּׁ"י 'שֶׁבְּכָל יוֹם יִדְמֶה כְּאִלּוּ הַיּוֹם הַזֶּה קִבַּלְתָּ הַתּוֹרָה'. וְכֵן פֵּרֵשׁ רַשִּׁ"י בְּכַמָּה פְּסוּקִים בַּתּוֹרָה כְּמוֹ "הַיּוֹם הַזֶּה נִהְיֶיתָ לְעָם" וְכוּ' וְכֵן הַרְבֵּה. וְרַבֵּנוּ זַ"ל צָעַק אֵלּוּ הַתֵּבוֹת בְּקוֹל עָמֹק וְחָזָק "אַלְט טָאר מֶען נִיט זַיין" [אָסוּר לִהְיוֹת זָקֵן]. וְכִמְדֻמֶּה לִי שֶׁבָּאִגֶּרֶת לִטְשֶׁעהרִין שֶׁקִּבַּלְתָּ כָּתַבְתִּי מִזֶּה הַרְבֵּה (לְעֵיל סִימָן שע"ד). וּבִפְרָט לְהַתְחִיל בְּכָל פַּעַם לְקַיֵּם מַה שֶּׁדִּבַּרְנוּ עַל בְּחִינַת חַ"שׁ מַ"ל שֶׁצָּרִיךְ כָּל אֶחָד לֵילֵךְ בָּזֶה (לִקּוּטֵי הַלָכוֹת הִלְכוֹת גְּזֵלָה ה). וּכְבָר סִפְּרוּ לְפָנַי כַּמָּה מֵאַנְשֵׁי שְׁלוֹמֵנוּ, שֶׁתְּהִלָּה לָאֵל הוֹעִילוּ לָהֶם דְּבָרַי אֵלֶּה שֶׁדִּבַּרְתִּי בָּזֶה בְּשָׁבוּעוֹת הֶעָבַר. דְּהַיְנוּ לְהַתְחִיל לִשְׁתֹּק וְלַחֲרשׁ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְשׁוּקָה גְּדוֹלָה אֵלָיו יִתְבָּרַךְ, וּבְרַחֲמָנוּת גָּדוֹל עַל עַצְמִי שֶׁנִּתְרַחַקְתִּי כָּל כָּךְ כָּל כָּךְ כָּל כָּךְ עַד שֶׁאֵינִי יוֹדֵעַ כְּלָל מֵהֵיכָן לְהַתְחִיל לְדַבֵּר, בִּבְחִינַת "כִּי אֵין מִלָּה בִּלְשׁוֹנִי הֵן ה' יָדַעְתָּ כֻּלָּהּ, נֶאֱלַמְתִּי לֹא אֶפְתַּח פִּי" וְכוּ' (תְּהִלִּים קל"ט). כִּי כְּבָר נִדְמֶה לִי שֶׁהִתְחַלְתִּי כַּמָּה פְּעָמִים וַעֲדַיִן אֲנִי רָחוֹק כָּל כָּךְ כָּל כָּךְ וְכוּ' וְכוּ', כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ. וְהַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים רַבִּים תָּמִיד, וְעַל פִּי רֹב יָחוּס עָלֶיךָ וְיִפְתַּח פֶּה לְאִלֵּם כָּמוֹנִי כָּמוֹךָ, מַמָּשׁ מַמָּשׁ כְּמוֹ אִלֵּם הַפּוֹתֵחַ לְדַבֵּר. וּכְמוֹ שֶׁדִּבַּרְנוּ בְּנֶעמְרוֹב עַל פָּסוּק (יְשַׁעְיָה נ"ז) "בּוֹרֵא נִיב שְׂפָתָיִם", שֶׁהַשֵּׁם יִתְבָּרַךְ בּוֹרֵא מַמָּשׁ מֵחָדָשׁ נִיב שְׂפָתַיִם, שֶׁנּוּכַל לְפָרֵשׁ שִׂיחָתֵנוּ בְּעֹצֶם הַהִתְרַחֲקוּת אֵיךְ שֶׁהוּא, אֲפִלּוּ אִם הָיָה כֵּן אֲלָפִים פְּעָמִים, כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר. וּבִפְרָט כִּי בֶּאֱמֶת אָנוּ מַאֲמִינִים וּמְעַט יְכוֹלִין לִרְאוֹת וּלְהָבִין שֶׁאַף עַל פִּי כֵן אֵיךְ שֶׁהוּא בְּוַדַּאי לֹא נֶאֱבָד שׁוּם דִּבּוּר וְשׁוּם צְעָקָה אֲפִלּוּ מִשְּׁאוֹל תַּחְתִּיּוֹת מַמָּשׁ, כַּנִּשְׁמַע מִפִּיו בְּפֵרוּשׁ כַּמָּה פְּעָמִים אֵין מִסְפָּר. וְאָנוּ צְרִיכִין לְהַאֲמִין בָּזֶה בֶּאֱמוּנָה שְׁלֵמָה, בִּפְרָט כִּי כָּל אֶחָד יָכוֹל לְהָבִין בְּעַצְמוֹ שֶׁאִם לֹא הָיָה מִתְחַזֵּק בְּאֵלּוּ הַצְּעָקוֹת וְהַכִּסּוּפִין טוֹבִים וְכוּ', בְּוַדַּאי הָיָה גָּרוּעַ יוֹתֵר וְיוֹתֵר בְּלִי שִׁעוּר, כִּי אֵין קֵץ לְהִתְגָּרוּת הַבַּעַל דָּבָר שֶׁרוֹצֶה לְהַאֲבִיד וְלַעֲקֹר אֶת הָאָדָם לְגַמְרֵי חַס וְשָׁלוֹם, כַּאֲשֶׁר כְּבָר שָׁקְעוּ כַּמָּה נְפָשׁוֹת עַל יְדֵי זֶה. וְהָעִקָּר עַל יְדֵי שֶׁלֹּא הִתְחַזְּקוּ בְּכָל הַנַּ"ל.
He received his letter just now — while they are reclining at the table before Hashem — on this day — the fifteenth of Sh'vat. And praised be G-d — there are some guests with them just now — and some have remained from the past Shabbas. And they rejoiced at his letter — and in particular at the Sefer Likutai Eitzos that they merited to see. Baruch she'hecheyanu v'kiyemanu v'higianu la'z'man hazeh. And now he will receive enclosed here a letter to Tshehrin — and he hopes to Hashem that it will give life to his soul. Even if you already have several hundred letters — even so — they are all good and correct and all needed — and more. For the commerce and trade of a person in this world is great and long and broad — and very very deep — going to very very far places — from above to below and from below to above and to all the corners of the earth. And one must strengthen and wrap the poultice of the holy Torah with countless stratagems and counsels — for "l'chol tichla ra'isi keitz" — "to all end I have seen a limit" — and so forth. And it is impossible to extend just now on this — for he is writing all this in the middle of the above-mentioned meal. ## Segment 6
וּבָרוּךְ אֱלֹהֵינוּ שֶׁחָמַל עָלֵינוּ בַּדּוֹר הַיָּתוֹם הַזֶּה בַּדּוֹר הַחַלָּשׁ הַזֶּה, אֲשֶׁר עַל אֵלּוּ הַדּוֹרוֹת נֶאֱמַר בְּיוֹתֵר (אֵיכָה א): "וַתֵּרֶד פְּלָאִים אֵין עוֹזֵר לָהּ" שֶּׁנֶּאֱמַר עַל כָּל יְמֵי הַגָּלוּת הַמַּר הַזֶּה, בִּפְרָט עַל דּוֹרוֹת אֵלּוּ כַּאֲשֶׁר אָנוּ רוֹאִין וּמְבִינִים מֵרָחוֹק מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם, אֶת הַמַּעֲשֶׂה הָרַע הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, בִּפְרָט בָּעִתִּים הַלָּלוּ. לוּלֵא ה' שֶׁהָיָה לָנוּ, שֶׁחָמַל עָלֵינוּ וְשָׁלַח לָנוּ אוֹר קָדוֹשׁ וְחָדָשׁ, נוֹרָא וְנִשְׂגָּב כָּזֶה וְכוּ' שֶׁעָשָׂה וְעוֹשֶׂה עִמָּנוּ מַה שֶׁעוֹשֶׂה וּמְחַזְּקֵנוּ בְּרַחֲמָיו בְּשִׁבְעָה מְשִׁיבֵי טַעַם כָּאֵלֶּה. עָלֵינוּ לְהוֹדוֹת וּלְהַלֵּל וּלְשַׁבֵּחַ לְהַשֵּׁם יִתְבָּרַךְ תָּמִיד, וְלֵילֵךְ בְּאָרְחוֹתָיו, לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים לְהַתְחִיל בְּכָל עֵת מֵחָדָשׁ וְכַנַּ"ל, וְלִבְטֹחַ בְּכֹחוֹ הַגָּדוֹל וּלְהִתְחַזֵּק בְּשִׂמְחָה טוֹבָה תָּמִיד. כִּי גָּדוֹל ה' וְלִגְדֻלָּתוֹ אֵין חֵקֶר וְכוּ'. וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. אַשְׁרֵינוּ שֶׁזָּכִינוּ לַחֲסוֹת וּלְהִסְתּוֹפֵף בְּצֵל כְּנָפָיו הַקְּדוֹשִׁים. לֹא יֶאְשְׁמוּ כָּל הַחֹסִים בּוֹ.
The words of your father — who gives thanks for the past — and requests for the future — to merit and to see His salvation quickly. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְדַבֵּר מִקִּירוֹת הַלֵּב וּמְצַפֶּה לִישׁוּעָה.
Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וִיפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ, וּבִפְרָט לִידִידִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר, גַּם אֵלֶיךָ נִתַּן לִקְרוֹת מִכְתָּב הַזֶּה, וְכָל הַמִּכְתָּבִים כָּאֵלֶּה. וְתָשִׂים לִבְּךָ הֵיטֵב הֵיטֵב לִדְבָרַי, וְתִרְאֶה לָבוֹא אֶצְלֵנוּ בְּקָרוֹב עַל שַׁבַּת קֹדֶשׁ לְמַעַן יֵיטִיב לְךָ לָעַד.
The words of your father — who gives thanks for the past — and requests for the future — to merit and to see His salvation quickly. Nussun of Breslov. And to reply to his question in the adjacent letter — praised be G-d — he has already preceded to reply himself. And certainly his words are correct. And you gave him life in your letter — which he read today a second time — in what you wrote that one must begin fresh — "kammatz alef" — and so on. Yes — certainly — this is the matter. Would that they merit to go in this all their days — in all that passes over them — that however it will be — however it will be — they merit every day and every time to awaken anew. For this is the essential of all essentials — as they were warned on this in the portion of K'rias Sh'ma — "asher anochi m'tzav'cha ha'yom" — in every single day they should be as new in your eyes — as our Sages of blessed memory said. And likewise — at the beginning of the giving of the Torah it is written: "ba'yom hazeh ba'u midbar Sinai" — and Rashi explained: "that every day it should seem as though today you received the Torah." And likewise Rashi explained on several verses in the Torah — such as "ha'yom hazeh nihyisa l'am" — "today you have become a nation" — and so forth — and very much more. And our Rebbe — of blessed memory — cried out these words with a deep and strong voice: "Alt tar men nit zain" — "One must not be old" — as is printed in Sichos HaRa"n 51. And in particular — to begin every time to fulfil what they spoke of — in the aspect of Chash-Mal — which each person must follow — as is explained in Likutai Halachos — Laws of Theft chapter 5. And many of the anshei sh'lomaynu have already told him — that praised be G-d — his words of the past weeks helped them — namely: to begin to be silent and to plough before Hashem Yisborach — with great longing for Him — and with great compassion on oneself — that I have become so so so distant — until I do not know at all from where to begin to speak. In the aspect of: "ki ein millah bilshoni — hein Hashem yadatt kulah — ne'elamti lo eftach pi" — "for there is no word on my tongue — behold Hashem You know it all — I am struck dumb — I will not open my mouth" — and so forth. [Tehillim 139:4; Tehillim 38:14] For it already seems to him that he has begun many times — and still he is so so distant — and so forth — as each person knows in his own soul. And Hashem Yisborach — Who is full of abundant mercies always — will most likely have compassion on you and open the mouth of one as mute as himself — as you — truly truly — like the mute who opens to speak. And as they spoke in Niemrov on the verse "borei niv s'fasayim" — "Who creates the fruit of the lips" — that Hashem Yisborach creates literally anew the fruit of the lips — so that they can express their conversation — even in the very intensity of the remoteness — however it is — even if it were so a thousand times — for His greatness has no end. And in particular — because in truth they believe and can a little see and understand — that even so — in any case — certainly no word and no cry is ever lost — even from the very lowest depths of hell — literally — as was heard from his mouth explicitly countless times. And they must believe this with complete faith. [This is one of the most foundational and electrifying teachings of the Rebbe — repeated countless times — and transmitted here with the full weight of Reb Nussun's own testimony: he heard it explicitly from his holy mouth — that no word of prayer — no cry — no groan — no sigh — is ever lost — even if it comes from the most fallen person in the most fallen state — even from the very lowest depths of hell — literally. Every utterance reaches heaven. Every word counts.] For any person can understand for himself — that if he had not strengthened himself in these cries and good longings — certainly he would have been far worse and worse without measure. And there is no end to the aggression of the Adversary — who seeks to destroy and to utterly uproot a person — G-d forbid — as several souls have already sunk because of this. And the essential is because they did not strengthen themselves in all the above. And blessed be our G-d Who had compassion on us in this orphaned generation — in this weak generation — about which more than any other generation it is said: "vaterd pela'im ein ozer lah" — "she descended in wonders — with none to help her" [Eichah 1:9] — which was said about all the days of this bitter exile — and in particular about these generations — as they see and understand from afar what happens in the world — the evil deed done under the sun — in particular in these times. Were it not for Hashem Who was with them — Who had compassion on them — and sent them a holy and new light — awesome and exalted like this — which acts and acts with them — what it acts — and strengthens them in His mercies with seven flavors of taste — such as these. It is upon them to give thanks and to praise and to laud Hashem Yisborach always — and to walk in His ways — to fulfil His holy words — to begin at every time anew — as above — and to trust in His great power — and to strengthen themselves always in good joy. For great is Hashem and His greatness has no end. And all will be turned for good. Blessed are we — that we merited to shelter and to abide in the shadow of his holy wings. They will not be shamed — all who shelter in him. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שעז URL: https://ajew.org/reader-plain/alim-litrufa/2/376/ # שעז
שעז
Source: https://ajew.org/reader/alim-litrufa/2/376 ## Segment 1
שעז בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. קִבַּלְתִּי מִכְתָּבוֹ. וּכְבָר הִקְדַּמְתִּי לַהֲשִׁיבוֹ עַל הַכֹּל עַל יְדֵי רַבִּי נַחְמָן שֶׁנָּסַע הַיּוֹם לִקְהִלָּתוֹ. וּבְעִנְיַן נְסִיעָתְךָ לְאוּמַאן בְּוַדַּאי כָּךְ הוּא הַמִּדָּה שֶׁיִּהְיֶה עִקַּר נְסִיעָתְךָ בִּשְׁבִיל הַתַּכְלִית הַנִּצְחִי, וְטוֹב לְהוֹדוֹת לַהַשֵּׁם יִתְבָּרַךְ שֶׁהִזְמִין לְךָ סִבָּה טוֹבָה שֶׁתּוּכַל לִנְסֹעַ עַל יְדֵי זֶה. וּבְוַדַּאי כִּסּוּפֶיךָ הַטּוֹבִים לָזֶה מִכְּבָר, כַּאֲשֶׁר יָדַעְתִּי גָּרְמוּ לְךָ שֶׁתִּזְכֶּה לִנְסֹעַ עַתָּה. עֲלֵה, רְכַב וְהַצְלַח וְתִזְכֶּה לִפְעֹל טוֹבַת נַפְשְׁךָ שָׁם, וּמִמֵּילָא תִּוָּשַׁע גַּם בְּגַשְׁמִיּוּת. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
Great peace — to my beloved son — my dear one — may his light shine. He received his letter on Sunday — but had no one to reply via — for the mission of the messengers was cancelled. And he should inform him if he has — G-d forbid — any aspect of worry from this. For according to the truth of their words — which have already been spoken between them — flowing from the wellsprings of salvation — it is fitting that no worry at all reach him from this — even if there were — G-d forbid — some lack in his livelihood — and moreover — in his view it is a complete misunderstanding. Even so — let him write to him of this too. Hashleich al Hashem y'havecha v'hu y'chalkelecha — "Cast your burden upon Hashem and He will sustain you" — nar bitachon — "only trust" — thus he heard from his holy mouth — as he has already told them with Hashem's help. And behold — Rabbi Nachman who bears this letter — already received permission from him yesterday — without a letter to him — for he was preoccupied then — and it was from Hashem that he returned to his home — as he will tell him. Now he said to fulfil his good longing — and to write him some few words — that Hashem Yisborach will arrange. And behold — he had great comfort from his letter — and good to give thanks to Hashem Who until now helped him to bring his son — may he live — to the mitzvah of beginning to put on tefillin. May the Master of Mercy open his heart in His Torah — and place in his heart His love and His fear — and so forth — for this is the essential. And to reply to his question in the adjacent letter — praised be G-d — he has already preceded to reply himself. And certainly his words are correct. And you gave him life in your letter — which he read today a second time — in what you wrote that one must begin fresh — "kammatz alef" — and so on. Yes — certainly — this is the matter. Would that they merit to go in this all their days — in all that passes over them — that however it will be — however it will be — they merit every day and every time to awaken anew. For this is the essential of all essentials — as they were warned on this in the portion of K'rias Sh'ma — "asher anochi m'tzav'cha ha'yom" — in every single day they should be as new in your eyes — as our Sages of blessed memory said. And likewise — at the beginning of the giving of the Torah it is written: "ba'yom hazeh ba'u midbar Sinai" — and Rashi explained: "that every day it should seem as though today you received the Torah." And likewise Rashi explained on several verses in the Torah — such as "ha'yom hazeh nihyisa l'am" — "today you have become a nation" — and so forth — and very much more. And our Rebbe — of blessed memory — cried out these words with a deep and strong voice: "Alt tar men nit zain" — "One must not be old" — as is printed in Sichos HaRa"n 51. And in particular — to begin every time to fulfil what they spoke of — in the aspect of Chash-Mal — which each person must follow — as is explained in Likutai Halachos — Laws of Theft chapter 5. And many of the anshei sh'lomaynu have already told him — that praised be G-d — his words of the past weeks helped them — namely: to begin to be silent and to plough before Hashem Yisborach — with great longing for Him — and with great compassion on oneself — that I have become so so so distant — until I do not know at all from where to begin to speak. In the aspect of: "ki ein millah bilshoni — hein Hashem yadatt kulah — ne'elamti lo eftach pi" — "for there is no word on my tongue — behold Hashem You know it all — I am struck dumb — I will not open my mouth" — and so forth. [Tehillim 139:4; Tehillim 38:14] For it already seems to him that he has begun many times — and still he is so so distant — and so forth — as each person knows in his own soul. And Hashem Yisborach — Who is full of abundant mercies always — will most likely have compassion on you and open the mouth of one as mute as himself — as you — truly truly — like the mute who opens to speak. And as they spoke in Niemrov on the verse "borei niv s'fasayim" — "Who creates the fruit of the lips" — that Hashem Yisborach creates literally anew the fruit of the lips — so that they can express their conversation — even in the very intensity of the remoteness — however it is — even if it were so a thousand times — for His greatness has no end. And in particular — because in truth they believe and can a little see and understand — that even so — in any case — certainly no word and no cry is ever lost — even from the very lowest depths of hell — literally — as was heard from his mouth explicitly countless times. And they must believe this with complete faith. [This is one of the most foundational and electrifying teachings of the Rebbe — repeated countless times — and transmitted here with the full weight of Reb Nussun's own testimony: he heard it explicitly from his holy mouth — that no word of prayer — no cry — no groan — no sigh — is ever lost — even if it comes from the most fallen person in the most fallen state — even from the very lowest depths of hell — literally. Every utterance reaches heaven. Every word counts.] For any person can understand for himself — that if he had not strengthened himself in these cries and good longings — certainly he would have been far worse and worse without measure. And there is no end to the aggression of the Adversary — who seeks to destroy and to utterly uproot a person — G-d forbid — as several souls have already sunk because of this. And the essential is because they did not strengthen themselves in all the above. And blessed be our G-d Who had compassion on us in this orphaned generation — in this weak generation — about which more than any other generation it is said: "vaterd pela'im ein ozer lah" — "she descended in wonders — with none to help her" [Eichah 1:9] — which was said about all the days of this bitter exile — and in particular about these generations — as they see and understand from afar what happens in the world — the evil deed done under the sun — in particular in these times. Were it not for Hashem Who was with them — Who had compassion on them — and sent them a holy and new light — awesome and exalted like this — which acts and acts with them — what it acts — and strengthens them in His mercies with seven flavors of taste — such as these. It is upon them to give thanks and to praise and to laud Hashem Yisborach always — and to walk in His ways — to fulfil His holy words — to begin at every time anew — as above — and to trust in His great power — and to strengthen themselves always in good joy. For great is Hashem and His greatness has no end. And all will be turned for good. Blessed are we — that we merited to shelter and to abide in the shadow of his holy wings. They will not be shamed — all who shelter in him. And let him extend peace to all our anshei sh'lomaynu — and in particular to his dear veteran friend Rabbi Yaakov — may his light shine. Also to you it is given to read this letter — and all such letters. And set your heart very very well to his words — and see to come to them soon for the holy Shabbas — that it may go well with you forever. The words of your father — who speaks from the walls of his heart — and awaits salvation. Nussun of Breslov. # שעח URL: https://ajew.org/reader-plain/alim-litrufa/2/377/ # שעח
שעח
Source: https://ajew.org/reader/alim-litrufa/2/377 ## Segment 1
שעח
And blessed be our G-d Who had compassion on us in this orphaned generation — in this weak generation — about which more than any other generation it is said: "vaterd pela'im ein ozer lah" — "she descended in wonders — with none to help her" [Eichah 1:9] — which was said about all the days of this bitter exile — and in particular about these generations — as they see and understand from afar what happens in the world — the evil deed done under the sun — in particular in these times. Were it not for Hashem Who was with them — Who had compassion on them — and sent them a holy and new light — awesome and exalted like this — which acts and acts with them — what it acts — and strengthens them in His mercies with seven flavors of taste — such as these. It is upon them to give thanks and to praise and to laud Hashem Yisborach always — and to walk in His ways — to fulfil His holy words — to begin at every time anew — as above — and to trust in His great power — and to strengthen themselves always in good joy. For great is Hashem and His greatness has no end. And all will be turned for good. Blessed are we — that we merited to shelter and to abide in the shadow of his holy wings. They will not be shamed — all who shelter in him. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר בֹּקֶר יוֹם ב' תְּרוּמָה תר"ב.
Nussun of Breslov. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
הַקֶּמַח קִבַּלְתִּי אוֹר לְיוֹם ה', וְהָיָה לִי לְנַחַת וְלִכְבוֹד שַׁבַּת קֹדֶשׁ. אִם יִרְצֶה הַשֵּׁם עַל פּוּרִים יִשְׁלַח עוֹד הַפַּעַם קֶמַח יָפֶה לְשִׂמְחַת פּוּרִים, וְלִכְבוֹד שַׁבָּת שֶׁאַחֲרָיו. מִי שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ, יְשַׂמְּחֵנוּ בְּשִׂמְחַת פּוּרִים וּבְשִׂמְחַת שַׁבָּת וְיוֹם טוֹב תָּמִיד. כִּי כְּבָר דִּבַּרְנוּ הַרְבֵּה, וְאָנוּ רוֹאִין זֹאת בְּכָל יוֹם כַּמָּה וְכַמָּה צְרִיכִין לְהִתְחַזֵּק בְּכָל יוֹם לְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל מַה שֶּׁעוֹבֵר עָלָיו, כִּי הַשִּׂמְחָה הוּא יְסוֹד כָּל הַקְּדֻשָּׁה. כַּמְבֹאָר בְּהַתּוֹרָה אֶמְצָעוּתָא דְּעָלְמָא, שֶׁעִקַּר גָּלוּת הַשְּׁכִינָה הוּא כְּשֶׁהָעַצְבוּת מִתְגַּבֵּר חַס וְשָׁלוֹם עַל לֵב יִשְׂרָאֵל וְכוּ', עַיֵּן שָׁם (בְּסִימָן כ"ד לִקּוּטֵּי חֵלֶק א) וְכֵן בִּשְׁאָרֵי מְקוֹמוֹת מֵהַסֵּפֶר, שֶׁמַּרְבֶּה לְדַבֵּר וּלְהַזְהִיר לְהִתְחַזֵּק בְּשִׂמְחָה תָּמִיד בְּכַמָּה מִינֵי עֵצוֹת תְּמִימוֹת מְאֹד. וּמַה מְּאֹד הוֹמֶה עָלַי לִבִּי בְּשָׁמְעִי מֵאִישׁ אֶחָד קֹדֶם שַׁבַּת קֹדֶשׁ, שֶׁאָמַרְתָּ לוֹ שֶׁלֹּא כָּתַבְתָּ לִי אָז אִגֶּרֶת מֵחֲמַת הַמָּרָה שְׁחוֹרָה וְכוּ'. וְכֵן אֲנִי מֵבִין מִמִּכְתָּבְךָ שֶׁקִּבַּלְתִּי אֶתְמוֹל. אַךְ אַף עַל פִּי כֵן אֲנִי מְשַׂמֵּחַ עַצְמִי מַה שֶּׁאַתָּה חָפֵץ וּמִתְגַּעְגֵּעַ עַל כָּל פָּנִים לִשְׂמֹחַ וּלְסַלֵּק הַמָּרָה שְׁחוֹרָה מֵעָלֶיךָ. כִּי גַּם זֶה טוֹב מַה שֶּׁחֲפֵצִים בָּזֶה. כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ.
And let him extend peace to all our anshei sh'lomaynu — and in particular to his dear veteran friend Rabbi Yaakov — may his light shine. Also to you it is given to read this letter — and all such letters. And set your heart very very well to his words — and see to come to them soon for the holy Shabbas — that it may go well with you forever. ## Segment 5
וְהִנֵּה עַתָּה קֹדֶם תְּפִלַּת שַׁחֲרִית, שֶׁרָצִיתִי לְהַתְחִיל לוֹמַר בִּרְכַּת הַשַּׁחַר, שָׁלַח ה' בְּמַחֲשַׁבְתִּי שֶׁרָאִיתִי אֶתְמוֹל רַךְ בַּשָּׁנִים שֶׁנּוֹסֵעַ לְטוּלְטְשִׁין. אוּלַי אוּכַל הַיּוֹם לִשְׁלֹחַ לְךָ מִכְתָּבִי זֶה. עַל כֵּן זֵרַזְתִּי אֶת עַצְמִי לִכְתֹּב לְךָ מְעַט דְּבָרַי אֵלֶּה, אוּלַי אוּלַי אוּכַל לְהַחֲיוֹתְךָ וּלְשַׂמֵּחֲךָ וּלְהַזְכִּירְךָ שֶׁאָנוּ מְבָרְכִין בְּכָל יוֹם שֶׁלֹּא עָשַׂנִי גוֹי, וְצֶלֶם אֱלֹהִים עָלֶיךָ וְעַל כֻּלָּנוּ בְּנֵי יִשְׂרָאֵל הַהוֹלְכִים בְּזָקָן וּפֵאוֹת, שֶׁהֵם עִקַּר הַהִדּוּר שֶׁל יִשְׂרָאֵל. וְאֶתְמוֹל דִּבַּרְתִּי בָּזֶה עִם אִישׁ אֶחָד שֶׁנָּפַל בְּעֵינָיו מְאֹד מְאֹד. וְהִזְכַּרְתִּיו שֶׁבָּעִתִּים הַלָּלוּ מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם, שֶׁהַרְבֵּה פּוֹרְקִים עֹל רַחֲמָנָא לִצְלַן עַד שֶׁמְּגַלְּחִים וְכוּ' רַחֲמָנָא לִצְלַן. רָאוּי לְאִישׁ יִשְׂרְאֵלִי לִשְׂמֹחַ בִּזְקָנוֹ וּפֵאוֹתָיו הַקְּדוֹשִׁים, וּלְהִתְחַזֵּק עַל יְדֵי זֶה לֵידַע שֶׁעֲדַיִן ה' עִמּוֹ, וְהוּא בִּכְלַל הַקִּבּוּץ הַקָּדוֹשׁ שֶׁל יִשְׂרָאֵל שֶׁאוֹמְרִים בְּכָל יוֹם אַשְׁרֵינוּ וְכוּ' אַשְׁרֵינוּ וְכוּ'. וְאִם כִּי הַרְבֵּה הַרְבֵּה דִּבַּרְנוּ בָּזֶה, אֲבָל בְּלָשׁוֹן זֶה אֵינִי יוֹדֵעַ אִם דִבַּרְתִּי וְהוּא אֶצְלִי חֲדָשׁוֹת. וְיֵשׁ לִי תְּהִלָּה לָאֵל הַרְבֵּה הַרְבֵּה בָּזֶה לְדַבֵּר, אַךְ אֵין הַפְּנַאי מַסְכִּים.
[addressed to one of the anshei sh'lomaynu ] ## Segment 6
וְהִנֵּה עַתָּה מַתְחִיל אֶצְלְךָ חֲדָשׁוֹת לְגַמְרֵי, שֶׁבְּחַסְדֵי ה' תִּסַּע לְאוּמַאן לִהְיוֹת עַל צִיּוּן הַקָּדוֹשׁ מַה שֶּׁזֶּה כַּמָּה שָׁנִים לֹא זָכִיתָ לָזֶה לִהְיוֹת בְּאֶמְצַע הַשָּׁנָה שָׁם. חֲכַם בְּנִי וְשַׂמַּח לִבִּי. וְהָעִקָּר לִהְיוֹת בְּשִׂמְחָה, וְלִשְׁכֹּחַ לְגַמְרֵי כָּל מַה שֶּׁעָבַר עָלֶיךָ עַד הֵנָּה, עַד שֶׁמִּתּוֹךְ הַשִּׂמְחָה תִּזְכֶּה לְפָרֵשׁ שִׂיחָתְךָ הֵיטֵב לִשְׁפֹּךְ לִבְּךָ כַּמַּיִם נוֹכַח פְּנֵי ה', וַה' יִשְׁמַע שַׁוְעָתְךָ וִיקַבֵּל תְּפִלָּתְךָ שֶׁתִּזְכֶּה לְהִוָּשַׁע בְּכָל הָעִנְיָנִים בְּגוּף וָנֶפֶשׁ וּמָמוֹן בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. וּמִטִּרְדָּתִי לְהִתְפַּלֵּל מִיָּד גַּם אֵינִי יוֹדֵעַ עֲדַיִן אִם יִהְיֶה לִי עִם מִי לְשָׁלְחוֹ שֶׁיִּהְיֶה צִיר נֶאֱמָן לִמְסֹר הַמִּכְתָּב לְיָדְךָ דַּיְקָא, עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ, אַךְ מֵעֹצֶם אַהֲבָתְךָ וּתְשׁוּקָתְךָ הָרַבָּה יָצָאתִי מֵהַמִּדָּה לִכְתֹּב עַתָּה עַל הַסָּפֵק. וִימֵי הַפּוּרִים וִימֵי הַפֶּסַח מְמַשְׁמְשִׁין לָבוֹא. וּפוּרִים הֲכָנָה לְפֶסַח וְכוּ', וְהַכֹּל נֶאֱמַר גַּם עָלֶיךָ וְעַל כָּל אֶחָד וְאֶחָד בִּפְרָטִיּוּת. וְלַה' הַתִּקְוָה שֶׁנִּזְכֶּה לְזַמֵּר בְּשִׂמְחָה שׁוֹשַׁנַּת יַעֲקֹב צָהֲלָה וְשָׂמֵחָה.
He received his letter. And already he preceded to reply to him on everything via Rabbi Nachman who traveled today to his congregation. And in the matter of his traveling to Uman — certainly this is the proper measure — that the essential of his journey should be for the eternal purpose. And it is good to give thanks to Hashem Yisborach — Who arranged for him a good means by which he can travel. And certainly his good longings for this from long ago — as he knows — caused him to merit to travel now. Aleh — r'chav — v'hatslach — "Arise — ride — and succeed." And may he merit to accomplish good for his soul there — and from this he will automatically be saved in the material as well. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה וּמְחַכֶּה לְשִׂמְחַת נַפְשְׁךָ וּלְשִׂמְחַת כָּל חֶבְרָתֵנוּ וּלְשִׂמְחַת כָּל יִשְׂרָאֵל נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ,
The words of your father. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר; מִכְתָּבוֹ קָרִיתִי כַּמָּה פְּעָמִים, וְגֹדֶל הַצַּעַר עַד הַנֶּפֶשׁ שֶׁיֵּשׁ לִי מִמֶּנּוּ אֵין לְשַׁעֵר. אַךְ אַף עַל פִּי כֵן, גַּם הוּא גַּם אַתָּה צָרִיךְ לְחַזֵּק עַצְמוֹ בְּכָל מַה דְּאֶפְשָׁר בְּשִׂמְחָה רַבָּה מַה שֶּׁזָּכָה לְהִנָּצֵל מִמַּה שֶּׁנִּצַּל כַּיָּדוּעַ לוֹ וְזֶה חֶלְקוֹ לָנֶצַח. וְלַה' הַיְשׁוּעָה שֶׁיָּשׁוּב לְאֵיתָנוֹ בְּקָרוֹב וְיָגִיל וְיָשִׂישׂ בִּישׁוּעָתוֹ יִתְבָּרַךְ.
Nussun of Breslov. The words of your father. Nussun of Breslov. And how very greatly his heart stirred in him — upon hearing from a certain person before the holy Shabbas — that you told him that you did not write him a letter then — because of the melancholy — and so forth. And likewise he understands from the letter he received yesterday. But even so — he gladdens himself with the fact that you desire and long in any case to rejoice — and to remove the melancholy from you. For even this is good — the fact that one desires this — as he heard from his holy mouth. And behold — just now before the morning prayer — when he wished to begin saying the morning blessings — Hashem sent into his mind that he saw yesterday a young person traveling to Tultchin — perhaps he can today send him this letter. Therefore he urged himself to write to him these few words — perhaps perhaps he can give him life and gladden him — and remind him that we bless every day she'lo asani goy — "Who has not made me a gentile" — and the image of G-d is upon you and upon all of us — the children of Israel who walk with beard and peyos — which are the essential adornment of Israel. [A remarkable passage — written in the midst of the crisis of the Haskalah — the Jewish enlightenment movement — when many Jews were abandoning traditional dress and custom — and Reb Nussun gently redirects this heaviness into a wellspring of joy and pride: your beard and your peyos — far from being a source of shame — are the essential adornment of Israel — they testify that Hashem is still with you — that you are part of the holy gathering of Israel — and this itself is a reason to rejoice every single day] And yesterday he spoke with a certain person who had fallen greatly in his own eyes — and he reminded him that in these times — with what is happening in the world — with many casting off the yoke — G-d protect us — until they shave — G-d protect us — it is fitting for a Jewish man to rejoice in his holy beard and his peyos — and to strengthen himself through this — to know that Hashem is still with him — and that he is included in the holy gathering of Israel — who say every day ashreinu — and so forth — ashreinu — and so forth. And even though they have spoken very greatly of this — in this precise language he does not know if he has spoken — and it is for him something new. And he has praised be G-d very very much to speak of this — but time does not agree. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שעט URL: https://ajew.org/reader-plain/alim-litrufa/2/378/ # שעט
שעט
Source: https://ajew.org/reader/alim-litrufa/2/378 ## Segment 1
שעט
And peace to all our anshei sh'lomaynu with great love — and in particular to his dear friend Rabbi Mordechai — may his light shine. His letter he read several times — and the immensity of the pain to the very soul that he has from it — is beyond reckoning. But even so — both he and you must strengthen themselves with all that is possible — in great joy — in what he merited to be saved from what he was saved — as is known to him — and this is his portion forever. And to Hashem the salvation — that he return to his former strength soon — and rejoice and be glad in His salvation — may He be blessed. ## Segment 2
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיג וְכוּ'.
Overview: Morning of Monday, Parshas Terumah — Breslov — 5602. To his beloved son. The flour arrived the night before Thursday — comfort for Shabbas. May He in Whose abode is the joy gladden them in the joy of Purim and in the joy of Shabbas always. For joy is the foundation of all holiness — as is explained in Likutai Moharan part 1 ch. 24 — that the essential exile of the Shechinah is when sadness overcomes the heart of Israel. He heard you did not write because of the melancholy. But he gladdens himself with the fact that you desire and long to rejoice — for even this desire is good — as he heard from his holy mouth. And just now before the morning prayer — he urged himself to write to him these few words — to remind him that we bless every day she'lo asani goy — and the image of G-d is upon you — the children of Israel who walk with beard and peyos — which are the essential adornment of Israel. And yesterday he spoke with a certain person who had fallen greatly in his own eyes — and he reminded him that it is fitting for a Jewish man to rejoice in his holy beard and peyos — and to strengthen himself through this — to know that Hashem is still with him. And now a completely new beginning for you — that in the chasadim of Hashem you will travel to Uman — to be at the holy tziyun — for several years you have not merited this in the middle of the year. "Chacham b'ni v'samach libi." The essential is to be in joy — and to forget completely all that has passed — until from within the joy you merit to pour out your heart like water before Hashem. The days of Purim and Pesach are approaching — and Purim is a preparation for Pesach — and all of this is said also to you — and to each person in particular. May they merit to sing with joy Shoshanas Yaakov tzahalah v'samechah. ## Segment 3
אֲהוּבִי בְּנִי שִׂמְחַת לִבִּי, הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ, וּבִפְרָט לִבְנוֹ נֶכְדִּי הַמֻּפְלָא דָּוִד צְבִי שֶׁיִּחְיֶה.
Until now he had no leisure to write to him — from several preoccupations. And also no traveler happened by for him to send via him. And when he was with him it was close to prayer time and the like. And today his good longing compelled him to prepare this letter on the chance — perhaps Hashem Yisborach will arrange a passerby — that this letter reach him on the holy Purim coming upon them for good — in order to gladden his very sighing soul — as he knows his pain from afar. But even so — however it is — however it is — there is very great power in the words of our Master our Teacher and our Rebbe — the flowing stream — the source of wisdom — the memory of the righteous and holy one for a blessing — to awaken and to give life and to gladden even him — and those thousands and tens of thousands of times worse than him — G-d protect us. For the greatness of the power of the holy Elder — the Elder of Elders — in whom we shelter — is beyond reckoning — and you cannot measure it at all. And in particular because even in the midst of the flight of the troubles and the distresses — in body and soul and money — G-d protect us — even now — we see wondrous and awesome expansions and salvations greatly. And even in the troubles of our soul — in which we ourselves are guilty — which is more bitter than all — even so — even so — we see also in this salvations and expansions and miracles and wonders greatly every single day. For this is why we say three times every day: "nodeh l'cha" — and so forth — "v'al nisecha she'b'chol yom imanu — v'al nifle'osecha v'tovosecha she'b'chol eis — erev va'voker v'tzaharayim" — and so forth. For our Sages of blessed memory already informed us at the end of tractate Sukkah — that every day a person's evil inclination renews itself against him — and were it not that the Holy One Blessed be He helps him — he would fall in its hand. And every single person must take very very greatly to heart these words every day — for there are in this many wonders and great changes between one person and another. And in a single person — between each day and the next — for not all times are equal and not all people are equal. And whoever takes this more to heart — to await the salvation of Hashem — all the more so when he goes even a little or greatly in the ways of our Master our Teacher and our Rebbe — of blessed memory — to express his conversation every day before Hashem Yisborach — he is saved more — and he sees more of the salvation of Hashem and His wonders. ## Segment 4
עַד הֵנָּה לֹא הָיָה הַפְּנַאי מַסְכִּים לִכְתֹּב לְךָ מִכַּמָּה טְרָדוֹת, וְגַם לֹא נִזְדַּמֵּן לִי עוֹבֵר וָשָׁב לִשְׁלֹחַ עַל יָדוֹ, וּבְעֵת שֶׁהָיָה אֶצְלִי הָיָה סָמוּךְ לִתְפִלָּה וְכַיּוֹצֵא. וּכְהַיּוֹם תְּשׁוּקָתְךָ הַטּוֹבָה אִלְּצוּנִי לְהָכִין מִכְתָּב זֶה עַל הַסָּפֵק, אוּלַי יַזְמִין הַשֵּׁם יִתְבָּרַךְ עוֹבֵר אֹרַח, שֶׁיַּגִּיעַ לְךָ אִגֶּרֶת הַזֶּה בְּפוּרִים הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה כְּדֵי לְשַׂמֵּחַ נַפְשְׁךָ הַנֶּאֱנָחָה מְאֹד, כַּאֲשֶׁר יָדַעְתִּי מַכְאוֹבְךָ מֵרָחוֹק. אַךְ אַף עַל פִּי כֵן אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא, יֵשׁ וָיֵשׁ כֹּחַ לְדִבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה לְעוֹרֵר וּלְהַחֲיוֹת וּלְשַׂמֵּחַ גַּם אוֹתְךָ, וְגַם גְּרוּעִים אֲלָפִים וְרִבֵּי רְבָבוֹת פְּעָמִים מִמְּךָ רַחֲמָנָא לִצְלַן. כִּי גְּדֻלַּת כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה סָבָא דְּסָבִין שֶׁאָנוּ חוֹסִים בּוֹ אֵין חֵקֶר, וְאִי אֶפְשָׁר לְךָ לְשַׁעֵר כְּלָל. וּבִפְרָט כִּי גַּם בְּתוֹךְ מָעוֹף הַצָּרוֹת וְהַצּוּקוֹת בְּגוּף וָנֶפֶשׁ וּמָמוֹן רַחֲמָנָא לִצְלַן מֵעַתָּה, אָנוּ רוֹאִין הַרְחָבוֹת נִפְלָאוֹת וְנוֹרָאוֹת הַרְבֵּה. וַאֲפִלּוּ בְּצָרוֹת נַפְשֵׁנוּ שֶׁאָנוּ בְּעַצְמֵנוּ חַיָּבִים בּוֹ, שֶׁזֶּה מַר מֵהַכֹּל, אַף עַל פִּי כֵן אַף עַל פִּי כֵן רוֹאִים גַּם בָּזֶה יְשׁוּעוֹת וְהַרְחָבוֹת וְנִסִּים וְנִפְלָאוֹת הַרְבֵּה בְּכָל יוֹם וָיוֹם, שֶׁעַל זֶה אָנוּ אוֹמְרִים שָׁלֹשׁ פְּעָמִים בְּכָל יוֹם נוֹדֶה לְךָ וְכוּ' וְעַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת, עֶרֶב וָבֹקֶר וְצָהֳרָיִם וְכוּ'. כִּי כְּבָר הוֹדִיעוּ לָנוּ רַבּוֹתֵינוּ זַ"ל (סֻכָּה נב:), שֶׁבְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ הָיָה נוֹפֵל בְּיָדוֹ. וְצָרִיךְ כָּל אָדָם לָשׂוּם אֶל לִבּוֹ מְאֹד מְאֹד דְּבָרִים הַלָּלוּ בְּכָל יוֹם, כִּי יֵשׁ בָּזֶה כַּמָּה נִפְלָאוֹת וְשִׁנּוּיִים עֲצוּמִים בֵּין אָדָם לַחֲבֵרוֹ. וּבְאָדָם אֶחָד בְּעַצְמוֹ בֵּין כָּל יוֹם וָיוֹם, כִּי לֹא כָּל הָעִתִּים שָׁווֹת וְלֹא כָּל בְּנֵי אָדָם שָׁוִין. וְכָל מִי שֶׁמֵּשִׂים לֵב לָזֶה בְּיוֹתֵר לְצַפּוֹת לִישׁוּעַת ה', מִכָּל שֶׁכֵּן כְּשֶׁהוֹלֵךְ מְעַט אוֹ הַרְבֵּה בְּדַרְכֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, לְפָרֵשׁ שִׂיחָתוֹ בְּכָל יוֹם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, הוּא נִצּוֹל בְּיוֹתֵר, וְרוֹאֶה בְּיוֹתֵר יְשׁוּעַת ה' וְנִפְלְאוֹתָיו.
But however it is — whoever relies more upon the power of the tzaddik who has true power — according to his reliance in truth — so the tzaddik supports him more. For certainly there are many differences between people in the matter of the help from above as above — in what Hashem Yisborach saves him every day from his evil inclination that renews itself against him. For if Hashem Yisborach saved all equally — then all would be righteous or intermediate. And it is impossible to speak of this greatly — for the weakness of the mind would return and strengthen itself again — G-d forbid — as you will understand yourself. But the little that he speaks of this — it is because in the compassion of Hashem — His chesed prevailed over them — that they shelter in such a true and strong and powerful force — without end and without reckoning. Therefore he hinted to him above — that the more one strengthens oneself to shelter in him and to strengthen oneself through this — however it will be — through this itself the help from above reaches him more and more. Even though sometimes the opposite seems so — for all who are greater than their fellow — and so forth. And in particular whoever wishes to flee to such a true stronghold — the Adversary attacks him — G-d forbid — more and more — as he knows greatly in his own soul about this. But even so — whoever is not a fool — and strengthens himself in the truth — and in particular according to all the true words that they greatly spoke in His chesed — flowing from the wellsprings of His salvation — the novellae of His holy Torah — through all this he can always strengthen himself to shelter in his power — and to gladden his soul at every time — through all the ways of his holy counsels — for the essential is joy. ## Segment 5
אַךְ אֵיךְ שֶׁהוּא, כָּל מִי שֶׁסָּמוּךְ יוֹתֵר עַל כֹּחַ הַצַּדִּיק שֶׁיֵּשׁ לּוֹ כֹּחַ אֲמִתִּי, כְּפִי סְמִיכָתוֹ בֶּאֱמֶת, כֵּן הַצַּדִּיק סוֹמֵךְ אוֹתוֹ בְּיוֹתֵר. כִּי בְּוַדַּאי יֵשׁ שִׁנּוּיִים רַבִּים בֵּין בְּנֵי אָדָם בְּעִנְיַן הַסִּיּוּעַ דִּלְעֵלָּא הַנַּ"ל, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מַצִּילוֹ בְּכָל יוֹם מִיִּצְרוֹ הַמִּתְחַדֵּשׁ עָלָיו. כִּי אִם הָיָה הַשֵּׁם יִתְבָּרַךְ מַצִּיל הַכֹּל בְּשָׁוֶה, אִם כֵּן הָיָה רָאוּי שֶׁכֻּלָּם יִהְיוּ צַדִּיקִים אוֹ בֵּינוֹנִים וְכוּ'. וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה הַרְבֵּה, כִּי יַחֲזֹר וְיִתְגַּבֵּר חַס וְשָׁלוֹם חֲלִישׁוּת הַדַּעַת וְכוּ' כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ, אַךְ מְעַט אֲשֶׁר אֲנִי מְדַבֵּר בָּזֶה הוּא, מֵחֲמַת שֶׁבְּחֶמְלַת ה' חַסְדּוֹ גָּבַר עָלֵינוּ שֶׁאָנוּ חוֹסִים בְּכֹחַ אֲמִתִּי אַמִּיץ וְחָזָק כָּזֶה עַד אֵין קֵץ וָחֵקֶר. עַל כֵּן רָמַזְתִּי לְךָ לְמַעְלָה, שֶׁכָּל מַה שֶּׁמִּתְחַזְּקִים בְּיוֹתֵר לַחֲסוֹת בּוֹ וּלְחַזֵּק עַצְמוֹ עַל יְדֵי זֶה, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, עַל יְדֵי זֶה בְּעַצְמוֹ מַגִּיעַ עָלָיו הַסִּיּוּעַ דִּלְעֵלָּא יוֹתֵר וְיוֹתֵר. אַף עַל פִּי שֶׁנִּרְאֶה לִפְעָמִים הַהֵפֶךְ כִּי כָּל הַגָּדוֹל מֵחֲבֵרוֹ וְכוּ'; וּבִפְרָט מִי שֶׁרוֹצֶה לִבְרֹחַ לְחֶזְקַת אֲמִתִּי כָּזֶה, שֶׁמִּתְגָּרִין בּוֹ חַס וְשָׁלוֹם יוֹתֵר וְיוֹתֵר כַּאֲשֶׁר אֲנִי יוֹדֵעַ בְּנַפְשִׁי הַרְבֵּה בָּזֶה. אַף עַל פִּי כֵן מִי שֶׁאֵינוֹ כְּסִיל, וּמִתְחַזֵּק עַצְמוֹ בְּהָאֱמֶת וּבִפְרָט עַל פִּי כָּל הַדְּבָרִים הָאֲמִתִּיִּים שֶׁהִרְבִּינוּ לְדַבֵּר בְּחַסְדּוֹ הַנּוֹבְעִים מִמַּעְיְנֵי יְשׁוּעָתוֹ חִדּוּשֵׁי תּוֹרָתוֹ הַקְּדוֹשָׁה, עַל יְדֵי כָּל זֶה יָכוֹל לְהִתְחַזֵּק תָּמִיד לַחֲסוֹת בְּכֹחוֹ וּלְשַׂמֵּחַ נַפְשׁוֹ בְּכָל עֵת בְּכָל דַּרְכֵי עֲצוֹתָיו הַקְּדוֹשִׁים, כִּי הָעִקָּר הוּא שִׂמְחָה.
And just now there is no leisure to extend further. And in particular because he trusted in Hashem — that now certainly you will rejoice there and they here — in the joy of Purim coming upon them for good. Nagila v'nismecha bishu'aso. And praised be G-d — today they fulfilled the mitzvah of circumcision properly with Hashem's help. Ashreinu — ashreinu — that we are of the seed of the house of Israel — all of us sealed with the seal of Avraham Avinu — of blessed memory — which is the sustaining of this entire world and all the worlds that depend on it. For through this all of us are called by the name of righteous ones — as he heard from his holy mouth. And this sweetens all the types of bitterness of the world — which it would have been impossible to bear without the salt — as is explained in Likutai Moharan part 1 ch. 23. And the essential is through the power of the tzaddik — who is the covenant of eternal salt truly in all its aspects. ## Segment 6
וְכָעֵת אֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר. וּבִפְרָט כִּי בָּטַחְתִּי בַּה', שֶׁעַתָּה בְּוַדַּאי תִּשְׂמַח אַתָּה שָׁם וַאֲנַחְנוּ פֹּה בְּשִׂמְחַת־פּוּרִים, הַבָּא עָלֵינוּ לְטוֹבָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Un taki fort hop — and in particular — Purim geyt — Purim geyt! — Purim is coming — Purim is coming! ## Segment 7
וּתְהִלָּה לָאֵל קִיַּמְנוּ הַיּוֹם מִצְוַת מִילָה כָּרָאוּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁאָנוּ מִזֶּרַע בֵּית יִשְׂרָאֵל, שֶׁכֻּלָּנוּ חֲתוּמִים בְּחוֹתָמוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, אֲשֶׁר זֶה קִיּוּם כָּל הָעוֹלָם הַזֶּה וְכָל הָעוֹלָמוֹת הַתְּלוּיִים בּוֹ. אֲשֶׁר עַל יְדֵי זֶה כֻּלָּנוּ נִקְרָאִים בְּשֵׁם צַדִּיקִים, כְּמוֹ שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ. וְזֶה מַמְתִּיק כָּל מִינֵי מְרִירוּתָא דְּעָלְמָא, שֶׁלֹּא הָיָה אֶפְשָׁר לְסָבְלוֹ אִלְמָלֵא מִלְחָא וְכוּ' וְכַמְבֹאָר (בְּסִימָן כ"ג לִקּוּטֵי ח"א). וְעִקָּר בְּכֹחַ הַצַּדִּיק שֶׁהוּא בְּרִית מֶלַח עוֹלָם בֶּאֱמֶת בְּכָל הַבְּחִינוֹת וְכוּ'.
And he almost forgot the essential — that you should rejoice and strengthen yourself greatly in what you yourself wrote — in what you merited to receive the letter that we need for our work — and you gave him very very great life in this. And in particular in what you wrote that you yourself also changed for the better through this — thus it is fitting for you — for it is not an empty thing. And if Hashem wills — after Purim coming upon them for good — they will engage in this to reply as befitting. And may Hashem Yisborach complete for them — to complete his holy works as his will — of blessed memory. And also the letter from Rabbi Abeli — may his light shine — if you have read it — it is fitting for you to give yourself life from this as well. Great are the deeds of Hashem and the wonders of His chasadim in every generation. And also the money — two new rubles — and the flour — he received. And if you knew how the above-mentioned letters — with the money and the flour — came in His wonders — in their appointed time and season — and how they gave his soul life then — certainly you would have been joyful and strong in the awesome chasadim of Him Whose mercies are never complete forever. ## Segment 8
אוּן טַאקֶי פָארְט הָאפּ בִּפְרָט פּוּרִים גֵּייט פּוּרִים גֵּייט [וּבֶאֱמֶת בְּכָל זֹאת שִׂמְחָה פּוּרִים מַגִּיעַ פּוּרִים מַגִּיעַ].
And behold — the time of Minchah has arrived. And they must prepare themselves for the reading of the holy Megillah — and to make in the evening the festive meal of the circumcision celebration. May Hashem Yisborach in His mercies save them — that all will be as it should — as His good will — that they merit to feel the strength of the miracle of Purim also among them — now — in this generation — for each and every one — and to rejoice in the joy of Purim. And in particular in the joy of the holy mitzvah of circumcision — that it be fulfilled: "la'yehudim hay'sah orah" — "for the Jews there was light" — this is Torah — "v'simchah" — "and joy" — this is the festival — "v'sasson" — "and gladness" — this is circumcision — "vikar" — "and honor" — these are tefillin [Tractate Megillah 16b]. And in His chesed he explained this Talmudic saying [see Likutai Halachos, Laws of Tefillin ch. 7]. Mah ashiv laHashem — "What shall I return to Hashem" — and so forth. Chasdo gavar aleinu v'emes Hashem l'olam. ## Segment 9
גַּם עִקָּר שָׁכַחְתִּי שֶׁיֵּשׁ לְךָ לִשְׂמֹחַ וּלְהִתְחַזֵּק מְאֹד בַּמֶּה שֶׁכָּתַבְתָּ בְּעַצְמְךָ, מַה שֶּׁזָּכִיתָ לְקַבֵּל הָאִגֶּרֶת הַצָּרִיךְ לָנוּ לַעֲסָקֵינוּ, וְהֶחֱיֵיתָ אוֹתִי מְאֹד מְאֹד בָּזֶה. בִּפְרָט בַּמֶּה שֶׁכָּתַבְתָּ שֶׁגַּם אַתָּה נִשְׁתַּנֵּיתָ לְטוֹבָה עַל יְדֵי זֶה, כָּךְ יָפֶה לְךָ כִּי לֹא דָּבָר רֵיק הוּא. וְאִם יִרְצֶה הַשֵּׁם אַחַר פּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה נַעֲסֹק בָּזֶה לַהֲשִׁיבוֹ כָּרָאוּי. וְהַשֵּׁם יִתְבָּרַךְ יִגְמֹר בַּעֲדֵנוּ לִגְמֹר עֲסָקָיו הַקְּדוֹשִׁים כִּרְצוֹנוֹ זַ"ל. גַּם הַמִּכְתָּב מֵרַבִּי אַבֶּילֶי נֵרוֹ יָאִיר, אִם קְרָאתִיו רָאוּי לְךָ לְהַחֲיוֹת עַצְמְךָ גַּם בָּזֶה. גְּדוֹלִים מַעֲשֵׂי ה' וְנִפְלְאוֹת חֲסָדָיו בְּכָל דּוֹר וָדוֹר. גַּם הַמָּעוֹת שְׁנֵי רוּבָּל־חָדָשׁ וְהַקֶּמַח קִבַּלְתִּי. וְאִם הָיִיתָ יוֹדֵעַ אֵיךְ הַמִּכְתָּבִים הַנַּ"ל עִם הַמָּעוֹת וְהַקֶּמַח בָּאוּ בְּנִפְלְאוֹתָיו יִתְבָּרַךְ בְּמוֹעֲדָם וּבִזְמַנָּם, וְאֵיךְ הֶחֱיָה נַפְשִׁי אָז בְּוַדַּאי הָיִיתָ שָׂמֵחַ וְחָזָק בְּנוֹרְאוֹת חֲסָדָיו שֶׁאֵינָם תַּמִּים לְעוֹלָם וְכוּ'.
The words of your father who awaits salvation and joy. ## Segment 10
וְהִנֵּה זְמַן הַמִּנְחָה הִגִּיעַ. וּצְרִיכִין לְהָכִין עַצְמוֹ לִקְרִיאַת הַמְּגִלָּה הַקְּדוֹשָׁה, וְלַעֲשׂוֹת בָּעֶרֶב שִׂמְחַת סְעֻדַּת בְּרִית מִילָה. הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יוֹשִׁיעֵנוּ שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן כִּרְצוֹנוֹ הַטּוֹב, שֶׁנִּזְכֶּה לְהַרְגִּישׁ תֹּקֶף הַנֵּס שֶׁל פּוּרִים גַּם אֶצְלֵנוּ עַתָּה בַּדּוֹר הַזֶּה, אֵצֶל כָּל אֶחָד וְאֶחָד וְלִשְׂמֹחַ בְּשִׂמְחַת פּוּרִים. וּבִפְרָט בְּשִׂמְחַת מִצְוַת מִילָה הַקְּדוֹשָׁה, שֶׁיְּקֻיַּם לַיְּהוּדִים הָיְתָה אוֹרָה זוֹ תּוֹרָה, וְשִׂמְחָה זֶה יוֹם טוֹב, וְשָׂשׂוֹן זוֹ מִילָה וִיקָר אֵלּוּ תְּפִלִּין (מְגִילָה טז:). וּבְחַסְדּוֹ יִתְבָּרַךְ בֵּאַרְתִּי זֶה הַמַּאֲמַר חֲכָמֵינוּ זַ"ל (עַיֵּן לִקּוּטֵי הַלָכוֹת, תְּפִלִּין ז). מָה אָשִׁיב לַה' וְכוּ'. חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
Nussun of Breslov. ## Segment 11
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וְשִׂמְחָה.
And peace to all our anshei sh'lomaynu with great love. ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Overview: Written Erev Purim — Breslov — 5602. Opening: Sason v'simchah yasig. To Yitzchok and all his household — and in particular his grandson Dovid Tzvi. Until now he had no leisure to write — from several preoccupations. And also no traveler came by. Today his good longing compelled him to prepare this letter on the chance. He knows his pain from afar. But even so — there is very great power in the words of our Master — the flowing stream — the source of wisdom — to awaken and to give life and to gladden even him. For the greatness of the power of the holy Elder — the Elder of Elders — is beyond reckoning. And even in the midst of the flight of the troubles — even in the troubles of the soul — even though they themselves are guilty in this — even so they see salvations and expansions and miracles and wonders greatly every single day. For this is why they say three times every day: "v'al nisecha she'b'chol yom imanu — v'al nifle'osecha v'tovosecha she'b'chol eis." For our Sages at the end of tractate Sukkah taught — every day a person's evil inclination renews itself — and were it not that the Holy One helps him he would fall in its hand. Whoever relies more upon the power of the true tzaddik — according to his reliance in truth — so the tzaddik supports him more. The more one strengthens himself to shelter in him — however it will be — through this itself the help from above reaches him more and more. And praised be G-d — today they fulfilled the mitzvah of circumcision properly. Ashreinu — ashreinu — that we are of the seed of the house of Israel — all sealed with the seal of Avraham Avinu — which sustains this entire world. For through this all of us are called by the name of righteous ones — as he heard from his holy mouth. And this sweetens all the types of bitterness of the world. Un taki fort hop — and in particular — Purim geyt — Purim geyt! And the time of Minchah has arrived — and they must prepare for the Megillah and for the festive circumcision meal. La'yehudim hay'sah orah — this is Torah — v'simchah — this is the festival — v'sasson — this is circumcision — vikar — these are tefillin. Chasdo gavar aleinu v'emes Hashem l'olam. Yesterday he prepared the letter which he just now handed to the bearer of this letter. And from it you will understand the love that is fixed in his heart — and he does not forget him — G-d forbid. And today — already after the reading of the Megillah — he handed the above-mentioned letter. And in the meantime the courier of this letter arrived — and he sent after the letter and handed it to the bearer of this letter. Great are the deeds of Hashem in every single movement and in every single detail. And the grapevine wine he received — and it is still sealed — may Hashem Yisborach help them that it gladden him — that it be a wine that gladdened. And your letter he received just now — and it gave him very very great life — in what you feel the preciousness of the prayers — and in particular the prayer belonging now to Purim [Likutai Tefillot part 2 no. 37]. And praised be G-d — they already had yesterday evening after the Megillah — the festive meal of the circumcision celebration — and they rejoiced in this Torah on which the above-mentioned prayer is founded — that Purim is a preparation for Pesach — to be careful of even a speck of chametz. And in the chasadim of Hashem — there is much in his mind regarding this speck — for it is very very deep — and all can understand how everything depends on a speck. And it is impossible to extend on it — for even in his mind it has not yet become clear as it should — all the more so to say it and to reveal it. Chasdei Hashem ki lo samu — and so forth. Shoshanas Yaakov tzahalah v'samechah — and so forth. Nussun of Breslov. # שפ URL: https://ajew.org/reader-plain/alim-litrufa/2/379/ # שפ
שפ
Source: https://ajew.org/reader/alim-litrufa/2/379 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' פּוּרִים תר"ב בְּרֶסְלֶב.
Yesterday he prepared the letter which he just now handed to the bearer of this letter. And from it you will understand the love that is fixed in his heart — and he does not forget him — G-d forbid. And today — already after the reading of the Megillah — he handed the above-mentioned letter. And in the meantime the courier of this letter arrived — and he sent after the letter and handed it to the bearer of this letter. Great are the deeds of Hashem in every single movement and in every single detail. And the grapevine wine he received — and it is still sealed — may Hashem Yisborach help them that it gladden him — that it be a wine that gladdened. And your letter he received just now — and it gave him very very great life — in what you feel the preciousness of the prayers — and in particular the prayer belonging now to Purim [Likutai Tefillot part 2 no. 37]. And praised be G-d — they already had yesterday evening after the Megillah — the festive meal of the circumcision celebration — and they rejoiced in this Torah on which the above-mentioned prayer is founded — that Purim is a preparation for Pesach — to be careful of even a speck of chametz. And in the chasadim of Hashem — there is much in his mind regarding this speck — for it is very very deep — and all can understand how everything depends on a speck. And it is impossible to extend on it — for even in his mind it has not yet become clear as it should — all the more so to say it and to reveal it. Chasdei Hashem ki lo samu — and so forth. Shoshanas Yaakov tzahalah v'samechah — and so forth. ## Segment 2
אֶתְמוֹל הֵכַנְתִּי הַמִּכְתָּב שֶׁמָּסַרְתִּי עַתָּה בְּיַד מוֹסֵר כְּתָב זֶה. וּמִמֶּנּוּ תָּבִין אַהֲבָתְךָ הַתְּקוּעָה בְּלִבִּי, וְאֵינִי שׁוֹכֵחַ אוֹתְךָ חַס וְשָׁלוֹם. וְהַיּוֹם כְּבָר מָסַרְתִּי אַחַר קְרִיאַת הַמְּגִלָּה הָאִגֶּרֶת הַנַּ"ל, וּבְתוֹךְ כָּךְ בָּא מוֹסֵר כְּתָב זֶה הַשָּׁלִיחַ, וְשָׁלַחְתִּי אַחַר הָאִגֶּרֶת וּמְסַרְתִּיו לְיַד מוֹסֵר כְּתָב זֶה. גְּדוֹלִים מַעֲשֵׂי ה' בְּכָל תְּנוּעָה וּתְנוּעָה, וּבְכָל פְּרָט וּפְרָט. וְהַיַּיִן גֶּפֶן קִבַּלְתִּי וַעֲדַיִן הוּא חָתוּם, הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ שֶׁיְּשַׂמַּח אוֹתִי שֶׁיִּהְיֶה יַיִן הַמְשַׂמֵּחַ. וּמִכְתָּבְךָ עַתָּה קִבַּלְתִּי, וְהֶחֱיָה אוֹתִי מְאֹד מְאֹד, בַּמֶּה שֶׁאַתָּה מַרְגִּישׁ יִקְרַת הַתְּפִלּוֹת, וּבִפְרָט הַתְּפִלָּה הַשַּׁיָּכָה עַתָּה לְפוּרִים (סִימָן לז חֵלֶק ב). וּתְהִלָּה לָאֵל כְּבָר הָיָה לָנוּ אֶתְמוֹל סְעֻדַּת בְּרִית מִילָה בָּעֶרֶב אַחַר הַמְּגִלָּה, וְשָׂמַחְנוּ בְּהַתּוֹרָה הַזֹּאת שֶׁנִּתְיַסְּדָה עָלֶיהָ הַתְּפִלָּה הַנַּ"ל, שֶׁהוּא פּוּרִים הֲכָנָה לְפֶסַח לִהְיוֹת נִזְהָר מִמַּשֶּׁהוּ חָמֵץ. וּבְחַסְדֵי ה' יֵשׁ בְּמַחֲשַׁבְתִּי הַרְבֵּה בְּעִנְיַן הַמַּשֶּׁהוּ הַזֶּה, כִּי עָמֹק עָמֹק הוּא מְאֹד מְאֹד, וְהַכֹּל יְכוֹלִין לְהָבִין אֵיךְ הַכֹּל תָּלוּי בְּמַשֶּׁהוּ. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בּוֹ, כִּי גַּם בְּמַחֲשַׁבְתִּי עֲדַיִן לֹא נִתְבָּרֵר כָּרָאוּי, מִכָּל שֶׁכֵּן לְאָמְרוֹ וּלְגַלּוֹתוֹ. חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'. שׁוֹשַׁנַּת יַעֲקֹב צָהֲלָה וְשָׂמֵחָה וְכוּ'.
Nussun of Breslov. ## Segment 3
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 4
וְתִפְרֹס בִּשְׁלוֹם רַבִּי יַעֲקֹב וְרַבִּי אִיצֶ'י וְרַבִּי מֹשֶׁה מָרְדְּכַי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וְתֹאמַר לָהֶם שֶׁיִּשְׂמְחוּ וְיִרְקְדוּ בְּפוּרִים וְתָמִיד, וְעַל יְדֵי זֶה יַמְתִּיקוּ הַדִּינִים. כִּי הַהוּא רוּחָא נָשִׁיב בְּשִׁית פִּרְקִין וְכוּ', וְאִלְמָלֵא לָא אָתֵינָא לְעָלְמָא וְכוּ' אַשְׁרֵינוּ וְכוּ'. אוּן טַאקֶי פָארְט הָאפּ תָּמִיד בִּפְרָט אוּם פּוּרִים [וּבֶאֱמֶת בְּכָל זֹאת שִׂמְחָה תָּמִיד וּבִּפְרָט בְּפּוּרִים].
And extend peace to Rabbi Yaakov and Rabbi Itzhi and Rabbi Moshe Mordechai and all our anshei sh'lomaynu with great love. And tell them that they should rejoice and dance on Purim and always — and through this they will sweeten the judgments. For "ki hahu rucha nashiv b'shis pirkin" — "for that spirit blows in the six sections" — and so forth — "v'ilmalei lo aseini l'alma" — "and had I not come to the world" — and so forth. Ashreinu — and so forth. Un taki fort hop tamid bif'rat um Purim — and truly — in all this — joy always — and in particular on Purim! Overview: Thursday, Purim — Breslov — 5602. Yesterday he prepared the letter which he just now handed to the bearer of this letter. And from it you will understand the love that is fixed in his heart — and he does not forget him. And today already after the reading of the Megillah he handed the above-mentioned letter — and in the meantime the courier of this letter arrived — and he sent after the letter and handed it to him. Great are the deeds of Hashem in every single movement and in every single detail. And the grapevine wine he received — still sealed — may Hashem help that it gladden him — that it be a wine that gladdened. And your letter he received just now — and it gave him very very great life — in what you feel the preciousness of the prayers — and in particular the prayer belonging now to Purim (Likutai Tefillot part 2 no. 37). And praised be G-d — they already had yesterday evening after the Megillah the festive meal of the circumcision celebration — and they rejoiced in this Torah on which the above-mentioned prayer is founded — that Purim is a preparation for Pesach — to be careful of even a speck of chametz. And there is much in his mind regarding this speck — for it is very very deep — and all can understand how everything depends on a speck. And it is impossible to extend on it — for even in his mind it has not yet become clear as it should. Chasdei Hashem ki lo samu. Shoshanas Yaakov tzahalah v'samechah. Then: tell them to rejoice and to dance on Purim and always — and through this they will sweeten the judgments. "Ki hahu rucha nashiv b'shis pirkin." Un taki fort hop tamid bif'rat um Purim! # לח URL: https://ajew.org/reader-plain/alim-litrufa/2/38/ # לח
לח
Source: https://ajew.org/reader/alim-litrufa/2/38 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' וַיְחִי [י"ב טבת] תקצ"א.
My beloved son, my dear one. [Yitzchok] On Thursday, Isru Chag ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, בְּיוֹם אֶתְמוֹל שָׁלַחְתִּי לְךָ מִכְתָּבִי עַל יְדֵי רַבִּי מָרְדְּכַי בֶּן רַבִּי יַעֲקֹב בַּאֲרִיכוּת קְצָת, כָּעֵת אֵין בִּלְשׁוֹנִי מִלָּה מִגֹּדֶל הַצָּרוֹת וְהַטְּרָדוֹת. יֵיטִיב ה' לְהַבָּא, רַק אֲנִי מוֹדִיעֲךָ שֶׁאֲנַחְנוּ תּוֹדָה לָאֵל בְּחַיִּים וְשָׁלוֹם, ה' יִשְׁמְרֵנוּ תָּמִיד בָּזֶה וּבַבָּא לָנֶצַח. וּכְבָר הוֹדַעְתִּיךָ שֶׁקִּבַּלְתִּי מִכְתָּבְךָ, הַשֵּׁם יִתְבָּרַךְ יְנַחֵם אֶתְכֶם מְהֵרָה, וִיבַטֵּל מֵעֲלֵיכֶם וּמִכָּל יִשְׂרָאֵל כָּל הַדִּינִים וְכָל הַגְּזֵרוֹת, וִישַׂמַּח נַפְשְׁכֶם וִיבַשְּׂרֵנוּ בְּשׂוֹרוֹת טוֹבוֹת זֶה מִזֶּה תָּמִיד. אָמֵן כֵּן יְהִי רָצוֹן, וּכְבָר הֶחֱזַקְתִּיךָ הַרְבֵּה לַחֲטֹף כָּל מַה שֶּׁתּוּכַל גַּם עַתָּה, כִּי הִיא חַיֶּיךָ וְכוּ', וְכָעֵת אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
[the day following the festival of Pesach] I sent you my letter. No doubt it reached your hand. And now the time of K'rias Sh'ma of Shacharis [the morning prayer] has arrived and I am ready to stand and pray — but from my love for you I am informing you that, thanks be to G-d, life and peace are with us. And receive a letter from our friend Rabbi Chaim Nachum — may his light shine — for he gave me life by what he reminded me of regarding the matter of bitul hazman ## Segment 3
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
[בִּטּוּל הַזְּמַן — the nullification of time; wasting time; ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 5
לְזוּגָתְךָ הִיא כַּלָּתִי הַצְּנוּעָה מָרַת חַנָּה תִּחְיֶה וּלְבִנְךָ דָּוִד צְבִי נֵרוֹ יָאִיר.
this is one of the gravest spiritual concerns in the Breslov tradition, as every ## Segment 6
לְמַעַן הַשֵּׁם שְׁלָאגְט אַרוֹיס דֶּעם צַעַר פוּן אַייךְ גְלוֹיבְּט וָואס הַשֵּׁם יִתְבָּרַךְ טִיט אִיז אַלְץ לְטוֹבָה, זֶעהט אַז אַ מֶענְטְשׁ בַּדַארְף נָאר טְרַאכְטִין אוֹיף דֶּעם תַּכְלִית, אִין זַייט נִיט בֵּייז, אִין זָארְגְט נִיט, הַשֵּׁם יִתְבָּרַךְ זָאל אַייךְ טְרֵייסְטִין מִיט אַלִים גוּטְין בְּתוֹךְ כָּל יִשְׂרָאֵל [זִרְקוּ אֶת הַצַּעַר מִכֶּם הַאֲמִינוּ שֶׁכָּל מַה שֶׁעוֹשֶׂה ה' יִתְבָּרַךְ הַכֹּל לְטוֹבָה, הִתְבּוֹנְנוּ כִּי הָאָדָם צָרִיךְ לַחֲשֹׁב רַק עַל הַתַּכְלִית, אַל תִּכְעֲסוּ וְאַל דַּאֲגוּ, ה' יִתְבָּרַךְ יְנַחֵם אֶתְכֶם בְּכָל טוּב בְּתוֹךְ כָּל יִשְׂרָאֵל].
moment carries the possibility of Torah, prayer, and service] — that one must go in this [that is: one must truly live and act according to the awareness of bitul hazman] — for in truth there is no time at all. And soon I will see to write to you at greater length. Nussun of Breslov. # שפא URL: https://ajew.org/reader-plain/alim-litrufa/2/380/ # שפא
שפא
Source: https://ajew.org/reader/alim-litrufa/2/380 ## Segment 1
שפא
And extend peace to Rabbi Yaakov and Rabbi Itzhi and Rabbi Moshe Mordechai and all our anshei sh'lomaynu with great love. And tell them that they should rejoice and dance on Purim and always — and through this they will sweeten the judgments. For "ki hahu rucha nashiv b'shis pirkin" — "for that spirit blows in the six sections" — and so forth — "v'ilmalei lo aseini l'alma" — "and had I not come to the world" — and so forth. Ashreinu — and so forth. Un taki fort hop tamid bif'rat um Purim — and truly — in all this — joy always — and in particular on Purim! ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' וַיִּקְרָא תר"ב.
Overview: Thursday, Purim — Breslov — 5602. Yesterday he prepared the letter which he just now handed to the bearer of this letter. And from it you will understand the love that is fixed in his heart — and he does not forget him. And today already after the reading of the Megillah he handed the above-mentioned letter — and in the meantime the courier of this letter arrived — and he sent after the letter and handed it to him. Great are the deeds of Hashem in every single movement and in every single detail. And the grapevine wine he received — still sealed — may Hashem help that it gladden him — that it be a wine that gladdened. And your letter he received just now — and it gave him very very great life — in what you feel the preciousness of the prayers — and in particular the prayer belonging now to Purim (Likutai Tefillot part 2 no. 37). And praised be G-d — they already had yesterday evening after the Megillah the festive meal of the circumcision celebration — and they rejoiced in this Torah on which the above-mentioned prayer is founded — that Purim is a preparation for Pesach — to be careful of even a speck of chametz. And there is much in his mind regarding this speck — for it is very very deep — and all can understand how everything depends on a speck. And it is impossible to extend on it — for even in his mind it has not yet become clear as it should. Chasdei Hashem ki lo samu. Shoshanas Yaakov tzahalah v'samechah. Then: tell them to rejoice and to dance on Purim and always — and through this they will sweeten the judgments. "Ki hahu rucha nashiv b'shis pirkin." Un taki fort hop tamid bif'rat um Purim! ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי. קִבַּלְתִּי מִכְתָּבְךָ קֹדֶם שַׁבָּת, וְשָׁמַעְתִּי צַעֲקוֹתֶיךָ הַמָּרוֹת כְּדַרְכְּךָ מִכְּבָר. וּמָה אֶעֱשֶׂה לְךָ בְּנִי חֲבִיבִי, כְּבָר נִחַמְתִּי אוֹתְךָ בְּכַמָּה וְכַמָּה נֶחָמוֹת וִישׁוּעוֹת אֲמִתִּיּוֹת, אֲשֶׁר אֲפִלּוּ אִם חַס וְשָׁלוֹם הָיִיתָ אַתָּה הַגָּרוּעַ וְהַפָּגוּם שֶׁבְּכָל הָעוֹלָם כֻּלּוֹ, יְכוֹלִים לְנַחֵם וּלְשַׂמֵּחַ עַצְמוֹ בְּרִבּוּי הַמְּשִׁיבֵי טַעַם שֶׁדִּבַּרְתִּי עִמְּךָ בִּכְתָב וּבְעַל פֶּה, אֲשֶׁר כֻּלָּם נוֹבְעִים מֵהָאֲמָרוֹת טְהוֹרוֹת וְכוּ', וְאַתָּה אֵינְךָ מֵשִׂים לֵב הֵיטֵב לְדִבְרֵי הַנֶּחָמוֹת וְהַיְשׁוּעוֹת. כְּלַל הַדָּבָר אֵיךְ שֶׁיִּהְיֶה יֵשׁ לָנוּ אָב זָקֵן שֶׁבַּזְּקֵנִים, שֶׁבְּוַדַּאי יוֹשִׁיעַ גַּם אוֹתְךָ וְאוֹתִי אֵיךְ שֶׁיִּהְיֶה. תּוֹדָה לָאֵל יֵשׁ לָנוּ תִּקְוָה גְּדוֹלָה, יֵשׁ וָיֵשׁ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁיֵּשׁ בְּךָ גַּם כֵּן הַרְבֵּה נְקֻדּוֹת טוֹבוֹת בְּלִי שִׁעוּר, "וּכְפֶלַח הָרִמּוֹן רַקָּתֵךְ" וְכוּ' כְּמוֹ שֶׁאָמְרוּ רַזַּ"ל (בְּרָכוֹת נז.).
He received his letter before Shabbas — and heard his bitter cries — as is his way from long ago. And what can he do for him — my beloved son — he has already comforted him with many consolations and true salvations — such that even if — G-d forbid — you were the most wretched and flawed in the entire world — one could comfort and gladden oneself with the abundance of the restorers of taste that he spoke with him in writing and orally — all of them flowing from the pure utterances. And you do not take to heart well the words of comfort and salvation. The essential of the matter: however it is — we have an old father — the Elder of Elders — who will certainly save also you and me — however it is. Praised be G-d — we have great hope — very much so with Hashem's help. Chasdo gavar aleinu v'emes Hashem l'olam. And all the more so — there are also in you many good points without measure — "u'che'felach ha'rimon rakatecha" — "and like a slice of pomegranate — so is your temple" — and so forth — as our Sages of blessed memory said. [Brachos 57a] [The Talmudic teaching: even the empty ones among Israel are as full of good deeds as a pomegranate is full of seeds — and the Shir Ha'Shirim verse: even your temple — your most empty people — are full of good points like a pomegranate. What tenderness — what compassion — Reb Nussun quotes this not as a general observation but directed precisely and personally at his suffering son] ## Segment 4
וְכָל זֶה כָּלוּל בַּמֶּה שֶׁדִּבַּרְנוּ כְּבָר עַל פָּסוּק שְׁחוֹרָה אֲנִי וְנָאוָה, שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי, וְנָאוָה אֲנִי בְּמַעֲשֵׂי אֲבוֹתַי שֶׁהֵם הַצַּדִּיקִים, כְּמוֹ שֶׁכָּתוּב שָׁם: וְנָאוָה אֲנִי בְּפִינְחָס וְכוּ', וְגַם בְּמַעֲשַׂי יֵשׁ בָּהֶם נָאִים וְכוּ', שֶׁזֶּה נֶאֱמַר אַחַר חֵטְא הָעֵגֶל שֶׁהָיָה שָׁם עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וְכוּ'. מִכָּל שֶׁכֵּן שֶׁאַתָּה לֹא עָשִׂיתָ אֶת הָעֵגֶל חַס וְשָׁלוֹם וְאֵין לְךָ חֵלֶק בוֹ, רַק אַתָּה מֵהַנֶּאֱחָזִים בְּכָל כֹּחָם בְּהַצַּדִּיק הָאֱמֶת שֶׁהוּא בְּחִינַת מֹשֶׁה, שֶׁעוֹסֵק בְּכָל עֵת לְהַעֲלוֹת אֲפִלּוּ מִשְּׁמָ"ד לְרָצוֹן, מִכָּל שֶׁכֵּן וְכוּ'. חֲזַק חֲזַק בְּנִי וּזְכֹר הֵיטֵב מַה שֶּׁאָמַר שֶׁאֵין יוֹדְעִין כְּלָל וְכוּ', כִּי גָּדוֹל ה' וְכוּ', וְלִגְדֻלָּתוֹ אֵין חֵקֶר וְכוּ'.
And all this is included in what they already spoke on the verse "sh'chorah ani v'nava" — "I am black and beautiful" — I am black in my deeds — and beautiful in the deeds of my fathers who are the tzaddikim — as it is written there: and beautiful am I in Pinchas — and so forth — and also in my deeds there are beautiful ones — and so forth. And this was said after the sin of the golden calf — which included idol worship and sexual immorality — and so forth. And all the more so — you have not made the golden calf — G-d forbid — and you have no part in it. Only you are of those who hold on with all their strength to the true tzaddik — who is in the aspect of Moshe — who engages at every time to elevate even from apostasy to favor — and all the more so. Be strong — be strong — my son — and remember well what he said — that one does not know at all — and so forth — for great is Hashem — and so forth — and His greatness has no end — and so forth. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן גָּדוֹל.
The words of your father who writes in great haste. Nussun of Breslov. Overview: Monday, Parshas Vayikra — Breslov — 5602. To his beloved son. He received his letter before Shabbas — and heard his bitter cries — as is his way from long ago. And what can he do for him — he has already comforted him with many consolations and true salvations — such that even if — G-d forbid — you were the most wretched and flawed in the entire world — one could comfort oneself with the abundance of the restorers of taste that he spoke with him in writing and orally — all flowing from the pure utterances. And you do not take to heart well the words of comfort and salvation. The essential of the matter: however it is — we have an old father — the Elder of Elders — who will certainly save also you and me — however it is. Praised be G-d — we have great hope — chasdo gavar aleinu v'emes Hashem l'olam. And all the more so — there are also in you many good points without measure — "u'che'felach ha'rimon rakatecha" — and so forth — as our Sages said. And all this is included in what they already spoke on the verse "sh'chorah ani v'nava" — I am black in my deeds — and beautiful in the deeds of my fathers who are the tzaddikim — and also in my deeds there are beautiful ones. This was said after the sin of the golden calf — which included idol worship and immorality. And all the more so — you have not made the golden calf — G-d forbid — only you are of those who hold on with all their strength to the true tzaddik — who is in the aspect of Moshe — who engages at every time to elevate even from apostasy to favor. Be strong — be strong — my son — and remember well what he said — that one does not know at all — for great is Hashem — and His greatness has no end. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שפב URL: https://ajew.org/reader-plain/alim-litrufa/2/381/ # שפב
שפב
Source: https://ajew.org/reader/alim-litrufa/2/381 ## Segment 1
שפב
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' צו תר"ב בְּרֶסְלֶב.
Overview: Monday, Parshas Vayikra — Breslov — 5602. To his beloved son. He received his letter before Shabbas — and heard his bitter cries — as is his way from long ago. And what can he do for him — he has already comforted him with many consolations and true salvations — such that even if — G-d forbid — you were the most wretched and flawed in the entire world — one could comfort oneself with the abundance of the restorers of taste that he spoke with him in writing and orally — all flowing from the pure utterances. And you do not take to heart well the words of comfort and salvation. The essential of the matter: however it is — we have an old father — the Elder of Elders — who will certainly save also you and me — however it is. Praised be G-d — we have great hope — chasdo gavar aleinu v'emes Hashem l'olam. And all the more so — there are also in you many good points without measure — "u'che'felach ha'rimon rakatecha" — and so forth — as our Sages said. And all this is included in what they already spoke on the verse "sh'chorah ani v'nava" — I am black in my deeds — and beautiful in the deeds of my fathers who are the tzaddikim — and also in my deeds there are beautiful ones. This was said after the sin of the golden calf — which included idol worship and immorality. And all the more so — you have not made the golden calf — G-d forbid — only you are of those who hold on with all their strength to the true tzaddik — who is in the aspect of Moshe — who engages at every time to elevate even from apostasy to favor. Be strong — be strong — my son — and remember well what he said — that one does not know at all — for great is Hashem — and His greatness has no end. ## Segment 3
לִידִידִי בְּנִי חֲבִיבִי חַיִּים וְשָׁלוֹם וְכָל טוּב.
He received his letter on Sunday with the sum of nine gold coins. And you gave him life with your words — for he saw that you begin to give life and to gladden yourself a little through his words — and this is the essential. And also the money — it arrived in its appointed time and season — in the time of very great necessity — and in particular before Pesach — and so forth. May Hashem repay your deed. And the essential — that you merit to rejoice in this — for the joy of the mitzvah surpasses all — as is explained in the writings of the Ari — Sha'ar Ha'Kedushah gate 4 — and in particular in the books of our Master — of blessed memory. And also yesterday he received his brief letter — with the letter from Tshehrin. Praised be Hashem Who has helped him until now. Even though the handful does not suffice — even so for the present it is a great expansion in His chesed and His wondrous salvation. Mah ashiv laHashem — "What shall I return to Hashem" — and so forth. And the trust and reliance upon Hashem for the future — that He will suffice for him and for all of them all their needs honorably — for the sake of the honor of His name that is called upon them. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם א' עִם הַסַּךְ תִּשְׁעָה זְהוּבִים. וְהֶחֱיִיתַנִי בִּדְבָרֶיךָ, כִּי רָאִיתִי שֶׁאַתָּה מַתְחִיל לְהַחֲיוֹת וּלְשַׂמֵּחַ עַצְמְךָ קְצָת עַל יְדֵי דְּבָרַי שֶׁזֶּהוּ עִקַּר וְכוּ'. גַּם הַמָּעוֹת שֶׁשָּׁלַחְתָּ לִי, הִגִּיעַ בְּמוֹעֲדוֹ וּבִזְמַנּוֹ בְּעֵת הַהֶכְרֵחַ גָּדוֹל מְאֹד, בִּפְרָט קֹדֶם פֶּסַח וְכוּ', יְשַׁלֵּם ה' פָּעָלְךָ וְכוּ'. וְהָעִקָּר שֶׁתִּזְכֶּה לִשְׂמֹחַ בָּזֶה, כִּי שִׂמְחַת הַמִּצְוָה עוֹלָה עַל הַכֹּל כַּמְבֹאָר בְּכִתְבֵי הָאֲרִיזַ"ל (שַׁעֲרֵי קְדֻשָּׁה שַׁעַר ד), וּבִפְרָט בְּסִפְרֵי אֲדְמוֹ"ר זַ"ל. גַּם אֶתְמוֹל קִבַּלְתִּי מִכְתָּבְךָ הַקָּצָר עִם הָאִגֶּרֶת מִטְּשֶׁעהרִין. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרַנִי עַד כֹּה. אַף עַל פִּי שֶׁאֵין הַקֹּמֶץ מַסְפִּיק, אַף עַל פִּי כֵן לְעֵת עַתָּה הוּא הַרְחָבָה גְּדוֹלָה בְּחַסְדּוֹ וִישׁוּעָתוֹ הַנִּפְלָאָה. מָה אָשִׁיב לַה' וְכוּ'. וְהַתִּקְוָה וְהַבִּטָּחוֹן לַה' עַל לְהַבָּא שֶׁיַּסְפִּיק לִי וּלְכֻלָּנוּ כָּל צְרָכֵינוּ בְּכָבוֹד לְמַעַן כְּבוֹד שְׁמוֹ הַנִּקְרָא עָלֵינוּ וְכוּ'. וּמוֹסֵר כְּתָב זֶה נָחוּץ. הַמָּעוֹת שֶׁהִגִּיעַ תִּשְׁלַח בִּשְׁלֵמוּת, וּמַה שֶּׁמַּגִּיעַ לְךָ יְסֻלַּק בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בִּזְמַן אַחֵר. הַלְוַאי שֶׁלֹּא אֶצְטָרֵךְ לִלְווֹת אֶצְלְךָ עוֹד קֹדֶם פֶּסַח, לְעֵת עַתָּה תִּשְׁלַח הַמָּעוֹת הַנַּ"ל. נִכְסַפְתִּי מְאֹד שֶׁתִּהְיֶה פֹּה בְּיוֹם מָחָר בָּעֶרֶב אִם יִרְצֶה הַשֵּׁם, כְּדֵי שֶׁתִּהְיֶה עַל פִּדְיוֹן הַבֵּן לְמַזָּל טוֹב, אַךְ אִם אִי אֶפְשָׁר אַל תִּצְטַעֵר, כִּי לַכֹּל עֵת. אוֹדוֹת שָׁבוּעוֹת אֵין פְּנַאי עַתָּה לְדַבֵּר בָּזֶה כְּלָל, סְתָמָא דְּמִלְּתָא אֶהְיֶה פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. רַק דִּבַּרְתִּי בְּהַעֲבָרָה בְּעָלְמָא שֶׁיָּכוֹל לִהְיוֹת וְכוּ'. וְלַה' הַיְשׁוּעָה שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And the bearer of this letter is urgent. The money that arrived — send it in full. And what arrives to you — will be settled with Hashem's help at another time. If only he would not need to borrow from you again before Pesach — for now send the above-mentioned money. And he is very eager that you be here tomorrow evening if Hashem wills — in order to be at the redemption of the firstborn — for a good sign. But if it is impossible — do not be distressed — for all things have their time. And regarding Shavuos — there is no leisure just now to speak of this at all. Presumably he will be here with Hashem's help. He only mentioned it in passing that it is possible. And to Hashem the salvation — that all will be as it should — with Hashem's help. ## Segment 5
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד וּמְצַפֶּה לִישׁוּעָה
The words of your father — very preoccupied — and awaiting salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
תִּרְאֶה לְהִשְׁתַּדֵּל הַרְבֵּה אַתָּה וְר' יַעֲקֹב חרמ"ח וְר' אִיצְ'א גַּם לִשְׁלֹחַ אֶת ר' נ' נֵרוֹ יָאִיר לַעֲסֹק בְּעִנְיַן הַשְּׁלוֹם בַּיִת שֶׁל ר' לֵייזֶיר חֲתַן ר' עוֹזֵר נֵרוֹ יָאִיר, כִּי הוּא מִצְוָה רַבָּה מְאֹד, וְגָדוֹל הַשָּׁלוֹם. וְהַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו יִתְבָּרַךְ לְהוֹשִׁיעַ גַּם בָּזֶה, כִּי אֵלָיו יִתְבָּרַךְ תְּלוּיוֹת עֵינֵינוּ בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם וּמִבַּלְעָדֶיךָ וְכוּ', רַק עָלֵינוּ לַעֲשׂוֹת מַה שֶּׁמֻּטָּל עָלֵינוּ וְה' הַטּוֹב יִגְמֹר בַּעֲדֵנוּ וְכוּ'.
Nussun of Breslov. And see to strive greatly — you and Rabbi Yaakov — and Rabbi Itzha — also to send their friend Rabbi N. — may his light shine — to engage in the matter of the domestic peace of Rabbi Leizer — the son-in-law of Rabbi Ozer — may his light shine. For it is a very great mitzvah — and great is peace. And there is much benefit and salvation before Him — may He be blessed — to save in this as well — for upon Him Yisborach our eyes are lifted in all the matters of the world. And besides You — and so forth — only it is upon us to do what is incumbent upon us — and the Good Hashem will complete for us. Overview: Wednesday, Parshas Tzav — Breslov — 5602. To his beloved son. He received his letter on Sunday with nine gold coins. And you gave him life with your words — for he saw that you begin to give life and to gladden yourself a little through his words — and this is the essential. The money arrived in its appointed time and season — in the time of very great necessity — and in particular before Pesach. May Hashem repay your deed. And the essential — that you merit to rejoice in this — for the joy of the mitzvah surpasses all — as explained in the writings of the Ari — Sha'ar Ha'Kedushah gate 4 — and in particular in the books of our Master. And also yesterday he received his brief letter with the letter from Tshehrin. Praised be Hashem Who has helped him until now. Even though the handful does not suffice — even so for the present it is a great expansion in His chesed and His wondrous salvation. And the trust and reliance upon Hashem for the future — that He will suffice for him and for all of them all their needs honorably. The bearer of this letter is urgent — the money that arrived — send in full. And he is very eager that you be here tomorrow evening — in order to be at the redemption of the firstborn — for a good sign. But if it is impossible — do not be distressed. Regarding Shavuos — presumably he will be here with Hashem's help. And to Hashem the salvation — that all will be as it should. # שפג URL: https://ajew.org/reader-plain/alim-litrufa/2/382/ # שפג
שפג
Source: https://ajew.org/reader/alim-litrufa/2/382 ## Segment 1
שפג
And see to strive greatly — you and Rabbi Yaakov — and Rabbi Itzha — also to send their friend Rabbi N. — may his light shine — to engage in the matter of the domestic peace of Rabbi Leizer — the son-in-law of Rabbi Ozer — may his light shine. For it is a very great mitzvah — and great is peace. And there is much benefit and salvation before Him — may He be blessed — to save in this as well — for upon Him Yisborach our eyes are lifted in all the matters of the world. And besides You — and so forth — only it is upon us to do what is incumbent upon us — and the Good Hashem will complete for us. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' צַו תר"ב בְּרֶסְלֶב.
Overview: Wednesday, Parshas Tzav — Breslov — 5602. To his beloved son. He received his letter on Sunday with nine gold coins. And you gave him life with your words — for he saw that you begin to give life and to gladden yourself a little through his words — and this is the essential. The money arrived in its appointed time and season — in the time of very great necessity — and in particular before Pesach. May Hashem repay your deed. And the essential — that you merit to rejoice in this — for the joy of the mitzvah surpasses all — as explained in the writings of the Ari — Sha'ar Ha'Kedushah gate 4 — and in particular in the books of our Master. And also yesterday he received his brief letter with the letter from Tshehrin. Praised be Hashem Who has helped him until now. Even though the handful does not suffice — even so for the present it is a great expansion in His chesed and His wondrous salvation. And the trust and reliance upon Hashem for the future — that He will suffice for him and for all of them all their needs honorably. The bearer of this letter is urgent — the money that arrived — send in full. And he is very eager that you be here tomorrow evening — in order to be at the redemption of the firstborn — for a good sign. But if it is impossible — do not be distressed. Regarding Shavuos — presumably he will be here with Hashem's help. And to Hashem the salvation — that all will be as it should. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Just now there is no word in his tongue to say anew — for he already wrote to him a little in yesterday's letter. And also — certainly you will read the letters that he sent to Tshehrin — and in particular what he wrote to Rabbi Abeli — may he live. And with Hashem's help they will give life to his soul — for they also gave him very great life when he wrote them — for the soul is stirred when one recalls the greatness of his Torah — and so forth — for very deep are His thoughts. And in truth — in every Torah that he mentioned in the above-mentioned letter — which speaks of Pesach and chametz and matzah — one can see the greatness of the Creator — may He be blessed — and the greatness of His holy Torah — and the very great depth of the holy counsels that he illuminated for them from afar. And in particular — what now enters even more deeply into his heart — what is written there in Likutai Moharan part 1 ch. 5 — to be careful of the chametz of the mind — and to fulfil "g'ar chayas kaneh" — "rebuke the beast of the reed" — and so forth — until one merits to go out from chametz to matzah — from ches to heh — and so forth. And even though he knows how much each and every person is caught in this — for if they were fulfilling this — already they would have complete salvation in all ways — even so — in this too one must give oneself life — in what he wrote on the verse "v'od me'at v'ein rasha" — "yet a little while and the wicked will be no more" — which is the Torah "azam'rah l'Elokai b'odi" — "I will sing to my G-d while I yet live." Namely — in what every person merits every time to break the evil thoughts — and breaks the chametz of the mind — and rebukes them. And how many times one was saved through this from what one was saved. And through this you will give life to your soul. And the essential is through the power of the tzaddik who revealed this — who can rectify everything. And through this you can strengthen yourself with his great power to flee from now from the chametz of the mind — and to fulfil "g'ar chayas" — and to go out every time from chametz to matzah. And there is very much and very much to speak of this — but the time of Minchah has arrived. And the essential — that you gladden your soul with all strength — in what you merited in any case to be counted among the holy gathering — those who hold on to this holy light — in such novellae of Torah on every single matter — on Pesach — on all three pilgrimage festivals — and on all the attributes and all the commandments — and so forth and so forth. And may Hashem Yisborach give you and us a kasher Pesach. Nagila v'nismecha bishu'aso. ## Segment 4
עַתָּה אֵין מִלָּה בִּלְשׁוֹנִי לְחַדֵּשׁ, כִּי כְּבָר כָּתַבְתִּי לְךָ קְצָת בָּאִגֶּרֶת שֶׁל אֶתְמוֹל. גַּם אַתָּה בְּוַדַּאי תִּקְרָא הַמִּכְתָּבִים שֶׁשָּׁלַחְתִּי לִטְשֶׁעהרִין, וּבִפְרָט מַה שֶּׁכָּתַבְתִּי לְר' אַבֶּילֶי שֶׁיִּחְיֶה. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יְחַיּוּ נַפְשְׁךָ, כִּי גַּם אוֹתִי הֶחֱיוּ מְאֹד בְּעֵת כָּתְבִי אוֹתָם, כִּי הַנֶּפֶשׁ מִתְפַּעֵל כְּשֶׁמַּזְכִּירִין עַצְמוֹ אֶת גְּדֻלַּת תּוֹרָתוֹ וְכוּ', כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו. וּבֶאֱמֶת בְּכָל תּוֹרָה וְתוֹרָה שֶׁהִזְכַּרְתִּי בַּמִּכְתָּב הַנַּ"ל שֶׁמְּדַבֶּרֶת מִפֶּסַח וְחָמֵץ וּמַצָּה וְכוּ', יְכוֹלִין לִרְאוֹת גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וּגְדֻלַּת תּוֹרָתוֹ הַקְּדוֹשָׁה, וְעַמְקוּת עַמְקוּת הָעֵצוֹת הַקְּדוֹשׁוֹת שֶׁהֵאִיר לָנוּ מֵרָחוֹק, וּבְיוֹתֵר נִכְנָס עַתָּה בְּעֹמֶק לְבָבִי מַה שֶּׁכָּתַב שָׁם (לִקּוּטֵי מוֹהֲרַ"ן, חֵלֶק א, סִימָן ה) לִזָּהֵר מֵחִמּוּץ הַמֹּחַ וְכוּ', וּלְקַיֵּם גְּעַר חַיַּת קָנֶה וְכוּ', עַד שֶׁנִּזְכֶּה לָצֵאת מֵחָמֵץ לְמַצָּה מֵחֵי"ת לְהֵ"א וְכוּ'. וְאִם אָמְנָם יָדַעְתִּי כַּמָּה כָּל אֶחָד וְאֶחָד נִלְכָּד בָּזֶה, כִּי אִם הָיִינוּ מְקַיְּמִים זֹאת, כְּבָר הָיָה לָנוּ יְשׁוּעָה שְׁלֵמָה בְּכָל הָאֳפָנִים וְכוּ', אַךְ גַּם בָּזֶה צְרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בַּמֶּה שֶׁכָּתַב עַל פָּסוּק וְעוֹד מְעַט וְאֵין רָשָׁע וְכוּ' שֶׁהוּא הַתּוֹרָה אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי וְכוּ'. דְּהַיְנוּ בַּמֶּה שֶׁכָּל אֶחָד זוֹכֶה בְּכָל פַּעַם לְשַׁבֵּר הַמַּחֲשָׁבוֹת רָעוֹת, וּמְשַׁבֵּר חִמּוּץ הַמֹּחַ וְגוֹעֵר בָּהֶם, שֶׁעַל יְדֵי זֶה זוֹכֶה קְצָת לְהִתְפַּלֵּל בִּבְחִינַת "כַּד נָפִיק הַאי קָלָא וְאִעָרַא בְּעָבֵי מִטְרָא" (זֹהַר חָדָשׁ רלה.), שֶׁהֵם הַמֹּחִין בְּחִינַת בְּאֵר מַיִם חַיִּים וְכוּ', שֶׁעַל יְדֵי זֶה זוֹכִין לְפַשֵּׁט עַקְמִימוּת שֶׁבַּלֵּב עַל יְדֵי בְּחִינַת רְעָמִים, שֶׁעַל יְדֵי זֶה זוֹכִין לְשִׂמְחָה וְכוּ'. מָה אֹמַר לְךָ בְּנִי, שִׂים לִבְּךָ הֵיטֵב לִדְבָרַי אֵלֶּה, לְהַחֲיוֹת עַצְמְךָ בָּזֶה שֶׁכָּתַבְתִּי מַה שֶּׁבְּכָל פַּעַם יֵשׁ לְךָ צַעַר גָּדוֹל מֵחִמּוּץ הַמֹּחַ, וְאַתָּה מִתְגַּבֵּר וּמִשְׁתַּדֵּל בְּכָל כֹּחֲךָ לִבְרֹחַ מֵהֶם, וְלִגְעֹר בָּהֶם. וְכַמָּה וְכַמָּה פְּעָמִים נִצַּלְתָּ עַל יְדֵי זֶה מִמַּה שֶּׁנִּצַּלְתָּ. וּבָזֶה תְּחַיֶּה נַפְשְׁךָ. וְהָעִקָּר בְּכֹחוֹ שֶׁל הַצַּדִּיק שֶׁגִּלָּה זֹאת, שֶׁהוּא יָכוֹל לְתַקֵּן הַכֹּל, וְעַל יְדֵי זֶה תוּכַל לְהִתְגַּבֵּר בְּכֹחוֹ הַגָּדוֹל לִבְרֹחַ מֵעַתָּה מֵחִמּוּץ הַמֹּחַ וּלְקַיֵּם גְּעַר חַיַּת וְלָצֵאת בְּכָל פַּעַם מֵחָמֵץ לְמַצָּה וְכוּ'. וְיֵשׁ בָּזֶה הַרְבֵּה הַרְבֵּה לְדַבֵּר, אַךְ זְמַן הַמִּנְחָה הִגִּיעַ. וְהָעִקָּר שֶׁתְּשַׂמַּח נַפְשְׁךָ בְּכָל עֹז, מַה שֶּׁזָּכִיתָ עַל כָּל פָּנִים לִהְיוֹת נִמְנֶה בֵּין הַקִּבּוּץ הַקָּדוֹשׁ הָאוֹחֲזִים עַצְמָם בָּאוֹר הַקָּדוֹשׁ הַזֶּה, בְּחִדּוּשֵׁי תּוֹרוֹת כָּאֵלּוּ עַל כָּל דָּבָר וְדָבָר, עַל פֶּסַח עַל כָּל הַשְּׁלֹשָׁה רְגָלִים, וְעַל כָּל הַמִּדּוֹת וְעַל כָּל הַמִּצְווֹת וְכוּ' וְכוּ'. וְהַשֵּׁם יִתְבָּרַךְ יִתֵּן לָכֶם וְלָנוּ פֶּסַח כָּשֵׁר, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. Overview: Thursday, Parshas Tzav — Breslov — 5602. To Yitzchok and all his household. Just now there is no word in his tongue to say anew — for he already wrote to him a little in yesterday's letter. And also he will certainly read the letters sent to Tshehrin — and in particular what he wrote to Rabbi Abeli. And with Hashem's help they will give life to his soul — for they also gave him very great life when he wrote them — for the soul is stirred when one recalls the greatness of his Torah. And in truth — in every Torah that he mentioned in the above-mentioned letter — which speaks of Pesach and chametz and matzah — one can see the greatness of the Creator — and the greatness of His holy Torah — and the very great depth of the holy counsels that he illuminated for them from afar. And in particular — what now enters even more deeply into his heart — what is written there in Likutai Moharan part 1 ch. 5 — to be careful of the chametz of the mind — and to fulfil "g'ar chayas kaneh" — until one merits to go out from chametz to matzah — from ches to heh. And even though he knows how much each person is caught in this — even so — in this too one must give oneself life — in what every person merits every time to break the evil thoughts — and breaks the chametz of the mind — and rebukes them. And how many times one was saved through this from what one was saved. And through this you will give life to your soul. And the essential is through the power of the tzaddik who revealed this — who can rectify everything. And through this you can strengthen yourself to flee from the chametz of the mind — and to fulfil "g'ar chayas" — and to go out every time from chametz to matzah. There is very much to speak of this — but the time of Minchah has arrived. And the essential — that you gladden your soul with all strength — in what you merited to be counted among the holy gathering — those who hold on to this holy light — in such novellae of Torah on every single matter — on Pesach — on all three pilgrimage festivals — and on all the attributes and all the commandments. And may Hashem give you and us a kasher Pesach. Nagila v'nismecha bishu'aso. He received his letter — with the enclosed letter and also the grapevine wine. He hopes to Hashem — that he will drink the four cups from your wine — with Hashem's help. And what he did not write to him about his son who began *Chumash* — it was because of preoccupation. And he requests from him from now — and also warns him on this — that he should not multiply scrutinizing such matters — for they confuse you for nothing. And there is very much to speak of this — but it is impossible just now. And when you come here — one does not know what to speak of first — and he put a little in the mouth of the bearer of this letter. And may Hashem Yisborach give you and us a *kasher Pesach* — *nagila v'nismecha bo.* ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שפד URL: https://ajew.org/reader-plain/alim-litrufa/2/383/ # שפד
שפד
Source: https://ajew.org/reader/alim-litrufa/2/383 ## Segment 1
שפד
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, י"ג נִיסָן תר"ב.
Overview: Thursday, Parshas Tzav — Breslov — 5602. To Yitzchok and all his household. Just now there is no word in his tongue to say anew — for he already wrote to him a little in yesterday's letter. And also he will certainly read the letters sent to Tshehrin — and in particular what he wrote to Rabbi Abeli. And with Hashem's help they will give life to his soul — for they also gave him very great life when he wrote them — for the soul is stirred when one recalls the greatness of his Torah. And in truth — in every Torah that he mentioned in the above-mentioned letter — which speaks of Pesach and chametz and matzah — one can see the greatness of the Creator — and the greatness of His holy Torah — and the very great depth of the holy counsels that he illuminated for them from afar. And in particular — what now enters even more deeply into his heart — what is written there in Likutai Moharan part 1 ch. 5 — to be careful of the chametz of the mind — and to fulfil "g'ar chayas kaneh" — until one merits to go out from chametz to matzah — from ches to heh. And even though he knows how much each person is caught in this — even so — in this too one must give oneself life — in what every person merits every time to break the evil thoughts — and breaks the chametz of the mind — and rebukes them. And how many times one was saved through this from what one was saved. And through this you will give life to your soul. And the essential is through the power of the tzaddik who revealed this — who can rectify everything. And through this you can strengthen yourself to flee from the chametz of the mind — and to fulfil "g'ar chayas" — and to go out every time from chametz to matzah. There is very much to speak of this — but the time of Minchah has arrived. And the essential — that you gladden your soul with all strength — in what you merited to be counted among the holy gathering — those who hold on to this holy light — in such novellae of Torah on every single matter — on Pesach — on all three pilgrimage festivals — and on all the attributes and all the commandments. And may Hashem give you and us a kasher Pesach. Nagila v'nismecha bishu'aso. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי שָׁלוֹם לְךָ וּלְבֵיתְךָ.
He received his letter — with the enclosed letter and also the grapevine wine. He hopes to Hashem — that he will drink the four cups from your wine — with Hashem's help. And what he did not write to him about his son who began *Chumash* — it was because of preoccupation. And he requests from him from now — and also warns him on this — that he should not multiply scrutinizing such matters — for they confuse you for nothing. And there is very much to speak of this — but it is impossible just now. And when you come here — one does not know what to speak of first — and he put a little in the mouth of the bearer of this letter. And may Hashem Yisborach give you and us a *kasher Pesach* — *nagila v'nismecha bo.* ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עִם הַמִּכְתָּב הָרָצוּף שָׁם וְגַם הַיַּיִן גֶּפֶן. קִוִּיתִי לַה' שֶׁאֶשְׁתֶּה אַרְבַּע כּוֹסוֹת מִיֵּינְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּמַה שֶּׁלֹּא כָּתַבְתִּי לְךָ כְּלוּם מֵעִנְיַן בִּנְךָ שֶׁיִּחְיֶה, שֶׁהִתְחִיל חֻמָּשׁ הָיָה מֵחֲמַת הַטִּרְדָּא. וּבִקַּשְׁתִּי מִמְּךָ מֵעַתָּה, וְגַם אֲנִי מַזְהִירְךָ עַל זֶה שֶׁלֹּא תַּרְבֶּה לְדַקְדֵּק עַל דְּבָרִים כָּאֵלֶּה, כִּי הֵם מְבַלְבְּלִים אוֹתְךָ בְּחִנָּם, וְיֵשׁ בָּזֶה הַרְבֵּה מְאֹד לְדַבֵּר, אַךְ אִי אֶפְשָׁר עַתָּה, וּכְשֶׁאַתָּה בָּא לְפֹה אֵין יוֹדְעִים מַה לְדַבֵּר תְּחִלָּה, וּקְצָת שַׂמְתִּי בְּפִי מוֹסֵר כְּתָב זֶה. וְהַשֵּׁם יִתְבָּרַךְ יִתֵּן לָכֶם וְלָנוּ פֶּסַח כָּשֵׁר נָגִילָה וְנִשְׂמְחָה בוֹ.
The words of your father — who intercedes for you. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
גַּם עַתָּה שָׁכַחְתִּי הָעִקָּר אֲגַב הַטִּרְדָּא, לְהַזְכִּירְךָ מֵחָדָשׁ שֶׁבִּנְךָ שֶׁיִּחְיֶה הִתְחִיל חֻמָּשׁ מִפָּרָשַׁת וַיִּקְרָא שֶׁהוּא א' זְעִירָא שֶׁנֶּאֶמְרָה תֵּכֶף אַחַר הֲקָמַת הַמִּשְׁכָּן, שֶׁזֶּה נַעֲשֶׂה בְּכָל דּוֹר עַל יְדֵי צַדִּיקֵי אֱמֶת שֶׁבּוֹנֶה מִשְׁכָּן מֵהַנְּקֻדּוֹת טוֹבוֹת הַנִּמְצָאִים בְּהַגְּרוּעִים שֶׁבַּגְּרוּעִים, וַאֲפִלּוּ בְּפוֹשְׁעֵי יִשְׂרָאֵל וְכוּ'. שֶׁמִּשָּׁם מְקַבְּלִין הַתִּינוֹקוֹת שֶׁל בֵּית רַבָּן הֶבֶל פִּיהֶם שֶׁאֵין בָּהּ חֵטְא וְכוּ' שֶׁהוּא הַתּוֹרָה אֲזַמְּרָה. וְכָל זֶה אַתָּה צָרִיךְ מְאֹד לַחֲזֹר בְּכָל יוֹם, וְגַם אֲנִי מְחַיֶּה עַצְמִי רַק בָּזֶה וְכַיּוֹצֵא בָּזֶה, וּבִפְרָט בְּעִנְיַן הַנְהָגַת הַקִּבּוּץ הַקָּדוֹשׁ וְכוּ'. בִּפְרָט עַתָּה שֶׁאָנוּ עוֹסְקִין לִקְרוֹת הַפָּרָשִׁיּוֹת אֵלּוּ שֶׁל וַיִּקְרָא וְכוּ', וְאוֹמְרִים בְּכָל יוֹם בִּתְחִלַּת נִיסָן חֲנֻכַּת הַמִּזְבֵּחַ עַל יְדֵי הַנְּשִׂיאִים וְכוּ' וּמְסַיְּמִין בְּפָרָשַׁת הַמְּנוֹרָה שֶׁמּוֹדִיעַ וּמֵאִיר לְכָל אֶחָד כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ וְכוּ' וְכוּ'. מַה גָּדְלוּ חַסְדֵי ה' מָה עָמְקוּ מַחְשְׁבוֹתָיו שֶׁזָּכִינוּ בַּדּוֹר הַזֶּה לֵידַע מֵחַיּוּת וּמְשִׁיבַת נֶפֶשׁ כָּזֶה. יֶתֶר אֵין פְּנַאי לְהַאֲרִיךְ, אוּן טַאקֶי פָארְט הָאפּ, אוּן נָאר הָאפּ, אוּן וִוידֶיר הָאפּ [וּבֶאֱמֶת בְּכָל זֹאת שָׂמֵחַ וְרַק שָׂמֵחַ וַחֲזֹר שָׁמֵחַ]. אוּן בִּלְשׁוֹן חֲסִידִים שֶׁבִּמְדִינַת קֵיסָר יָרוּם הוֹדוֹ, טְשַׁאק טְשַׁאק.
And he also just now — in the midst of great preoccupation — almost forgot the essential — to remind you anew that your son — may he live — began Chumash from Parshas Vayikra — which is the alef z'eira — the small alef — said immediately after the erection of the Mishkan. And this happens in every generation — through the true tzaddikim — who build a Mishkan from the good points found in the most wretched of the wretched — even in the sinners of Israel — and so forth. From which the children of the school receive the breath of their mouths which has no sin — and so forth — which is the Torah Azam'rah. And all this you must return every day — and also he himself gives himself life only through this and the like — and in particular in the matter of the conduct of the holy gathering. And in particular now as they are engaging in reading these portions of Vayikra — and saying every day at the beginning of Nissan the inauguration of the altar by the princes — and concluding with the portion of the Menorah — which informs and illuminates to each person that "m'lo kol ha'aretz k'vodo" — "the whole earth is full of His glory" — and so forth and so forth. How great are the chasadim of Hashem — how deep are His thoughts — that we merited in this generation to know from such vitality and restorer of souls as this. More than this there is no leisure to extend. Un taki fort hop — un nor hop — un vider hop — and truly — in all this — joy — and only joy — and joy yet again. And in the language of the Chasidim of the Imperial province — tchak tchak! Overview: 13th of Nissan — Breslov — 5602. To his beloved son. He received his letter with the enclosed letter and also the grapevine wine. He hopes to Hashem to drink the four cups from his wine with Hashem's help. And what he did not write about his son who began Chumash — it was because of preoccupation. And he requests and warns him — do not multiply scrutinizing such matters — for they confuse you for nothing. And may Hashem give you and us a kasher Pesach. Then: postscript — he almost forgot the essential — to remind you anew that your son began Chumash from Parshas Vayikra — which is the alef z'eira — said immediately after the erection of the Mishkan. And this happens in every generation through the true tzaddikim — who build a Mishkan from the good points found in the most wretched — even in the sinners of Israel. From which the children of the school receive the breath of their mouths which has no sin — which is the Torah Azam'rah. And all this you must return every day. And in particular now as they read the portions of Vayikra — and say every day the inauguration of the altar by the princes — and conclude with the portion of the Menorah — which illuminates to each person that "m'lo kol ha'aretz k'vodo." How great are the chasadim of Hashem — how deep are His thoughts — that they merited in this generation to know from such vitality and restorer of souls as this. Un taki fort hop — un nor hop — un vider hop! Tchak tchak! He received his letter via his son Rabbi Shakna — may his light shine — during the past Chol HaMo'ed — and it was a comfort. In particular that you wrote that our friend Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — of blessed memory — was with you — and that he longs for the truth of our love. Would that he merit to overcome the obstacles — and become accustomed to gathering with us — and hold on to the ways of his holy ancestors — and trust in Hashem and lean on the G-d of his fathers — and not go after the vanity — and so forth — which are the foolish counsels of the masses — to be a vain wanderer — and so forth. And what can one do — and the truth is very greatly lacking — until it is very hard to counsel a person for his eternal good — even though it would have been good for him in truth — also materially in this world — as you will understand his words well in the matter of the above-mentioned dear friend. And it is impossible to extend on this in writing. Would that he come here at any rate — at least in passing on his way to Berdichev — and face to face he will speak with him — words of truth flowing from his holy grandfather — who is our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing. And certainly you will strive to speak greatly with him of this — and to show him this letter — in order to urge him to fulfil these words — to be here — for his good in all ways. And in particular in the matter where he sought his good — certainly he will strive in this with Hashem's help — and he hopes to Hashem that he will accomplish. And if — G-d forbid — he does not accomplish through his letters — he will see to speak with them face to face when he is there — if Hashem wills — and certainly they will listen to his words. But for all this — it is essential that he himself be with him — and then he will have an opening to speak with them about this for his good. And a discerning person understands easily. Therefore if he wishes to accomplish the above — it is essential that he be here. And it may be that he can also strive for his good in some other good — and to Hashem the salvation. And more than this he will speak with him face to face when he is here — if Hashem wills. And also last night he received his letter from R.M. — may his light shine. And what he wrote — that it may be — G-d forbid — that he will not come for the holy Shabbas coming upon them for good — and he requested from him to remain for the Shabbas that follows — know my beloved son — that even remaining in his house until the coming holy Shabbas is very hard upon him. But he is compelled to remain — because of their work — that they wrote to him to wait two weeks after Pesach — as is known to him. And were it not for this he would not have lingered until now. Would that he come here for the coming Shabbas — or on Sunday or Monday that follows. He intends to travel immediately to Uman with Hashem's help — for he cannot linger further. Therefore it is essential that he come here for the coming holy Shabbas. And besides — who knows — perhaps on the following Shabbas there will be for him even more obstacles — G-d forbid. And there is no need to extend — for the bearer of this letter is urgent. # שפה URL: https://ajew.org/reader-plain/alim-litrufa/2/384/ # שפה
שפה
Source: https://ajew.org/reader/alim-litrufa/2/384 ## Segment 1
שפה
And he also just now — in the midst of great preoccupation — almost forgot the essential — to remind you anew that your son — may he live — began Chumash from Parshas Vayikra — which is the alef z'eira — the small alef — said immediately after the erection of the Mishkan. And this happens in every generation — through the true tzaddikim — who build a Mishkan from the good points found in the most wretched of the wretched — even in the sinners of Israel — and so forth. From which the children of the school receive the breath of their mouths which has no sin — and so forth — which is the Torah Azam'rah. And all this you must return every day — and also he himself gives himself life only through this and the like — and in particular in the matter of the conduct of the holy gathering. And in particular now as they are engaging in reading these portions of Vayikra — and saying every day at the beginning of Nissan the inauguration of the altar by the princes — and concluding with the portion of the Menorah — which informs and illuminates to each person that "m'lo kol ha'aretz k'vodo" — "the whole earth is full of His glory" — and so forth and so forth. How great are the chasadim of Hashem — how deep are His thoughts — that we merited in this generation to know from such vitality and restorer of souls as this. More than this there is no leisure to extend. Un taki fort hop — un nor hop — un vider hop — and truly — in all this — joy — and only joy — and joy yet again. And in the language of the Chasidim of the Imperial province — tchak tchak! ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' שְׁמִינִי ג' תר"ב.
Overview: 13th of Nissan — Breslov — 5602. To his beloved son. He received his letter with the enclosed letter and also the grapevine wine. He hopes to Hashem to drink the four cups from his wine with Hashem's help. And what he did not write about his son who began Chumash — it was because of preoccupation. And he requests and warns him — do not multiply scrutinizing such matters — for they confuse you for nothing. And may Hashem give you and us a kasher Pesach. Then: postscript — he almost forgot the essential — to remind you anew that your son began Chumash from Parshas Vayikra — which is the alef z'eira — said immediately after the erection of the Mishkan. And this happens in every generation through the true tzaddikim — who build a Mishkan from the good points found in the most wretched — even in the sinners of Israel. From which the children of the school receive the breath of their mouths which has no sin — which is the Torah Azam'rah. And all this you must return every day. And in particular now as they read the portions of Vayikra — and say every day the inauguration of the altar by the princes — and conclude with the portion of the Menorah — which illuminates to each person that "m'lo kol ha'aretz k'vodo." How great are the chasadim of Hashem — how deep are His thoughts — that they merited in this generation to know from such vitality and restorer of souls as this. Un taki fort hop — un nor hop — un vider hop! Tchak tchak! ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר בְּחֹל הַמּוֹעֵד הֶעָבַר וְהָיָה לִי לְנַחַת; בִּפְרָט מַה שֶּׁכָּתַבְתָּ שֶׁהָיָה אֶצְלְךָ יְדִידֵינוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר, נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וַאֲשֶׁר הוּא מִשְׁתּוֹקֵק לַאֲמִתַּת אַהֲבָתֵינוּ וְכוּ'. מִי יִתֵּן שֶׁיִּזְכֶּה לְהִתְגַּבֵּר עַל הַמְּנִיעוֹת, וְיִהְיֶה רָגִיל לְהִתְוַעֵד עִמָּנוּ, וְיֹאחֵז בְּדַרְכֵי אֲבוֹתָיו הַקְּדוֹשִׁים, וְיִבְטַח בַּה' וְיִשָּׁעֵן בֵּאלֹקֵי אֲבוֹתָיו, וְלֹא יֵלֵךְ אַחַר הַהֶבֶל וְכוּ' שֶׁהֵם עֵצוֹת נִבְעָרוֹת שֶׁל הֶהָמוֹן לִהְיוֹת נוֹדֵד שֶׁל שָׁוְא וְכוּ'. וּמַה נַּעֲשֶׂה וְהָאֱמֶת נֶעְדֶּרֶת מְאֹד, עַד שֶׁקָּשֶׁה מְאֹד לְיַעֵץ לָאָדָם לְטוֹבָתוֹ הַנִּצְחִית, אַף עַל פִּי שֶׁהָיָה לוֹ טוֹבָה בֶּאֱמֶת גַּם בְּגַשְׁמִיּוּת בָּעוֹלָם הַזֶּה כַּאֲשֶׁר תָּבִין דְּבָרַי הֵיטֵב בְּעִנְיַן יְדִידֵנוּ הַנַּ"ל. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה בִּכְתָב. מִי יִתֵּן שֶׁיָּבוֹא לְפֹה עַל כָּל פָּנִים מִדֵּי עָבְרוֹ לְבַרְדִּיטְשׁוֹב, וּפָנִים אֶל פָּנִים אֲדַבֵּר בּוֹ, אוּלַי אוּכַל לְהַחֲיוֹתוֹ וְלַהֲשִׁיבוֹ בְּדִבְרֵי אֱמֶת הַנּוֹבְעִים מִזְּקֵנוֹ הַקָּדוֹשׁ, הוּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וּבְוַדַּאי תִּשְׁתַּדֵּל לְדַבֵּר הַרְבֵּה עִמּוֹ מִזֶּה, וּלְהַרְאוֹת לוֹ מִכְתָּב הַזֶּה, כְּדֵי לְזָרְזוֹ שֶׁיְּקַיֵּם דְּבָרַי אֵלֶּה לִהְיוֹת פֹּה לְטוֹבָתוֹ בְּכָל הָאֳפָנִים. וּבִפְרָט בָּעִנְיָן שֶׁבִּקֵּשׁ טוֹבָתִי, בְּוַדַּאי אֶשְׁתַּדֵּל בָּזֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְקִוִּיתִי לַה' שֶׁאֶפְעֹל. וְאִם חַס וְשָׁלוֹם לֹא אֶפְעֹל בְּמִכְתָּבַי, אֶרְאֶה לְדַבֵּר פָּנִים אֶל פָּנִים עִמָּהֶם, כַּאֲשֶׁר אֶהְיֶה שָׁם אִם יִרְצֶה הַשֵּׁם, וּבְוַדַּאי יִשְׁמְעוּ לִדְבָרַי. אֲבָל לְכָל זֶה הַהֶכְרֵחַ שֶׁיִּהְיֶה בְּעַצְמוֹ אֶצְלִי, וְאָז יִהְיֶה לִי פִּתְחוֹן פֶּה לְדַבֵּר עִמָּהֶם בָּזֶה לְטוֹבָתוֹ. וְדַעַת לְנָבוֹן נָקָל. עַל כֵּן אִם הוּא רוֹצֶה לִפְעֹל הַנַּ"ל הַהֶכְרֵחַ שֶׁיִּהְיֶה פֹּה. וְיָכוֹל לִהְיוֹת שֶׁאוּכַל לְהִשְׁתַּדֵּל לְטוֹבָתוֹ עוֹד בְּאֵיזֶה טוֹבָה, וְלַה' הַיְשׁוּעָה. וְיָתֵר מִזֶּה אֲדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים כַּאֲשֶׁר יִהְיֶה פֹּה אִם יִרְצֶה הַשֵּׁם. גַּם בַּלַּיְלָה הֶעָבַר קִבַּלְתִּי מִכְתָּבְךָ מֵר"מ נֵרוֹ יָאִיר. וַאֲשֶׁר כָּתַבְתָּ שֶׁיָּכוֹל לִהְיוֹת שֶׁלֹּא תָּבוֹא חַס וְשָׁלוֹם עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וּבִקַּשְׁתָּ מִמֶּנִּי לְהִתְעַכֵּב עֲבוּרְךָ עַל שַׁבָּת שֶׁאַחֲרָיו, דַּע בְּנִי חֲבִיבִי שֶׁגַּם הָעִכּוּב בְּבֵיתִי עַד שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה קָשֶׁה עָלַי מְאֹד, אַךְ אֲנִי מֻכְרָח לְהִתְעַכֵּב מֵחֲמַת הָעֵסֶק שֶׁלָּנוּ שֶׁכָּתַב אֵלַי לְהַמְתִּין שְׁנֵי שָׁבוּעוֹת אַחַר פֶּסַח כַּיָּדוּעַ לְךָ. וְלוּלֵא זֹאת לֹא הִתְמַהְמַהְתִּי עַד כֹּה, מִי יִתֵּן שֶׁיָּבוֹא לְפֹה עַל שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה, אוֹ בְּיוֹם א' אוֹ ב' שֶׁאַחֲרָיו. בְּדַעְתִּי לִנְסֹעַ מִיָּד לְאוּמַאן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי לֹא אוּכַל לְהִתְמַהְמֵהּ עוֹד עַל כֵּן הַהֶכְרֵחַ שֶׁתָּבוֹא לְפֹה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. גַּם מִי יוֹדֵעַ אוּלַי בְּשַׁבָּת שֶׁאַחֲרָיו יִהְיוּ לְךָ מְנִיעוֹת יוֹתֵר חַס וְשָׁלוֹם. וְאֵין לְהַאֲרִיךְ, כִּי מוֹסֵר כְּתָב זֶה נָחוּץ.
He received his letter via his son Rabbi Shakna — may his light shine — during the past Chol HaMo'ed — and it was a comfort. In particular that you wrote that our friend Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — of blessed memory — was with you — and that he longs for the truth of our love. Would that he merit to overcome the obstacles — and become accustomed to gathering with us — and hold on to the ways of his holy ancestors — and trust in Hashem and lean on the G-d of his fathers — and not go after the vanity — and so forth — which are the foolish counsels of the masses — to be a vain wanderer — and so forth. And what can one do — and the truth is very greatly lacking — until it is very hard to counsel a person for his eternal good — even though it would have been good for him in truth — also materially in this world — as you will understand his words well in the matter of the above-mentioned dear friend. And it is impossible to extend on this in writing. Would that he come here at any rate — at least in passing on his way to Berdichev — and face to face he will speak with him — words of truth flowing from his holy grandfather — who is our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing. And certainly you will strive to speak greatly with him of this — and to show him this letter — in order to urge him to fulfil these words — to be here — for his good in all ways. And in particular in the matter where he sought his good — certainly he will strive in this with Hashem's help — and he hopes to Hashem that he will accomplish. And if — G-d forbid — he does not accomplish through his letters — he will see to speak with them face to face when he is there — if Hashem wills — and certainly they will listen to his words. But for all this — it is essential that he himself be with him — and then he will have an opening to speak with them about this for his good. And a discerning person understands easily. Therefore if he wishes to accomplish the above — it is essential that he be here. And it may be that he can also strive for his good in some other good — and to Hashem the salvation. And more than this he will speak with him face to face when he is here — if Hashem wills. And also last night he received his letter from R.M. — may his light shine. And what he wrote — that it may be — G-d forbid — that he will not come for the holy Shabbas coming upon them for good — and he requested from him to remain for the Shabbas that follows — know my beloved son — that even remaining in his house until the coming holy Shabbas is very hard upon him. But he is compelled to remain — because of their work — that they wrote to him to wait two weeks after Pesach — as is known to him. And were it not for this he would not have lingered until now. Would that he come here for the coming Shabbas — or on Sunday or Monday that follows. He intends to travel immediately to Uman with Hashem's help — for he cannot linger further. Therefore it is essential that he come here for the coming holy Shabbas. And besides — who knows — perhaps on the following Shabbas there will be for him even more obstacles — G-d forbid. And there is no need to extend — for the bearer of this letter is urgent. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
The words of your father — who awaits to see you quickly — in life and peace and joy. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לִידִידִי הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר מְאֹד נִכְסַפְתִּי שֶׁתָּבוֹא עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְהַטּוֹב בְּעֵינֶיךָ עֲשֵׂה. אַךְ מֵעֹצֶם אַהֲבָתְךָ שֶׁבְּלִבִּי לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהַזְכִּירְךָ לְטוֹבָתְךָ הַנִּצְחִיִּית. בִּפְרָט כִּי יָדַעְתִּי כִּי לְבָבְךָ שָׁלֵם עִמָּנוּ, וְנַפְשְׁךָ קְשׁוּרָה בְּנַפְשֵׁנוּ, וּבִשְׁבִיל שְׁטוּת כָּזֶה שֶׁנִּקְשָׁר בְּלִבְּךָ תִּתְעַכֵּב כָּל כָּךְ. לֹא כָּךְ הִיא הַמִּדָּה וְלֹא כָּךְ יָפֶה לְךָ. וּלְכָל מִי שֶׁיֵּשׁ לוֹ דַּעַת כָּל שֶׁהוּא בְּקָדְקֳדוֹ, וְדַי בָּזֶה כָּעֵת.
Nussun of Breslov. ## Segment 8
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
And peace to all our anshei sh'lomaynu with great love. And in particular to his dear exceptional friend — our Teacher the Rabbi Yaakov — may his light shine — he greatly longs that you come for the holy Shabbas coming upon them for good. Do as seems good in your eyes. But from the very great immensity of the love for you in his heart — he could not restrain himself from mentioning this to you — for your eternal good. In particular since he knows that your heart is whole with them — and your soul is bound with their souls — and because of some foolishness that is tied in your heart — you are delaying so greatly. This is not the proper measure and it is not fitting for you. And for whoever has even a modicum of sense — this is enough for now. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 10
וְשָׁלוֹם לַאֲהוּבִי יְדִיד נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק פְּרִי צַדִּיק וְכוּ' מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה.
And peace to my beloved — dear friend of his soul and his heart — the veteran rabbinical scholar — the fruit of the righteous one — and so forth — our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing. ## Segment 11
כְּבָר כָּתַבְתִּי בְּמִכְתָּב לִבְנִי שֶׁיִּחְיֶה כַּמָּה דִּבְרֵי אֱמֶת אֵלֶיךָ. וְתִרְאֶה לְקַיְּמָם לָבוֹא מִיָּד לְפֹה. וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר אֲדַבֵּר עִמְּךָ פֹּה פָּנִים אֶל פָּנִים, תָּבִין בְּעַצְמְךָ אֲשֶׁר צָדְקוּ דְּבָרַי. וְחוּץ מִזֶּה אַתָּה צָרִיךְ לִהְיוֹת פֹּה לְדַבֵּר עִמִּי לְטוֹבָתְךָ בָּזֶה וּבַבָּא לָנֶצַח. וְהַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ תַּעֲלוּמוֹת יוֹדֵעַ כַּמָּה וְכַמָּה אֲנִי מִצְטַעֵר בְּצַעַרְךָ. וּמַזְכִּיר אוֹתְךָ כָּל פַּעַם, בִּפְרָט עַל צִיּוּן הַקָּדוֹשׁ. אַךְ קָשֶׁה מְאֹד לַעֲזֹר לְאָדָם בְּלִי שׁוּם הִתְעוֹרְרוּת מֵעַצְמוֹ כְּלָל. וּבִשְׁבִיל זֶה מְבִיאִין פִּדְיוֹנוֹת לַצַּדִּיקִים וּמְבַקְשִׁים אוֹתָם שֶׁיִּתְפַּלְּלוּ עֲלֵיהֶם, אַף עַל פִּי שֶׁיָּדוּעַ שֶׁהַצַּדִּיקִים מִתְפַּלְּלִים תָּמִיד עַל צָרוֹת יִשְׂרָאֵל וּמוֹסְרִים נַפְשָׁם בַּעֲדָם. אַךְ קָשֶׁה לַעֲזֹר לָאָדָם בְּלִי אִתְעָרוּתָא דִּלְתַתָּא כְּלָל. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה גַּם אֵין הַזְּמַן מַסְפִּיק וְדַי בָּזֶה לֶחָפֵץ בֶּאֱמֶת. וַה' יוֹדֵעַ שֶׁכָּל כַּוָּנָתִי בָּזֶה לְדַבֵּר עִמְּךָ הוּא לְטוֹבָתְךָ, וַאֲנִי מְחֻיָּב לְשָׁרֵת אֶת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, לְהִשְׁתַּדֵּל לְטוֹבַת יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ, וְאֵין בְּיָדִי לַעֲזֹר לָהֶם כִּי אִם בְּדִבְרֵי אֱמֶת שֶׁקִּבַּלְתִּי מִמֶּנּוּ זַ"ל. אֲבָל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הוּא עֵזֶר וִישׁוּעָה יוֹתֵר מֵאֲלָפִים וְרִבְבוֹת זָהָב וָכֶסֶף, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים קיט) טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף. בִּפְרָט חִדּוּשִׁים נוֹרָאִים כָּאֵלֶּה וְכוּ'. וַה' אֱלֹקִים אֱמֶת יָאִיר בְּלִבְּךָ הָאֱמֶת, שֶׁתָּבִין הֵיטֵב דְּבָרַי אֵלֶּה בֶּאֱמֶת, עַד שֶׁתְּדַלֵּג עַל כָּל הַמְּנִיעוֹת שֶׁל הֶבֶל וְתָשׁוּב אֶל הָאֱמֶת, לְמַעַן יִיטַב לְךָ בָּזֶה וּבַבָּא לָעַד וְלָנֶצַח.
He already wrote in the letter to his son — may he live — several words of truth to him. And see to fulfil them — to come here immediately. And if Hashem wills — as he speaks with him here face to face — you will understand yourself that his words were right. And besides this — you need to be here to speak with him for your good in this world and in the World to Come forever. And Hashem Yisborach — Who knows the hidden depths — knows how much and how much he is pained by your pain. And he recalls you every time — and in particular at the holy tziyun. But it is very hard to help a person without any awakening from himself at all. And for this reason — people bring redemption payments to the tzaddikim and request that they pray for them — even though it is known that the tzaddikim always pray for the sufferings of Israel and give their souls for them. But it is hard to help a person without any is'arusa d'l'tata — awakening from below — at all. And there is much to speak of this — but it is impossible in the open field — and time does not suffice. And this is enough for one who truly desires. And Hashem knows that all his intention in speaking with him is for his good. And he is obligated to serve our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — to strive for the good of his precious children — may they live. And he has no power to help them except through the words of truth that he received from him — of blessed memory. But with Hashem's help — it is help and salvation more than thousands and tens of thousands of gold and silver — as it is written: "tov li torat picha mei'alfei zahav va'chasef" — "better for me is the Torah of Your mouth than thousands of gold and silver." [Tehillim 119:72] In particular such awesome novellae as these. And may Hashem our G-d Who is truth — illuminate in your heart the truth — that you understand well these words in truth — until you leap over all the vain obstacles — and return to the truth — that it go well with you in this world and in the World to Come — forever and ever. ## Segment 12
דִּבְרֵי הַמְזָרֶזְךָ וּמְעוֹרֶרְךָ לְטוֹבָתְךָ וּמְחַכֶּה לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
The words of one who urges and awakens you for your good — and awaits to see you quickly in life and peace and joy. Overview: Wednesday, Parshas Sh'mini — after Pesach — Breslov — 5602. To his beloved son. He received his letter via his son Rabbi Shakna during Chol HaMo'ed — and it was a comfort. In particular that their friend Rabbi Nachman — the grandson of our Master — was with him and longs for the truth of their love. Would that he merit to overcome the obstacles — and hold on to the ways of his holy ancestors — and not go after the vanity. And it is very hard to counsel a person for his eternal good when the truth is so greatly lacking. Would that he come here at least in passing on his way to Berdichev — and face to face he will speak with him — words of truth flowing from his holy grandfather. And certainly he will strive to speak greatly with him of this — and show him this letter — in order to urge him to be here — for his good in all ways. And it may be that he can strive for his good in some other good as well. He intends to travel immediately to Uman — and therefore it is essential that he come for the coming Shabbas. Then: postscript to Rabbi Nachman himself — Hashem knows how much and how much he is pained by his pain. He recalls him every time — in particular at the holy tziyun. But it is very hard to help a person without any awakening from himself at all. And for this reason people bring redemption payments to the tzaddikim — even though it is known that the tzaddikim always pray for the sufferings of Israel. But it is hard to help a person without any is'arusa d'l'tata at all. And he is obligated to serve our Master and strive for the good of his precious children. And with Hashem's help — the words of truth that he received from him are help and salvation more than thousands of gold and silver — "tov li torat picha mei'alfei zahav va'chasef." Overview: Wednesday, Parshas Sh'mini — after Pesach — Breslov — 5602. To his beloved son. He received his letter via his son Rabbi Shakna during Chol HaMo'ed — and it was a comfort. In particular that their friend Rabbi Nachman — the grandson of our Master — was with him and longs for the truth of their love. Would that he merit to overcome the obstacles — and hold on to the ways of his holy ancestors — and not go after the vanity. And it is very hard to counsel a person for his eternal good when the truth is so greatly lacking. Would that he come here at least in passing on his way to Berdichev — and face to face he will speak with him — words of truth flowing from his holy grandfather. And certainly he will strive to speak greatly with him of this — and show him this letter — in order to urge him to be here — for his good in all ways. And it may be that he can strive for his good in some other good as well. He intends to travel immediately to Uman — and therefore it is essential that he come for the coming Shabbas. Then: postscript to Rabbi Nachman himself — Hashem knows how much and how much he is pained by his pain. He recalls him every time — in particular at the holy tziyun. But it is very hard to help a person without any awakening from himself at all. And for this reason people bring redemption payments to the tzaddikim — even though it is known that the tzaddikim always pray for the sufferings of Israel. But it is hard to help a person without any is'arusa d'l'tata at all. And he is obligated to serve our Master and strive for the good of his precious children. And with Hashem's help — the words of truth that he received from him are help and salvation more than thousands of gold and silver — "tov li torat picha mei'alfei zahav va'chasef." The words of your father — who awaits to see you quickly — in life and peace and joy. Nussun of Breslov. Overview: Friday, Erev Shabbas Kodesh Parshas Sh'mini — after midday — Breslov — 5602. To Yitzchok. Until now he was standing and waiting for him to come — and from Heaven he was delayed. And just now Rabbi Dovid arrived and brought his letter with the money for the pidyon nefesh. May Hashem have mercy on him and on them — and send complete healing — healing of the soul and healing of the body — among the rest of the sick of Israel. From yourself you understand the immensity of the pain he had from this — but even so it gave their souls great life — to see at any rate the handwriting from him — to know why he was delayed. On this too one must say — certainly all is for good — and all that Heaven does — it does for good. And one can also attribute the lack to oneself — that one did not overcome the obstacle as one should. But even so — G-d forbid that you fall in your mind because of this — for the ways of Hashem are very very exalted. He already heard from him — of blessed memory — explicitly (Sichos HaRa"n 14) — that even when one does not bring from potential to actual what one desires in any holy matter — even so the will itself is very good. Even though it is explained in the Torah "vihi na pi sh'nayim" (Likutai Moharan part 1 ch. 66) that this is not sufficient — even so — if only they would hold on to this — that the will at any rate be very strong. And praised be G-d — your will is good and very strong. And what can one do — ones Rachmana patrei. He stands and waits now that he will come on Sunday — if Hashem wills. He will not travel before the coming Sunday. And may Hashem in His mercies support him quickly — and he will return to his former strength in completeness — and he will strengthen himself with all strength to receive the Shabbas in great joy. And to Hashem the salvation — that they always be together — even when they do not see each other — for the bodies are far apart and the souls are close — and all of us are bound together in the root of nefesh-ruach-neshamah in the true tzaddik — and this is all our hope forever. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שפו URL: https://ajew.org/reader-plain/alim-litrufa/2/385/ # שפו
שפו
Source: https://ajew.org/reader/alim-litrufa/2/385 ## Segment 1
שפו
The words of one who urges and awakens you for your good — and awaits to see you quickly in life and peace and joy. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ שְׁמִינִי ג' אַחַר חֲצוֹת תר"ב.
Overview: Wednesday, Parshas Sh'mini — after Pesach — Breslov — 5602. To his beloved son. He received his letter via his son Rabbi Shakna during Chol HaMo'ed — and it was a comfort. In particular that their friend Rabbi Nachman — the grandson of our Master — was with him and longs for the truth of their love. Would that he merit to overcome the obstacles — and hold on to the ways of his holy ancestors — and not go after the vanity. And it is very hard to counsel a person for his eternal good when the truth is so greatly lacking. Would that he come here at least in passing on his way to Berdichev — and face to face he will speak with him — words of truth flowing from his holy grandfather. And certainly he will strive to speak greatly with him of this — and show him this letter — in order to urge him to be here — for his good in all ways. And it may be that he can strive for his good in some other good as well. He intends to travel immediately to Uman — and therefore it is essential that he come for the coming Shabbas. Then: postscript to Rabbi Nachman himself — Hashem knows how much and how much he is pained by his pain. He recalls him every time — in particular at the holy tziyun. But it is very hard to help a person without any awakening from himself at all. And for this reason people bring redemption payments to the tzaddikim — even though it is known that the tzaddikim always pray for the sufferings of Israel. But it is hard to help a person without any is'arusa d'l'tata at all. And he is obligated to serve our Master and strive for the good of his precious children. And with Hashem's help — the words of truth that he received from him are help and salvation more than thousands of gold and silver — "tov li torat picha mei'alfei zahav va'chasef." ## Segment 3
שָׁלוֹם וְחַיִּים לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Until now he was standing and waiting for you to come — and what can one do — and from Heaven he was delayed. And at this hour — Rabbi Dovid — may his light shine — arrived and brought his letter with the money for the pidyon nefesh. May Hashem Yisborach have mercy on you and on him — and send you complete healing from Heaven — healing of the soul and healing of the body — among the rest of the sick of Israel — Amen so may it be His will. And from yourself you understand the immensity of the pain he had from this — but even so it gave their souls very great life — in seeing at any rate the handwriting from him — to know why he was delayed — for they were waiting greatly for this — that some information would arrive from him in any case. And on this too one must say — certainly everything is for good — and all that Heaven does — it does for good — even if it prevents from holy matters. And one can also attribute the lack to oneself — that one did not overcome the obstacle as one should. But even so — G-d forbid that you fall in your mind because of this my beloved son — for the ways of Hashem are very very exalted. And he already heard from him — of blessed memory — explicitly (Sichos HaRa"n 14) — that even when one does not bring from potential to actual what one desires — in any holy matter — even so — the will itself is very good. Even though it is explained in the Torah "vihi na pi sh'nayim" (Likutai Moharan part 1 ch. 66) that this is not sufficient — even so — if only they would hold on to this — that the will at any rate be very strong toward Hashem and His Torah. As they have already heard greatly from him of this. And praised be G-d — your will is good and very strong. And what can one do — ones Rachmana patrei — the Merciful One exempts one who is forced. And he is standing and waiting now — that you will merit at any rate to come here on Sunday if Hashem wills — as you wrote. And although he is very eager for his road — even so he will not travel before the coming Sunday. And if only he will travel after midday on the coming Sunday — for it may be that he will remain until Tuesday — if Hashem wills. And "u'mei'Hashem mitz'adei gever konanu" — "and from Hashem the steps of a man are established." More than this there is no leisure to extend — out of honor for the holy Shabbas. And this letter he is sending via a non-Jew — the bearer of this letter. And may Hashem in His mercies support you quickly — and you will return to your former strength in completeness — and you will strengthen and fortify yourself with all strength to receive the Shabbas in great joy — in what you merited — that you have good desires to be with them together. And to Hashem the salvation — that they always be together — even when they do not see each other — for the bodies are far apart and the souls are close — and all of us are bound together in the root of nefesh-ruach-neshamah in the true tzaddik — and so forth — and this is all our hope forever. ## Segment 4
עַד הֵנָּה הָיִיתִי עוֹמֵד וּמְצַפֶּה שֶׁתָּבוֹא, וּמַה נַּעֲשֶׂה וּמִשָּׁמַיִם הוּא דְּעִכְּבוּךָ. וּבְשָׁעָה זֹאת בָּא רַבִּי דָּוִד נֵרוֹ יָאִיר וְהֵבִיא מִכְתָּבְךָ עִם הַמָּעוֹת לְפִדְיוֹן נֶפֶשׁ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֶיךָ וְעָלַי, וְיִשְׁלַח לְךָ רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל, אָמֵן כֵּן יְהִי רָצוֹן. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַצַּעַר שֶׁהָיָה לִי מִזֶּה, אַךְ אַף עַל פִּי כֵן הֶחֱיָה נַפְשֵׁנוּ מְאֹד בִּרְאוֹתִי עַל כָּל פָּנִים מִכְתַּב יָדְךָ לָדַעַת עִכּוּבְךָ, כִּי הָיִינוּ מְצַפִּים מְאֹד לָזֶה שֶׁיַּגִּיעַ עַל כָּל פָּנִים אֵיזֶה יְדִיעָה מֵאִתְּךָ. וְגַם עַל זֶה מֻכְרָחִים לוֹמַר שֶׁבְּוַדַּאי הַכֹּל לְטוֹבָה, וְכָל מַה דְּעָבְדִין מִן שְׁמַיָּא לְטָב עָבְדִין אִם אַף שֶׁמּוֹנְעִין מִדְּבָרִים שֶׁבִּקְדֻשָּׁה; וְגַם יְכוֹלִין לִתְלוֹת הַחִסָּרוֹן בְּעַצְמוֹ שֶׁלֹּא הִתְגַבֵּר כָּרָאוּי כְּנֶגֶד הַמְּנִיעָה. אַף עַל פִּי כֵן חָלִילָה לְךָ בְּנִי חֲבִיבִי מִלִּפֹּל בְּדַעְתְּךָ מֵחֲמַת זֶה, כִּי דַּרְכֵי ה' נִשְׂגָּבִים מְאֹד מְאֹד. וּכְבָר שָׁמַעְתִּי מִמֶּנּוּ זַ"ל בְּפֵרוּשׁ (שִׂיחוֹת הָרַ"ן סִימָן יד) שֶׁאֲפִלּוּ כְּשֶׁאֵין מוֹצִיאִין מִכֹּחַ אֶל הַפֹּעַל מַה שֶׁחֲפֵצִים אֵיזֶה דָּבָר שֶׁבִּקְדֻשָּׁה, אַף עַל פִּי כֵן הָרָצוֹן בְּעַצְמוֹ טוֹב מְאֹד; אַף עַל פִּי שֶׁמְּבֹאָר בְּהַתּוֹרָה "וִיהִי נָא פִּי שְׁנַיִם" (לִקּוּטֵי מוֹהֲרַ"ן חֵלֶק א סִימָן סו) שֶׁאֵין דַּי בָּזֶה וְכוּ', אַף עַל פִּי כֵן הַלְוַאי שֶׁנֹּאחֵז בָּזֶה שֶׁיִּהְיֶה הָרָצוֹן עַל כָּל פָּנִים חָזָק מְאֹד לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ וְכוּ'. כַּאֲשֶׁר כְּבָר שְׁמַעְתֶּם מִמֶּנִּי בָּזֶה הַרְבֵּה. וּתְהִלָּה לָאֵל רְצוֹנְךָ טוֹב וְחָזָק מְאֹד, וּמַה נַּעֲשֶׂה אֹנֶס רַחֲמָנָא פַּטְרֵיהּ. וַאֲנִי עוֹמֵד וּמְצַפֶּה עַתָּה שֶׁתִּזְכֶּה עַל כָּל פָּנִים לָבוֹא לְפֹה בְּיוֹם ב' אִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר כָּתַבְתָּ, וְאִם כִּי אֲנִי נֶחְפָּז מְאֹד לְדַרְכִּי, אַף עַל פִּי כֵן לֹא אֶסַּע קֹדֶם יוֹם ב' הַבָּא עָלֵינוּ לְטוֹבָה. וְהַלְּוַאי שֶׁאֶסַּע אַחַר חֲצוֹת יוֹם ב' הַבָּא עָלֵינוּ לְטוֹבָה כִּי יָכוֹל לִהְיוֹת שֶׁאֶתְעַכֵּב עַד יוֹם ג' אִם יִרְצֶה הַשֵּׁם, וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ מֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ. וְהָאִגֶּרֶת הַזֹּאת אֲנִי שׁוֹלֵחַ עַל יְדֵי עָרֵל מוֹסֵר כְּתָב זֶה, וַה' בְּרַחֲמָיו יִסְעָדְךָ מְהֵרָה, וְתָשׁוּב לְאֵיתָנְךָ בִּשְׁלֵמוּת, וְתִתְגַּבֵּר וְתִתְחַזֵּק בְּכָל עֹז לְקַבֵּל שַׁבָּת בְּשִׂמְחָה גְּדוֹלָה, מַה שֶּׁזָּכִיתָ שֶׁיִהְיֶה לְךָ רְצוֹנוֹת טוֹבִים לִהְיוֹת עִמָּנוּ יַחַד. וְלַה' הַיְשׁוּעָה שֶׁנִּהְיֶה תָּמִיד בְּיַחַד אֲפִלּוּ כְּשֶׁאֵין אָנוּ רוֹאִין זֶה אֶת זֶה, כִּי הַגּוּפִים רְחוֹקִים וְהַנְּפָשׁוֹת קְרוֹבִים, וְכֻלָּנוּ קְשׁוּרִים יַחַד בְּשֹׁרֶשׁ נֶפֶשׁ־רוּחַ־נְשָׁמָה בְּהַצַּדִּיק הָאֱמֶת וְכוּ' וְזֶה כָּל תִּקְוָתֵנוּ לָנֶצַח.
The words of your father — who awaits to see you quickly — in life and peace and joy. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה.
Nussun of Breslov. Overview: Friday, Erev Shabbas Kodesh Parshas Sh'mini — after midday — Breslov — 5602. To Yitzchok. Until now he was standing and waiting for him to come — and from Heaven he was delayed. And just now Rabbi Dovid arrived and brought his letter with the money for the pidyon nefesh. May Hashem have mercy on him and on them — and send complete healing — healing of the soul and healing of the body — among the rest of the sick of Israel. From yourself you understand the immensity of the pain he had from this — but even so it gave their souls great life — to see at any rate the handwriting from him — to know why he was delayed. On this too one must say — certainly all is for good — and all that Heaven does — it does for good. And one can also attribute the lack to oneself — that one did not overcome the obstacle as one should. But even so — G-d forbid that you fall in your mind because of this — for the ways of Hashem are very very exalted. He already heard from him — of blessed memory — explicitly (Sichos HaRa"n 14) — that even when one does not bring from potential to actual what one desires in any holy matter — even so the will itself is very good. Even though it is explained in the Torah "vihi na pi sh'nayim" (Likutai Moharan part 1 ch. 66) that this is not sufficient — even so — if only they would hold on to this — that the will at any rate be very strong. And praised be G-d — your will is good and very strong. And what can one do — ones Rachmana patrei. He stands and waits now that he will come on Sunday — if Hashem wills. He will not travel before the coming Sunday. And may Hashem in His mercies support him quickly — and he will return to his former strength in completeness — and he will strengthen himself with all strength to receive the Shabbas in great joy. And to Hashem the salvation — that they always be together — even when they do not see each other — for the bodies are far apart and the souls are close — and all of us are bound together in the root of nefesh-ruach-neshamah in the true tzaddik — and this is all our hope forever. Know my beloved son — that he arrived here to Berdichev on the past Tuesday. And he will remain here for the coming holy Shabbas — may Hashem Yisborach grant them to receive the holy Shabbas as befitting. And everywhere one comes — and in particular here — one hears cries and sighs and sounds of wants — almost without measure. And one who understands hears from all of them hints — that there is no place to flee from the afflictions — G-d protect us — and from all the lacks — except to Hashem Yisborach — to the Torah and to the prayer. And even one who does not fulfil this as befitting — must strengthen himself to rejoice in his portion — that he knows at least something of this — and accustom himself to walk in the ways of truth that our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — brought to light. And to give thanks for the past — for all the expansions found within the troubles and the distress themselves — and to rejoice in them — and to request for the future. If he were to tell — how much and how much one must go in this — pages of parchment would run out. Be strong my son — and be strong — for Hashem is still with you and thinking of your rectification — and certainly He will not abandon you. And begin now to long for the holiness of the holy Rosh Hashana — for the holiness of the holy gathering. And be very accustomed to the books of our Master our Teacher and our Rebbe — the memory of the righteous one for a blessing — and in what they merited to explain and to make new in them — and you will find rest for your soul — to strengthen yourself every day in Torah and conversation which is prayer — and to strengthen yourself in joy in all the ways of his holy counsels — however it is — and to await salvation always. For Hashem will never abandon — la shavek v'la sh'vak. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שפז URL: https://ajew.org/reader-plain/alim-litrufa/2/386/ # שפז
שפז
Source: https://ajew.org/reader/alim-litrufa/2/386 ## Segment 1
שפז
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' שְׁלַח לְךָ תר"ב בַּרְדִּיטְשׁוֹב.
Overview: Friday, Erev Shabbas Kodesh Parshas Sh'mini — after midday — Breslov — 5602. To Yitzchok. Until now he was standing and waiting for him to come — and from Heaven he was delayed. And just now Rabbi Dovid arrived and brought his letter with the money for the pidyon nefesh. May Hashem have mercy on him and on them — and send complete healing — healing of the soul and healing of the body — among the rest of the sick of Israel. From yourself you understand the immensity of the pain he had from this — but even so it gave their souls great life — to see at any rate the handwriting from him — to know why he was delayed. On this too one must say — certainly all is for good — and all that Heaven does — it does for good. And one can also attribute the lack to oneself — that one did not overcome the obstacle as one should. But even so — G-d forbid that you fall in your mind because of this — for the ways of Hashem are very very exalted. He already heard from him — of blessed memory — explicitly (Sichos HaRa"n 14) — that even when one does not bring from potential to actual what one desires in any holy matter — even so the will itself is very good. Even though it is explained in the Torah "vihi na pi sh'nayim" (Likutai Moharan part 1 ch. 66) that this is not sufficient — even so — if only they would hold on to this — that the will at any rate be very strong. And praised be G-d — your will is good and very strong. And what can one do — ones Rachmana patrei. He stands and waits now that he will come on Sunday — if Hashem wills. He will not travel before the coming Sunday. And may Hashem in His mercies support him quickly — and he will return to his former strength in completeness — and he will strengthen himself with all strength to receive the Shabbas in great joy. And to Hashem the salvation — that they always be together — even when they do not see each other — for the bodies are far apart and the souls are close — and all of us are bound together in the root of nefesh-ruach-neshamah in the true tzaddik — and this is all our hope forever. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Know my beloved son — that he arrived here to Berdichev on the past Tuesday. And he will remain here for the coming holy Shabbas — may Hashem Yisborach grant them to receive the holy Shabbas as befitting. And everywhere one comes — and in particular here — one hears cries and sighs and sounds of wants — almost without measure. And one who understands hears from all of them hints — that there is no place to flee from the afflictions — G-d protect us — and from all the lacks — except to Hashem Yisborach — to the Torah and to the prayer. And even one who does not fulfil this as befitting — must strengthen himself to rejoice in his portion — that he knows at least something of this — and accustom himself to walk in the ways of truth that our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — brought to light. And to give thanks for the past — for all the expansions found within the troubles and the distress themselves — and to rejoice in them — and to request for the future. If he were to tell — how much and how much one must go in this — pages of parchment would run out. Be strong my son — and be strong — for Hashem is still with you and thinking of your rectification — and certainly He will not abandon you. And begin now to long for the holiness of the holy Rosh Hashana — for the holiness of the holy gathering. And be very accustomed to the books of our Master our Teacher and our Rebbe — the memory of the righteous one for a blessing — and in what they merited to explain and to make new in them — and you will find rest for your soul — to strengthen yourself every day in Torah and conversation which is prayer — and to strengthen yourself in joy in all the ways of his holy counsels — however it is — and to await salvation always. For Hashem will never abandon — la shavek v'la sh'vak. ## Segment 4
דַּע בְּנִי חֲבִיבִי, כִּי בָּאתִי לְפֹה בַּרְדִּיטְשׁוֹב בְּיוֹם ג' הֶעָבַר. וְאֶתְעַכֵּב פֹּה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַבֵּל שַׁבַּת קֹדֶשׁ כָּרָאוּי. וּבְכָל מָקוֹם שֶׁבָּאִים וּבִפְרָט פֹּה, שׁוֹמְעִים צְעָקוֹת וַאֲנָחוֹת וְקוֹלוֹת שֶׁל חֶסְרוֹנוֹת כִּמְעַט בְּלִי שִׁעוּר. וְהַמֵּבִין שׁוֹמֵעַ מִכֻּלָּם רְמָזִים שֶׁאֵין מָקוֹם לָנוּס מֵהַפְּגָעִים רַחֲמָנָא לִצְלַן וּמִכָּל הַחֶסְרוֹנוֹת וְכוּ', כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ אֶל הַתּוֹרָה וְאֶל הַתְּפִלָּה וְכוּ'. וַאֲפִלּוּ מִי שֶׁאֵינוֹ מְקַיֵּם זֹאת כָּרָאוּי, צָרִיךְ לְהִתְגַּבֵּר לִשְׂמֹחַ עַל חֶלְקוֹ שֶׁיּוֹדֵעַ עַל כָּל פָּנִים קְצָת מִזֶּה, וּלְהַרְגִּיל עַצְמוֹ לֵילֵךְ בְּדַרְכֵי אֱמֶת שֶׁהוֹצִיא לָאוֹר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְלִהְיוֹת מוֹדֶה עַל הֶעָבָר עַל כָּל הַהַרְחָבוֹת שֶׁמּוֹצְאִין בְּתוֹךְ הַצָּרוֹת וְהַדַּחֲקוּת בְּעַצְמָן, וְלִשְׂמֹחַ בָּהֶם וּלְבַקֵּשׁ עַל לְהַבָּא וְכוּ'. אִם אָמַרְתִּי אֲסַפֵּר כְּמוֹ, כַּמָּה וְכַמָּה צְרִיכִין לֵילֵךְ בָּזֶה יִקְצְרוּ הֲמוֹן יְרִיעוֹת. חֲזַק בְּנִי וַחֲזַק, כִּי עֲדַיִן ה' עִמְּךָ וְחוֹשֵׁב עַל תִּקּוּנְךָ, וּבְוַדַּאי לֹא יַעֲזֹב אוֹתְךָ. וְתַתְחִיל מֵעַתָּה לְהִתְגַּעְגֵּעַ לִקְדֻשַּׁת רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ, לִקְדֻשַּׁת הַקִּבּוּץ הַקָּדוֹשׁ וְכוּ'. וְתִהְיֶה רָגִיל מְאֹד בְּסִפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, וּבַמֶּה שֶׁזָּכִינוּ לְבָאֵר וּלְחַדֵּשׁ בָּהֶם, וְתִמְצָא מַרְגּוֹעַ לְנַפְשְׁךָ לְהִתְחַזֵּק בְּכָל יוֹם בְּתוֹרָה וְשִׂיחָה זוֹ תְּפִלָּה, וּלְהִתְחַזֵּק בְּשִׂמְחָה בְּכָל דַּרְכֵי עֲצוֹתָיו הַקְּדוֹשׁוֹת אֵיךְ שֶׁהוּא, וּלְצַפּוֹת לִישׁוּעָה תָּמִיד. כִּי לֹא יִזְנַח לְעוֹלָם ה' לָא שָׁבֵק וְלָא שְׁבַק.
The words of your father — who awaits salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִישׁוּעָה
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ.
And extend peace to all our anshei sh'lomaynu. Overview: Thursday, Parshas Shelach — Berdichev — 5602. To Yitzchok and all his household. He arrived here to Berdichev on the past Tuesday — and will remain for the coming holy Shabbas. Everywhere one comes — and in particular here — one hears cries and sighs and sounds of wants — almost without measure. And one who understands hears from all of them hints — that there is no place to flee from the afflictions and from all the lacks — except to Hashem — to the Torah and to the prayer. And even one who does not fulfil this as befitting — must strengthen himself to rejoice in his portion — that he knows at least something of this — and accustom himself to walk in the ways of truth that our Master brought to light. And to give thanks for the past — for all the expansions found within the troubles and the distress themselves — and to rejoice in them — and to request for the future. If he were to tell how much and how much one must go in this — pages of parchment would run out. Be strong my son — and be strong — for Hashem is still with you and thinking of your rectification — and certainly He will not abandon you. And begin now to long for the holiness of the holy Rosh Hashana — for the holiness of the holy gathering. And be very accustomed to the books of our Master — and in what they merited to explain and make new in them — and you will find rest for your soul — to strengthen yourself every day in Torah and conversation which is prayer — and in joy in all the ways of his holy counsels — and to await salvation always. For Hashem will never abandon — la shavek v'la sh'vak. He received his letter today — and he already preceded to send him his letter from here. He did not procure money here from the city at all — only a little from his brother-in-law and from his innkeeper — and he still does not know if it will suffice for the expenses to Uman. And all that the Merciful One does — He does for good — his eyes are lifted to Him alone — until He will grace all of them in material and spiritual. What one sees on the road — one sees more — and in particular in the great cities like here. The cry of each person and his bitterness reaches to the heavens. And one who understands hears that in their inwardness they are crying: what is the purpose — and what will become of us in the end. But in their externality one hears more the cry of the finding of existence — of what each and every person finds — which is the matter: "u'motzei ani mar mi'maves es ha'ishah" — "and I find more bitter than death — the woman" — which is the livelihood — as our Sages of blessed memory said. [Yevamos 63b] [The Talmudic passage: what is the verse referring to? The ishah — the wife — the Sages interpret as the livelihood — the pursuit of one's existence — which is more bitter than death. Reb Nussun takes this teaching and applies it with great compassion to the universal human cry he witnesses in Berdichev — the great commercial city — where the bitterness of earning one's bread fills the air] And also literally — what they suffer from her — and the essential in the matter of the livelihood. And one sees with one's own senses what our Master our Teacher and our Rebbe — of blessed memory — said — that were it not for the salt — the world could not endure the bitterness — as is explained in Likutai Moharan part 1 ch. 23. And this is his consolation in his poverty — in what he knows clearly all this. And in the great chasadim of Hashem — He informed him of the covenant of eternal salt that sweetens all this. Mah nashiv laHashem kol tagmulohi aleinu. # שפח URL: https://ajew.org/reader-plain/alim-litrufa/2/387/ # שפח
שפח
Source: https://ajew.org/reader/alim-litrufa/2/387 ## Segment 1
שפח
And extend peace to all our anshei sh'lomaynu. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' רֹאשׁ חֹדֶשׁ תַּמּוּז תר"ב בַּרְדִּיטְשׁוֹב.
Overview: Thursday, Parshas Shelach — Berdichev — 5602. To Yitzchok and all his household. He arrived here to Berdichev on the past Tuesday — and will remain for the coming holy Shabbas. Everywhere one comes — and in particular here — one hears cries and sighs and sounds of wants — almost without measure. And one who understands hears from all of them hints — that there is no place to flee from the afflictions and from all the lacks — except to Hashem — to the Torah and to the prayer. And even one who does not fulfil this as befitting — must strengthen himself to rejoice in his portion — that he knows at least something of this — and accustom himself to walk in the ways of truth that our Master brought to light. And to give thanks for the past — for all the expansions found within the troubles and the distress themselves — and to rejoice in them — and to request for the future. If he were to tell how much and how much one must go in this — pages of parchment would run out. Be strong my son — and be strong — for Hashem is still with you and thinking of your rectification — and certainly He will not abandon you. And begin now to long for the holiness of the holy Rosh Hashana — for the holiness of the holy gathering. And be very accustomed to the books of our Master — and in what they merited to explain and make new in them — and you will find rest for your soul — to strengthen yourself every day in Torah and conversation which is prayer — and in joy in all the ways of his holy counsels — and to await salvation always. For Hashem will never abandon — la shavek v'la sh'vak. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letter today — and he already preceded to send him his letter from here. He did not procure money here from the city at all — only a little from his brother-in-law and from his innkeeper — and he still does not know if it will suffice for the expenses to Uman. And all that the Merciful One does — He does for good — his eyes are lifted to Him alone — until He will grace all of them in material and spiritual. What one sees on the road — one sees more — and in particular in the great cities like here. The cry of each person and his bitterness reaches to the heavens. And one who understands hears that in their inwardness they are crying: what is the purpose — and what will become of us in the end. But in their externality one hears more the cry of the finding of existence — of what each and every person finds — which is the matter: "u'motzei ani mar mi'maves es ha'ishah" — "and I find more bitter than death — the woman" — which is the livelihood — as our Sages of blessed memory said. [Yevamos 63b] [The Talmudic passage: what is the verse referring to? The ishah — the wife — the Sages interpret as the livelihood — the pursuit of one's existence — which is more bitter than death. Reb Nussun takes this teaching and applies it with great compassion to the universal human cry he witnesses in Berdichev — the great commercial city — where the bitterness of earning one's bread fills the air] And also literally — what they suffer from her — and the essential in the matter of the livelihood. And one sees with one's own senses what our Master our Teacher and our Rebbe — of blessed memory — said — that were it not for the salt — the world could not endure the bitterness — as is explained in Likutai Moharan part 1 ch. 23. And this is his consolation in his poverty — in what he knows clearly all this. And in the great chasadim of Hashem — He informed him of the covenant of eternal salt that sweetens all this. Mah nashiv laHashem kol tagmulohi aleinu. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם, וּכְבָר הִקְדַּמְתִּי לִשְׁלֹחַ לְךָ מִכְתָּבִי מִפֹּה. מָעוֹת לֹא פָּעַלְתִּי פֹּה מֵהָעִיר כְּלָל, רַק מְעַט מִגִּיסִי וּמִבֵּית הָאַכְסְנַאי שֶׁלִּי, וַעֲדַיִן אֵינִי יוֹדֵעַ אִם יַסְפִּיק עַל הוֹצָאוֹת לְאוּמַאן. וְכָל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד, עֵינַי תְּלוּיוֹת אֵלָיו יִתְבָּרַךְ לְבַד עַד שֶׁיְּחָנֵּנוּ כֻּלָּנוּ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם רוֹאִין בַּדֶּרֶךְ בְּיוֹתֵר, בִּפְרָט בַּכְּרַכִּים הַגְּדוֹלִים כְּמוֹ פֹּה. צַעֲקַת כָּל אֶחָד וּמְרִירוּתוֹ עַד לַשָּׁמַיִם יַגִּיעַ. וְהַמֵּבִין שׁוֹמֵעַ שֶׁבִּפְנִימִיּוּתָם צוֹעֲקִים מַה הַתַּכְלִית וּמַה יִּהְיֶה בְּסוֹפֵנוּ וְכוּ'. אַךְ בְּחִיצוֹנִיּוּת שׁוֹמְעִים בְּיוֹתֵר צַעֲקַת הַמְּצִיאָה שֶׁמּוֹצֵא כָּל אֶחָד וְאֶחָד שֶׁהוּא עִנְיַן וּמוֹצֵא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה שֶׁהוּא הַפַּרְנָסָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (יְבָמוֹת סג:). וְגַם כִּפְשׁוּטוֹ מַה שֶּׁסּוֹבְלִים מִמֶּנָּה וְהָעִקָּר בִּדְבַר הַפַּרְנָסָה. וְרוֹאִים בַּחוּשׁ מַה שֶּׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁאִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכִיל לְמִסְבַּל מְרִירוּתָא (לִקּוּטֵי מוֹהֲרַ"ן קַמָּא סִימָן כג), וְזֹאת נֶחָמָתִי בְעָנְיִי מַה שֶּׁאֲנִי יוֹדֵעַ בְּבֵרוּר כָּל זֶה. וּבְחַסְדֵי ה' הַגְּדוֹלִים הוֹדִיעַ לִי מֵהַבְּרִית מֶלַח עוֹלָם הַמַּמְתִּיק כָּל זֶה, מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ.
Nussun of Breslov. Overview: Wednesday, Rosh Chodesh Tammuz — Berdichev — 5602. To Yitzchok and all his household. He received his letter today — and he already preceded to send him his letter from here. He did not procure money here from the city at all — only a little from his brother-in-law and from his innkeeper — and he still does not know if it will suffice for the expenses to Uman. And all that the Merciful One does — He does for good — his eyes are lifted to Him alone. What one sees on the road — one sees more — and in particular in the great cities like here. The cry of each person and his bitterness reaches to the heavens. And one who understands hears that in their inwardness they are crying: what is the purpose — and what will become of us in the end. But in their externality one hears more the cry of the finding of existence — "u'motzei ani mar mi'maves es ha'ishah" — which is the livelihood — as our Sages said (Yevamos 63b). And also literally — what they suffer from her — and the essential in the matter of the livelihood. And one sees with one's own senses what our Master said — that were it not for the salt — the world could not endure the bitterness — as explained in Likutai Moharan part 1 ch. 23. And this is his consolation in his poverty — in what he knows clearly all this. And in the great chasadim of Hashem — He informed him of the covenant of eternal salt that sweetens all this. Mah nashiv laHashem kol tagmulohi aleinu. # שפט URL: https://ajew.org/reader-plain/alim-litrufa/2/388/ # שפט
שפט
Source: https://ajew.org/reader/alim-litrufa/2/388 ## Segment 1
שפט
Nussun of Breslov. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם ב' חֻקַּת תר"ב אוּמַאן.
Overview: Wednesday, Rosh Chodesh Tammuz — Berdichev — 5602. To Yitzchok and all his household. He received his letter today — and he already preceded to send him his letter from here. He did not procure money here from the city at all — only a little from his brother-in-law and from his innkeeper — and he still does not know if it will suffice for the expenses to Uman. And all that the Merciful One does — He does for good — his eyes are lifted to Him alone. What one sees on the road — one sees more — and in particular in the great cities like here. The cry of each person and his bitterness reaches to the heavens. And one who understands hears that in their inwardness they are crying: what is the purpose — and what will become of us in the end. But in their externality one hears more the cry of the finding of existence — "u'motzei ani mar mi'maves es ha'ishah" — which is the livelihood — as our Sages said (Yevamos 63b). And also literally — what they suffer from her — and the essential in the matter of the livelihood. And one sees with one's own senses what our Master said — that were it not for the salt — the world could not endure the bitterness — as explained in Likutai Moharan part 1 ch. 23. And this is his consolation in his poverty — in what he knows clearly all this. And in the great chasadim of Hashem — He informed him of the covenant of eternal salt that sweetens all this. Mah nashiv laHashem kol tagmulohi aleinu. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי, מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו, שֶׁיִּחְיוּ.
Know my beloved son — that yesterday he arrived at midday here to the congregation of Uman. Blessed be Hashem Who brought him until here. This is his portion from all his toil — that he merits every time to be here at the holy and awesome tziyun such as this. And he knows of the hidden light there. Mah ashiv laHashem kol tagmulohi alai. ## Segment 4
דַּע בְּנִי יַקִּירִי, כִּי אֶתְמוֹל בָּאתִי כַּחֲצוֹת הַיּוֹם לְפֹה קְהִלַּת אוּמַאן. בָּרוּךְ־הַשֵּׁם, אֲשֶׁר הֱבִיאַנִי עַד הֲלֹם. זֶה חֶלְקִי מִכָּל עֲמָלִי, מַה שֶּׁאֲנִי זוֹכֶה כָּל פַּעַם לִהְיוֹת פֹּה עַל צִיּוּן קָדוֹשׁ וְנוֹרָא וְכוּ' כָּזֶה, וַאֲנִי יוֹדֵעַ מֵהָאוֹר הַגָּנוּז שָׁם וְכוּ'; מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי.
And already today he merited to be there — at the holy tziyun. May the Master of Mercy hear their groaning and see the yearning of their eyes for His true salvation — and for His name's sake — may He act in His mercies — that we walk in His statutes and keep His commandments — and may He remove the heart of stone from within us — and so forth. Nagila v'nismecha bishu'aso. ## Segment 5
וּכְבָר זָכִיתִי הַיּוֹם, שֶׁהָיִיתִי שָׁם עַל צִיּוּן הַקָּדוֹשׁ. בַּעַל הָרַחֲמִים יִשְׁמַע אֶנְקָתֵנוּ וְיִרְאֶה כִּלְיוֹן־עֵינֵינוּ לִישׁוּעָתוֹ הָאֲמִתִּית, וּלְמַעַן שְׁמוֹ יַעֲשֶׂה בְּרַחֲמָיו אֶת אֲשֶׁר בְּחֻקּוֹתָיו נֵלֵךְ וְאֶת מִצְווֹתָיו נִשְׁמֹר, וְיָסִיר לֵב הָאֶבֶן מִקִּרְבֵּנוּ וְכוּ', נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And behold he was at the holy congregation of S'dei Lavan — for the past holy Shabbas Parshas Korach — which from his earliest days he had not been there except one time — in passing on his way to Tchernobyl — and even then only for a short while. And now he was there from Friday until the past Monday. And from the people of the city not many were with him — only relatives and in-laws of theirs — and a few from the city. But in the chasadim of Hashem — the Shabbas passed in peace and with some honor — and he had a very good innkeeper — and also gathered some money. ## Segment 6
וְהִנֵּה הָיִיתִי בִּקְהִלָּה קְדוֹשָׁה שְׂדֵה לָבָן עַל שַׁבַּת קֹדֶשׁ פָּרָשַׁת קֹרַח הֶעָבַר, אֲשֶׁר מִיּוֹם הֱיוֹתִי לֹא הָיִיתִי שָׁם כִּי אִם פַּעַם אַחַת מִדֵּי עָבְרִי לִטְשָׁארְנָאבִּיל, וְגַם רַק לְפִי שָׁעָה קַלָּה. וְעַתָּה עָמַדְתִּי שָׁם מִיּוֹם ו' עַד יוֹם ב' הֶעָבַר. וּמִבְּנֵי הָעִיר לֹא הָיוּ אֶצְלִי הַרְבֵּה כִּי אִם קְרוֹבִים וּמְחֻתָּנִים שֶׁלָּנוּ וּמְעַט מֵהָעִיר. אֲבָל בְּחַסְדֵי ה' עָבַר הַשַּׁבָּת בְּשָׁלוֹם וּבְכָבוֹד קְצָת, וְהָיָה לִי אַכְסְנַאי טוֹבָה מְאֹד וְגַם קִבֵּץ לִי קְצָת מָעוֹת.
May Hashem Yisborach help them to understand hints from all this — to draw close to Hashem Yisborach in truth. And also you and all of us are obligated to receive hints from all that one hears and sees — of what passes in the world — for all of it is in order to call out to us to draw close to Him Yisborach. As is written in the Torah Vay'hi Mi'Keitz — of the memory — chapter 54. And on the past Sunday — while he was in S'dei Lavan — Hashem Yisborach arranged that their friend Rabbi Ephraim from Krumintchag and Rabbi Abba son of Rabbi Shmuel from Tshehrin suddenly came to his inn — who were traveling that way to Berdichev on the matter of a match — and they rejoiced with him greatly and spoke some words of Torah — in particular on the matter of faith. And they recalled something of what is written in the Torah Tik'u — that one must cry from the depths of the heart — in the aspect of "mi'ma'amakim k'rasticha Hashem" — in order to drill the water from which grows the holy faith. For on that day and at the adjacent time — it entered his heart in very very great depth — these holy words that he heard from his holy mouth when he revealed the above-mentioned awesome Torah: az me muz debiven dos vasser vos fun dort vakst emunah — "one must absolutely drill after the water from which faith grows" — and so forth. What shall he say to his beloved son — what glimmers in his heart in this matter. And it is impossible to explain in writing and orally — and in particular in the open field. Great are the deeds of Hashem — great are the chasadim of Hashem — what He wondrously did with them in their generations. Were it not for Hashem Who was with them — Who sent them such a true savior and true master — already they would have perished in their poverty. "Chasd'cha gadol aleinu v'hitzalta nafshenu" — "Your chesed is great upon us and You delivered our souls." ## Segment 7
הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לְהָבִין רְמָזִים מִכָּל זֶה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת. וְגַם אַתָּה וַאֲנַחְנוּ כֻּלָּנוּ מְחֻיָּבִים לְקַבֵּל רְמָזִים מִכָּל מַה שֶׁשּׁוֹמְעִים וְרוֹאִים מַה שֶּׁעוֹבֵר בָּעוֹלָם, כִּי הַכֹּל בִּשְׁבִיל לִקְרוֹת אוֹתָנוּ לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ. כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה וַיְהִי מִקֵּץ זִכָּרוֹן (סִמָן נד), גַּם מִדֵּי עָמְדִי בִּשְׂדֵה לָבָן בְּיוֹם א' הֶעָבַר, גִּלְגֵּל הַשֵּׁם יִתְבָּרַךְ שֶׁבָּא לָאַכְסְנַאי שֶׁלִּי פִּתְאֹם יְדִידֵנוּ רַבִּי אֶפְרַיִם מִקְּרֶעמִינְטְשַׁאג וְרַבִּי אַבָּא בֶּן רַבִּי שְׁמוּאֵל מִטְּשֶׁעהרִין, שֶׁנָּסְעוּ דֶּרֶךְ שָׁם לְבַארְדִּיטְשׁוֹב בִּדְבַר עֵסֶק שִׁדּוּךְ, וְשָׂמְחוּ עִמִּי מְאֹד וְדִבַּרְנוּ קְצָת דִּבְרֵי תּוֹרָה בִּפְרָט מֵעִנְיַן אֱמוּנָה. וְהִזְכַּרְנוּ קְצָת מַה שֶּׁכָּתוּב בְּהַתּוֹרָה תִּקְעוּ ב' שֶׁצְּרִיכִין לִצְעֹק מֵעֹמֶק הַלֵּב, בְּחִינַת מִמַּעֲמַקִּים קְרָאתִיךָ ה' כְּדֵי לַחְתֹּר הַמַּיִם שֶׁמֵּהֶם גְּדֵלָה הָאֱמוּנָה הַקְּדוֹשָׁה, כִּי בְּאוֹתוֹ הַיּוֹם וּבָעֵת הַסָּמוּךְ נִכְנַס בְּלִבִּי בָּעֹמֶק מְאֹד מְאֹד אֵלּוּ הַדִּבּוּרִים הַקְּדוֹשִׁים שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ כְּשֶׁגִּלָּה הַתּוֹרָה הַנּוֹרָאָה הַנַּ"ל, אַז מֶע מוּז דֶּעבִּיוֶוין דָּאס וַואסֶער וָואס פֶן דָארְט וַואקְסְט אֱמוּנָה [שֶׁמּוּכְרָחִים לַחְתּוֹר אַחַר הַמַּיִם שֶׁמִּשָׁם גְּדֵלָה הָאֱמוּנָה] וְכוּ'. מָה אֹמַר לְךָ בְּנִי חֲבִיבִי מַה שֶּׁמִּתְנוֹצֵץ בְּלִבִּי בְּעִנְיָן זֶה. וְאִי אֶפְשָׁר לְבָאֵר בִּכְתָב וּבְעַל פֶּה, וּבִפְרָט עַל פְּנֵי הַשָּׂדֶה. גְּדוֹלִים מַעֲשֵׂי ה', גְּדוֹלִים חַסְדֵי ה', מַה שֶּׁהִפְלִיא עִמָּנוּ בְּדוֹרוֹתֵינוּ, לוּלֵא ה' שֶׁהָיָה לָנוּ שֶׁשָּׁלַח לָנוּ מוֹשִׁיעַ וְרַב אֱמֶת כָּזֶה כְּבָר אָבַדְנוּ בְּעָנְיֵנוּ. חַסְדְּךָ גָּדוֹל עָלֵינוּ וְהִצַּלְתָּ נַפְשֵׁנוּ וְכוּ'.
He wrote all this to him — his beloved son — that he awaken from this to begin anew to gladden his soul at every time — according to all the above — and all that they have spoken greatly of this from long ago. Blessed be Hashem Who did not give them as prey. However it is — very greatly great is their eternal success — in what they were saved in any case from being opponents — G-d forbid — against such an exalted light — good and beneficent. Blessed be our G-d Who created us for His glory. ## Segment 8
כָּתַבְתִּי לְךָ כָּל זֶה בְּנִי חֲבִיבִי, שֶׁתִּתְעוֹרֵר מִזֶּה לְהַתְחִיל מֵחָדָשׁ לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת עַל פִּי כָּל הַנַּ"ל, וְכָל מַה שֶּׁדִּבַּרְנוּ בָּזֶה הַרְבֵּה מִכְּבָר. בָּרוּךְ ה' שֶׁלֹּא נְתָנָנוּ טֶרֶף וְכוּ'. אֵיךְ שֶׁהוּא גָּדְלָה הַצְלָחָתֵנוּ לָנֶצַח מְאֹד, מַה שֶׁנִּצַּלְנוּ עַל כָּל פָּנִים מִלִּהְיוֹת מִתְנַגְּדִים חַס וְשָׁלוֹם עַל אוֹר נִשְׂגָּב אוֹר טוֹב וּמֵטִיב וְכוּ' כָּזֶה, בָּרוּךְ אֱלֹהֵינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְכוּ'.
And let him inform him — if he already sent a letter to Yass regarding their work. And inform Rabbi Beer of Skala that they are holding themselves to the business that they conducted between them — only that it is difficult to begin before Rosh Hashana — because Rabbi Nachman above-mentioned traveled as above regarding the work — and there are many more obstacles. But after the coming Rosh Hashana — with Hashem's help — they will see to engage in this. And may Rabbi Beer above-mentioned not be idle — to write to him every time — whether he stands by his word to work with them. And let him inform him as well from Rabbi Yoel — may his light shine — and from Rabbi Eliezer of Teplik — that they too should write to them whether they have begun their work — and whether their work is good and clean. And see yourself to write to him every time — what you wrote to them and what they replied to you — for it is a great work of merit for the many. And for Hashem's sake — do not be idle in this matter at all — to engage in it with the sending of letters as befitting. And may the right hand of Hashem — raised in triumph — always stand with them in help — to begin and to complete every time His holy works. May Hashem complete this for us for good. ## Segment 9
יוֹדִיעֵנִי אִם כְּבָר שָׁלַח אִגֶּרֶת לְיַאס אוֹדוֹת עִסְקֵנוּ, וְתוֹדִיעַ לְר' בֶּער מִסְּקָאלֶא שֶׁאֲנַחְנוּ אוֹחֲזִים עַצְמֵנוּ בְּעֵסֶק הַמַּשָּׂא וּמַתָּן שֶׁעָשִׂינוּ בֵּינֵינוּ, רַק שֶׁקָּשֶׁה לְהַתְחִיל קֹדֶם רֹאשׁ הַשָּׁנָה, מֵחֲמַת שֶׁרַבִּי נַחְמָן הַנַּ"ל נָסַע כַּנַּ"ל בִּדְבַר הָעֵסֶק וְעוֹד עִכּוּבִים הַרְבֵּה. אֲבָל אַחַר רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, נִרְאֶה לַעֲסֹק בָּזֶה. רַק שֶׁלֹּא יִהְיֶה רַבִּי בֶּער הַנַּ"ל עָצֵל לִכְתֹּב לְךָ בְּכָל פַּעַם אִם עוֹמֵד בְּדִבּוּרוֹ לַעֲסֹק עִמָּנוּ, וְאִם כְּבָר הִתְחִיל מְלַאכְתּוֹ וְכוּ'. וְיוֹדִיעֵנִי גַּם מֵרַבִּי יוֹאֵל נֵרוֹ יָאִיר, וּמֵרַבִּי אֱלִיעֶזֶר מִטֶּעפְּלִיק שֶׁגַּם הֵם יִכְתְּבוּ לָנוּ אִם הִתְחִילוּ בַּמְּלָאכָה, וְאִם מְלַאכְתָּם טוֹבָה וּנְקִיָּה וְכוּ'. וְתִרְאֶה אַתָּה לִכְתֹּב לִי בְּכֹל פַּעַם מַה שֶּׁכָּתַבְתָּ לָהֶם וּמַה שֶּׁהֵשִׁיבוּ לְךָ, כִּי הוּא עֵסֶק גָּדוֹל שֶׁל זְכוּת הָרַבִּים וְכוּ'. וּלְמַעַן הַשֵּׁם יִתְבָּרַךְ שֶׁאַל תִּתְעַצֵּל בְּעִנְיָן זֶה כְּלָל לַעֲסֹק בָּזֶה בִּשְׁלִיחַת מִכְתָּבִים כָּרָאוּי, וּלְהוֹדִיעֵנִי בְּכָל פַּעַם וְכַנַּ"ל, וִימִין ה' רוֹמֵמָה יַעֲמֹד בְּעֶזְרָתֵנוּ תָּמִיד לְהַתְחִיל וְלִגְמֹר בְּכָל פַּעַם עֲסָקָיו הַקְּדוֹשִׁים. ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה.
The words of your father — who awaits salvation. ## Segment 10
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Nussun of Breslov. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה.
And peace to all our anshei sh'lomaynu with love. Overview: Monday, Parshas Chukas — Uman — 5602. To Yitzchok and all his household. He arrived yesterday at midday here to the congregation of Uman. Blessed be Hashem Who brought him until here. This is his portion from all his toil — that he merits every time to be here at the holy and awesome tziyun. And he knows of the hidden light there. Mah ashiv laHashem kol tagmulohi alai. And already today he merited to be there at the holy tziyun. May the Master of Mercy hear their groaning and see the yearning of their eyes for His true salvation. Nagila v'nismecha bishu'aso. And behold he was at the holy congregation of S'dei Lavan for the past Shabbas Parshas Korach — the first time there from his earliest days except one passing visit. From the people of the city not many were with him — but in the chasadim of Hashem — the Shabbas passed in peace and he gathered some money. May Hashem help them to understand hints from all this. And also you and all of us are obligated to receive hints from all that one hears and sees — for all of it is to call out to draw close to Him — as written in the Torah Vay'hi Mi'Keitz — of the memory — chapter 54. On the past Sunday — Hashem arranged that Rabbi Ephraim from Krumintchag and Rabbi Abba from Tshehrin suddenly came to his inn — traveling to Berdichev for a match — and they rejoiced greatly and spoke words of Torah — in particular on the matter of faith. And they recalled what is written in the Torah Tik'u — that one must cry from the depths of the heart — in the aspect of "mi'ma'amakim k'rasticha Hashem" — in order to drill the water from which grows the holy faith. For on that day it entered his heart in very very great depth — these holy words heard from his holy mouth: az me muz debiven dos vasser vos fun dort vakst emunah — one must absolutely drill after the water from which faith grows. What glimmers in his heart in this matter — it is impossible to explain in writing and orally. Great are the deeds of Hashem — great are His chasadim — what He wondrously did with them in their generations. Were it not for Hashem Who sent them such a true savior and true master — already they would have perished. "Chasd'cha gadol aleinu v'hitzalta nafshenu." He wrote all this that he awaken to begin anew to gladden his soul at every time. Blessed be Hashem Who did not give them as prey. Very greatly great is their eternal success — in what they were saved from being opponents against such an exalted light. Blessed be our G-d Who created us for His glory. And then practical instructions: inform Rabbi Beer of Skala regarding their work — and Rabbi Yoel and Rabbi Eliezer of Teplik — do not be idle in sending letters as befitting. May Hashem complete this for us for good. For Hashem's sake — be diligent in learning — and you will always be well. This world is nothing at all. Only Torah and prayer and good deeds remain. What you will necessarily need — he will help you with Hashem's help — and greatness one does not need. The expensive garments embitter people's lives — in particular simple people — and in particular persecuted ones like themselves — where every gold coin comes to him through great miracle that cannot be told — and all the more so cannot be written. But even so — G-d Blessed be He will help them to eat and drink and a caftan. Only learn and pray and guard yourselves from evil — and be joyful. # שצ URL: https://ajew.org/reader-plain/alim-litrufa/2/389/ # שצ
שצ
Source: https://ajew.org/reader/alim-litrufa/2/389 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת חֻקַּת תר"ב אוּמַאן.
For Hashem's sake — be diligent in learning — and you will always be well. This world is nothing at all. Only Torah and prayer and good deeds remain. What you will necessarily need — he will help you with Hashem's help — and greatness one does not need. The expensive garments embitter people's lives — in particular simple people — and in particular persecuted ones like themselves — where every gold coin comes to him through great miracle that cannot be told — and all the more so cannot be written. But even so — G-d Blessed be He will help them to eat and drink and a caftan. Only learn and pray and guard yourselves from evil — and be joyful. ## Segment 2
שָׁלוֹם לִבְנִי נַחְמָן שֶׁיִּחְיֶה, וְלִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה.
Also see to write every day. And honor well your good mother — for Hashem's sake do not quarrel with each other — and certainly do not hit each other — G-d forbid. You should not cause any distress — G-d forbid — to your mother — she toils around you enough. And say Tehillim every day. And begin to accustom yourselves to pour out your hearts before Hashem Yisborach — and it will be so well for you. ## Segment 3
לְמַעַן הַשֵּׁם יִתְבָּרַךְ בַּאגֶערְט צוּא לֶערְנֶין, וֶועט אַייךְ תָּמִיד גוּט זַיין. דִּיא וֶועלט אִיז גָּאר נִיט. סֶע בְּלַייבְּט מֶער נִיט נָאר תּוֹרָה אוּן תְּפִלָּה אוּן מַעֲשִׂים טוֹבִים. וָואס אִיר וֶועט דַּארְפִין נֵייטִיג, וֶועל אִיךְ אַייךְ הֶעלפִין בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוּן גְרוֹסְקֵייט בַּאדַארְף מֶען נִיט. דִּי טַיֶיערֶי מַלְבּוּשִׁים פַאר אִימֶערִין דֶּעם מֶענְטְשִׁין דָּאס לֶעבִּין, בִּפְרָט גִּימֵיינִי לַייט בִּפְרָט אַזוֹינֶי נִרְדָּפִים וִויא מִיר, זֶענִין וָואס אִיטְלִיכֶער גִּילְדִין קוּמְט מִיר אָן בְּנֵס גָּדוֹל, וָואס מֶע קָאן גָּאר נִיט דֶּער צֵיילְן, מִכָּל שֶׁכֵּן אַרוֹיס שְׁרַייבְּן. נָאר פֶן דֶעסְט וֶועגִין וֶועט אוּנְז גָּאט בָּרוּךְ הוּא הֶעלפִין עֶסִין אוּן טְרוּנְקֶען אוּן אַ קַאפְטִין. נָאר לֶערִינְט אוּן דַּאוִוינְט אוּן הִיט אַייךְ פִין שְׁלֶעכְץ אוּן זַייט פְרֵיילִיךְ. גַם זֶעהט אִיר זָאלְט שְׁרַייבְּן אוֹיךְ אַלֶע טָאג. אוּן הַאלְט עֶרְלִיךְ אִמְּכֶם הַכְּשֵׁרָה. לְמַעַן הַשֵּׁם אִיר זָאלְט אַייךְ נִיט קְרוּיגְן, מִכָּל שֶׁכֵּן נִיט שְׁלָאגִין, חַס וְשָׁלוֹם. אִיר זָאלְט קַיין צַעַר חַס וְשָׁלוֹם נִיט אָן טָאן לְאִמְּכֶם תִּחְיֶה, זִיא הָארִיוֶוט אַרוּם אַייךְ גִינוּג. אוּן זָאגְט תְּהִלִּים אַלֶע טָאג. אוּן הֵייבְּט אַייךְ אָן צוּא גִּיוֵיינִין אוֹיס רֵיידְין זִיךְ דָּאס הַארְץ פַאר הַשֵּׁם יִתְבָּרַךְ וֶועט אַזוֹי ווֹאוֹל אַייךְ זַיין. נִיט אַייךְ אַלֵיין שְׁרַייבּ אִיךְ דָּאס, כִּי גַּם לְאַחֵיכֶם הַגְּדוֹלִים שֶׁיִּחְיוּ שְׁרַייבּ אִיךְ דָּאס. אוֹיךְ זֵייא דַּארְפִין אַלֶע דִּי רֵייד, נָאר אִיהר זֶענְט יוּנְגֶע קִינְדֶער אִיר זָאלְט לַאנְג לֶעבִּין. בֶּעדַארְפְט אִיהר פוּן הַיינְט זִיךְ גֶּעוֵויינִין דֶּער מִיט צוּ גֵּיין צוּ טְרַאכְטִין רַק אוֹיף דֶּעם אִינְטֶערְשְׁטִין תַּכְלִית. אִיר זֶענְט בָּרוּךְ הַשֵּׁם נִיט קֵיין טִפְּשִׁים חַס וְשָׁלוֹם. אִיר וֶועט פַאר שְׁטֵיין מַיינֶי רֵייד נָאר אַז אִיר וֶועט זֵייא מְקַיֵים זַיין, וֶועט אִיר נָאךְ בֶּעסֶער פַאר שְׁטֵיין.
Not only to you alone does he write this — for he writes this also to your older brothers — may they live. They also need all these words. But you are young children who should live long — you need from today to begin to accustom yourselves to go with this — to think only of the ultimate purpose. You are blessed be Hashem not fools — G-d forbid. You will understand his words — but when you fulfil them — you will understand them even better. ## Segment 4
[לְמַעַן הַשֵּׁם יִתְבָּרַךְ! הַתְמִידוּ בְּלִמּוּד, יִהְיֶה לָכֶם טוֹב תָּמִיד, הָעוֹלָם הַזֶּה הוּא כְּלוּם, לֹא נִשְׁאַר יוֹתֵר רַק תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, מַה שֶּׁאַתֶּם תִּצְטַרְכוּ בְּהֶכְרֵחַ אֶעֱזֹר לָכֶם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּגְדוּלוֹת אֵין צְרִיכִים, הַלְּבוּשִׁים הַיְקָרִים מְמַרְמְרִים לַאֲנָשִׁים אֶת הַחַיִּים, בִּפְרַט אַנָשִׁים פְּשׁוּטִים וְנִרְדָפִים כְּמוֹתֵינוּ, שֶׁכָּל זָהוּב בָּאִים לִי בְּנֵס גָּדוֹל שֶׁאִי אֶפְשָׁר לְסַפֵּר וּמִכָּל שְׁכֵּן לִכְתּוֹב, אַךְ בְּכָל זֹאת יַעֲזֹר לָנוּ אֱלֹקִים בָּרוּךְ הוּא בַּאֲכִילָה וּשְׁתִיָה וּלְבוּשׁ, רַק לִמְדוּ וְהִתְפַּלְּלוּ וְשִׁמְרוּ עַצְמֶכֶם מִכָּל רָע וְתִהְיוּ שְׂמֵחִים. גַּם תִּרְאוּ לִכְתּוֹב בְּכָל יוֹם, וּלְכַבֵּד הֵיטֵב אֶת אִמְכֶם הַכְּשֵׁרָה, לְמַעַן הַשֵּׁם שֶׁלֹּא תָּרִיבוּ, וְלֹא לְהַכּוֹת חַס וְשָׁלוֹם, וְשֶׁלֹא תִּגְרְמוּ שׁוּם צַעַר לְאִמְכֶם תִּחְיֶה, הִיא מִתְיַגַעַת סְבִיבְכֶם מַסְפִּיק, תַּגִּידוּ תְּהִלִּים בְּכָל יוֹם, וְתַּתְחִילוּ לְהַרְגִיל עַצְמֶכֶם לִשְׁפּוֹךְ כָּל לִבְּכֶם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְיִהְיֶה לָכֶם טוֹב. לֹא רַק לָכֶם לְבַד אַנִי כּוֹתֵב זֹאת, כִּי גַם לְאַחֵיכֶם הַגְּדוֹלִים שֶׁיִּחְיוּ אַנִי כּוֹתֵב זֹאת, גַּם הֵם צְרִיכִים אֶת כָּל הַדִּבּוּרִים הַלָּלוּ, רַק אַתֶּם הִנְכֶם נְעָרִים צְעִירִים שֶׁתַּאַרִיכוּ יָמִים, הִנְכֶם צְרִיכִים מֵהַיּוֹם לְהַרְגִיל אֶת עַצְמֶכֶם לָלֶכֶת עִם זֶה לְהַרְגִיל עַצְמֶכֶם לַחֲשֹׁב עַל הַתַּכְלִית הָאַחֲרוֹנָה, אַתֶּם בָּרוּךְ ה' לֹא טִפְּשִׁים וְאַתֶּם תָּבִינוּ דְבָרַי! אַךְ כְּשֶׁתְּקַיְמוּ אוֹתָם תָּבִינוּ אוֹתָם יוֹתֵר טוֹב].
And may Hashem Yisborach lengthen your days and your years in Torah and good deeds — Amen. ## Segment 5
וְהַשֵּׁם יִתְבָּרַךְ יַאֲרִיךְ יְמֵיכֶם וּשְׁנוֹתֵיכֶם בְּתוֹרָה וּמַעֲשִׂים טוֹבִים אָמֵן.
Nussun — as above. Overview: Friday, Erev Shabbas Kodesh Parshas Chukas — Uman — 5602. Written in Yiddish — a tender father's letter to his young sons Nachman and Yosef Yonah. For Hashem's sake — be diligent in learning — and you will always be well. This world is nothing at all. Only Torah and prayer and good deeds remain. What you will necessarily need — he will help you with Hashem's help — and greatness one does not need. The expensive garments embitter people's lives — in particular simple people — in particular persecuted ones like themselves — where every gold coin comes through great miracle that cannot be told. But even so — G-d will help them to eat and drink and a caftan. Only learn and pray and guard yourselves from evil and be joyful. Also see to write every day. And honor well your good mother — for Hashem's sake do not quarrel — and certainly do not hit each other — G-d forbid. You should not cause any distress to your mother — she toils around you enough. And say Tehillim every day. And begin to accustom yourselves to pour out your hearts before Hashem — and it will be so well for you. Not only to you alone does he write this — for he writes this also to your older brothers — they also need all these words. But you are young children who should live long — you need from today to begin to accustom yourselves to think only of the ultimate purpose. You are blessed be Hashem not fools — G-d forbid. You will understand his words — but when you fulfil them — you will understand them even better. Overview: Friday, Erev Shabbas Kodesh Parshas Chukas — Uman — 5602. Written in Yiddish — a tender father's letter to his young sons Nachman and Yosef Yonah. For Hashem's sake — be diligent in learning — and you will always be well. This world is nothing at all. Only Torah and prayer and good deeds remain. What you will necessarily need — he will help you with Hashem's help — and greatness one does not need. The expensive garments embitter people's lives — in particular simple people — in particular persecuted ones like themselves — where every gold coin comes through great miracle that cannot be told. But even so — G-d will help them to eat and drink and a caftan. Only learn and pray and guard yourselves from evil and be joyful. Also see to write every day. And honor well your good mother — for Hashem's sake do not quarrel — and certainly do not hit each other — G-d forbid. You should not cause any distress to your mother — she toils around you enough. And say Tehillim every day. And begin to accustom yourselves to pour out your hearts before Hashem — and it will be so well for you. Not only to you alone does he write this — for he writes this also to your older brothers — they also need all these words. But you are young children who should live long — you need from today to begin to accustom yourselves to think only of the ultimate purpose. You are blessed be Hashem not fools — G-d forbid. You will understand his words — but when you fulfil them — you will understand them even better. ## Segment 6
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # לט URL: https://ajew.org/reader-plain/alim-litrufa/2/39/ # לט
לט
Source: https://ajew.org/reader/alim-litrufa/2/39 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיְחִי [י"ג טבת] תקצ"א.
Peace — to my beloved son, the veteran scholar, our Teacher the Rabbi Yitzchok — may he live. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, הָיִיתִי עוֹמֵד וּמְצַפֶּה לִרְאוֹת מִכְתָּבְךָ, כָּלוּ עֵינַי כָּל הַיּוֹם מֵחֲמַת שֶׁלֹּא רָאִיתִי מִכְתָּבְךָ זֶה כַּמָּה יָמִים. וְהִנֵּה בְּיוֹם אֶתְמוֹל בִּשְּׂרוּנִי בְּבֵית הַמִּדְרָשׁ שֶׁיֵּשׁ מִכְתָּב מֵאִתְּךָ, וְשַׂשְׂתִּי כְּעַל כָּל הוֹן. וּבָאתִי לְבֵיתִי וּפָתַחְתִּי אוֹתוֹ וְעָמַדְתִּי מַרְעִיד, כִּי לֹא שָׁמַעְתִּי מִקֹּדֶם כְּלָל שְׁמוּעָה לֹא טוֹבָה כָּזֹאת מֵחֲמוֹתְךָ זִכְרוֹנָהּ לִבְרָכָה, "צַדִּיק ה' בְּכָל דְּרָכָיו" וְכוּ'. וּבְוַדַּאי אֲנִי מֵבִין מֵרָחוֹק עֹצֶם צַעַרְךָ וּבִלְבּוּל דַּעְתְּךָ, אַךְ גַּם אַתָּה רָאוּי לְךָ לְהָבִין צַעֲרֵנוּ וּבִלְבּוּל דַּעְתֵּנוּ, כִּי כְּבָר הוֹדַעְתִּיךָ מַה שֶּׁהָיָה בְּבֵיתִי בְּעֵת שֶׁנִּפְטַר רַבִּי שְׁמוּאֵל זַ"ל הַמָּקוֹם יַצִּילֵנוּ מֵעַתָּה. וְהִנֵּה זֶה יוֹתֵר מִשְּׁנֵי שָׁבוּעוֹת אֲשֶׁר בָּעֲרָה אֵשׁ ה' בְּכַמָּה וְכַמָּה נְפָשׁוֹת הַקְּדוֹשׁוֹת שֶׁנֶּעְדְּרוּ הַרְבֵּה בְּאֵלּוּ הַיָּמִים הַמְעֻטִּים, הַמָּקוֹם יְרַחֵם וְיֹאמַר לַמַּלְאָךְ הֶרֶף יָדְךָ,
Your letter I received last week. And now I fear lest my friend Rabbi Chaim precede [depart as messenger] and leave at once — therefore I am writing in haste in the middle of prayer, before Ashrai and U'va L'Tzion [i.e., mid-Shacharis, between the Psukay D'Zimrah and the final prayers — Reb Nussun interrupts his own davening to write] — and I do not know at all what to write to you. And behold — no doubt you have already heard that the light of our eyes, the beloved — Rabbi Avraham Beer, son of Adl — may he live — has been ill for more than a week. And blessed be Hashem he has had a turn for the better. May Hashem support him so that he returns to his full strength in completeness speedily. And from yourself you can understand the greatness of the anguish we had — therefore I was unable to seek out a passerby last week to write you anything. The nekretin [הַנֶּעקְרֶעטִין — from the Russian rekrut/recruiter: the agents of the Czarist government charged with conscripting Jewish boys into the Imperial Army, often for terms of twenty-five years beginning in childhood. This was the Cantonist decree — one of the most devastating decrees ever to fall upon Russian Jewry. The bracketed gloss in the original Hebrew text reads: "those appointed over the conscription of the children of Israel into the army"] from Nemrov conscripted eight [boys] — and one soldier remained. [וְנִשְׁאָר חַיָּל אֶחָד — the plain Hebrew says simply "one soldier remained." Whether this means one boy still at risk, one quota-slot yet unfilled, or some other unresolved aspect of the decree, Reb Nussun leaves ## Segment 3
רְאֵה בְּנִי וַחֲכַם, מַה שֶּׁעוֹבֵר עַל הָאָדָם בִּימֵי חַיֵּי הֶבְלוֹ וְהַכֹּל לְטוֹבָה. בְּנִי רְאֵה גַּם רְאֵה הֶבֶל הָעוֹלָם הֲבֵל הֲבָלִים, הֲבֵל הֲבָלִים. וְאִם קֹהֶלֶת אָמַר שִׁבְעָה הֲבָלִים, רָאוּי לָנוּ לוֹמַר אַלְפֵי אֲלָפִים וְרִבֵּי רְבָבוֹת הֲבָלִים. רְאֵה בְּנִי מַה שֶּׁעוֹבֵר עַל הָאָדָם בִּימֵי חַיָּיו, וְכָכָה וְכָכָה עָבְרוּ עַל יְמֵי אֲבוֹתֵינוּ כַּמּוּבָא בַּסְּפָרִים כַּמָּה מִינֵי דֶּבֶר וְחֶרֶב רַחֲמָנָא לִצְלַן עָבְרוּ בְּכָל הַדּוֹרוֹת, לִפְעָמִים בִּמְדִינָה זֹאת וְלִפְעָמִים בִּמְדִינָה זֹאת. וְהַכֹּל בִּשְׁבִיל הַנִּסָּיוֹן וְהַבְּחִירָה, לְמַעַן הַשֵּׁם, לְמַעַן הַשֵּׁם, שֶׁנִּתְחַזֵּק וְנַעְתִּיר לַה' שֶׁיִּהְיֶה הַכֹּל לְטוֹבָה, בִּבְחִינַת (מִשְׁלֵי יט) "יִרְאַת ה' לְחַיִּים", וְלֹא לְמָוֶת. הַיְנוּ שֶׁעַל יְדֵי כָּל מַה שֶּׁעוֹבֵר נִזְכֶּה לְהִתְקָרֵב יוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ, וְלִזְכֹּר בְּהַתַּכְלִית הָאֱמֶת שֶׁהַכֹּל הֲבֵל הֲבָלִים הֶבֶל נִדָּף.
unstated — the horror speaks without elaboration] May Hashem Yisborach have mercy on His people quickly. Bitter and most bitter — woe and alas — to speak and write of this. May the Omnipresent have mercy on the remnant of His people Israel. And may He place in each person's heart to look well upon himself — what is happening in the world: troubles heaped upon troubles in quick succession — and he still dances among them [going about ordinary life as if unmoved, oblivious to the spiritual urgency pressing on every side] — it does not let us settle our spirit [לֹא יִתְּנֵנוּ — "it does not let us": the subject shifts here from singular to plural — from "him" to "us." Reb Nussun steps inside the very condition he has just described. The relentlessness of affliction does not let any of us — including Reb Nussun himself — compose our minds to think of our end and our future] and compose our mind to think of our end and our future. What shall we say — what shall we speak — what shall we say — what shall we speak [the fourfold repetition is in the original — an expression of wordless anguish echoing the language of Yosef's brothers: what shall we say to my lord, what shall we speak [B'reishis 44:16]]. But — I considered my ways and turned my feet toward Your testimonies [Tehillim 119:59] — we have no one to flee to except to Torah and prayer — on the paths of truth and uprightness which we drew from the wells of salvation. And even now we must console ourselves and gladden our souls with the ## Segment 4
אֲהוּבִי בְּנִי יֵשׁ בְּלִבִּי הַרְבֵּה לְדַבֵּר אַךְ גָּבַהּ טוּרָא בֵּינָן, לְמַעַן הַשֵּׁם חֲזַק וְהִתְחַזֵּק וּזְכֹר אֶת בּוֹרַאֲךָ בְּכָל עֵת בֵּין בְּטִיבוֹ בֵּין בְּעָקוּ חַס וְשָׁלוֹם חַס וְשָׁלוֹם; וְקַיֵּם מַה שֶׁנֶּאֱמַר (תְּהִלִּים נו) "בַּה' אֲהַלֵּל דָּבָר בֵּאלֹקִים אֲהַלֵּל דָּבָר". כִּי כָּל הַמְּאֹרָעוֹת הַכֹּל לְטוֹבָתֵנוּ, וְזֶה מֵעֵין עוֹלָם הַבָּא וְכוּ' כַּמְבֹאָר בְּסִימָן ד', רְאֵה גַּם רְאֵה כַּמָּה הִפְלִיא הַשֵּׁם יִתְבָּרַךְ חַסְדּוֹ הַגָּדוֹל עִמָּנוּ שֶׁהִקְדִּים רְפוּאוֹת נִפְלָאוֹת כָּאֵלֶּה לְמַכּוֹתֵינוּ הָאֲנוּשׁוֹת כָּאֵלֶּה, שֶׁהוֹדִיעָנוּ בְּרַחֲמָיו תּוֹרוֹת נוֹרָאוֹת וְנִפְלָאוֹת וְנִשְׂגָּבוֹת כָּאֵלֶּה אֲשֶׁר לֹא נִשְׁמְעוּ מֵעוֹלָם, שֶׁנּוּכַל לְהַחֲיוֹת נַפְשׁוֹתֵינוּ בָּהֶם גַּם בָּעִתִּים הַלָּלוּ בְּאַחֲרִית הַיָּמִים הָאֵלּוּ, אֲשֶׁר עָלֵינוּ נִבְּאוּ כָּל קַדְמוֹנֵינוּ הַצַּדִּיקִים וְהַנְּבִיאִים הָאֲמִתִּיִּים; לְמַעַן הַשֵּׁם חֲזַק וְנִתְחַזֵּק, וְאַל תִּשְׁכַּח בְּכָל עֵת מִי הָיָה בָּעוֹלָם וּמִי מְקַיֵּם הָעוֹלָם עַתָּה; בַּה' בָּטַחְנוּ לֹא נִמְעַד, חֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל בְּנִי גַּם עַתָּה תּוֹרָה וּמִצְווֹת וּתְפִלָּה וְהִתְבּוֹדְדוּת כָּל מַה שֶּׁתּוּכַל. כִּי גַּם יָמִים אֵלּוּ הֵם יָמִים, וְנֶחֱשָׁבִים בִּימֵי חַיֵּינוּ, וְגַם עֲלֵיהֶם נֶאֱמַר "הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ" הַיּוֹם דַּיְקָא. וְאָז טוֹב לְךָ וּלְבֵיתְךָ וְהַאֲרַכְתָּ יָמִים וְשָׁנִים אָמֵן.
greatness of the wonders of the salvations — which the Master of Mercy performed for us: to have preceded for us such remedies before these blows [Reb Nussun refers to the Breslov teachings and practices — the segulos and paths of emunah — which were given to the community before these terrible decrees fell. The order of mercy: the remedy first, the blow after]. For were it not for Hashem Who was with us [Tehillim 124:1] — nearly, nearly our hope would have been lost entirely, G-d forbid. Therefore it is upon us to praise the Master of All and so forth — every day and every time — and to gladden our souls in this — so that through this very thing — specifically [עַל יְדֵי זֶה דַּיְקָא — davka: precisely, specifically through praise. Not that praise is a preliminary to petition — rather, praise is itself the mechanism through which the heart opens and the words of prayer flow as naturally as a child's speech before its father. The davka is the theological point] — we merit to pour out our speech before Him, as a child who beseeches before his father. For He has already drawn us near in His mercy as beloved and precious children — and shown us such treasuries upon treasuries of goodness and preciousness — such wondrous and beloved and awesome segulos [propitious remedies and spiritual treasures]. Enclosed — A Letter from Rabbi Aizik of Ladizhin And receive the letter enclosed here — from our friend Rabbi Aizik of Ladizhin — so that you may see the strength of the longing of our people toward the truth — to come to the Land of Israel and so forth. And I have already written him a fine reply to this. If G-d wills it — if you are in Ladizhin — ask him to show you my letter. And treasure this letter [וְתַצְנִיעַ — hide it carefully, preserve it] — for I have hoped in Hashem that our letters will be precious in the days to come with the help of Hashem Yisborach. For all of them revolve around the central point of the truth in its truth — to long and to yearn for Hashem and His Torah and the true tzadikim and their holy ways. Happy are we that we merited to this. May Hashem be thus with us — that we merit to complete and to bring our good intention to fruition speedily — so that we not be shamed and so forth — forever and ever. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן וּמְצַפֶּה לִישׁוּעַת ה' מְהֵרָה.
[cf. Tehillim 25:3] The words of your father — who awaits salvation. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שצא URL: https://ajew.org/reader-plain/alim-litrufa/2/390/ # שצא
שצא
Source: https://ajew.org/reader/alim-litrufa/2/390 ## Segment 1
שצא
Nussun — as above. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' בָּלָק תר"ב אוּמַאן.
Overview: Friday, Erev Shabbas Kodesh Parshas Chukas — Uman — 5602. Written in Yiddish — a tender father's letter to his young sons Nachman and Yosef Yonah. For Hashem's sake — be diligent in learning — and you will always be well. This world is nothing at all. Only Torah and prayer and good deeds remain. What you will necessarily need — he will help you with Hashem's help — and greatness one does not need. The expensive garments embitter people's lives — in particular simple people — in particular persecuted ones like themselves — where every gold coin comes through great miracle that cannot be told. But even so — G-d will help them to eat and drink and a caftan. Only learn and pray and guard yourselves from evil and be joyful. Also see to write every day. And honor well your good mother — for Hashem's sake do not quarrel — and certainly do not hit each other — G-d forbid. You should not cause any distress to your mother — she toils around you enough. And say Tehillim every day. And begin to accustom yourselves to pour out your hearts before Hashem — and it will be so well for you. Not only to you alone does he write this — for he writes this also to your older brothers — they also need all these words. But you are young children who should live long — you need from today to begin to accustom yourselves to think only of the ultimate purpose. You are blessed be Hashem not fools — G-d forbid. You will understand his words — but when you fulfil them — you will understand them even better. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר.
Yesterday he received his letter — inside the letter of his son — may he live — from Tultchin — and it was a comfort. But great is his pain from the weakness of your wife — may she live — and he hopes to Hashem Yisborach that He will send her a complete healing from Heaven — quickly — without any remedies and stratagems. And he warns very greatly — all the members of his household — that they should guard themselves from engaging with her in any remedies of the masses called babske — old women's remedies. And not the doctors' remedies — G-d forbid — for all of them are lies and falsehood — they do not help and do not save — on the contrary they harm greatly. And even for constipation — do nothing — for on the whole it is good for the body's health — see Sichos HaRa"n. And if — G-d forbid — the constipation is more than usual — certainly it is forbidden to engage with false material medical causes — for they will not help — and more than that — they harm — G-d forbid. Rather rely upon Hashem Yisborach alone — "Asher yatzar es ha'adam b'chochmah u'vara vo" — until "rofeh choli kol basar u'mafli la'asos" — "Who heals the illness of all flesh and acts wondrously." And only He alone is the true faithful and compassionate Healer — He causes pain and He binds up — He and no other. And he has already spoken of this greatly in the name of our Master — of blessed memory. But he who sees — he still sees that they need to speak of this greatly. If only it will help to save souls. In any case — in his household he does not want any medication of the idol-healing doctors to enter. Only to fulfil — as he heard from his holy mouth — who said on this matter in this language: "vos tut men az me iz in feld?" — "what does one do when one finds oneself in the field?" — and so forth. [A characteristic teaching of the Rebbe — from the Torah Azam'rah — that when one finds oneself in the open field without access to any medicine — one relies entirely on the Healer of all flesh — Hashem alone. The rhetorical question itself was his whole answer: that is precisely the situation of every human being at every moment — one is always in the open field before Hashem] And he has spread his hands to Hashem — may He send her help and salvation quickly — to restore her to health — speedily and swiftly — Amen so may it be His will. ## Segment 4
אֶתְמוֹל קִבַּלְתִּי מִכְתָּבְךָ בְּתוֹךְ מִכְתַּב בְּנִי, שֶׁיִּחְיֶה, מִטּוּלְטְשִׁין, וְהָיָה לִי לְנַחַת. אֲבָל גָּדוֹל צַעֲרִי מִצַּעַרְךָ מֵחֲלִישׁוּת זוּגָתְךָ תִחְיֶה, וְקִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁיִּשְׁלַח לָהּ רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם מְהֵרָה בְּלִי שׁוּם רְפוּאוֹת וְתַחְבּוּלוֹת. וְתַזְהִיר מְאֹד מְאֹד אֶת כָּל בְּנֵי בֵיתִי שֶׁיִּשְׁמְרוּ עַצְמָן לִבְלִי לַעֲסֹק עִמָּהּ בְּשׁוּם רְפוּאוֹת שֶׁל הֶהָמוֹן הַנִּקְרָאִים בָּאבְּסְקֶע [נָשִׁים זְקֵנוֹת]. וְלֹא רְפוּאוֹת הַדָּאקְטוֹרִים חַס וְשָׁלוֹם, כִּי כֻּלָּם שֶׁקֶר וְכָזָב, לֹא יוֹעִילוּ וְלֹא יַצִּילוּ, אַדְּרַבָּא מַזִּיקִים הַרְבֵּה. וַאֲפִלּוּ לְהָעֲצִירוּת לֹא יַעֲשׂוּ שׁוּם דָּבָר, כִּי עַל פִּי רֹב הוּא טוֹב לִבְרִיאוּת הַגּוּף (עַיֵּן שִׂיחוֹת הָרַ"ן). וְאִם חַס וְשָׁלוֹם הָעֲצִירוּת יוֹתֵר מִדַּאי, בְּוַדַּאי אָסוּר לַעֲסֹק בְּסִבּוֹת רְפוּאַת שֶׁקֶר גַּשְׁמִיִּים כִּי לֹא יוֹעִילוּ, וְיוֹתֵר שֶׁיַּזִּיקוּ חַס וְשָׁלוֹם. רַק לִסְמֹךְ עַל הַשֵּׁם יִתְבָּרַךְ לְבַד 'אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה וּבָרָא בוֹ' וְכוּ' עַד 'רוֹפֵא חֳלִי כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת', וְרַק הוּא לְבַד רוֹפֵא אֱמֶת נֶאֱמָן וְרַחֲמָן, הוּא יַכְאִיב וְיַחֲבֹשׁ, הוּא וְלֹא אַחֵר; וּכְבָר דִּבַּרְתִּי בָּזֶה הַרְבֵּה בְּשֵׁם אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, אַךְ אָנֹכִי הָרוֹאֶה שֶׁעֲדַיִן צְרִיכִין לְדַבֵּר בָּזֶה הַרְבֵּה. וְהַלְּוַאי שֶׁיּוֹעִיל לְהַצִּיל נְפָשׁוֹת. עַל כָּל פָּנִים בְּבֵיתִי אֵין רְצוֹנִי שֶׁיִּכְנֹס שׁוּם סַם שֶׁל רוֹפְאֵי אֱלִיל. רַק לְקַיֵּם כְּמוֹ שֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר לְעִנְיָן זֶה בְּזֶה הַלָּשׁוֹן: וָואס טוּט מֶען אַז מֶע אִיז אִין פֶעלְד" [מָה עוֹשִׂים כְּשֶׁנִּמְצָאִים בַּשָּׂדֶה] וְכוּ'. וַאֲנִי כַּפַּי פְּרוּשׂוֹת אֶל ה', יִשְׁלַח עֶזְרָהּ וִישׁוּעָתָהּ מְהֵרָה לְהַחֲלִימָהּ וּלְרַפְּאוֹתָהּ חִישׁ קַל מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
And you too my beloved son — awaken from now on — through all that passes over you — to begin to accustom yourself to lift your eyes above — for all that passes over you — for we have no one to lean on except our Father in Heaven. And see to say Tehillim with intention — and to engage in our prayers every day — and to express your conversation every time — in particular just now. Hope in Hashem and He will save you. And also see now in any case to cast away from yourself the ways of youth and the youthful attributes — and the bad character traits that have taken hold in you — which are not connected to you at all — which are the fault-finding and the anger. And fulfil "v'ha'seir ka'as mi'libecha v'ha'avair ra'ah mi'b'sarecha" — "and remove anger from your heart and put away evil from your flesh." And believe me my beloved son — the essential of his pain from your fault-finding and your anger and your irritability — is not the pain that you cause him or his household or his wife — who is your mother-in-law. Rather all his pain and concern from this — is that you harm yourself greatly — G-d forbid — materially and spiritually. And he desires greatly your good and your success materially and spiritually forever — therefore he writes to you from the walls of his heart. And more than this you will hear from the mouth of the bearer of this letter — their veteran friend Rabbi Leible — may his light shine. And his request from you my beloved son — that you not be wearied by his rebuke. And do not find fault and do not be angry about this itself — about what he writes to you all this — for from the love for you that is in his heart — he speaks with you for your eternal good. For he knows that your heart in its inwardness greatly longs to draw close to Hashem Yisborach in truth — only the ways of youth and youthfulness separate between you and the true path — therefore he could not restrain himself from rebuking you with love — as a father who desires his son. ## Segment 5
וְאַתָּה גַּם אַתָּה בְּנִי חֲבִיבִי, תִּתְעוֹרֵר מֵעַתָּה עַל יְדֵי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, לְהַתְחִיל לְהַרְגִּיל עַצְמְךָ לִתְלוֹת עֵינֶיךָ לַמָּרוֹם עַל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. וְתִרְאֶה לוֹמַר תְּהִלִּים בְּכַוָּנָה וְלַעֲסֹק בְּהַתְּפִלּוֹת שֶׁלָּנוּ בְּכָל יוֹם, גַּם לְפָרֵשׁ שִׂיחָתְךָ בְּכָל פַּעַם בִּפְרָט עַתָּה. קַוֵּה לַה' וְיוֹשַׁע לְךָ. גַּם תִּרְאֶה עַל כָּל פָּנִים מֵעַתָּה לְהַשְׁלִיךְ מֵאִתְּךָ דַּרְכֵי הַנַּעֲרוּת וְהַבַּחֲרוּת וּמִדּוֹת לֹא טוֹבוֹת שֶׁנֶּאֶחֱזוּ בְּךָ שֶׁאֵינָם שַׁיָּכִים לְךָ כְּלָל, שֶׁהֵם הַקְּפִידוֹת וְהַכַּעַס, וּתְקַיֵּם "וְהָסֵר כַּעַס מִלִּבֶּךָ וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ". וְתַאֲמִין לִי בְּנִי חֲבִיבִי שֶׁעִקַּר צַעֲרִי מֵהַקְּפִידוֹת שֶׁלְּךָ וּמִכַּעַסְךָ וַאֲנִינוּת דַּעְתְּךָ אֵינוֹ מֵהַצַּעַר שֶׁאַתָּה גּוֹרֵם לִי אוֹ לִבְנֵי בֵיתִי וּלְזוּגָתִי הִיא חֲמוֹתְךָ תִּחְיֶה, רַק כָּל צַעֲרִי וְדַאֲגָתִי מִזֶּה עַל שֶׁאַתָּה מַזִּיק חַס וְשָׁלוֹם בָּזֶה הַרְבֵּה לְעַצְמְךָ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת; וַאֲנִי חָפֵץ מְאֹד בְּטוֹבָתְךָ וְהַצְּלָחָתְךָ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת לָנֶצַח, עַל כֵּן אֲנִי כּוֹתֵב לְךָ מִקִּירוֹת לִבִּי. וְיָתֵר מִזֶּה תִּשְׁמַע מִפִּי מוֹסֵר כְּתָב זֶה יְדִידֵינוּ הַוָּתִיק רַבִּי לֶיבְּלֶי נֵרוֹ יָאִיר, וּבַקָּשָׁתִּי מִמְּךָ בְּנִי חֲבִיבִי, שֶׁאַל תָּקוּץ בְּתוֹכַחְתִּי. וְאַל תַּקְפִּיד וְאַל תִּכְעֹס עַל זֶה בְּעַצְמוֹ עַל מַה שֶּׁאֲנִי כּוֹתֵב לְךָ כָּל זֶה, כִּי מֵאַהֲבָתְךָ אֲשֶׁר בְּלִבִּי אֲנִי מְדַבֵּר עִמְּךָ לְטוֹבָתְךָ הַנִּצְחִית. כִּי אֲנִי יוֹדֵעַ שֶׁלִּבְּךָ בִּפְנִימִיּוּת נִכְסָף מְאֹד לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת, רַק דַּרְכֵי הַנַּעֲרוּת וְהַבַּחֲרוּת מַבְדִּילִים בֵּינְךָ לְבֵין הַדֶּרֶךְ הָאֱמֶת, עַל כֵּן לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהוֹכִיחֲךָ בְּאַהֲבָה כְּאָב אֶת בֵּן יִרְצֶה.
And also see from now on in any case to accustom yourself to study more every day — Talmud and a legal code every day — and Chumash with Rashi's commentary — and Nevi'im and Kesuvim — and also the books of our Rebbe — of blessed memory — study every day — in order that it go well for you forever and ever. ## Segment 6
וְגַם תִּרְאֶה מֵעַתָּה עַל כָּל פָּנִים לְהַרְגִּיל עַצְמְךָ לִלְמֹד יוֹתֵר בְּכָל יוֹם תַּלְמוּד וּפוֹסֵק בְּכָל יוֹם, וְחֻמָּשׁ עִם פֵּרוּשׁ רַשִּׁ"י וּנְבִיאִים וּכְתוּבִים, וְגַם סִפְרֵי רַבֵּנוּ זַ"ל תִּלְמֹד בְּכָל יוֹם לְמַעַן יֵיטִיב לְךָ לָעַד וְלָנֶצַח.
And behold — via the non-Jew who traveled with Rabbi N. — may his light shine — he sent a letter to them. And see to write him a letter — and send it to his son in Tultchin. And write to him whether he received the letter via the above-mentioned non-Jew and this letter — and whether his words entered his ears. And also write to him of the welfare of his wife — may she live — and of his sons — may they live — of each and every one. For what you wrote to him in your letter about his sons — may they live — in particular that his son Nachman — may he live — is diligent in his studies — and his son Yosef Yonah — may he live — also learns more than before — you gave his soul very great life. May Hashem likewise give life to your soul — and send quickly complete healing to your wife — may she live. Only he has great pain from what you wrote about his daughter Chana Tzirel — may she live — that she is not well. And Rabbi Naftali — may his light shine — also told him of this. And ask her not to be distressed — and in particular not to engage with any material remedy — G-d forbid — only trust in Hashem that He will heal her quickly. And also do not worry about livelihood so much — for this harms her — G-d forbid — greatly for the health of her body — and trust in Hashem Yisborach that He will never abandon her. And he wanted to extend further — but time does not suffice — and this is enough for now. ## Segment 7
וְהִנֵּה עַל יְדֵי הֶעָרֵל שֶׁנָּסַע עִם ר"נ נֵרוֹ יָאִיר שָׁלַחְתִּי מִכְתָּב אֲלֵיכֶם. וְתִרְאֶה לִכְתֹּב לִי אִגֶּרֶת וְלִשְׁלֹחַ לִבְנִי לְטוּלְטְשִׁין. וְתִכְתֹּב לִי אִם קִבַּלְתָּ הַמִּכְתָּב עַל־יְדֵי הֶעָרֵל הַנַּ"ל וּמִכְתָּב הַזֶּה, וְאִם נִכְנְסוּ דְּבָרַי בְּאָזְנֶיךָ. וְגַם תִּכְתֹּב לִי מִשְּׁלוֹם זוּגָתִי תִּחְיֶה וּמִבָּנַי שֶׁיִּחְיוּ, מִכָּל אֶחָד וְאֶחָד, כִּי מַה שֶּׁכָּתַבְתָּ לִי בְּמִכְתָּבְךָ מִבָּנַי שֶׁיִּחְיוּ, בִּפְרָט מַה שֶּׁבְּנִי נַחְמָן שֶׁיִּחְיֶה מַתְמִיד בְּלִמּוּדוֹ, וּבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה לוֹמֵד גַּם כֵּן יוֹתֵר מִקֹּדֶם הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד. כֵּן יְחַיֶּה ה' אֶת נַפְשְׁךָ וְיִשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה לְזוּגָתְךָ תִּחְיֶה. רַק יֵשׁ לִי צַעַר גָּדוֹל מִמַּה שֶּׁכָּתַבְתָּ מִבִּתִּי חַנָּה צִירְיל תִּחְיֶה שֶׁאֵינָהּ בְּקַו הַבְּרִיאָה. גַּם רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר סִפֵּר לִי מִזֶּה, וּתְבַקֵּשׁ אוֹתָהּ שֶׁלֹּא תִּצְטַעֵר, וּבִפְרָט שֶׁלֹּא תַּעֲסֹק בְּשׁוּם רְפוּאָה גַּשְׁמִית חַס וְשָׁלוֹם, רַק תִּבְטַח בַּה' שֶׁיְּרַפֵּא אוֹתָהּ מְהֵרָה. גַּם אַל תִּדְאַג עַל פַּרְנָסָה כָּל כָּךְ, כִּי זֶה מַזִּיק לָהּ חַס וְשָׁלוֹם הַרְבֵּה לִבְרִיאַת גּוּפָהּ, וְתִבְטַח בְּהַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יַעֲזֹב אוֹתָהּ לְעוֹלָם. וְהָיָה רְצוֹנִי לְהַאֲרִיךְ יוֹתֵר. אַךְ אֵין הַזְּמַן מַסְפִּיק, וְדַי בָּזֶה כָּעֵת.
The words of your father — who urges and rebukes you — for your good in this world and in the World to Come forever. And awaits and hopes that you will fulfil his words from now. Then it will be good for you always. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְזָרֶזְךָ וּמוֹכִיחֲךָ לְטוֹבָתְךָ בָּזֶה וּבַבָּא לָנֶצַח. וּמְצַפֶּה וּמְחַכֶּה שֶׁתְּקַיֵּם דְּבָרַי מֵעַתָּה. אָז טוֹב לְךָ לָעַד.
Nussun of Breslov. Overview: Monday, Parshas Balak — Uman — 5602. To his son-in-law Dovid Tzvi. He received his letter — and it was a comfort. But great is his pain from the weakness of his wife. He hopes to Hashem that He will send her a complete healing from Heaven — quickly — without any remedies and stratagems. He warns very greatly — not to engage with folk remedies of the old women — and not the doctors' remedies — G-d forbid — for all of them are lies and falsehood — they do not help and they harm greatly. Rely upon Hashem alone — "Asher yatzar es ha'adam b'chochmah" — until "rofeh choli kol basar u'mafli la'asos." And only He alone is the true faithful and compassionate Healer. In his household — no medication of the idol-healing doctors shall enter. Only to fulfil — as he heard from his holy mouth — "vos tut men az me iz in feld?" — "what does one do when one finds oneself in the field?" And you too my beloved son — awaken from now on — through all that passes over you — to begin to lift your eyes above — for we have no one to lean on except our Father in Heaven. See to say Tehillim with intention — and to engage in our prayers every day — and to express your conversation every time. Cast away from yourself the ways of youth — the fault-finding and the anger — and fulfil "v'ha'seir ka'as mi'libecha." Believe me — the essential of his pain from your fault-finding and your anger — is not the pain you cause him — but rather all his pain is that you harm yourself greatly — G-d forbid — materially and spiritually. He desires greatly your good and your success forever. He knows that your heart in its inwardness greatly longs to draw close to Hashem in truth — only the ways of youth separate you from the true path. Also accustom yourself to study more every day — Talmud and a legal code — and Chumash with Rashi — and Nevi'im and Kesuvim — and also the books of our Rebbe — study every day — in order that it go well for you forever and ever. He received his letter. And there it was said — regarding the circumcision — that they merited that a son was born in good fortune to the grandson of our Master our Teacher and our Rebbe — of blessed memory. And they rejoiced in this on Thursday in the evening. May Hashem Yisborach help that it be for a good sign for him and for all of them — that they merit that through this his salvation and their salvation spring forth — in the midst of the holy people of Israel — Amen so may it be His will. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # שצב URL: https://ajew.org/reader-plain/alim-litrufa/2/391/ # שצב
שצב
Source: https://ajew.org/reader/alim-litrufa/2/391 ## Segment 1
שצב
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' בָּלָק תר"ב אוּמַאן.
Overview: Monday, Parshas Balak — Uman — 5602. To his son-in-law Dovid Tzvi. He received his letter — and it was a comfort. But great is his pain from the weakness of his wife. He hopes to Hashem that He will send her a complete healing from Heaven — quickly — without any remedies and stratagems. He warns very greatly — not to engage with folk remedies of the old women — and not the doctors' remedies — G-d forbid — for all of them are lies and falsehood — they do not help and they harm greatly. Rely upon Hashem alone — "Asher yatzar es ha'adam b'chochmah" — until "rofeh choli kol basar u'mafli la'asos." And only He alone is the true faithful and compassionate Healer. In his household — no medication of the idol-healing doctors shall enter. Only to fulfil — as he heard from his holy mouth — "vos tut men az me iz in feld?" — "what does one do when one finds oneself in the field?" And you too my beloved son — awaken from now on — through all that passes over you — to begin to lift your eyes above — for we have no one to lean on except our Father in Heaven. See to say Tehillim with intention — and to engage in our prayers every day — and to express your conversation every time. Cast away from yourself the ways of youth — the fault-finding and the anger — and fulfil "v'ha'seir ka'as mi'libecha." Believe me — the essential of his pain from your fault-finding and your anger — is not the pain you cause him — but rather all his pain is that you harm yourself greatly — G-d forbid — materially and spiritually. He desires greatly your good and your success forever. He knows that your heart in its inwardness greatly longs to draw close to Hashem in truth — only the ways of youth separate you from the true path. Also accustom yourself to study more every day — Talmud and a legal code — and Chumash with Rashi — and Nevi'im and Kesuvim — and also the books of our Rebbe — study every day — in order that it go well for you forever and ever. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
He received his letter. And there it was said — regarding the circumcision — that they merited that a son was born in good fortune to the grandson of our Master our Teacher and our Rebbe — of blessed memory. And they rejoiced in this on Thursday in the evening. May Hashem Yisborach help that it be for a good sign for him and for all of them — that they merit that through this his salvation and their salvation spring forth — in the midst of the holy people of Israel — Amen so may it be His will. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי. וְשָׁם נֶאֱמַר מֵעִנְיַן הַבְּרִית מִילָה, שֶׁזָּכִינוּ שֶׁנּוֹלַד בֵּן לְמַזָּל טוֹב לְנֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר. וְשָׂמַחְנוּ בָּזֶה בְּיוֹם ה' לְעֵת עֶרֶב. הַשֵּׁם יִתְבָּרַךְ יַעֲזֹר שֶׁיִּהְיֶה לוֹ לְמַזָּל טוֹב וּלְכֻלָּנוּ, שֶׁנִּזְכֶּה שֶׁיִּצְמַח עַל יְדֵי זֶה יְשׁוּעָתוֹ וִישׁוּעָתֵנוּ בְּתוֹךְ כְּלָל יִשְׂרָאֵל הַקְּדוֹשִׁים אָמֵן כֵּן יְהִי רָצוֹן.
On the past Sunday he received his letter — and also today he received his letter — with a small letter from Yass — and it was a great comfort. And also what you wrote to Yass was a very great comfort to him — for he awaits that they will engage in this work with Hashem's help. Therefore it is essential that letters be regularly exchanged between them and the man from there. And he trusts that certainly he has already replied to him — that he received the above-mentioned letter from him. And certainly he wrote to him that he is engaging with Hashem's help to prepare himself to complete the commerce they conducted between them — and that he write to them again — explaining clearly — whether he has already begun his work properly. And that a letter reach him on this — also from Rabbi Yoel — and in particular from their friend Rabbi Eliezer of Teplik — who is there. And his eyes hope to Hashem — He will complete this for him for good. And see to write to him to Tshehrin what you wrote there. And certainly if you receive any reply from there or from Lemberg — or from Rabbi Nachman of Heysin — may his light shine — inform him of everything clearly. And all the letters you send — send only to the congregation of Tshehrin. And he intends to travel on the coming Thursday — if Hashem wills — to Tirahowitz. And from there for the coming holy Shabbas — to Tshehrin. ## Segment 5
בְּיוֹם א' הֶעָבַר קִבַּלְתִּי מִכְתָּבוֹ, וְגַם הַיּוֹם קִבַּלְתִּי מִכְתָּבוֹ עִם אִגֶּרֶת קָטָן מִיַּיאס, וְהָיָה לִי לְנַחַת גָּדוֹל. גַּם מַה שֶּׁכָּתַבְתָּ לְיַיאס הָיָה לִי לְנַחַת מְאֹד, כִּי אֲנִי מְצַפֶּה שֶׁנַּעֲסֹק בְּעֵסֶק זֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עַל כֵּן צְרִיכִין שֶׁיִּהְיוּ הַמִּכְתָּבִים מְצוּיִים בֵּינֵינוּ וּבֵין הָאִישׁ מִשָּׁם. וּמֻבְטְחַנִי שֶׁבְּוַדַּאי כְּבָר הֵשַׁבְתָּ לוֹ שֶׁקִּבַּלְתִּי מִכְתָּב הַנַּ"ל מִמֶּנּוּ. וּבְוַדַּאי כָּתַבְתָּ לוֹ שֶׁאֲנִי עוֹסֵק בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְהָכִין עַצְמִי לִגְמֹר הַמַּשָּׂא וּמַתָּן שֶׁעָשִׂיתִי עִמּוֹ, וְשֶׁיִּכְתֹּב לָנוּ עוֹד הַפַּעַם בְּבֵאוּר הֵיטֵב אִם כְּבָר הִתְחִיל בִּמְלַאכְתּוֹ כָּרָאוּי, וְשֶׁיַּגִּיעַ לִי עַל זֶה מִכְתָּב גַּם מֵרַבִּי יוֹאֵל, וּבִפְרָט מִידִידֵנוּ רַבִּי אֱלִיעֶזֶר מִטֶּעפְּלִיק אֲשֶׁר הוּא שָׁם. וַאֲנִי עֵינַי מְיַחֲלוֹת לַה', הוּא יִגְמֹר בַּעֲדִי לְטוֹבָה. וְתִרְאֶה לִכְתֹּב לִי לִטְשֶׁעהרִין מַה שֶּׁכָּתַבְתָּ לְשָׁם. מִכָּל שֶׁכֵּן אִם תְקַבֵּל עוֹד אֵיזֶה תְּשׁוּבָה מִשָּׁם אוֹ מִלְּבוֹב, אוֹ מֵרַבִּי נַחְמָן מֵהַיְיסִין נֵרוֹ יָאִיר, הַכֹּל תּוֹדִיעֵנִי בַּאֵר הֵיטֵב. וְכָל הַמִּכְתָּבִים שֶׁתִּשְׁלַח, תִּשְׁלַח רַק לִקְהִלַּת טְשֶׁעהרִין, וַאֲנִי בְּדַעְתִּי לִנְסֹעַ בְּיוֹם ה' הַסָּמוּךְ אִם יִרְצֶה הַשֵּׁם לְטִירָהאוִויצֶע. וּמִשָּׁם עַל שַׁבַּת קֹדֶשׁ שֶׁאַחֲרָיו לִטְשֶׁעהרִין.
Be strong and strong — every day anew. And remember well — that Hashem Yisborach makes newnesses at every time — and all of it is for good. And in the end Hashem Yisborach will certainly save — not through our righteousness and our good deeds — but in the merit of the great eshel that is in the heights on high. And it is upon us to praise and to rejoice every day — that we are not opponents — G-d forbid — against our true hope — which is the true tzaddik in whom we shelter. And all the more so — that we merit to engage in his holy books. And what you wrote to him from the Torah "ki m'rachaman y'nahaigem" [Likutai Moharan part 2 ch. 7] — gave him very very great life. Would that this heart of yours would be always — every day — to engage in his holy books — in all the books and in the prayers and in what they merited to make new and to explain in them — for they are your life forever. Hafoch bahem v'hafoch bahem — turn them over and turn them over — for there is no better measure than them. ## Segment 6
חֲזַק וַחֲזַק בְּכָל יוֹם מֵחָדָשׁ, וְתִזְכֹּר הֵיטֵב שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת וְהַכֹּל לְטוֹבָה. וְסוֹף כָּל סוֹף יוֹשִׁיעַ הַשֵּׁם יִתְבָּרַךְ בְּוַדַּאי, לֹא בְּצִדְקוֹתֵינוּ וּבְמַעֲשֵׂינוּ הַטּוֹבִים, כִּי אִם בִּזְכוּת הָאֵשֶׁל הַגָּדוֹל אֲשֶׁר בְּרוּם רָמָה וְכוּ'. וְעָלֵינוּ לְשַׁבֵּחַ וְלִשְׂמֹחַ בְּכָל יוֹם שֶׁאֵין אָנוּ מִתְנַגְּדִים עַל תִּקְוָתֵנוּ הָאֲמִתִּית שֶׁהוּא הַצַּדִּיק הָאֱמֶת שֶׁאָנוּ חוֹסִים בּוֹ, מִכָּל שֶׁכֵּן שֶׁאָנוּ זוֹכִים לַעֲסֹק בִּסְפָרָיו הַקְּדוֹשִׁים. וּמַה שֶּׁכָּתַבְתָּ לִי מֵהַתּוֹרָה כִּי מְרַחֲמָם יְנַהֲגֵם (לִקּוּטֵי תִנְיָנָא סִימָן ז) הֶחֱיָה אוֹתִי מְאֹד מְאֹד. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה כָּל הַיָּמִים לַעֲסֹק בְּכָל יוֹם בִּסְפָרָיו הַקְּדוֹשִׁים, בְּכָל הַסְּפָרִים וּבְהַתְּפִלּוֹת וּבַמֶּה שֶׁזָּכִינוּ לְחַדֵּשׁ וּלְבָאֵר בָּהֶם, כִּי הֵם חַיֶּיךָ לָנֶצַח. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ' כִּי אֵין לְךָ מִדָּה טוֹבָה מֵהֶם.
The words of your father — who awaits salvation. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And extend peace to all our anshei sh'lomaynu with great love. Overview: Tuesday, Parshas Balak — Uman — 5602. To his beloved son. He received his letter. There it said about the circumcision — that they merited that a son was born in good fortune to the grandson of our Master — of blessed memory. And they rejoiced in this on Thursday in the evening. May Hashem help that it be for a good sign — that they merit that through this his salvation and their salvation spring forth among the holy people of Israel. On the past Sunday he received his letter — and also today with a small letter from Yass — and it was a great comfort. And also what you wrote to Yass was a very great comfort — for he awaits that they will engage in this work with Hashem's help. Therefore letters must be regularly exchanged with the man from there. And he intends to travel on the coming Thursday — if Hashem wills — to Tirahowitz — and from there for the coming Shabbas to Tshehrin. Be strong and strong — every day anew. Remember well that Hashem makes newnesses at every time — and all of it is for good. And in the end Hashem will certainly save — not through our righteousness — but in the merit of the great eshel that is in the heights on high. And it is upon us to praise and to rejoice every day — that we are not opponents against our true hope — which is the true tzaddik in whom we shelter. And all the more so — that we merit to engage in his holy books. And what you wrote from the Torah "ki m'rachaman y'nahaigem" (Likutai Moharan part 2 ch. 7) — gave him very very great life. Would that this heart of yours would be always — every day — to engage in his holy books — for they are your life forever. Hafoch bahem v'hafoch bahem — for there is no better measure than them. Know that great is Hashem and His greatness has no end. And in His wonders which He performs with all flesh — and in renewing in His goodness every day the act of creation — He arranged with him that he was delayed here in the congregation of Uman for the holy Shabbas — after he had already been prepared in his mind for several days to travel on the past Thursday to Tirahowitz. But many are the thoughts in a man's heart — and the counsel of Hashem — it will stand — and from Hashem the steps of a man are established. And in particular he — the wretched and the poor one — who does not know at all where they are leading him — as he informed him in his previous letters. But this is his consolation in his poverty — and this is his hope and his joy — in what he casts himself on Hashem Yisborach — and he relies on Him alone in truth every single day — and in particular in the matter of the travels. And it is impossible to explain what is in his heart in all this. Great are the deeds of Hashem — and He multiplies doing good with all flesh and spirit. And praised be G-d — as appears to be correct before him in several revealed matters — why he was delayed here until now — besides the hidden matters that belong to Hashem our G-d. And now it is in his mind — if Hashem wills — to travel this week to Tirahowitz. May Hashem lead him in His righteousness. # שצג URL: https://ajew.org/reader-plain/alim-litrufa/2/392/ # שצג
שצג
Source: https://ajew.org/reader/alim-litrufa/2/392 ## Segment 1
שצג
And extend peace to all our anshei sh'lomaynu with great love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' פִּינְחָס תר"ב אוּמֶין.
Overview: Tuesday, Parshas Balak — Uman — 5602. To his beloved son. He received his letter. There it said about the circumcision — that they merited that a son was born in good fortune to the grandson of our Master — of blessed memory. And they rejoiced in this on Thursday in the evening. May Hashem help that it be for a good sign — that they merit that through this his salvation and their salvation spring forth among the holy people of Israel. On the past Sunday he received his letter — and also today with a small letter from Yass — and it was a great comfort. And also what you wrote to Yass was a very great comfort — for he awaits that they will engage in this work with Hashem's help. Therefore letters must be regularly exchanged with the man from there. And he intends to travel on the coming Thursday — if Hashem wills — to Tirahowitz — and from there for the coming Shabbas to Tshehrin. Be strong and strong — every day anew. Remember well that Hashem makes newnesses at every time — and all of it is for good. And in the end Hashem will certainly save — not through our righteousness — but in the merit of the great eshel that is in the heights on high. And it is upon us to praise and to rejoice every day — that we are not opponents against our true hope — which is the true tzaddik in whom we shelter. And all the more so — that we merit to engage in his holy books. And what you wrote from the Torah "ki m'rachaman y'nahaigem" (Likutai Moharan part 2 ch. 7) — gave him very very great life. Would that this heart of yours would be always — every day — to engage in his holy books — for they are your life forever. Hafoch bahem v'hafoch bahem — for there is no better measure than them. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
דַּע כִּי גָּדוֹל ה' וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וּבְנִפְלְאוֹתָיו אֲשֶׁר עוֹשֶׂה עִם כָּל בָּשָׂר וּמְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם מַעֲשֵׂה בְרֵאשִׁית וְכוּ', סִבֵּב עִמִּי שֶׁנִּתְעַכַּבְתִּי פֹּה קְהִלַּת אוּמַאן עַל שַׁבַּת קֹדֶשׁ, אַחֲרֵי שֶׁכְּבָר הָיִיתִי מוּכָן בְּדַעְתִּי מִכַּמָּה יָמִים לִנְסֹעַ בְּיוֹם ה' הֶעָבַר לְטִירָהאוִויצֶע. אַךְ רַבּוֹת מַחֲשָׁבוֹת בְּלֵב אִישׁ וַעֲצַת ה' הִיא תָּקוּם, וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ וְכוּ'. וּבִפְרָט אָנֹכִי הֶעָנִי וְהָאֶבְיוֹן שֶׁאֵינִי יוֹדֵעַ כְּלָל לְהֵיכָן מוֹלִיכִין אוֹתִי, כַּאֲשֶׁר הוֹדַעְתִּיךָ בְּמִכְתָּבַי הַקּוֹדְמִים. אַךְ זֹאת נֶחָמָתִי בְעָנְיִי, וְזֶה הוּא תִּקְוָתִי וְשִׂמְחָתִי מַה שֶּׁאֲנִי מַשְׁלִיךְ עַצְמִי עַל הַשֵּׁם יִתְבָּרַךְ, וַאֲנִי סוֹמֵךְ עָלָיו יִתְבָּרַךְ לְבַד בֶּאֱמֶת בְּכָל יוֹם, וּבִפְרָט בְּעִנְיַן הַנְּסִיעוֹת. וְאִי אֶפְשָׁר לְבָאֵר מַה שֶּׁבְּלִבִּי בְּכָל זֶה. גְּדוֹלִים מַעֲשֵׂי ה', וְהוּא מַרְבֶּה לְהֵטִיב עִם כָּל בָּשָׂר וָרוּחַ. וְתוֹדָה לָאֵל כְּפִי הַנִּרְאֶה נָכוֹן לְפָנַי בְּכַמָּה דְּבָרִים נִגְלִים מַה שֶּׁנִּתְעַכַּבְתִּי פֹּה עַד הֵנָּה, מִלְּבַד הַנִּסְתָּרוֹת לַה' אֱלֹקֵינוּ. וְעַתָּה בְּדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּשָׁבוּעַ זֹאת לְטִירָהאוִויצֶע, ה' יַנְחֵנִי בְּצִדְקָתוֹ וְכוּ'.
Know that great is Hashem and His greatness has no end. And in His wonders which He performs with all flesh — and in renewing in His goodness every day the act of creation — He arranged with him that he was delayed here in the congregation of Uman for the holy Shabbas — after he had already been prepared in his mind for several days to travel on the past Thursday to Tirahowitz. But many are the thoughts in a man's heart — and the counsel of Hashem — it will stand — and from Hashem the steps of a man are established. And in particular he — the wretched and the poor one — who does not know at all where they are leading him — as he informed him in his previous letters. But this is his consolation in his poverty — and this is his hope and his joy — in what he casts himself on Hashem Yisborach — and he relies on Him alone in truth every single day — and in particular in the matter of the travels. And it is impossible to explain what is in his heart in all this. Great are the deeds of Hashem — and He multiplies doing good with all flesh and spirit. And praised be G-d — as appears to be correct before him in several revealed matters — why he was delayed here until now — besides the hidden matters that belong to Hashem our G-d. And now it is in his mind — if Hashem wills — to travel this week to Tirahowitz. May Hashem lead him in His righteousness. ## Segment 5
וּתְהִלָּה לָאֵל קִבַּלְתִּי הַקְּוִויטִיל [הַפֶּתֶק] שֶׁלְּךָ אֵצֶל רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, וּמֵאֵלֶיךָ תָּבִין בְּנִי חֲבִיבִי כַּמָּה וְכַמָּה הֶחֱיֵיתָ אֶת נַפְשִׁי בְּמִכְתָּבְךָ הַקָּטָן הַזֶּה, שֶׁהִזְכַּרְתָּ שָׁם מִידִידֵנוּ רַבִּי נַחְמָן שֶׁיִּחְיֶה וְשֶׁקִּבֵּל הַסְּחוֹרָה בְּנֵס גָּדוֹל תְּהִלָּה לְאֵל חַי. אִלְמָלֵא לֹא נִתְעַכַּבְתִּי פֹּה כִּי אִם בִּשְׁבִיל זֶה דַּיִּי. כִּי אִם הָיִיתִי אָז בְּדַרְכִּי לֹא הָיָה לִי יְדִיעָה זֹאת עַד אַחַר אֵיזֶה יָמִים. וּבֶאֱמֶת אֲנִי צָרִיךְ לֵידַע מִזֶּה מִקֹּדֶם לְשַׂמֵּחַ אֶת נַפְשִׁי בִּשְׁמוּעָה טוֹבָה כָּזֹאת. כֵּן יַשְׁמִיעֵנִי הַשֵּׁם יִתְבָּרַךְ תָּמִיד בְּשׂוֹרוֹת טוֹבוֹת בִּפְרָט שֶׁהַהֶכְרֵחַ לְעִסְקֵנוּ שֶׁאֵדַע מִזֶּה פֹּה קֹדֶם נְסִיעָתִי וְכוּ'. טוֹב לְהוֹדוֹת לַה' בְּכָל יוֹם וָיוֹם עַל כָּל פְּרָט וּפְרָט.
And praised be G-d — he received his small note via Rabbi Naftali — may his light shine. And from yourself — my beloved son — you will understand how much and how much you gave his soul life with this small letter — in what you informed him there of their friend Rabbi Nachman — may he live — that he received the merchandise through great miracle — praised be the living G-d. Even if he had not been delayed here except for this — it would have been enough for him. For had he been on his road then — he would not have had this information until after several days. And in truth — he needs to know this beforehand — to gladden his soul with such good news. May Hashem Yisborach always cause him to hear good tidings — and in particular since it is essential for their work that he know this here before his departure. Good to give thanks to Hashem every single day on every single detail. Nussun of Breslov. Overview: Monday, Parshas Pinchas — Uman — 5602. To his beloved son. Know that great is Hashem — and in renewing in His goodness every day the act of creation — He arranged that he was delayed here in Uman for the holy Shabbas — after he had been prepared for several days to travel on the past Thursday to Tirahowitz. But many are the thoughts in a man's heart — the counsel of Hashem will stand. And in particular he — the wretched and the poor one — who does not know where they lead him. But this is his consolation in his poverty — in what he casts himself on Hashem and relies on Him alone in truth every single day — and in particular in the matter of the travels. And praised be G-d — he received his small note via Rabbi Naftali — and from yourself you will understand how much you gave his soul life — in what you informed him of their friend Rabbi Nachman who received the merchandise through great miracle — praised be the living G-d. Even if he had not been delayed except for this — it would have been enough for him. For had he been on his road — he would not have had this information until after several days. And in truth he needs to know this beforehand — to gladden his soul with such good news. May Hashem always cause him to hear good tidings. Good to give thanks to Hashem every single day on every single detail. # שצד URL: https://ajew.org/reader-plain/alim-litrufa/2/393/ # שצד
שצד
Source: https://ajew.org/reader/alim-litrufa/2/393 ## Segment 1
שצד
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' דְּבָרִים תר"ב טְשֶׁעהרִין.
Overview: Monday, Parshas Pinchas — Uman — 5602. To his beloved son. Know that great is Hashem — and in renewing in His goodness every day the act of creation — He arranged that he was delayed here in Uman for the holy Shabbas — after he had been prepared for several days to travel on the past Thursday to Tirahowitz. But many are the thoughts in a man's heart — the counsel of Hashem will stand. And in particular he — the wretched and the poor one — who does not know where they lead him. But this is his consolation in his poverty — in what he casts himself on Hashem and relies on Him alone in truth every single day — and in particular in the matter of the travels. And praised be G-d — he received his small note via Rabbi Naftali — and from yourself you will understand how much you gave his soul life — in what you informed him of their friend Rabbi Nachman who received the merchandise through great miracle — praised be the living G-d. Even if he had not been delayed except for this — it would have been enough for him. For had he been on his road — he would not have had this information until after several days. And in truth he needs to know this beforehand — to gladden his soul with such good news. May Hashem always cause him to hear good tidings. Good to give thanks to Hashem every single day on every single detail. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק, נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Behold — just now — closely — he received his last precious letter — most precious in his eyes — for there he informed him of the arrival of his dear friend Rabbi Nachman in peace. And also his letter he received — and all that was said there regarding the book and the other letters — all came in its time and season — today — at the time when he had in mind to write to him and to reply to the letters he received here on Thursday morning immediately upon arriving here — to the house of their friend Rabbi Beer — may he live. And all of them gave him very great life. But in particular the letter that arrived just now — and he does not know what to speak just now — for from themselves they will understand the great distraction of his mind in the matter of their work — for besides the obstacles because of money — which are very heavy upon him to bear — the hardest of all is the division of his counsel on how to begin such a work — at a time of such concealment of the truth — and so forth and so forth. And he has still not spoken here of this work — for he needs to settle himself greatly — and to request greatly from Hashem Yisborach that He place words in his mouth to speak with them in a way that he will accomplish his wish. And the chasadim of Hashem are very great and wondrous and awesome — that He does with him every day and time. And behold — just now he was somewhat delayed in his prayer — and afterwards his meal was delayed — because he was engaged in writing the wonders of Hashem that He helped him to make new in these times. And in the meantime — his above-mentioned letter arrived — and from Rabbi Nachman of Kremianitz — may his light shine. And all of it is included together. For what he was engaged in writing connects to all this — to all the great upheaval that they raise against them for nothing. And now he does not know at all what to do and what to speak — for they will understand from themselves that the beginning of his letter weakened his mind greatly — in what he wrote of the immensity of the upheaval that had occurred — until he was compelled to hide — and so forth. And if he did not explain well from whom the upheaval came and about what — it is self-evidently understood that it came from the controversy. And therefore the hairs of his head stand on end from this. Fear and trembling come over him — to begin again. But the measure of good is greater — for at the end he wrote of the very great longing of the remnants who are called by Hashem's name. And even so — he is firm in his mind with Hashem's help and His wondrous salvation — to put his will into this — to engage in this. And to Hashem the salvation — that they merit to begin and to complete — and to begin and to complete — and so forth — for "atah marom l'olam Hashem." And as for what you asked him — whether Rabbi Nachman will travel immediately there — he marvels at you — why do you not understand of yourselves — that now it is good to sit and not travel. For how could it occur to one to travel close to Rosh Hashana for nothing — for certainly it is impossible for him to travel and to pass that way until everything is prepared — both the necessary money — and the actual merchandise arranged properly. And because of this — it has already been settled in his mind that it is essential to wait until after Rosh Hashana. Therefore now is not the time to travel — only from yourselves you will understand to write to them properly — that they are prepared to engage in the work — only for several reasons — it is essential to wait until after Rosh Hashana. And also to speak with them face to face — that they see the truth — and that everything be properly arranged — to speak with them as much as possible about this — in a way that a clear reply arrives from there every time before Rosh Hashana. And after Rosh Hashana until after the coming Sukkos. And in the meantime — Hashem Yisborach will help to prepare everything. And then he will travel in His chesed to there in peace — and may the Good Hashem complete for them for good. ## Segment 4
הֵן הַיּוֹם זֶה סָמוּךְ קִבַּלְתִּי מִכְתָּבוֹ הָאַחֲרוֹן הַיָּקָר בְּעֵינַי בְּיוֹתֵר, כִּי הוֹדַעְתַּנִי שָׁם מִבִּיאַת רַבִּי נַחְמָן יְדִידִי לְשָׁלוֹם. וְגַם מִכְתָּבוֹ קִבַּלְתִּי וְכָל מַה שֶּׁנֶּאֱמַר שָׁם בְּעִנְיַן הַסֵּפֶר וּשְׁאָר מִכְתָּבִים, הַכֹּל בָּא בְּמוֹעֲדוֹ וּבִזְמַנּוֹ הַיּוֹם, בְּעֵת שֶׁהָיָה בְּדַעְתִּי לִכְתֹּב לוֹ מִכְתָּבִי וְלַהֲשִׁיבוֹ עַל הַמִּכְתָּבִים שֶׁקִּבַּלְתִּי פֹּה בְּיוֹם ה' בַּבֹּקֶר תֵּכֶף בְּבוֹאִי לְפֹה לְבֵית יְדִידֵינוּ רַבִּי בֶּער שֶׁיִּחְיֶה, וְכֻלָּם הֶחֱיוּ אוֹתִי מְאֹד. וּבִפְרָט בַּמִּכְתָּב שֶׁקִּבַּלְתִּי זֶה סָמוּךְ וְאֵין אִתִּי יוֹדֵעַ מַה לְּדַבֵּר עַתָּה, כִּי בְּוַדַּאי מֵאֲלֵיכֶם תָּבִינוּ רִבּוּי פִּזּוּר דַּעְתִּי בְּעִנְיַן הָעֵסֶק שֶׁלָּנוּ. אֲשֶׁר מִלְּבַד מְנִיעוֹת מֵחֲמַת מָמוֹן וְכוּ', אֲשֶׁר כְּבֵדִים עָלַי מְאֹד לָשֵׂאת. קָשֶׁה מִן הַכֹּל הוּא חֲלֻקַּת עֲצָתִי לְהַתְחִיל עֵסֶק כָּזֶה, בְּעֵת הַסְתָּרַת הָאֱמֶת כָּזֶה וְכוּ' וְכוּ'. וַעֲדַיִן לֹא דִּבַּרְתִּי מִזֶּה הָעֵסֶק פֹּה מֵחֲמַת שֶׁאֲנִי צָרִיךְ לְהִתְיַשֵּׁב הַרְבֵּה, וּלְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיָּשִׂים מִלִּים בְּפִי לְדַבֵּר עִמָּהֶם בְּאֹפֶן שֶׁאֶפְעַל כִּרְצוֹנִי. וְחַסְדֵי ה' גְּדוֹלִים וְנִפְלָאִים וְנוֹרָאִים מְאֹד שֶׁעוֹשֶׂה עִמִּי בְּכָל יוֹם וָעֵת. וְהִנֵּה עַתָּה נִתְאַחַרְתִּי קְצָת בִּתְפִלָּתִי, וְאַחַר כָּךְ נִתְאַחֲרָה סְעֻדָּתִי מֵחֲמַת שֶׁהָיִיתִי עוֹסֵק לִכְתֹּב נִפְלְאוֹת ה' שֶׁעֲזָרַנִי לְחַדֵּשׁ בָּעִתִּים הַלָּלוּ, וּבְתוֹךְ כָּךְ הִגִּיעַ לִי מִכְתָּבְךָ הַנַּ"ל, וּמֵרַבִּי נַחְמָן נֵרוֹ יָאִיר מִקְּרֶעמִינִיץ, וְהַכֹּל כָּלוּל יַחַד. כִּי מַה שֶּׁהָיִיתִי עוֹסֵק בִּכְתִיבָתִי שַׁיָּךְ לְכָל זֶה, לְכָל הָרַעַשׁ הַגָּדוֹל שֶׁמַּרְעִישִׁים עָלֵינוּ חִנָּם, וְעַתָּה אֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת וּמַה לְּדַבֵּר, כִּי מֵאֲלֵיכֶם תָּבִינוּ שֶׁהַרְבֵּה הֶחֱלִישׁ דַּעְתִּי בִּתְחִלַּת מִכְתָּבוֹ שֶׁכָּתַב מִגֹּדֶל הָרַעַשׁ שֶׁהָיָה עַד שֶׁהֻכְרַח לִגְנֹז וְכוּ'. וְאִם לֹא בֵּאֵר הֵיטֵב מִמִּי הָיָה הָרַעַשׁ וְעַל מָה, מִמֵּילָא מוּבָן שֶׁהָיָה מֵחֲמַת הַמַּחֲלֹקֶת. וְעַל כֵּן תִּסְמַר שַׂעֲרוֹת רֹאשִׁי מִזֶּה. יִרְאָה וָרַעַד יָבוֹא בִּי לְהַתְחִיל מֵחָדָשׁ וְכוּ'. אַךְ מִדָּה טוֹבָה מְרֻבָּה, כִּי בַּסּוֹף כָּתַב מֵעֹצֶם הַהִשְׁתּוֹקְקוּת שֶׁל הַשְּׂרִידִים הַנִּקְרָאִים בְּשֵׁם ה' וְכוּ'. אַךְ אַף עַל פִּי כֵן אֲנִי חָזָק בְּדַעְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וּבִישׁוּעָתוֹ הַנִּפְלָאָה לְהַכְנִיס רְצוֹנִי בָּזֶה לַעֲסֹק בָּזֶה. וְלַה' הַיְשׁוּעָה, שֶׁנִּזְכֶּה לְהַתְחִיל וְלִגְמֹר וּלְהַתְחִיל וְלִגְמֹר וְכוּ' וְכוּ', כִּי אַתָּה מָרוֹם לְעוֹלָם ה'. אַךְ מַה שֶּׁשָּׁאַלְתָּ אוֹתִי אִם יִסַּע רַבִּי נַחְמָן תֵּכֶף לְשָׁם. נִפְלֵאתִי עֲלֵיכֶם מַדּוּעַ לֹא תָּבִינוּ מֵעַצְמְכֶם שֶׁטּוֹב עַתָּה לִהְיוֹת שֵׁב וְאַל תִּסַּע. כִּי אֵיךְ יַעֲלֶה עַל הַדַּעַת לִסַּע סָמוּךְ לְרֹאשׁ הַשָּׁנָה בְּחִנָּם, כִּי בְּוַדַּאי אִי אֶפְשָׁר לוֹ לִסַּע וְלַעֲבֹר דֶּרֶךְ כָּזֶה עַד שֶׁיִּהְיֶה הַכֹּל מוּכָן. הֵן הַמָּעוֹת הַמֻּכְרָח, הֵן גּוּף הַסְּחוֹרָה מְסֻדֶּרֶת כָּרָאוּי. וּמֵחֲמַת זֶה נִסְכַּם בְּדַעְתִּי כְּבָר שֶׁהַהֶכְרֵחַ לְהַמְתִּין עַד אַחַר רֹאשׁ הַשָּׁנָה. עַל כֵּן לֹא עֵת עַתָּה לִנְסֹעַ, רַק מֵאֵלֶיךָ תָּבִינוּ לִכְתֹּב עַל יָדָם כָּרָאוּי שֶׁאֲנַחְנוּ מוּכָנִים לַעֲסֹק בְּהָעֵסֶק, רַק מִכַּמָּה טְעָמִים הַהֶכְרֵחַ לְהַמְתִּין עַד אַחַר רֹאשׁ הַשָּׁנָה. וְגַם לְדַבֵּר עִמָּהֶם פָּנִים אֶל פָּנִים שֶׁיִּרְאוּ שָׁם הָאֱמֶת, וְשֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן לְדַבֵּר עִמָּהֶם כָּל מַה שֶּׁאֶפְשָׁר לְדַבֵּר עִמָּהֶם בָּזֶה בְּאֹפֶן שֶׁיַּגִּיעַ תְּשׁוּבָה בְּרוּרָה מִשָּׁם בְּכָל פַּעַם קֹדֶם רֹאשׁ הַשָּׁנָה. וְאַחַר רֹאשׁ הַשָּׁנָה עַד אַחַר סֻכּוֹת הַבָּא עָלֵינוּ לְטוֹבָה. וּבְתוֹךְ כָּךְ יַעַזְרֵנוּ הַשֵּׁם יִתְבָּרַךְ לְהָכִין הַכֹּל. וְאָז יִסַּע בְּחַסְדּוֹ לְשָׁלוֹם לְשָׁם וַה' הַטּוֹב יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה.
The words of your father — who intercedes for you. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לִידִידִי רַבִּי נַחְמָן נֵרוֹ יָאִיר מֵהַיְיסִין שֶׁבָּא בְּסָמוּךְ, וּכְבָר הֵשַׁבְתִּי לוֹ בְּמִכְתָּבִי לְעֵיל. וְתִרְאֶה לְהָכִין עַצְמְךָ לָבוֹא לְאוּמַאן אִם יִרְצֶה הַשֵּׁם תֵּכֶף אַחַר שַׁבַּת רֹאשׁ חֹדֶשׁ אֱלוּל. וְכַאֲשֶׁר תִּרְאֶה שֶׁלֹּא אָבוֹא לְשָׁם עֲדַיִן בְּיוֹם ד' ה' תּוּכַל לָשׂוּם לַדֶּרֶךְ פְּעָמֶיךָ לִקְהִלַּת טִירָהאוִויצֶע. וּנֵדַבֵּר יַחַד שָׁם וְעַל הַדֶּרֶךְ כָּל הַמֻּכְרָח לָנוּ לְדַבֵּר. כִּי כְּפִי הַנִּרְאֶה אֶהְיֶה, אִם יִרְצֶה הַשֵּׁם, עַל הַשַּׁבָּת שֶׁאַחַר רֹאשׁ חֹדֶשׁ אֱלוּל בִּקְהִלַּת טִירָהאוִויצֶע. וְלַה' הַיְשׁוּעָה.
And peace to all our anshei sh'lomaynu with great love. And in particular to his dear friend Rabbi Nachman — may his light shine — from Heysin — who arrived recently. And he has already replied to him in his above-mentioned letter. And see to prepare yourself to come to Uman — if Hashem wills — immediately after Shabbas Rosh Chodesh Elul. And when you see that he will not arrive there yet on Wednesday or Thursday — you can set your steps on the road to the congregation of Tirahowitz. And they will speak together there and on the road all that they must speak. For as it appears — he will be — if Hashem wills — for the Shabbas after Rosh Chodesh Elul at the congregation of Tirahowitz. And to Hashem the salvation. Overview: Tuesday, Parshas Devarim — Tshehrin — 5602. To Yitzchok and all his household. Just now he received his last precious letter — most precious in his eyes — for there he informed him of the arrival of their dear friend Rabbi Nachman in peace. And also his letter — and all that was said regarding the book and the other letters — all came in its time and season — today — at the very time he had in mind to write. And all of them gave him very great life. But in particular the letter that arrived just now — and he does not know what to speak — for they will understand from themselves the great distraction of his mind in the matter of their work. For besides the obstacles because of money — which are very heavy to bear — the hardest of all is the division of his counsel on how to begin such a work — at a time of such concealment of the truth. And he has still not spoken here of this work — for he needs to settle himself greatly — and to request greatly from Hashem that He place words in his mouth to speak with them in a way that he will accomplish his wish. And behold — the beginning of the letter weakened his mind greatly — in what he wrote of the immensity of the upheaval — until he was compelled to hide — and the hairs of his head stand on end from this. Fear and trembling come over him to begin again. But the measure of good is greater — for at the end he wrote of the very great longing of the remnants who are called by Hashem's name. And even so — he is firm in his mind with Hashem's help to put his will into this — to engage in this. And to Hashem the salvation — that they merit to begin and to complete and to begin and to complete — for "atah marom l'olam Hashem." And as for whether Rabbi Nachman will travel immediately there — he marvels at them — why do they not understand of themselves — that now it is good to sit and not travel. It is essential to wait until after Rosh Hashana — until everything is prepared — both the money and the merchandise arranged properly. May the Good Hashem complete for them for good. He arrived here at the beginning of the night belonging to the past Tuesday — and he found his letters and the greetings from Rabbi Sh. — may his light shine. And also from Rabbi Nachman he received his letter in Tirahowitz. And yesterday he received his letter with the letter from Lemberg. He heard his cry greatly — and he had it in mind to reply to him. But just now it is impossible. Perhaps Hashem Yisborach will yet arrange — before Rosh Hashana — that he can write to him at length a little. And already you know greatly about this — that no day is like its fellow — and every day a person's evil inclination renews itself against him — and so forth. For this flows from the judgments that awaken every day. But the measure of goodness is greater — for "chasdei Hashem ki lo samu" — and they are "chadashim la'b'karim" — renewed each morning. And through this Hashem Yisborach will not abandon us to its hand. Therefore one must every day anew — strengthen oneself and hope and wait for Hashem Yisborach Who will help and save — anew — literally. For every day is narrow at its beginning and expands at its end — as is explained in the Torah "Pasach Rabbi Shimon" — and in another place — that this is the secret of the shofar — in the aspect of: "min ha'meitzar karasi Yah — anani va'merchav Yah" — "from the narrow place I called to G-d — He answered me in the expanse of G-d." And this is the whole matter of the tribulations and the distresses and the confusions and the obstacles and so forth — that pass over every person. And it seems to him every day and at every time that no such time has ever passed over him. And sometimes it is partly true — but he has no mind to understand that the chasadim renewed just now are greater. For "lulei Hashem ezrasah li" — were it not for Hashem's help for me — "im amarti matah rageli chasd'cha Hashem yis'adeini" — "if I said my foot has slipped — Your chesed Hashem will support me." ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שצה URL: https://ajew.org/reader-plain/alim-litrufa/2/394/ # שצה
שצה
Source: https://ajew.org/reader/alim-litrufa/2/394 ## Segment 1
שצה
And peace to all our anshei sh'lomaynu with great love. And in particular to his dear friend Rabbi Nachman — may his light shine — from Heysin — who arrived recently. And he has already replied to him in his above-mentioned letter. And see to prepare yourself to come to Uman — if Hashem wills — immediately after Shabbas Rosh Chodesh Elul. And when you see that he will not arrive there yet on Wednesday or Thursday — you can set your steps on the road to the congregation of Tirahowitz. And they will speak together there and on the road all that they must speak. For as it appears — he will be — if Hashem wills — for the Shabbas after Rosh Chodesh Elul at the congregation of Tirahowitz. And to Hashem the salvation. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' תֵּצֵא תר"ב אוּמִין.
Overview: Tuesday, Parshas Devarim — Tshehrin — 5602. To Yitzchok and all his household. Just now he received his last precious letter — most precious in his eyes — for there he informed him of the arrival of their dear friend Rabbi Nachman in peace. And also his letter — and all that was said regarding the book and the other letters — all came in its time and season — today — at the very time he had in mind to write. And all of them gave him very great life. But in particular the letter that arrived just now — and he does not know what to speak — for they will understand from themselves the great distraction of his mind in the matter of their work. For besides the obstacles because of money — which are very heavy to bear — the hardest of all is the division of his counsel on how to begin such a work — at a time of such concealment of the truth. And he has still not spoken here of this work — for he needs to settle himself greatly — and to request greatly from Hashem that He place words in his mouth to speak with them in a way that he will accomplish his wish. And behold — the beginning of the letter weakened his mind greatly — in what he wrote of the immensity of the upheaval — until he was compelled to hide — and the hairs of his head stand on end from this. Fear and trembling come over him to begin again. But the measure of good is greater — for at the end he wrote of the very great longing of the remnants who are called by Hashem's name. And even so — he is firm in his mind with Hashem's help to put his will into this — to engage in this. And to Hashem the salvation — that they merit to begin and to complete and to begin and to complete — for "atah marom l'olam Hashem." And as for whether Rabbi Nachman will travel immediately there — he marvels at them — why do they not understand of themselves — that now it is good to sit and not travel. It is essential to wait until after Rosh Hashana — until everything is prepared — both the money and the merchandise arranged properly. May the Good Hashem complete for them for good. ## Segment 3
אֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
My beloved son ## Segment 4
בָּאתִי לְפֹה תְּחִלַּת הַלַּיְלָה, הַשַּׁיָּכָה לְיוֹם ג' הֶעָבַר, וּמָצָאתִי מִכְתָּבֶיךָ וּפְרִישַׂת שָׁלוֹם מר"ש נֵרוֹ יָאִיר. גַּם מֵרַבִּי נַחְמָן קִבַּלְתִּי מִכְתָּבְךָ בְּטִירָהאוִויצֶע. וְאֶתְמוֹל קִבַּלְתִּי מִכְתָּבְךָ עִם הַמִּכְתָּב מִלְּבוֹב. צַעֲקָתְךָ שָׁמַעְתִּי הַרְבֵּה, וְהָיָה בְּדַעְתִּי לַהֲשִׁיבְךָ, וְכָעֵת אִי אֶפְשָׁר. אוּלַי יַזְמִין הַשֵּׁם יִתְבָּרַךְ עוֹד קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁאוּכַל לִכְתֹּב לְךָ בַּאֲרִיכוּת קְצָת. וּכְבָר יָדַעְתָּ בָּזֶה הַרְבֵּה שֶׁאֵין יוֹם דּוֹמֶה לַחֲבֵרוֹ, וּבְכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו וְכוּ'. שֶׁזֶּה נִמְשָׁךְ מֵהַדִּינִים הַמִּתְעוֹרְרִים בְּכָל יוֹם. אֲבָל מִדָּה טוֹבָה מְרֻבָּה, כִּי חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ', וְהֵם חֲדָשִׁים לַבְּקָרִים וְכוּ', שֶׁמִּתְחַדְּשִׁים בְּכָל בֹּקֶר. וְעַל יְדֵי זֶה הַשֵּׁם יִתְבָּרַךְ לֹא יַעַזְבֵנוּ בְּיָדוֹ. עַל כֵּן צְרִיכִים בְּכָל יוֹם מֵחָדָשׁ לְהִתְחַזֵּק וּלְקַוּוֹת וּלְחַכּוֹת לְהַשֵּׁם יִתְבָּרַךְ שֶׁיַּעַזְרוֹ וְיוֹשִׁיעוֹ מֵחָדָשׁ מַמָּשׁ. כִּי כָּל יוֹם קָצָר בִּתְחִלָּתוֹ וּמִתְרַחֵב בְּסוֹפוֹ, כַּמְבֹאָר בְּהַתּוֹרָה "פָּתַח רַבִּי שִׁמְעוֹן" וּבְמָקוֹם אַחֵר שֶׁזֶּהוּ סוֹד הַשּׁוֹפָר, בְּחִינַת: מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַּמֶּרְחָב יָהּ. וְזֶה כָּל עִנְיְנֵי הַתְּלָאוֹת וְהַמְּצוּקוֹת וְהַבִּלְבּוּלִים וְהַמְּנִיעוֹת וְכוּ' וְכוּ' הָעוֹבְרִין עַל כָּל הָאָדָם, וְנִדְמֶה לוֹ בְּכָל יוֹם וּבְכָל עֵת שֶׁעֵת כָּזֶה לֹא עָבַר עָלָיו. וְלִפְעָמִים הוּא אֱמֶת קְצָת, אֲבָל אֵין לוֹ דַּעַת לְהָבִין שֶׁהַחֲסָדִים הַמִּתְחַדְּשִׁים עַתָּה הֵם מְרֻבִּים יוֹתֵר, כִּי לוּלֵא ה' עֶזְרָתָה לִי וְכוּ', אִם אָמַרְתִּי מָטָה רַגְלִי חַסְדְּךָ ה' יִסְעָדֵנִי.
He arrived here at the beginning of the night belonging to the past Tuesday — and he found his letters and the greetings from Rabbi Sh. — may his light shine. And also from Rabbi Nachman he received his letter in Tirahowitz. And yesterday he received his letter with the letter from Lemberg. He heard his cry greatly — and he had it in mind to reply to him. But just now it is impossible. Perhaps Hashem Yisborach will yet arrange — before Rosh Hashana — that he can write to him at length a little. And already you know greatly about this — that no day is like its fellow — and every day a person's evil inclination renews itself against him — and so forth. For this flows from the judgments that awaken every day. But the measure of goodness is greater — for "chasdei Hashem ki lo samu" — and they are "chadashim la'b'karim" — renewed each morning. And through this Hashem Yisborach will not abandon us to its hand. Therefore one must every day anew — strengthen oneself and hope and wait for Hashem Yisborach Who will help and save — anew — literally. ## Segment 5
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תר"ג
For every day is narrow at its beginning and expands at its end — as is explained in the Torah "Pasach Rabbi Shimon" — and in another place — that this is the secret of the shofar — in the aspect of: "min ha'meitzar karasi Yah — anani va'merchav Yah" — "from the narrow place I called to G-d — He answered me in the expanse of G-d." And this is the whole matter of the tribulations and the distresses and the confusions and the obstacles and so forth — that pass over every person. And it seems to him every day and at every time that no such time has ever passed over him. And sometimes it is partly true — but he has no mind to understand that the chasadim renewed just now are greater. For "lulei Hashem ezrasah li" — were it not for Hashem's help for me — "im amarti matah rageli chasd'cha Hashem yis'adeini" — "if I said my foot has slipped — Your chesed Hashem will support me." Nussun of Breslov. Overview: Thursday, Parshas Teitzei — Uman — 5602. The last letter of the year 5602. To his beloved son. He arrived here at the beginning of the night belonging to the past Tuesday — and found his letters and greetings from Rabbi Sh. And also from Rabbi Nachman he received his letter in Tirahowitz. And yesterday he received his letter with the letter from Lemberg. He heard his cry greatly — and had it in mind to reply — but just now it is impossible. Perhaps Hashem will yet arrange before Rosh Hashana that he can write at length a little. And already you know greatly about this — that no day is like its fellow — and every day a person's evil inclination renews itself against him — which flows from the judgments that awaken every day. But the measure of goodness is greater — for "chasdei Hashem ki lo samu" — and they are "chadashim la'b'karim" — renewed each morning. And through this Hashem will not abandon us to its hand. Therefore one must every day anew — strengthen oneself and hope and wait for Hashem Who will help and save — anew — literally. For every day is narrow at its beginning and expands at its end — as explained in the Torah "Pasach Rabbi Shimon" — and in another place — that this is the secret of the shofar — in the aspect of: "min ha'meitzar karasi Yah — anani va'merchav Yah." And this is the whole matter of the tribulations and the distresses and the confusions and the obstacles that pass over every person. And it seems to him every day that no such time has ever passed over him. And sometimes it is partly true — but he has no mind to understand that the chasadim renewed just now are greater. For were it not for Hashem's help for me — "im amarti matah rageli chasd'cha Hashem yis'adeini." # שצו URL: https://ajew.org/reader-plain/alim-litrufa/2/395/ # שצו
שצו
Source: https://ajew.org/reader/alim-litrufa/2/395 ## Segment 1
שצו בָּרוּךְ הַשֵּׁם, בֵּין יוֹם כִּפּוּר לְסֻכּוֹת תר"ג. אֲהוּבִי בְּנִי חֲבִיבִי. אִם עֲדַיִן לֹא שָׁלַחְתָּ הַלּוּלָב וְהַהֲדַס תִּשְׁלַח עַל יְדֵי מוֹסֵר כְּתָב זֶה בְּלִי תֵּרוּץ כִּי אֲנִי עוֹמֵד וּמַמְתִּין עָלָיו. וּתְהִלָּה לָאֵל יֵשׁ לִי אֶתְרוֹג נָאֶה וּמְהֻדָּר בְּחַסְדֵי ה' וְנִפְלְאוֹתָיו. וְיֶעֱרַב לָכֶם שִׂמְחַת הֶחָג הַבָּא עָלֵינוּ לְטוֹבָה. וְנִזְכֶּה לְהִוָּשַׁע בְּכָל הַיְשׁוּעוֹת עַל יְדֵי קְדֻשַּׁת הַמִּצְווֹת הַנּוֹרָאוֹת שֶׁל יֶרַח הָאֵיתָנִים הוּא תִּשְׁרֵי. אֲשֶׁר זָכִינוּ לִשְׁמֹעַ נוֹרָאוֹת עַל שֵׁם תִּשְׁרֵי (לִקּוּטֵי תִנְיָנָא סִימָן ח), עֲדֵי נִזְכֶּה שֶׁיְּקֻיַּם "תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה". דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב
If you have not yet sent the lulav and hadas — send them via the bearer of this letter without excuse — for he is standing and waiting for him. And praised be G-d — he has a beautiful and mehudar esrog through the chasadim of Hashem and His wonders. And may the joy of the coming festival be sweet for you. And may they merit to be saved in all the salvations — through the holiness of the awesome mitzvos of the month of Eisanim which is Tishrei. As they merited to hear awesome things on the name Tishrei [Likutai Moharan part 2 ch. 8] — until they merit to fulfil: "tavo'i tashuri mei'rosh emunah" — "you will come and see from the head of faith." The words of your father. Nussun of Breslov. Overview: Between Yom Kippur and Sukkos — 5603. To his beloved son. If you have not yet sent the lulav and hadas — send them via the bearer of this letter without excuse — for he is standing and waiting. Praised be G-d — he has a beautiful and mehudar esrog through the chasadim of Hashem and His wonders. May the joy of the coming festival be sweet for you. And may they merit to be saved in all the salvations — through the holiness of the awesome mitzvos of the month of Eisanim which is Tishrei — as they merited to hear awesome things on the name Tishrei (Likutai Moharan part 2 ch. 8) — until they merit to fulfil: "tavo'i tashuri mei'rosh emunah." # שצז URL: https://ajew.org/reader-plain/alim-litrufa/2/396/ # שצז
שצז
Source: https://ajew.org/reader/alim-litrufa/2/396 ## Segment 1
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Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' נֹחַ תר"ג בְּרֶסְלֶב.
Overview: Between Yom Kippur and Sukkos — 5603. To his beloved son. If you have not yet sent the lulav and hadas — send them via the bearer of this letter without excuse — for he is standing and waiting. Praised be G-d — he has a beautiful and mehudar esrog through the chasadim of Hashem and His wonders. May the joy of the coming festival be sweet for you. And may they merit to be saved in all the salvations — through the holiness of the awesome mitzvos of the month of Eisanim which is Tishrei — as they merited to hear awesome things on the name Tishrei (Likutai Moharan part 2 ch. 8) — until they merit to fulfil: "tavo'i tashuri mei'rosh emunah." ## Segment 3
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי הָרַבָּנִי הַוָּתִיק הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם דֹּב בֶּער שֶׁיִּחְיֶה, וְיוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ.
Praised be G-d — with us life and peace. And praised be G-d — the days of the festival passed in peace and with joy with Hashem's help. Would that they merit to draw upon themselves the holiness of Tishrei in truth always — to merit all the rectifications that Israel engages in during the month of Eisanim which is Tishrei. And in particular as they merited to taste a little of the honey-sweetness of the pleasant words in his holy books — regarding the awesome holiness of Rosh Hashana and the holiness of the mitzvah of the shofar — and the Ten Days of Repentance — and Yom Kippur — and Sukkos — and Hoshana Rabbah — and Sh'mini Atzeres — and Simchas Torah. And he hinted to them awesome hints and secrets in the word Tishrei — in particular in the Torah Tik'u — chapter 8 — on the matter of the prayer of the man of power — which is the secret of the splitting of the Sea of Reeds — which is hidden and concealed in the verse: "atah po'rarta v'uza yam — shibarta ra'shei taninim al ha'mayim" — the initial letters spell Tishrei. [Tehillim 74:13] And through this — ba'alei teshuvah and converts are made — which are the awesome wonders about which it is said: "v'ra'am g'vuros mi yis'bonan." And it is hinted in the word Tishrei in wondrous concealment — in the aspect of: "v'atem yd'atem es nefesh ha'ger ki gerim" — and so forth — the final letters spell Tishrei. Who has heard such a thing — who has seen such things. Good to give thanks to Hashem with all one's heart every single day — always — that they merited to hear all these things — and their souls were delivered from the snare of those who oppose such a holy and new light as this. ## Segment 4
תְּהִלָּה לָאֵל אִתָּנוּ הַחַיִּים וְהַשָּׁלוֹם, וּתְהִלָּה לָאֵל עָבְרוּ יְמֵי הֶחָג בְּשָׁלוֹם וּבְשִׂמְחָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, מִי יִתֵּן שֶׁנִּזְכֶּה לְהַמְשִׁיךְ עָלֵינוּ קְדֻשַּׁת תִּשְׁרֵי בֶּאֱמֶת תָּמִיד, שֶׁנִּזְכֶּה לְכָל הַתִּקּוּנִים שֶׁיִּשְׂרָאֵל עוֹסְקִין בָּהֶם בְּיֶרַח הָאֵיתָנִים שֶׁהוּא תִּשְׁרֵי, וּבִפְרָט כְּפִי מַה שֶּׁזָּכִינוּ לִטְעֹם מְעַט צוּף דְּבַשׁ אִמְרֵי נֹעַם בִּסְפָרָיו הַקְּדוֹשִׁים מֵעִנְיַן נוֹרְאוֹת קְדֻשַּׁת רֹאשׁ הַשָּׁנָה וּקְדֻשַּׁת מִצְוַת שׁוֹפָר וַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה וְיוֹם כִּפּוּר וְסֻכּוֹת וְהוֹשַׁעְנָא רַבָּה וּשְׁמִינִי עֲצֶרֶת וְשִׂמְחַת תּוֹרָה. וְרָמַז לָנוּ רְמָזִים וְסוֹדוֹת נוֹרָאוֹת בְּתֵבַת תִּשְׁרֵי, בִּפְרָט בְּהַתּוֹרָה תִּקְעוּ בְּסִימָן ח' בְּעִנְיַן הַתְּפִלָּה שֶׁל הַבַּעַל כֹּחַ, שֶׁהוּא סוֹד קְרִיעַת יַם סוּף, שֶׁהוּא נִגְנָז וְנֶעְלָם בַּפָּסוּק (תְּהִלִּים עד) "אַתָּה פוֹרַרְתָּ בְּעָזְּךָ יָ'ם שִׁ'בַּרְתָּ רָ'אשֵׁי תַ'נִּינִים עַל הַמָּיִם" רָאשֵׁי תֵּבוֹת תִּשְׁרֵי. וְעַל יְדֵי זֶה נַעֲשִׂין בַּעֲלֵי תְּשׁוּבָה וְגֵרִים שֶׁהֵם נוֹרְאוֹת נִפְלְאוֹתָיו שֶׁעֲלֵיהֶם נֶאֱמַר (אִיּוֹב כב) "וְרַעַם גְּבוּרֹתָו מִי יִתְבּוֹנָן". וּמְרֻמָּז בְּתֵבַת תִּשְׁרֵי בְּהֶעְלֵם נִפְלָא. בְּחִינַת (שְׁמוֹת כג) "וְאַתֶּם יְדַעְתֶּם אֶת' נֶפֶשׁ' הַגֵּר' כִּי' גֵּרִים" וְכוּ' סוֹפֵי תֵּבוֹת תִּשְׁרֵי. מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה, טוֹב לְהוֹדוֹת לַה' בְּכָל לֵב בְּכָל יוֹם תָּמִיד שֶׁזָּכִינוּ לִשְׁמֹעַ כָּל אֵלֶּה, וְנַפְשֵׁנוּ נִמְלְטָה מִפַּח יוֹקְשִׁים מֵהַחוֹלְקִים עַל אוֹר חָדָשׁ וְקָדוֹשׁ כָּזֶה. מִי יִתֵּן שֶׁנִּזְכֶּה לַעֲסֹק כָּל יָמֵינוּ בִּדְבָרָיו הַקְּדוֹשִׁים וּלְקַיֵּם הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ וְכוּ', וְנִזְכֶּה לִלְמֹד עַל מְנָת לַעֲשׂוֹת לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים וַעֲצוֹתָיו הָעֲמֻקּוֹת מְאֹד מְאֹד הַתְּמִימוֹת מְאֹד הַמְסֻגָּלִים לְכָל אָדָם שֶׁבָּעוֹלָם בְּכָל דַּרְגָּא וְדַרְגָּא, בַּעֲלִיָּה וּבִירִידָה חַס וְשָׁלוֹם, בְּטִיבוֹ וּבְעָקוּ חַס וְשָׁלוֹם, וְהָעִקָּר לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת לְבַקֵּשׁ בְּכָל יוֹם וּלְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ עַל פִּי אֵיזֶה תּוֹרָה שֶׁיִּלְמֹד בִּסְפָרָיו הַקְּדוֹשִׁים שֶׁבְּכֻלָּם יְכוֹלִים לִמְצֹא אֶת עַצְמוֹ בְּכָל יוֹם. אֲהָהּ ה' מָתַי נִזְכֶּה לָזֶה, כִּי כָּל יָמֵינוּ פּוֹרְחִים וְהוֹלְכִים כְּצֵל עוֹבֵר וּכְעָנָן כָּלֶה וּכְרוּחַ נוֹשֶׁבֶת וְכַחֲלוֹם יָעוּף וְכוּ'. וְאֵין לָנוּ בַּמֶּה לְתָפְסָם וּלְהַחֲזִיקָם שֶׁיִּהְיוּ נִשְׁאָרִים קַיָּמִים לָנוּ שֶׁנִּחְיֶה בָּהֶם לָנֶצַח כִּי אִם עַל יְדֵי תְּפִלָּה וְתַחֲנוּנִים, וְהָעִקָּר עַל פִּי הַדֶּרֶךְ הַקָּדוֹשׁ הַזֶּה שֶׁהוּא יָשָׁן וְחָדָשׁ מְאֹד שֶׁהוּא לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת כַּנַּ"ל. וְכָל אֶחָד רָחוֹק בְּעֵינֵי עַצְמוֹ מִזֶּה וּבֶאֱמֶת אֵינוֹ כֵּן, כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ. וְאִם אַף עַל פִּי כֵן אֵין יְכוֹלִים לְהַתְחִיל לְדַבֵּר כְּלָל, הֲלֹא כְּבָר גַּם מִזֶּה דִּבַּרְנוּ הַרְבֵּה בְּעֵצוֹת אֲמִתִּיּוֹת וּתְמִימוֹת שֶׁהֵם בְּדוּקִים וּמְנֻסִּים שֶׁכְּבַר הוֹעִיל לָנוּ הַרְבֵּה, וּבִפְרָט מַה שֶּׁעָזַר לָנוּ הַשֵּׁם יִתְבָּרַךְ לְדַבֵּר בְּרֹאשׁ הַשָּׁנָה הֶעָבַר עַל הַתּוֹרָה "וְאַיֵּה הַשֶּׂה לְעוֹלָה" (לִקּוּטֵי תִנְיָנָא יב) שֶׁגַּם בַּמְּקוֹמוֹת הַמְּטֻנָּפִים שֶׁהֵם בְּחִינַת מַחֲשָׁבוֹת רָעוֹת מְאֹד וְהִרְהוּרִים מְגֻנִּים וְכוּ', גַּם שָׁם יְכוֹלִין לְחַפֵּשׂ וּלְבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ תָּמִיד עַד שֶׁיַּהֲפֹךְ הַיְרִידָה לַעֲלִיָּה גְּדוֹלָה שֶׁיִּזְכֶּה לִבְחִינַת בְּרֵאשִׁית מַאֲמָר סָתוּם וְכוּ' וְכוּ'. וְתוֹדָה לָקֵל דִּבַּרְנוּ בָּזֶה עוֹד הַרְבֵּה בְּעִנְיַן סֻכּוֹת וְכוּ', וּמְצֹרָף לָזֶה הַמַּעֲשֶׂה נוֹרָאָה שֶׁל יוֹם הַשִּׁשִּׁי וְכוּ' (סִפּוּרֵי מַעֲשִּׂיּוֹת יג). אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ כָּל זֶה וְלַעֲסֹק בָּזֶה קְצָת, מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיֵּם רְצוֹנוֹ בֶּאֱמֶת וְלָלֶכֶת בְּכָל דְּרָכָיו, לִשְׂמֹחַ בְּכָל יוֹם בְּכָל יוֹם וּלְחַפֵּשׂ וּלְבַקֵּשׁ וְלִצְעֹק לַה' - לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְכוּ', וּלְהַתְחִיל בְּכָל יוֹם מֵחָדָשׁ מֵאֵיזֶה נְקֻדָּה שֶׁיַּתְחִיל כִּי הַכֹּל תָּלוּי זֶה בָּזֶה, כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה כְּבָר. וְשֶׁלֹּא יִפֹּל לִידֵי זִקְנָה חַס וְשָׁלוֹם כְּמוֹ שֶׁהִזְהִיר מְאֹד בְּקוֹל גָּדוֹל וְלֹא יָסַף (שִׂיחוֹת הָרַ"ן נא) בְּזֶה הַלָּשׁוֹן "אַלְט טָאר מֶען נִיט זַיין" [זָקֵן – אָסוּר לִהְיוֹת] וְכוּ'. וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב.
Would that they merit to engage all their days in his holy words — and to fulfil hafoch bah v'hafoch bah — and to merit to study in order to do — to fulfil his holy words and his very very deep and very wholesome counsels — which are suited to every person in the world at every level — in ascent and in descent — G-d forbid — in his good times and in his distress. And the essential — to make from the Torah-teachings prayers — to request every day and to express one's conversation before Him Yisborach — according to whatever Torah one studies in his holy books — in all of which one can find oneself every day. Ahah Hashem — when will they merit this — for all their days fly and pass like a passing shadow and a consumed cloud and a blowing wind and a fleeting dream. And they have nothing with which to hold them and keep them — that they should remain established and that they live through them forever — except through prayer and supplication — and the essential through this holy way — old and very new — which is to make from the Torah-teachings prayers as above. And each person is far in his own eyes from this — but in truth it is not so — for "ki karov eilecha ha'davar m'od b'ficha u'vi'lvav'cha la'asoso" — "for the thing is very close to you — in your mouth and in your heart — to do it." And even if in any case one cannot begin to speak at all — they have already spoken of this greatly with true and wholesome counsels — that are tested and proven — that have already helped greatly. And in particular what Hashem helped them to speak on Rosh Hashana past — on the Torah "v'ayeh ha'seh la'olah" [Likutai Moharan part 2 ch. 12] — that even in the filthy places — which are the aspect of very evil thoughts and shameful musings — even there one can always seek and request Hashem — until the descent is turned to a great ascent — until one merits to the aspect of *Bereishis* — the sealed utterance. And praised be G-d — they spoke of this further greatly in the matter of Sukkos — and combined with this — the awesome story of the Sixth Day [Sipurei Ma'asios 13]. Blessed are we that we merited to hear all this and to engage in this a little. Would that they merit to fulfil His will in truth and to walk in all His ways — to rejoice every day — every day — and to seek and to request and to cry to Hashem — to make from the Torah-teachings prayers — and to begin every day anew — from whatever point one begins — for all is interconnected. And that one not fall — G-d forbid — into old age — as he warned greatly with a great voice that did not cease [Sichos HaRa"n 51] in this language: "Alt tar men nit zain" — one must not be old. And more than this it is impossible to extend in writing. ## Segment 5
וּמֵאֲלֵיכֶם תָּבִינוּ לְהַזְכִּיר אֶת עַצְמוֹ עַל יְדֵי זֶה, לִשְׁמֹר הַזִּכָּרוֹן הֵיטֵב לְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי בְּכָל יוֹם בִּכְלָל וּבִפְרָט וְכוּ' כְּמוֹ שֶׁכָּתוּב בְּסִימָן נ"ד עַיֵּן שָׁם.
And from yourselves you will understand to remind yourself of this — to guard the memory well — to cleave one's thought to the World to Come every day — in the general and in the particular — as is written in chapter 54 — see there well. And now he comes to urge him to see to collect from the anshei sh'lomaynu — what they promised him for the work — per the list he gave him. For even though he has still not sent Rabbi Nachman there — for several reasons — they are preparing themselves every day to send him in peace to there. And the expenses are great — as they will understand themselves. And the work is among things without measure — for even for two large silver candelabras — and five or six lots of large pearls and the like — a great sum is needed. And certainly they want to acquire much more — as you will understand yourself the parable from this. And because of the great preoccupation — it is impossible to extend greatly just now. ## Segment 6
עַתָּה בָּאתִי לְזָרְזוֹ שֶׁיִּרְאֶה לִגְבּוֹת מֵאַנְשֵׁי שְׁלוֹמֵנוּ מַה שֶּׁהִבְטִיחוּ לִי עַל הָעֵסֶק כְּפִי הַצֶּעטִיל [הָרְשִׁימָה] שֶׁמָּסַרְתִּי לוֹ. כִּי אַף עַל פִּי שֶׁעֲדַיִן לֹא שָׁלַחְתִּי אֶת רַבִּי נַחְמָן לְשָׁם מִכַּמָּה טְעָמִים, אֲבָל אָנוּ מְכִינִים עַצְמֵנוּ בְּכָל יוֹם לְשָׁלְחוֹ לְשָׁלוֹם לְשָׁם, וְהַהוֹצָאָה מְרֻבָּה כַּאֲשֶׁר תָּבִינוּ מֵעַצְמְכֶם. וְהָעֵסֶק הוּא מֵהַדְּבָרִים שֶׁאֵין לָהֶם שִׁעוּר, כִּי גַּם עַל שְׁנֵי זוּג לַייכְטֶיר [פָּמוֹטֵי] כֶּסֶף גְּדוֹלִים, וַחֲמֵשׁ אוֹ שֵׁשׁ לוֹיט [מִשְׁקָל] מַרְגָּלִיּוֹת גְּדוֹלִים וְכַיּוֹצֵא בָּזֶה צְרִיכִים סַךְ הַרְבֵּה, מִכָּל שֶׁכֵּן שֶׁאָנוּ רוֹצִים לִקְנוֹת הַרְבֵּה יוֹתֵר כַּאֲשֶׁר תָּבִין בְּעַצְמְךָ הַנִּמְשָׁל מֵאִתְּךָ וְדַי לַמֵּבִין. וּמִגֹּדֶל טִרְדָּתִי אִי אֶפְשָׁר עַתָּה לְהַאֲרִיךְ הַרְבֵּה.
And also if he can receive from some people money for his sake — for his livelihood — that would be good — for the hour needs it greatly — in particular just now when he needs to engage in such a great work. And his heart is full of thoughts in this — hither and thither — as is revealed before the One Who examines the kidneys — how very hard and heavy upon him is this work for several reasons. Therefore in any case it is fitting that he be free from the distress of the livelihood — and the expenses are very great — in particular in the winter. And also extend peace to his dear friend Rabbi Moshe son of Rabbi Yosef from here — and warn him that also now he engage for his benefit — to send him what he can collect from the anshei sh'lomaynu — as was his custom last year. And there is no need to extend on this — for he knows that they themselves will be eager for this. And he also — himself — should send immediately some sum for his livelihood on account. And beyond the money for the holy work — they should also be with him — to awaken prayer and supplication — that they merit to complete what they began. For He began — He will complete. And may it be fulfilled: "Hashem yigmor ba'adi" — and so forth. ## Segment 7
וְגַם אִם תּוּכַל לְקַבֵּל מֵאֵיזֶה אֲנָשִׁים מָעוֹת בִּשְׁבִילִי עַל פַּרְנָסָתִי מַה טּוֹב, כִּי הַשָּׁעָה צְרִיכָה לְכָךְ מְאֹד בִּפְרָט כָּעֵת שֶׁאֲנִי צָרִיךְ לַעֲסֹק בְּעֵסֶק גָּדוֹל כָּזֶה. וְלִבִּי מָלֵא מַחֲשָׁבוֹת בָּזֶה הֵנָּה וָהֵנָּה כַּאֲשֶׁר נִגְלֶה לִפְנֵי בּוֹחֵן כְּלָיוֹת כַּמָּה קָשֶׁה וְכָבֵד עָלַי הָעֵסֶק הַזֶּה מִכַּמָּה טְעָמִים, עַל כֵּן עַל כָּל פָּנִים רָאוּי שֶׁאֶהְיֶה פָּנוּי מִטִּרְדַּת הַפַּרְנָסָה, וְהַהוֹצָאָה מְרֻבָּה מְאֹד, בִּפְרָט בַּחֹרֶף, גַּם תִּפְרֹס בִּשְׁלוֹם יְדִידִי רַבִּי מֹשֶׁה בֶּן רַבִּי יוֹסֵף מִפֹּה, וְתַזְהִיר אוֹתוֹ שֶׁגַּם עַתָּה יַעֲסֹק לְטוֹבָתִי לִשְׁלֹחַ לִי מַה שֶּׁיָּכוֹל לִגְבּוֹת מֵאַנְשֵׁי שְׁלוֹמֵנוּ כַּאֲשֶׁר נָהַג אֶשְׁתַּקָּד. וְאֵין לְהַאֲרִיךְ בָּזֶה כִּי יָדַעְתִּי שֶׁמֵּאֲלֵיהֶם יִזְדָּרְזוּ לָזֶה, וְאֵין מְזָרְזִין אֶלָּא לִמְזֹרָזִין. גַּם אַתָּה תִּשְׁלַח לִי תֵּכֶף אֵיזֶה סַךְ לְפַרְנָסָתִי עַל חֶשְׁבּוֹנְךָ, וְלִידִידִי רַבִּי אַבָּא אֶכְתֹּב לוֹ בְּעַצְמוֹ. וְיָתֵר מִזֶּה אֲנִי סוֹמֵךְ עֲלֵיכֶם שֶׁתַּעֲשׂוּ הַכֹּל עַל הַצַּד הַיּוֹתֵר טוֹב, הֵן לְהָעֵסֶק הֵן לְפַרְנָסָתִי.
The words of one who loves them in truth forever — and awaits your reply quickly. ## Segment 8
גַּם תִּפְרֹס בִּשְׁלוֹם יְדִידִי בֶּן דּוֹדְךָ הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד רַבֵּנוּ זַ"ל בְּאַהֲבָה רַבָּה, וּכְבָר בִּקַּשְׁתִּיךָ וְהִזְהַרְתִּיךָ שֶׁתִּרְאֶה לַעֲזֹר לוֹ בְּסִיּוּעַ שֶׁיֵּשׁ בּוֹ מַמָּשׁ, וְהַשֵּׁם יִתְבָּרַךְ יְמַלֵּא לָכֶם בְּכִפְלַיִם. וְתִכְתֹּב לִי מִשְּׁלוֹמוֹ בַּאֵר הֵיטֵב.
Nussun of Breslov. ## Segment 9
גַּם תִּפְרֹס בִּשְׁלוֹם חוֹתֶנְךָ יְדִידִי נֵרוֹ יָאִיר וּלְכָל בָּנָיו הַיְקָרִים עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, וּבִשְׁלוֹם יְדִידִי ר' צְבִי דּוֹדְךָ נֵרוֹ יָאִיר עִם בָּנָיו הַיְקָרִים עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ. וּבִשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים וְאֵין פְּנַאי לְפָרְטָם בְּפֵרוּשׁ. אֲבָל תְּהִלָּה לָאֵל כֻּלָּם חֲקוּקִים עַל לִבִּי הֵיטֵב. ה' יִתְבָּרַךְ יַצְלִיחַ כֻּלָּם בְּכָל אֲשֶׁר תִּפְנוּ, וִיחַזֵּק לְבַבְכֶם בַּתּוֹרָה וּתְפִלָּה וּצְדָקָה וּמַעֲשִׂים טוֹבִים. כִּי הוּא חַיֵּיכֶם לָנֶצַח.
And peace to his dear friend the veteran nagid — our Teacher the Rabbi Abeli — may he live — with all his children who go forth from his loins — may they live. He had in mind to dedicate a separate letter to him — but time does not suffice. And from yourself you will understand that all the above-mentioned words were said also to you and to all of them. May Hashem Yisborach save them — that they merit to fulfil them quickly. And see to send him money immediately on account — as he promised him before his departure to his home. And if Hashem wills — when Rabbi Nachman — may his light shine — travels on his way in peace soon — he will inform them. For now they are engaging to prepare everything as befitting. And he trusts that also you will engage to speak with all our anshei sh'lomaynu — about all that he wrote above. And now his hands are spread to heaven — that He act for His name's sake and for the sake of the true tzaddik — and help them to begin and to complete the holy works. ## Segment 10
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח וּמְצַפֶּה לִתְשׁוּבַתְכֶם מְהֵרָה.
Overview: Sunday, Parshas Noach — Breslov — 5603. To Rabbi Avraham Ber and all his household. Praised be G-d — with us life and peace. And praised be G-d — the days of the festival passed in peace and with joy. Would that they merit to draw upon themselves the holiness of Tishrei in truth always — as they merited to taste a little of the honey-sweetness of his holy books — on the awesome holiness of Rosh Hashana and the shofar and the Ten Days of Repentance and Yom Kippur and Sukkos and Hoshana Rabbah and Sh'mini Atzeres and Simchas Torah. And he hinted to them awesome hints and secrets in the word Tishrei — in the Torah Tik'u (ch. 8) — the secret of the splitting of the Sea of Reeds — hidden in the verse: "atah po'rarta v'uza yam — shibarta ra'shei taninim al ha'mayim" — the initial letters spell Tishrei. And through this ba'alei teshuvah and converts are made. And hinted in the word Tishrei in wondrous concealment — "v'atem yd'atem es nefesh ha'ger ki gerim" — the final letters spell Tishrei. Who has heard such a thing — who has seen such things. Good to give thanks every single day — that they merited to hear all this — and their souls were delivered from the snare of those who oppose such a holy and new light. Would that they merit to engage all their days in his holy words — and the essential — to make from the Torah-teachings prayers — to request every day and to express one's conversation before Him — according to whatever Torah one studies in his holy books. Ahah Hashem — when will they merit this — for all their days fly and pass like a passing shadow and a consumed cloud and a blowing wind and a fleeting dream. And they have nothing to hold them except through prayer and supplication — and the essential — to make from the Torah-teachings prayers. And that one not fall — G-d forbid — into old age — as he warned greatly (Sichos HaRa"n 51): "Alt tar men nit zain." And then the practical — urging him to collect from the anshei sh'lomaynu for the great holy work. And to awaken prayer and supplication — that they merit to complete what they began. For He began — He will complete. "Hashem yigmor ba'adi." ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם לִידִידִי הַוָּתִיק הַנָּגִיד מוֹרֵנוּ הָרַב אַבֶּילֶי שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, בְּדַעְתִּי הָיָה לְיַחֵד לְךָ אִגֶּרֶת בְּיִחוּד, אַךְ אֵין הַזְּמַן מַסְפִּיק. וּמֵאֵלֶיךָ תָּבִין שֶׁכָּל הַדְּבָרִים הַנַּ"ל כֻּלָּם נֶאֶמְרוּ גַּם אֵלֶיךָ וּלְכֻלְּכֶם, הַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעַ שֶׁתִּזְכּוּ לְקַיְּמָם מְהֵרָה, וְתִרְאֶה לִשְׁלֹחַ לִי מָעוֹת מִיָּד עַל הַחֶשְׁבּוֹן כַּאֲשֶׁר הִבְטִיחַנִי קֹדֶם נְסִיעָתוֹ לְבֵיתוֹ, וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר יִסַּע רַבִּי נַחְמָן נֵרוֹ יָאִיר לְדַרְכּוֹ לְשָׁלוֹם בְּקָרוֹב אוֹדִיעַ לָכֶם. לְעֵת עַתָּה אָנוּ עוֹסְקִים לְהָכִין הַכֹּל כָּרָאוּי. וּמֻבְטְחַנִי שֶׁגַּם אַתָּה תַּעֲסֹק לְדַבֵּר עִם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ מִכָּל מַה שֶּׁכָּתַבְתִּי לְמַעְלָה.
He received his letter via Rabbi Y. — and it was a very great comfort — in seeing the great deeds of Hashem — as he himself understood from afar the matter of the Torah Azam'rah — and from this one sees how the messengers always go to and fro for the eternal purpose. For all the messengering and all the missions and all the melachos and works in the world — all of it — is only for the eternal purpose. For "b'chol makom muktar u'mugash lishmi" — "in every place incense is offered and brought to My name" — even and so forth — as our Sages said [see Menachos 110]. And even in the concealment within concealment that comes through the very abundance of sins — G-d protect us — even there Hashem is hidden — for He is the Torah. And on the contrary — precisely there is hidden the Torah of Hashem literally — as is written in chapter 56 — see there well. And if there is no one who will understand this — and all the more so we — even so — blessed are we that we believe in this in any case. For great is Hashem and very much to be praised — and His greatness has no end. ## Segment 13
וְעַתָּה כַּפַּי פְּרוּשׂוֹת הַשָּׁמַיִם שֶׁיַּעֲשֶׂה לְמַעַן שְׁמוֹ וּלְמַעַן הַצַּדִּיק הָאֱמֶת וְיַעַזְרֵנוּ לְהַתְחִיל וְלִגְמֹר הָעֲסָקִים הַקְּדוֹשִׁים שֶׁלָּנוּ. וְגַם אַתֶּם מִלְּבַד הַמָּעוֹת שֶׁתִּתְּנוּ לְהָעֵסֶק הַקָּדוֹשׁ הַזֶּה וְשֶׁתִּתְעַסְּקוּ בְּכֹחֲכֶם לְקַבֵּל מֵאַנְשֵׁי שְׁלוֹמֵנוּ, מִלְּבַד זֶה תִּהְיֶה לִי מֵעִיר לַעֲזֹר בִּתְפִלָּה וְתַחֲנוּנִים שֶׁנִּזְכֶּה לִגְמֹר מַה שֶּׁהִתְחַלְנוּ. כִּי מִלְּבַד הַהוֹצָאָה הַמְרֻבָּה מְאֹד צְרִיכִין עֲדַיִן יְשׁוּעָה וְרַחֲמִים רַבִּים. וְעָלָיו יִתְבָּרַךְ הִשְׁלַכְתִּי יְהָבִי, הוּא הִתְחִיל הוּא יִגְמֹר, וִיקֻיַּם ה' יִגְמֹר בַּעֲדִי וְכוּ'.
And know my beloved son — that yesterday their dear friend Rabbi Nachman — may his light shine — went from here for the sake of the holy work — some hour close to Minchah — he went out from his house on foot — with alacrity — for such a journey. For praised be G-d — he is aflame with wondrous enthusiasm for this work — and he did not want to be delayed until after the holy Shabbas. Blessed be Hashem Who in our lowliness remembered us — and in the narrow place expanded for us — that people are found who volunteer with their money and their bodies for this. In this I see the wonders of Hashem which it is impossible to explain. "Rabbos asisa Atah Hashem" — and so forth — "agidah va'adabeirah — atzmu mi'sapper." And to Hashem our eyes are lifted — may He add and add His chesed and His mercies — that they merit to complete all as His will and the will of His fearers. Hashem yigmor ba'adeinu l'tovah. And because of the great urgency it is impossible to extend. ## Segment 14
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח
The words of your father — who sees and understands and believes in the salvation of Hashem and the wonders of His chasadim at every time — and who awaits and hopes for salvations and chasadim greater than these — until they all merit to be as His good will in truth — and to know Him Yisborach in this world and in the World to Come forever. Nussun of Breslov. And from yourself you will understand the comfort that is to him from this mission — for every person is obligated to say: for my sake the world was created — and all that happens in the world — all of it is for my sake — and so forth. Overview: Friday, Erev Shabbas Kodesh Parshas Lech L'cha — Breslov — 5603. To his beloved son. He received his letter via Rabbi Y. — and it was a very great comfort — in seeing the great deeds of Hashem — as he himself understood from afar the matter of the Torah Azam'rah. From this one sees how the messengers always go to and fro for the eternal purpose. For all the messengering and all the missions and works in the world — all of it — is only for the eternal purpose. For "b'chol makom muktar u'mugash lishmi" — even and so forth — as our Sages said (see Menachos 110). And even in the concealment within concealment that comes through the abundance of sins — G-d protect us — even there Hashem is hidden — for He is the Torah. And on the contrary — precisely there is hidden the Torah of Hashem literally — as is written in chapter 56. And if there is no one who will understand this — and all the more so we — even so — blessed are we that we believe in this in any case. For great is Hashem. And know my beloved son — that yesterday their dear friend Rabbi Nachman went from here for the sake of the holy work — some hour close to Minchah — he went out from his house on foot — with alacrity — for such a journey. For praised be G-d — he is aflame with wondrous enthusiasm for this work — and he did not want to be delayed until after the holy Shabbas. Blessed be Hashem Who in our lowliness remembered us — and in the narrow place expanded for us — that people are found who volunteer with their money and their bodies for this. In this I see the wonders of Hashem which it is impossible to explain. "Rabbos asisa Atah Hashem — agidah va'adabeirah — atzmu mi'sapper." And to Hashem our eyes are lifted — may He add and add His chesed and His mercies — that they merit to complete all as His will. And from yourself you will understand the comfort from this mission — for every person is obligated to say: for my sake the world was created — and all that happens in the world — all of it is for my sake. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # שצח URL: https://ajew.org/reader-plain/alim-litrufa/2/397/ # שצח
שצח
Source: https://ajew.org/reader/alim-litrufa/2/397 ## Segment 1
שצח
And peace to his dear friend the veteran nagid — our Teacher the Rabbi Abeli — may he live — with all his children who go forth from his loins — may they live. He had in mind to dedicate a separate letter to him — but time does not suffice. And from yourself you will understand that all the above-mentioned words were said also to you and to all of them. May Hashem Yisborach save them — that they merit to fulfil them quickly. And see to send him money immediately on account — as he promised him before his departure to his home. And if Hashem wills — when Rabbi Nachman — may his light shine — travels on his way in peace soon — he will inform them. For now they are engaging to prepare everything as befitting. And he trusts that also you will engage to speak with all our anshei sh'lomaynu — about all that he wrote above. And now his hands are spread to heaven — that He act for His name's sake and for the sake of the true tzaddik — and help them to begin and to complete the holy works. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ לֶךְ לְךָ תר"ג בְּרֶסְלֶב.
Overview: Sunday, Parshas Noach — Breslov — 5603. To Rabbi Avraham Ber and all his household. Praised be G-d — with us life and peace. And praised be G-d — the days of the festival passed in peace and with joy. Would that they merit to draw upon themselves the holiness of Tishrei in truth always — as they merited to taste a little of the honey-sweetness of his holy books — on the awesome holiness of Rosh Hashana and the shofar and the Ten Days of Repentance and Yom Kippur and Sukkos and Hoshana Rabbah and Sh'mini Atzeres and Simchas Torah. And he hinted to them awesome hints and secrets in the word Tishrei — in the Torah Tik'u (ch. 8) — the secret of the splitting of the Sea of Reeds — hidden in the verse: "atah po'rarta v'uza yam — shibarta ra'shei taninim al ha'mayim" — the initial letters spell Tishrei. And through this ba'alei teshuvah and converts are made. And hinted in the word Tishrei in wondrous concealment — "v'atem yd'atem es nefesh ha'ger ki gerim" — the final letters spell Tishrei. Who has heard such a thing — who has seen such things. Good to give thanks every single day — that they merited to hear all this — and their souls were delivered from the snare of those who oppose such a holy and new light. Would that they merit to engage all their days in his holy words — and the essential — to make from the Torah-teachings prayers — to request every day and to express one's conversation before Him — according to whatever Torah one studies in his holy books. Ahah Hashem — when will they merit this — for all their days fly and pass like a passing shadow and a consumed cloud and a blowing wind and a fleeting dream. And they have nothing to hold them except through prayer and supplication — and the essential — to make from the Torah-teachings prayers. And that one not fall — G-d forbid — into old age — as he warned greatly (Sichos HaRa"n 51): "Alt tar men nit zain." And then the practical — urging him to collect from the anshei sh'lomaynu for the great holy work. And to awaken prayer and supplication — that they merit to complete what they began. For He began — He will complete. "Hashem yigmor ba'adi." ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי ר"י וְהָיָה לִי לְנַחַת גָּדוֹל, בִּרְאוֹתִי גְּדוֹלִים מַעֲשֵׂי ה' כַּאֲשֶׁר הֵבַנְתָּ בְּעַצְמְךָ מֵרָחוֹק בְּעִנְיַן הַתּוֹרָה אֲזַמְּרָה וְכוּ', וּבָזֶה רוֹאִין אֵיךְ הַשְׁטָאפֶעטִין [הַשְּׁלוּחִים] הוֹלְכִים תָּמִיד מִזֶּה לָזֶה בִּשְׁבִיל הַתַּכְלִית הַנִּצְחִי. כִּי גַּם כָּל הַשְּׁלִיחוּת וְכָל הַשְׁטָאפֶעטִין וְכָל הַמְּלָאכוֹת וְהָעֲסָקִים שֶׁבָּעוֹלָם, הַכֹּל כַּאֲשֶׁר לַכֹּל הוּא רַק בִּשְׁבִיל הַתַּכְלִית הַנִּצְחִי; כִּי "בְּכָל מָקוֹם מֻקְטָר וּמֻגָּשׁ לִשְׁמִי", אֲפִלּוּ וְכוּ' כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (עַיֵּן מְנָחוֹת קי), וְשֶׁאֲפִלּוּ בְּהַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה שֶׁבָּאָה עַל יְדֵי רִבּוּי עֲוו?ֹנוֹת מַמָּשׁ רַחֲמָנָא לִיצְלָן גַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ שֶׁהוּא הַתּוֹרָה, אַדְּרַבָּא שָׁם דַּיְקָא מֻסְתָּר תּוֹרַת ה' מַמָּשׁ כְּמוֹ שֶׁכָּתוּב בְּסִימָן נ"ו עַיֵּן שָׁם הֵיטֵב, וְאִם שֶׁאֵין מִי שֶׁיָּבִין זֹאת, מִכָּל שֶׁכֵּן אֲנַחְנוּ, אַף עַל פִּי כֵן אַשְׁרֵינוּ שֶׁאָנוּ מַאֲמִינִים עַל כָּל פָּנִים בָּזֶה, כִּי גָּדוֹל ה' וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר.
He received his letter via Rabbi Y. — and it was a very great comfort — in seeing the great deeds of Hashem — as he himself understood from afar the matter of the Torah Azam'rah — and from this one sees how the messengers always go to and fro for the eternal purpose. For all the messengering and all the missions and all the melachos and works in the world — all of it — is only for the eternal purpose. For "b'chol makom muktar u'mugash lishmi" — "in every place incense is offered and brought to My name" — even and so forth — as our Sages said [see Menachos 110]. And even in the concealment within concealment that comes through the very abundance of sins — G-d protect us — even there Hashem is hidden — for He is the Torah. And on the contrary — precisely there is hidden the Torah of Hashem literally — as is written in chapter 56 — see there well. And if there is no one who will understand this — and all the more so we — even so — blessed are we that we believe in this in any case. For great is Hashem and very much to be praised — and His greatness has no end. ## Segment 5
וְדַע בְּנִי חֲבִיבִי כִּי אֶתְמוֹל הָלַךְ מִפֹּה יְדִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר בִּשְׁבִיל הָעֵסֶק הַקָּדוֹשׁ אֵיזֶה שָׁעָה סָמוּךְ לְמִנְחָה יָצָא מִבֵּיתִי בְּרַגְלָיו בִּזְרִיזוּת לְדֶרֶךְ כָּזֶה, כִּי תְּהִלָּה לָאֵל הוּא מִתְלַהֵב בְּחֵשֶׁק נִפְלָא לָעֵסֶק הַזֶּה, וְלֹא רָצָה לְהִתְעַכֵּב עַד אַחַר שַׁבַּת קֹדֶשׁ. בָּרוּךְ ה' אֲשֶׁר בְּשִׁפְלֵנוּ זָכַר לָנוּ, וּבַצָּר הִרְחִיב לָנוּ שֶׁנִּמְצָאִים אֲנָשִׁים שֶׁמִּתְנַדְּבִים בִּמְעוֹתָם וּבְגוּפָם לָזֶה, בָּזֶה אֲנִי רוֹאֶה נִפְלְאוֹת ה' אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר. רַבּוֹת עָשִׂיתָ אַתָּה ה' וְכוּ', אַגִּידָה וַאֲדַבֵּרָה עָצְמוּ מִסַּפֵּר. וְלַה' תְּלוּיוֹת עֵינֵינוּ כֵּן יוֹסִיף וְיוֹסִיף חַסְדּוֹ וְרַחֲמָיו שֶׁנִּזְכֶּה לִגְמֹר הַכֹּל כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו וְכוּ'. ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ.
And know my beloved son — that yesterday their dear friend Rabbi Nachman — may his light shine — went from here for the sake of the holy work — some hour close to Minchah — he went out from his house on foot — with alacrity — for such a journey. For praised be G-d — he is aflame with wondrous enthusiasm for this work — and he did not want to be delayed until after the holy Shabbas. Blessed be Hashem Who in our lowliness remembered us — and in the narrow place expanded for us — that people are found who volunteer with their money and their bodies for this. In this I see the wonders of Hashem which it is impossible to explain. "Rabbos asisa Atah Hashem" — and so forth — "agidah va'adabeirah — atzmu mi'sapper." And to Hashem our eyes are lifted — may He add and add His chesed and His mercies — that they merit to complete all as His will and the will of His fearers. Hashem yigmor ba'adeinu l'tovah. And because of the great urgency it is impossible to extend. ## Segment 6
דִּבְרֵי אָבִיךָ הָרוֹאֶה וּמֵבִין וּמַאֲמִין בִּישׁוּעַת ה' וְנִפְלְאוֹת חֲסָדָיו בְּכָל עֵת, וּמְצַפֶּה וּמְחַכֶּה לִישׁוּעוֹת וַחֲסָדִים גְּדוֹלִים מֵאֵלֶּה, עַד נִזְכֶּה כֻּלָּנוּ לִהְיוֹת כִּרְצוֹנוֹ הַטּוֹב בֶּאֱמֶת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח.
The words of your father — who sees and understands and believes in the salvation of Hashem and the wonders of His chasadim at every time — and who awaits and hopes for salvations and chasadim greater than these — until they all merit to be as His good will in truth — and to know Him Yisborach in this world and in the World to Come forever. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
מֵאֵלֶיךָ תָּבִין הַנַּחַת־רוּחַ שֶׁיֵּשׁ לִי מֵהַשְּׁטָאפֶעט [מֵהַהִתְעַסְּקוּת] הַזֶּה, כִּי כָּל אָדָם חַיָּב לוֹמַר בִּשְׁבִילִי נִבְרָא הָעוֹלָם, וְכָל מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם הַכֹּל בִּשְׁבִילִי וְכוּ'.
Nussun of Breslov. And from yourself you will understand the comfort that is to him from this mission — for every person is obligated to say: for my sake the world was created — and all that happens in the world — all of it is for my sake — and so forth. Overview: Friday, Erev Shabbas Kodesh Parshas Lech L'cha — Breslov — 5603. To his beloved son. He received his letter via Rabbi Y. — and it was a very great comfort — in seeing the great deeds of Hashem — as he himself understood from afar the matter of the Torah Azam'rah. From this one sees how the messengers always go to and fro for the eternal purpose. For all the messengering and all the missions and works in the world — all of it — is only for the eternal purpose. For "b'chol makom muktar u'mugash lishmi" — even and so forth — as our Sages said (see Menachos 110). And even in the concealment within concealment that comes through the abundance of sins — G-d protect us — even there Hashem is hidden — for He is the Torah. And on the contrary — precisely there is hidden the Torah of Hashem literally — as is written in chapter 56. And if there is no one who will understand this — and all the more so we — even so — blessed are we that we believe in this in any case. For great is Hashem. And know my beloved son — that yesterday their dear friend Rabbi Nachman went from here for the sake of the holy work — some hour close to Minchah — he went out from his house on foot — with alacrity — for such a journey. For praised be G-d — he is aflame with wondrous enthusiasm for this work — and he did not want to be delayed until after the holy Shabbas. Blessed be Hashem Who in our lowliness remembered us — and in the narrow place expanded for us — that people are found who volunteer with their money and their bodies for this. In this I see the wonders of Hashem which it is impossible to explain. "Rabbos asisa Atah Hashem — agidah va'adabeirah — atzmu mi'sapper." And to Hashem our eyes are lifted — may He add and add His chesed and His mercies — that they merit to complete all as His will. And from yourself you will understand the comfort from this mission — for every person is obligated to say: for my sake the world was created — and all that happens in the world — all of it is for my sake. From Hashem the steps of a man are established — and in His mercies — may He be blessed — He arranged that he traveled on Monday from his home to Teplik. And his wish was strong to travel via Tultchin — to see face to face with him and with the anshei sh'lomaynu. But from Hashem a wagon came suddenly from Teplik and received him here. And there is much to tell about this — great are the deeds of Hashem and His wonders at every time. If Hashem wills — when they gather together — they will speak of this in His salvation. And you my son — be strong and bold — and gladden your soul with all strength and with all types of stubbornness — to simply be joyful always — to give thanks to Him Yisborach for the pleasantness of our portion — and so forth. # שצט URL: https://ajew.org/reader-plain/alim-litrufa/2/398/ # שצט
שצט
Source: https://ajew.org/reader/alim-litrufa/2/398 ## Segment 1
שצט
And from yourself you will understand the comfort that is to him from this mission — for every person is obligated to say: for my sake the world was created — and all that happens in the world — all of it is for my sake — and so forth. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' חַיֵּי שָׂרָה תר"ג טֶעפְּלִיק.
Overview: Friday, Erev Shabbas Kodesh Parshas Lech L'cha — Breslov — 5603. To his beloved son. He received his letter via Rabbi Y. — and it was a very great comfort — in seeing the great deeds of Hashem — as he himself understood from afar the matter of the Torah Azam'rah. From this one sees how the messengers always go to and fro for the eternal purpose. For all the messengering and all the missions and works in the world — all of it — is only for the eternal purpose. For "b'chol makom muktar u'mugash lishmi" — even and so forth — as our Sages said (see Menachos 110). And even in the concealment within concealment that comes through the abundance of sins — G-d protect us — even there Hashem is hidden — for He is the Torah. And on the contrary — precisely there is hidden the Torah of Hashem literally — as is written in chapter 56. And if there is no one who will understand this — and all the more so we — even so — blessed are we that we believe in this in any case. For great is Hashem. And know my beloved son — that yesterday their dear friend Rabbi Nachman went from here for the sake of the holy work — some hour close to Minchah — he went out from his house on foot — with alacrity — for such a journey. For praised be G-d — he is aflame with wondrous enthusiasm for this work — and he did not want to be delayed until after the holy Shabbas. Blessed be Hashem Who in our lowliness remembered us — and in the narrow place expanded for us — that people are found who volunteer with their money and their bodies for this. In this I see the wonders of Hashem which it is impossible to explain. "Rabbos asisa Atah Hashem — agidah va'adabeirah — atzmu mi'sapper." And to Hashem our eyes are lifted — may He add and add His chesed and His mercies — that they merit to complete all as His will. And from yourself you will understand the comfort from this mission — for every person is obligated to say: for my sake the world was created — and all that happens in the world — all of it is for my sake. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
From Hashem the steps of a man are established — and in His mercies — may He be blessed — He arranged that he traveled on Monday from his home to Teplik. And his wish was strong to travel via Tultchin — to see face to face with him and with the anshei sh'lomaynu. But from Hashem a wagon came suddenly from Teplik and received him here. And there is much to tell about this — great are the deeds of Hashem and His wonders at every time. If Hashem wills — when they gather together — they will speak of this in His salvation. And you my son — be strong and bold — and gladden your soul with all strength and with all types of stubbornness — to simply be joyful always — to give thanks to Him Yisborach for the pleasantness of our portion — and so forth. ## Segment 4
מֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ וְכוּ', וּבְרַחֲמָיו יִתְבָּרַךְ סִבֵּב שֶׁנָּסַעְתִּי בְּיוֹם ב' מִבֵּיתִי לְטֶעפְּלִיק, וּרְצוֹנִי הָיָה חָזָק לִנְסֹעַ דֶּרֶךְ טוּלְטְשִׁין לְהִתְרָאוֹת פָּנִים עִמְּךָ וְעִם אַנְשֵׁי שְׁלוֹמֵנוּ. וּמֵה' הָיְתָה סִבָּה שֶׁבָּאָה פִּתְאֹם עֲגָלָה מִטֶּעפְּלִיק וְקִבֵּל אוֹתִי לְפֹה. וְיֵשׁ בָּזֶה הַרְבֵּה לְסַפֵּר, גְּדוֹלִים מַעֲשֵׂי ה' וְנִפְלְאוֹתָיו בְּכָל עֵת. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁנִּתְוַעֵד יַחַד נְדַבֵּר בָּזֶה בִּישׁוּעָתוֹ יִתְבָּרַךְ, וְאַתָּה בְּנִי חֲזַק וֶאֱמַץ וּתְשַׂמַּח נַפְשְׁךָ בְּכָל עֹז וּבְכָל מִינֵי עַקְשָׁנוּת לִהְיוֹת אַךְ שָׂמֵחַ תָּמִיד לְהוֹדוֹת לוֹ יִתְבָּרַךְ עַל נְעִימוּת חֶלְקֵנוּ וְכוּ'.
The words of your father — who intercedes for you — and awaits your letter with joy and comfort. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לְמִכְתָּבְךָ בְּשִׂמְחָה וָנַחַת.
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל בְּנֵי בֵיתִי וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And peace to all the members of my household and to all our anshei sh'lomaynu with great love. Overview: Thursday, Parshas Chayei Sarah — Teplik — 5603. To Yitzchok. From Hashem the steps of a man are established — and in His mercies He arranged that he traveled on Monday from his home to Teplik. And his wish was strong to travel via Tultchin — to see face to face with him and with the anshei sh'lomaynu. But from Hashem a wagon came suddenly from Teplik and received him here. And there is much to tell — great are the deeds of Hashem and His wonders at every time. If Hashem wills — when they gather together — they will speak of this in His salvation. And you my son — be strong and bold — and gladden your soul with all strength and with all types of stubbornness — to simply be joyful always — to give thanks to Him for the pleasantness of our portion. Praised be G-d — he arrived here on the past Tuesday. And he met the wagon with Rabbi Hirsh from here who traveled for him. And he requests from each and every one of them — that they see to conduct themselves in peace — and that there be no quarreling between them — G-d forbid — and no fault-finding and jealousy — G-d forbid. Only see to strengthen yourselves every day to engage in Torah and to pray with intention — and Hashem Yisborach will help him to provide for them in His salvation. # ת URL: https://ajew.org/reader-plain/alim-litrufa/2/399/ # ת
ת
Source: https://ajew.org/reader/alim-litrufa/2/399 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' חַיֵּי שָׂרָה תר"ג טֶעפְּלִיק.
Praised be G-d — he arrived here on the past Tuesday. And he met the wagon with Rabbi Hirsh from here who traveled for him. And he requests from each and every one of them — that they see to conduct themselves in peace — and that there be no quarreling between them — G-d forbid — and no fault-finding and jealousy — G-d forbid. Only see to strengthen yourselves every day to engage in Torah and to pray with intention — and Hashem Yisborach will help him to provide for them in His salvation. ## Segment 2
שָׁלוֹם לְזוּגָתִי הַצְּנוּעָה מָרַת דּוּשִׁיל תִּחְיֶה, וְשָׁלוֹם לִבְנִי הַבָּחוּר שֶׁיִּחְיֶה וּלְבָנַי שֶׁיִּחְיוּ.
My dear son — I beg of you very much — have mercy on yourself — and do not be angry — and do not quarrel with your brother — may he live. You should not cause any distress to your mother — may she live. Only desire to learn — and pray earnestly — and say Tehillim every day — and see to write — and be joyful. And do not be angry that you have no hat — have trust in Hashem Yisborach — that soon — if Hashem wills — you will have everything. For now — you must wait a little. You caused me great distress when I traveled from here. For Hashem's sake — from now — listen to my voice. And for now — borrow a hat from my son-in-law Rabbi Boruch — or from Rabbi Shimshon — and soon — with Hashem's help — all will be put right. According to the many words of truth I speak with you — you should have already cast away your foolishness — and thought only of the purpose. ## Segment 3
תְּהִלָּה לָאֵל בָּאתִי לְפֹה בְּיוֹם ג' הֶעָבַר. וּפָגַעְתִּי אֶת הָעֲגָלָה עִם רַבִּי הִירְשׁ מִפֹּה שֶׁנָּסַע עֲבוּרִי, וּבִקַּשְׁתִּי מִכֶּם מִכֹּל אֶחָד וְאֶחָד שֶׁתִּרְאוּ לְהִתְנַהֵג בְּשָׁלוֹם וְלֹא יִהְיֶה בֵּינֵיכֶם שׁוּם קְטָטָה חַס וְשָׁלוֹם, וְלֹא שׁוּם קְפִידָה וְקִנְאָה חַס וְשָׁלוֹם, רַק תִּרְאוּ לְהִתְחַזֵּק בְּכָל יוֹם לַעֲסֹק בַּתּוֹרָה וּלְהִתְפַּלֵּל בְּכַוָּנָה, וְהַשֵּׁם יִתְבָּרַךְ יַעֲזֹר לִי לְפַרְנֵס אֶתְכֶם בִּישׁוּעָתוֹ יִתְבָּרַךְ.
My dear children — I beg of all of you — for Hashem's sake — settle well in your minds — what the purpose in the world is. And in particular — we are poor people — and even so Hashem Yisborach helps us with what is needed. Do not look for greatness — and for what is truly needed — trust in Hashem Yisborach — that I will be able to support you properly. Only strengthen yourselves in Torah and prayer — and request every day from Hashem Yisborach — that He protect you from evil — and help you to be proper Jews. For from a person — there remains nothing at all — except the Jewishness that he snatches in this world. I have already spoken greatly with you. May Hashem Yisborach strengthen your hearts — to fulfil my words — which flow from the words of our Master our Teacher and our Rebbe — of blessed memory. Be healthy and joyful. ## Segment 4
אֲהוּבִי בְּנִי שֶׁיִּחְיֶה אִיךְ בֶּעט דִּיךְ זֵייעֶר הָאבּ רַחֲמָנוּת אוֹיף דִּיר אוּן זַייא נִיט בֵּייז אוּן זָאלְסְט זִיךְ נִיט קְרִיגִין עִם אָחִיךָ שֶׁיִּחְיֶה, זָאלְסְט קֵיין צַעַר נִיט אָהן טָאן לְאִמְּךָ תִּחְיֶה, נָאר בַּאגֶער צוּא לֶערְנִין אוּן דַּאוִוין עֶרִינְצְט אוּן זָאג תְּהִלִּים בְּכָל יוֹם, אוּן זֶע צוּא שְׁרַייבִּין, אוּן זַייא פְרֵיילֶעךְ, אוּן זַיי נִיט בֵּייז וָואס דִּיא הָאסְט נִיט קֵיין הִיטֶילֶי, הָאבּ בִּטָּחוֹן לְהַשֵּׁם יִתְבָּרַךְ אַז בְּקָרוֹב וֶועסְטוּ אִם יִרְצֶה הַשֵּׁם אַלְץ הָאבִּין. לְעֵת עַתָּה מוּזְטוּ אַבִּיסִיל וַוארְטִין. דִּיא הָאסְט מִיר גְּרוֹיס צַעַר אָן גִּיטָאן, אַז אִיךְ בִּין אַוֶועק גִּיפָארִין, לְמַעַן הַשֵּׁם פוּן אִיצְט זָאלְסְטוּ מִיךְ פָאלְגִין, אוּן לְעֵת עַתָּה זָאלְסְטוּ דִּיר לַיֵיאין עַל שַׁבַּת קֹדֶשׁ אַ הִיטִיל אֵצֶל חֲתָנִי רַבִּי בָּרוּךְ אוֹ אֵצֶל רַבִּי שִׁמְשׁוֹן אוּן בְּקָרוֹב וֶועט בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אַלְץ פַארֶעכְט וֶוערִין. אַזוֹי פִיל וִויא אִיךְ שְׁמוּס מִיט אַייךְ דִּבְרֵי אֱמֶת וָואלְסְטוּ שׁוֹין בַּאדַארְפְט דַּיינֶע נַארִישְׁקַייט אַוֶועק וַוארְפִין אוּן טְרַאכְטִין נָאהר אָף דֶּעם תַּכְלִית. לִיבֶּע קִינְדֶער אִיךְ בֶּעט אַייךְ אַלֶע לְמַעַן הַשֵּׁם זַייט אַייךְ רֶעכְט מְיַשֵּׁב וָואס דֶּער תַּכְלִית אִיז אָף דֶּער וֶועלְט, בִּפְרָט מִיר זֶענִין אָרִימֵי לַייט, אוּן הַשֵּׁם יִתְבָּרַךְ הֶעלְפְט אוּנְז פָארְט וָואס נֵייטִיג אִיז, קוּקְט נִיט אוֹיף קַיין שׁוּם גְּרוֹיסְקֵייט אוּן וָואס גַּאנְץ נֵייטִיג אִיז הָאט בִּטָּחוֹן צוּא הַשֵּׁם יִתְבָּרַךְ עֶר וֶועט מִיר הֶעלפִין אִיךְ זָאל אַייךְ מַחֲזִיק זַיין כָּרָאוּי, רַק שְׁטַארְקְט אַייךְ אִין תּוֹרָה אוּן תְּפִלָּה אוּן בֶּעט אַלֶי טָאג לְהַשֵּׁם יִתְבָּרַךְ עֶר זָאל אַייךְ אָפּ הִיטִין פוּן שְׁלֶעכְץ אוּן זָאל אַייךְ הֶעלפִין זַיין עֶרְלִיכֶי יוּדִין. וָוארִין פוּן דֶּעם מֶענְטְשִׁין בְּלַייבְּט גָּאר נִיט נָאהר יוּדִישְׁקַייט וָואס עֶר חַאפְּט אַרוֹיס אָף דֶּער וֶועלְט, וַוייטֶיר הָאבּ אִיךְ שׁוֹין מִיט אַייךְ פִיל גִּישְׁמוּעֶסְט, הַשֵּׁם יִתְבָּרַךְ זָאל אַייךְ שְׁטַארְקִין דָּאס הַארְץ מְקַיֵּם צוּ זַיין מַיינֶע רֵייד וָואס קְוֶועלְט מִדִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל: זַייט גִּיזוּנְט אוּן פְרֵיילִיךְ.
The words of your father — who awaits salvation. ## Segment 5
[אֲנִי מְבַקֵּשׁ מִמְּךָ מְאֹד רַחֵם עַל עַצְמְךָ וְאַל תִּתְרַגֵּז, וְאַל תָּרִיב עִם אָחִיךָ שֶׁיִּחְיֶה, וְאַל תִּגְרֹם צַעַר לְאִמְּךָ תִּחְיֶה. רַק תִּשְׁתּוֹקֵק לִלְמֹד, וְהִתְפַּלֵּל בִרְצִינוּת וֶאֱמֹר תְּהִלִּים בְּכָל יוֹם וְהִשְׁתַּדֵּל לִכְתֹּב וְתִהְיֶה בְשִׂמְחָה. וְאַל תִזְעַף עַל שֶׁאֵין לְךָ כוֹבַע יִהְיֶה לְךָ בִטָּחוֹן בְּה' יִתְבָּרַךְ שֶׁבְּקָרוֹב אִם יִרְצֶה ה' יִהְיֶה לְךָ הַכֹּל. לְעֵת עַתָּה אַתָּה חַיָּב לְחַכּוֹת מְעַט. צִעַרְתָּ אוֹתִי מְאֹד כְּשֶׁנָּסַעְתִּי מִכָּאן. לְמַעַן ה' מֵעַתָּה שְׁמַע בְּקוֹלִי וּלְעֵת עַתָּה תִּשְׁאַל כּוֹבַע מֵחֲתָנִי ר' בָּרוּךְ אוֹ אֵצֶל ר' שִׁמְשׁוֹן וּבְקָרוֹב בְּעֶזְרַת ה' הַכֹּל יְתֻקַּן. לְפִי דִבְרֵי הָאֱמֶת הַמְרֻבִּים אֲשֶׁר אֲנִי מְדַבֵּר עִמָּכֶם כְּבָר הָיִיתָ צָרִיךְ לְהַשְׁלִיךְ אֶת הַהֲבָלִים שֶׁלְּךָ וְלַחֲשׁוֹב רַק עַל הַתַּכְלִית. בָּנִים אֲהוּבִים, אֲנִי מְבַקֵּשׁ מִכֻּלְּכֶם לְמַעַן ה' הִתְיַשְּׁבוּ הֵיטֵב מַהִי הַתַּכְלִית בָּעוֹלָם. וּבִפְרָט שֶׁאֲנַחְנוּ עֲנִיִּים וְאַף עַל פִּי כֵן ה' יִתְבָּרַךְ עוֹזֵר לָנוּ מַה שֶּׁנָּחוּץ. אַל תִּצְפּוּ לִגְדוֹלוֹת וּמַה שֶׁנָּחוּץ מְאֹד בִּטְחוּ בַה' יִתְבָּרַךְ שֶׁאוּכַל לְהַחֲזִיק אֶתְכֶם כָּרָאוּי. רַק תִּתְחַזְּקוּ בְתוֹרָה וּבִתְפִלָּה וּבַקְּשׁוּ כָּל יוֹם לְה' יִתְבָּרַךְ שֶׁיִּשְׁמָרְכֶם מֵרַע וְיַעֲזֹר לָכֶם לִהְיוֹת יְהוּדִים כְּשֵׁרִים כִּיוָן שֶׁמֵהָאָדָם לֹא נִשְׁאָר כְּלוּם חוּץ מֵהַיַהֲדוּת שֶׁהוּא חוֹטֵף בָּעוֹלָם הַזֶּה. יוֹתֵר מִזֶּה אֲנִי כְבָר שׂוֹחַחְתִּי עִמָּכֶם. ה' יִתְבָּרַךְ יְחַזֵּק אֶת לִבְּכֶם לְקַיֵּם אֶת דְּבָרַי הַנּוֹבְעִים מִדִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, תִּהְיוּ בְרִיאִים וּשְׂמֵחִים].
Nussun of Breslov. ## Segment 6
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה לִישׁוּעָה.
My beloved son Dovid Tzvi — see to fulfil all the above — and write him a letter — and inform him of all that happens in his house and in his congregation — of everything inform him clearly. May Hashem Yisborach grant him always to hear good tidings. And let someone acquire a bundle of good candles — and see to guard them well — and to place them in a guarded place — so that vermin and mice — G-d forbid — do not have dominion over them. And see to study near them — and to kindle them for the honor of the holy Shabbas. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
אֲהוּבִי בְּנִי דָּוִד צְבִי, תִּרְאֶה לְקַיֵּם כָּל הַנַּ"ל וְלִכְתֹּב לִי אִגֶּרֶת, וּלְהוֹדִיעֵנִי כָּל מַה שֶּׁנַּעֲשֶׂה בְּבֵיתִי בִּקְהִלָּתֵנוּ, הַכֹּל יוֹדִיעֵנִי בַּאֵר הֵיטֵב, ה' יִתְבָּרַךְ יְזַכֵּנִי לִשְׁמֹעַ בְּשׂוֹרוֹת טוֹבוֹת תָּמִיד: וִיקַבֵּל אֶחָד פִיד נֵרוֹת טוֹבִים וְיִרְאוּ לְשָׁמְרָם הֵיטֵב וּלְהַעֲמִידָם בְּמָקוֹם מְשֻׁמָּר. שֶׁלֹּא יִשְׁלְטוּ בָּהֶם שְׁרָצִים וְעַכְבָּרִים חַס וְשָׁלוֹם. וְתִרְאוּ לִלְמֹד אֶצְלָם וּלְהַדְלִיקָם לִכְבוֹד שַׁבַּת קֹדֶשׁ.
Overview: Thursday, Parshas Chayei Sarah — Teplik — 5603. To his modest wife Maras Dushil — may she live — and to his sons — may they live. Written primarily in Yiddish. Praised be G-d — he arrived here on the past Tuesday. And he met the wagon with Rabbi Hirsh who traveled for him. He requests from each and every one — that they see to conduct themselves in peace — no quarreling — no fault-finding and jealousy — G-d forbid. Only see to strengthen yourselves every day to engage in Torah and to pray with intention — and Hashem will help him to provide for them. My dear son — I beg of you very much — have mercy on yourself — and do not be angry — and do not quarrel with your brother. Do not cause distress to your mother. Only desire to learn — pray earnestly — say Tehillim every day — see to write — and be joyful. Do not be angry that you have no hat — have trust in Hashem — soon if Hashem wills you will have everything. You must wait a little. You caused me great distress when I traveled. For Hashem's sake — from now — listen to my voice — borrow a hat from my son-in-law Rabbi Boruch or Rabbi Shimshon — and soon all will be put right. My dear children — I beg of all of you — for Hashem's sake — settle well in your minds what the purpose in the world is. We are poor people — and even so Hashem helps with what is needed. Do not look for greatness — trust in Hashem — that I will be able to support you properly. Only strengthen yourselves in Torah and prayer — request every day that He protect you from evil and help you to be proper Jews. For from a person there remains nothing at all except the Jewishness that he snatches in this world. May Hashem strengthen your hearts — to fulfil my words — which flow from the words of our Master — of blessed memory. Be healthy and joyful. Today he arrived here from Teplik — for he was delayed there also for the past holy Shabbas Parshas Toldos. And blessed be Hashem — he completed there in a miraculous way. And upon arriving here today in the light of the morning — he found his two letters — and presumably gave himself very great life from them — in particular with the information from Rabbi Nachman — may his light shine. Blessed be Hashem Who helped him until now. And certainly it is fitting that he reply to him immediately — that he received his letter — and that he is today here. # ג URL: https://ajew.org/reader-plain/alim-litrufa/2/4/ # ג
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Source: https://ajew.org/reader/alim-litrufa/2/4 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' וַיֵּשֶׁב [י"ט כסלו] תקפ"ג לפ"ק בְּרֶסְלֶב.
Blessed be Hashem ## Segment 2
שָׁלוֹם לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי וּלְבָבִי הֲלוֹא הוּא הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג וְכוּ'. מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם וְיֵשַׁע רַב.
Peace to the honor of my beloved, the friend of my soul and my heart — he who is the veteran and outstanding scholar, and so forth — our Teacher the Rabbi Naftali — may his light shine and radiate — and to all our anshay shlomaynu — peace and abundant salvation. ## Segment 3
דְּעוּ יְדִידַי כִּי תּוֹדָה לָאֵל בָּאתִי בְּשָׁלוֹם לְבֵיתִי בְּיוֹם ה' וַיִּשְׁלַח הֶעָבַר. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו הָעֲצוּמִים, וְאֶת כָּל אֲשֶׁר עָבַר עָלֵינוּ אֵין הַזְּמַן מַסְכִּים לְבָאֵר עַתָּה. וְעוֹד חָזוֹן לַמּוֹעֵד אִם יִרְצֶה הַשֵּׁם. אַךְ מְאֹד גָּדוֹל צַעֲרִי מִכְּאֵב הָעֵינַיִם שֶׁלּוֹ. וּבְיוֹתֵר נִפְלֵאתִי עָלָיו הַפְלֵא וָפֶלֶא עַל אֲשֶׁר הוֹאִיל הַלֵּךְ אַחַר רוֹפְאֵי אֱלִיל, וְלַעֲסֹק בִּרְפוּאוֹת בְּהַיְיסִין, לִכְאֵב הָעֵינַיִם, אֲשֶׁר הֵמָּה הָיוּ בְּעוֹכְרָיו וְקִלְקְלוּ לְעֵינָיו עַל יְדֵי רְפוּאָתָם בְּיוֹתֵר. וְלֹא זָכַר אֶת כָּל הַדְּבָרִים הַקְּדוֹשִׁים שֶׁיָּצְאוּ מִפִּי רַבֵּנוּ הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה [שִׂיחוֹת הָרַ"ן נ], לְהִתְרַחֵק מֵרְפוּאוֹת בְּכָל מִינֵי הַרְחָקוֹת עַד קָצֶה אַחֲרוֹן. דַּעְתִּי כִּי דּוֹמֶה בְּלִבּוֹ שֶׁאֵין הַדְּבָרִים אֲמוּרִים לִכְאֵב עֵינַיִם, אֲבָל בֶּאֱמֶת אֲהוּבִי אָחִי טָעִיתָ. (חסר).
Know, my dear friends, that thank G-d I arrived home in peace on Thursday of last week's portion of Vayishlach. Until now His great mercies have helped us — and all that passed over us, there is no time to explain at present. And there is yet a vision for the appointed time, if G-d wills it. ## Segment 4
[נִרְאֶה שֶׁהָיָה כָּאן עוֹד דְּבָרִים בַּאֲרִיכוּת אֲבָל לֹא מָצָאתִי יוֹתֵר חֲבָל עַל דְּאָבְדִין. גַּם נִרְאֶה בַעֲלִיל שֶׁזֹּאת הָיָה הַמִּכְתָּב שֶׁהוֹדִיעַ שֶׁבָּא מֵאֶרֶץ יִשְׂרָאֵל. הוֹדַעְתִּי זֹאת לְמַעַן יִהְיֶה לְזִכָּרוֹן בְּבֵרוּר שְׁנַת נְסִיעָתוֹ וּבוֹאוֹ וְיִהְיֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ נִצְרָךְ לְכַמָּה עִנְיָנִים].
But my grief is very great on account of his eye pain. And I marvel at him — wonder upon wonder — that he saw fit to go after worthless physicians and to engage in medical treatments with hot applications for the eye pain — which were his undoing, and which worsened his eyes through their treatment even further. And he did not recall all the holy words that issued from the mouth of our holy Master — may the memory of the righteous one be for a blessing — (Sichos HaRan, 50) — to distance oneself from medical treatments with every manner of distancing, to the very last extreme. My view is that he imagines in his heart that those words were not said regarding eye pain — but in truth, my beloved brother, # מ URL: https://ajew.org/reader-plain/alim-litrufa/2/40/ # מ
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Source: https://ajew.org/reader/alim-litrufa/2/40 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ב' שְׁמוֹת [י"ח טבת] תקצ"א.
Peace — as is customary. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
[Yitzchok] Yesterday I arrived home safely. ## Segment 3
הַשֵּׁם יִתְבָּרַךְ יִשְׁמָרְכֶם מִכָּל רַע וְיָסִיר מַחֲלָה מִקִּרְבְּכֶם וְיִתֵּן לָכֶם חַיִּים טוֹבִים וַאֲרֻכִּים אָמֵן כֵּן יְהִי רָצוֹן.
At this time see to send word to Rabbi Mordechai ## Segment 4
לִיבֶּע קִינְדֶער, אִיר קֶענְט אַלֵיין פַאר שְׁטֵיין דֶעם צַעַר פִין אַיֶיערֶע בְּרִיף וָואס אִיךְ הָאבּ גִּיהֶערְט דִּי בְּשׂוֹרוֹת פִין אַייעֶר שְׁטוּבּ, אֵיינְס נָאךְ דָאס אַנְדֶרֶע. הַשֵּׁם יִתְבָּרַךְ זָאל שׁוֹין רַחֲמָנוּת הָאבִּין. נָאר וָואס קֶען הַיינְט וֶוער הֶעלְפְן, נָאר הַשֵּׁם יִתְבָּרַךְ אַלֵיין. אִין מִיר קָאנִין מֶער נִיט, נָאר בֶּעטִין אִים תָּמִיד אוּלַי יְרַחֵם. מִן הַסְּתָם הָאט אִיר גִיהֶערְט וָואס סִיא טִיט זִיךְ. פִיל זָאגִין אַז פֹּה אִיז חַס וְשָׁלוֹם עֶרְגִיר גִּיוֶוען אֵיידֶער אִין טוּלְטְשִׁין, סֶע זֶענִין זֵייעֶר פִיל מֶענְטְשִׁין נֶעְדַּר גִיוָוארִין, הַשֵּׁם יִתְבָּרַךְ זָאל שׁוֹין רַחֲמָנוּת הָאבִּין. הַיינְט וָואס פַאר אֵיין עֵצָה קָאן אִיךְ אַייךְ גֶּעבִּין, מֶען הֶערְט אַלֶע טָאג אַז מֶען וֶועט חַס וְשָׁלוֹם הִיא שְׁפַּרִין. גַּם בְּבֵיתִי אִיז נִיט גִּיזוּנְט בַּת אִשְׁתִּי חַיָּה תִּחְיֶה, הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לָהּ רְפוּאָה שְׁלֵמָה בְּקָרוֹב, דֶעם צַעַר מִיט דִּי יִסּוּרִים מִיט דִיא פְּחָדִים וָואס אִיטְלִיכֶיר הָאט דִי צַיְיטִין פַאר שְׁטֵייט אִיר אַלֵיין. קֵיין עֵצָה קָאן מֶען הַיְינְט גָאר נִיט גִיבִּין, מֶען קָאן נִיט הֶעלְפִין, נָאר בֶּעטִין הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים אוּלַי יָחוּס אוּלַי יְרַחֵם.
that his father, Rabbi Sh'muel, of blessed memory, passed away in Teplik on the past holy Shabbos — may his soul be bound in the bond of life — [Page break in the manuscript — daf 108 — the text continues on the next page] — so that he will say Kaddish. May the Omnipresent console him speedily. Beyond this there is no leisure now to extend the speech. And may Hashem Yisborach help you to understand the hints from all things in the world ## Segment 5
[יְלָדִים אֲהוּבִים. אַתֶּם יְכוֹלִים לְהָבִין לְבַד אֶת הַצַּעַר מִמִּכְתַּבְכֶם מִמַּה שֶׁשָּׁמַעְתִּי אֶת הַבְּשׂוֹרוֹת מִבֵּיתְכֶם, אֶחָד אַחַרֵי הַשֵּׁנִי הַשֵּׁם יִתְבָּרַךְ יְרַחֵם כְּבָר, מִי יָכוֹל הַיּוֹם לַעֲזֹר רַק ה' יִתְבָּרַךְ לְבַד, וַאֲנַחְנוּ לֹא יְכוֹלִים כִּי אִם לְבַקֵּשׁ מִמֶּנּוּ תָמִיד אוּלַי יְרַחֵם. מִן הַסְתָּם שָׁמַעְתֶּם מַה קוֹרֶה פֹּה, הַרְבֵּה אוֹמְרִים שֶׁפֹּה חַס וְשָׁלוֹם יוֹתֵר גָּרוּעַ מֵאַשֶׁר בְּטוּלְטְשִׁין, הַרְבֵּה אֲנָשִׁים נְעֶדָּרִים שָׁם הַשֵּׁם יִתְבָּרַךְ יְרַחֵם כְּבָר. וְלָכֵן אֵיזֶה עֵצָה אֲנִי יָכוֹל לָתֵת, שׁוֹמְעִים בְּכָל יוֹם שֶׁחַס וְשָׁלוֹם יִסְגְרוּ. גַּם בְּבֵיתִי בַּת אִשְׁתִּי חַיָּה תִחְיֶה אֵינֶנָה בְּקַו הַבְּרִיאוּת, הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לָהּ רְפוּאָה שְׁלֵימָה בְּקָרוֹב. הַצַּעַר וְהַיִּסוּרִים וְהַפְּחָדִים מַה שֶּׁיֵשׁ לָנוּ עַכְשָׁיו אַתֶּם מְבִינִים לְבַד, הַיּוֹם אִי אֶפְשָׁר לָתֵת שׁוּם עֵצָה וְאִי אֶפְשָׁר לַעֲזֹר רַק לְבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים אוּלַי יָחוּס אוּלַי יְרַחֵם].
[רְמָזִים — r'mazim: hints, allusions, intimations. Every event in the world contains a hint pointing toward Hashem — the task is to learn to read them] — how to draw near to Hashem Yisborach through them — each and every day — according to the person, and according to the place, and according to the hour. For all that passes in the world — whether death or ## Segment 6
לְעֵת עַתָּה קוּק אִיךְ אַרוֹיס בְּכָל שָׁעָה צוּ הֶערִין פִין דִיא קִינְדֶער וָואס זֶענִין שְׁלַאף בֵּייא אַיְיךְ, וָואס זֶיי טוּהִין. הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לָהֶם רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם בְּקָרוֹב וְיִשְׁמֹר אֶת כֻּלְּכֶם מֵעַתָּה וִישַׂמַּח נַפְשֵׁיכֶם בְּכָל הַטּוֹבוֹת מְהֵרָה.
life, whether expensive or cheap, whether poverty or wealth — and all the other kinds of adventures [harpatkao's] and turnings that ## Segment 7
[בֵּינָתַיִם אַנִי מְצַפֶּה בְּכָל שָׁעָה לִשְׁמוֹעַ מֵהַיְּלָדִים הַחוֹלִים אֶצְלֶכֶם מַה שְׁלוֹמָם, הַשֵּׁם יִתְבָּרַךְ יִשְׁלַח לָהֶם רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם בְּקָרוֹב וְיִשְׁמֹר אֶת כֻּלְּכֶם מֵעַתָּה וִישַׂמַּח נַפְשֵׁיכֶם בְּכָל הַטּוֹבוֹת מְהֵרָה].
pass through the world — whether in the world at large, or the country, or the city, or individually upon each and every person — ## Segment 8
לִיבֶּע קִינְדֶער, לְמַעַן הַשֵּׁם שְׁטַארְקְט אַיְיךְ, אִין לָאזְט אַייךְ נִיט אָפּ. הָאט בִּטָּחוֹן אִין הַשֵּׁם יִתְבָּרַךְ עֶר וֶועט אַייךְ נִיט אָפּ לָאזִין חַס וְשָׁלוֹם. "אַךְ לֹא בָּעִי יִשְׁלַח יָד", עֶר וֶועט אַייךְ שׁוֹין הֶעלְפִין אִין וֶועט אַייךְ טְרֵייסְטִין מִיט אַלִירְלֵיי נֶחָמוֹת וִישׁוּעוֹת גְּדוֹלוֹת. וָואס סֶע אִיז גִיוֶוען אִיז בְּוַדַּאי אַלְץ לְטוֹבָה, וַויְיטֶער וֶועט עֶר אַייךְ שׁוֹין אָפּ הִיטִין, וּכְאָב אֶת בֵּן יִרְצֶה וִיחַבֵּב אֶתְכֶם וְיוֹשִׁיעַ לָכֶם בְּכָל טוּב וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, וַויְיטֶער קָאן אִיךְ פִיל נִיט שְׁרַייבִּין מֵחֲמַת גְּרוֹיס צַעַר פוּן אַייךְ וּמִכָּל הַצְּדָדִים.
all of it is only for this one purpose alone: to remember Him, Yisborach [לִזְכֹּר — lizkor: to remember, to keep ever in mind. This is the first movement — the hint arouses memory]. Through this specifically [davka] — for ## Segment 9
[יְלָדִים אֲהוּבִים. לְמַעַן ה' הִתְחַזְּקוּ וְאַל תַּעַזְבוּ אֶת הַבִּטָּחוֹן בַּה' יִתְבָּרַךְ, וְהוּא לֹא יַעֲזֹב אֶתְכֶם חַס וְשָׁלוֹם, אַךְ לֹא בָּעִי יִשְׁלַח יָד וְהוּא יַעֲזֹר לָכֶם וִינַחֵם אֶתְכֶם בְּכָל הַנְחָמוֹת וִישׁוּעוֹת גְּדוֹלוֹת. כָּל מַה שֶּׁהָיָה וַדַּאי הָיָה לְטוֹבָה וּבָהֶמְשֵׁךְ הוּא בְּוַדַּאי יִשְׁמוֹר אֶתְכֶם, וּכְאָב אֶת בֵּן יִרְצֶה וִיחַבֵּב אֶתְכֶם וְיוֹשִׁיעַ לָכֶם בְּכָל טוּב וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, וְיוֹתֵר אֵינִי יָכוֹל לִכְתּוֹב מֵחֲמַת הַצַּעַר מִכֶּם וּמִכָּל הַצְּדָדִים].
He, Yisborach, turns all causes in His wisdom and His compassion — all for the eternal good — in order to recognise and acknowledge Him [לְהַכִּיר — l'hakir: to recognise, to know intimately, to acknowledge. ## Segment 10
הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְיֹאמַר לַמַּלְאָךְ הֶרֶף יָדֶךָ וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ.
This is the second and deeper movement: from the aroused memory comes genuine recognition. ## Segment 11
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה בְּכָל רֶגַע לִשְׁמֹעַ הַטּוֹב מִכֶּם. נָא לְזָרֵז לְהוֹדִיעֵנִי מִיָּד מִבֵּיתְכֶם וּמִשְּׁלוֹם כָּל אֶחָד בְּיִחוּד, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיַשְׁמִיעֵנוּ בְּשׂוֹרוֹת טוֹבוֹת זֶה מִזֶּה תָּמִיד. דִּבְרֵי הַמְצַפֶּה לִישׁוּעָה.
Reb Nussun uses both words deliberately — zikoron (remembrance) is the beginning; hakorah (recognition/acknowledgment) ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 13
תּוֹדִיעֵנוּ גַּם מִשְּׁלוֹם בֶּן אֲחוֹתִי רַבִּי אַיְיזִיק נֵרוֹ יָאִיר וּמִשְּׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ וְאוֹהֲבֵינוּ וְרֵעֵינוּ. יְרַחֵם ה' בְּרַחֲמָיו הַמְּרֻבִּים מֵעַתָּה עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, כִּי עֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּה יִוָּשֵׁעַ.
The words of your father — who seeks your peace always, with love. ## Segment 14
אֲהוּבִי בְּנִי מִי יִתֵּן לִי אֵבֶר כַּיּוֹנָה אָעוּפָה אֵלֶיךָ לֵרָאוֹת עִמְּךָ פָּנִים אֶל פָּנִים, אַךְ מַה לַּעֲשׂוֹת כִּי גָּבַהּ טוּרָא בֵּינָן וְלַיּוֹצֵא וְלַבָּא אֵין שָׁלוֹם. לְמַעַן הַשֵּׁם לְמַעַן הַשֵּׁם חֲזַק וֶאֱמַץ עַתָּה גַם עַתָּה וְאַל תִּהְיֶה נִמְשָׁךְ אַחַר הַצַּעַר כָּל כָּךְ חַס וְשָׁלוֹם, כִּי ה' אִתְּךָ אַל תִּירָא וְאַל תֵּחָת. בְּטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ, אָנוּ מְחֻיָּבִים לְהַפְקִיד רוּחֵנוּ וְנִשְׁמוֹתֵינוּ בְּיָדוֹ יִתְבָּרַךְ, וְהַטּוֹב בְּעֵינָיו יַעֲשֶׂה עִמָּנוּ. עַתָּה יוֹדְעִים הַכֹּל כִּי אֵין עֵצָה וְתַחְבּוּלָה כִּי אִם לְהַשְׁלִיךְ עַצְמוֹ עַל הַשֵּׁם יִתְבָּרַךְ.
Yisborach thereby — each and every day. For He completes and will complete everything according to His will — as it is written: ## Segment 15
זְכֹר עַתָּה כַּמָּה הֶחֱיֵיתָ עַצְמְךָ בַּפָּסוּק (תְּהִלִּים נה) "הַשְׁלֵךְ עַל ה' יְהָבְךָ" וְכוּ' בַּקַּיִץ הַזֶּה. עַתָּה עַתָּה הִגִּיעַ הָעֵת שֶׁתְּחַיֶּה עַצְמְךָ בְּפָסוּק זֶה בְּיוֹתֵר וְיוֹתֵר, וַה' יוֹשִׁיעַ לְךָ. וְכָעֵת אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר עַד שֶׁיַּגִּיעַ לִי אִגֶּרֶת מִמְּךָ מְהֵרָה וְלַה' הַיְשׁוּעָה.
and You are exalted forever, Hashem [Tehillim 92:9] — as Rashi explained there. [Rashi on this verse: no matter what rises and falls in the world, You, Hashem, remain exalted and unchanged above it all — the turning ## Segment 16
הַחֲצִי רוּבָּל־חָדָשׁ קִבַּלְתִּי וְעָשִׂיתִי מַה שֶּׁמֻּטָּל עָלַי לְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ עֶרֶב שַׁבָּת סָמוּךְ לְקַבָּלַת שַׁבָּת וְאָמַרְתִּי הַתְּפִלָּה שֶׁל הַכ"ד [עֶשְׂרִים וְאַרְבָּעָה] מִינֵי פִּדְיוֹנוֹת וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יְעוֹרֵר לֵב הַצַּדִּיק שֶׁיָּכוֹל לַעֲשׂוֹת זֶה הַפִּדְיוֹן, וִיבַטֵּל כָּל הַגְּזֵרוֹת קָשׁוֹת מֵעָלֵינוּ וּמֵעַל כָּל יִשְׂרָאֵל. בָּרוּךְ אֱלֹקֵינוּ אֲשֶׁר עֲזָרָנוּ עַד כֹּה שֶׁאָנוּ יוֹדְעִין גַּם עַתָּה מִדְּבָרִים נִשְׂגָּבִים כָּאֵלֶּה, שֶׁיֵּשׁ בָּהֶם כֹּחַ לְהַחֲיוֹתֵנוּ גַּם עַתָּה וּלְשַׂמֵּחַ נַפְשׁוֹתֵינוּ תָּמִיד אִם נִרְצֶה לְחַזֵּק עַצְמֵנוּ וְלָשׂוּם לִבֵּנוּ הֵיטֵב לְכָל הַחֲסָדִים וְהַטּוֹבוֹת נִצְחִיּוֹת נִפְלָאוֹת וְנוֹרָאוֹת אֲשֶׁר גָּמַל עָלֵינוּ בְּרַחֲמָיו וְרֹב חֲסָדָיו: (עַד הֵנָּה נִמְשְׁכָה הַחוֹלַאַת הַנַּ"ל. מִכָּאן וְאֵילָךְ הִתְחִיל לִהְיוֹת שָׁקֵט עַד עֵרֶךְ שָׁבוּעַ אֶחָד אוֹ יוֹתֵר וְאָז שָׁקְטָה הָאָרֶץ תּוֹדָה לָאֵל).
of all causes does not alter Your ultimate sovereignty] The words of your father — who seeks your peace always, with love. Nussun of Breslov. # תא URL: https://ajew.org/reader-plain/alim-litrufa/2/400/ # תא
תא
Source: https://ajew.org/reader/alim-litrufa/2/400 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' וַיֵּצֵא תר"ג אוּמַאן.
Today he arrived here from Teplik — for he was delayed there also for the past holy Shabbas Parshas Toldos. And blessed be Hashem — he completed there in a miraculous way. And upon arriving here today in the light of the morning — he found his two letters — and presumably gave himself very great life from them — in particular with the information from Rabbi Nachman — may his light shine. Blessed be Hashem Who helped him until now. And certainly it is fitting that he reply to him immediately — that he received his letter — and that he is today here. ## Segment 2
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And behold — already he was at the holy tziyun — and recalled him there for good. And afterwards he was compelled to eat together with Rabbi Naftali — may his light shine. And from himself he will understand that the hour is now very pressing for the postal — and he writes in very great haste for his benefit. ## Segment 3
הַיּוֹם בָּאתִי לְפֹה מִטֶּעפְּלִיק, כִּי נִתְעַכַּבְתִּי שָׁם גַּם עַל שַׁבַּת קֹדֶשׁ פָּרָשַׁת תּוֹלְדוֹת הֶעָבַר. וּבָרוּךְ הַשֵּׁם עָשִׂיתִי גְּמָר שָׁם בְּדֶרֶךְ נֵס. וּבְבוֹאִי לְפֹה הַיּוֹם בְּאוֹר הַבֹּקֶר מָצָאתִי מִכְתָּבָיו שְׁנַיִם, וּמֵהַסְּתָם הֶחֱיֵיתִי עַצְמִי בָּהֶם מְאֹד, בִּפְרָט עִם הַיְדִיעָה מֵרַבִּי נַחְמָן נֵרוֹ יָאִיר. בָּרוּךְ הַשֵּׁם אֲשֶׁר עַד כֹּה עֲזָרַנִי, וּבְוַדַּאי מֵהָרָאוּי שֶׁתָּשִׁיב לוֹ מִיָּד שֶׁקִּבַּלְתָּ מִכְתָּבוֹ וַאֲשֶׁר אֲנִי הַיּוֹם פֹּה.
And may Hashem Yisborach strengthen his heart and gladden his soul at every time. And he should know and believe — that all that passes over him — has passed over him and over those like him — doubly and more. For to this we were created — to endure what we endure. And this is the whole greatness of the Creator of Bereishis — that He did not pay attention to the accusation of the angels who said: "What is man — will he not be destined to sin before You and to anger You." And the Holy One Blessed be He said: "Not for nothing am I called Merciful and Gracious" — for before Him Yisborach very greatly precious is every move away and detachment from evil — even if the person is as he is. As He said explicitly: "se iz avada" — "it is certainly so" — and so forth (as if to say they have already strayed and led others astray greatly) — "ober itlicher tzi iz zeyer tayer" — "but every single pulling away — every detachment from evil — is very precious." And He said: "vi azoy se iz — abi men derhalt zich" — "however it is — the main thing is that one holds on." And in particular what He said at the end: "Gott iz groys — me veyst gar nit" — "G-d is great — one does not know at all" — meaning: however fallen one may be — the main thing is that one holds on. And in particular — Hashem is great — one does not know at all. And this is the essential that surpasses all. ## Segment 4
וְהִנֵּה עַתָּה כְּבָר הָיִיתִי עַל הַצִּיּוּן הַקָּדוֹשׁ וְהִזְכַּרְתִּי אוֹתְךָ שָׁם לְטוֹבָה. וְאַחַר כָּךְ הֻכְרַחְתִּי לֶאֱכֹל יַחַד עִם רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, וּמֵאֵלֶיךָ תָּבִין שֶׁעַתָּה הַשָּׁעָה נְחוּצָה מְאֹד עַל הַפָּאסְט, וַאֲנִי כּוֹתֵב בְּחִפָּזוֹן גָּדוֹל מְאֹד לְטוֹבָתְךָ.
And because of the great haste — it is impossible to extend further. ## Segment 5
וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וִישַׂמַּח נַפְשְׁךָ בְּכָל עֵת. וְתֵדַע וְתַאֲמִין שֶׁכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ עָבַר גַּם עָלַי וְעַל כַּיּוֹצֵא בָּנוּ בְּכִפְלֵי כִּפְלַיִם, כִּי לְכָךְ נוֹצַרְנוּ לִסְבֹּל מַה שֶּׁסּוֹבְלִים. וְזֶהוּ כָּל גְּדֻלָּתוֹ שֶׁל יוֹצֵר בְּרֵאשִׁית שֶׁלֹּא הִשְׁגִּיחַ עַל קִטְרוּג הַמַּלְאָכִים שֶׁאָמְרוּ: 'מָה אֱנוֹשׁ וְכוּ', הֲלֹא עָתִיד לְמֶחְטָא קַמָּךְ וּלְאַרְגְּזָא קַמָּךְ'. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר: לֹא לְחִנָּם נִקְרֵאתִי רַחוּם וְחַנּוּן כִּי אֶצְלוֹ יִתְבָּרַךְ יָקָר מְאֹד כָּל הַעְתָּקָה וְנִתּוּק מִן הָרַע, אֲפִלּוּ אִם הָאָדָם הוּא כְּמוֹ שֶׁהוּא כְּמוֹ שֶׁאָמַר בְּפֵרוּשׁ סֶע אִיז אַוַדַּאי [בְּוַדַּאי] וְכוּ' (כְּאוֹמֵר שֶׁכְּבָר תָּעִינוּ וְנִתְעִינוּ הַרְבֵּה וְכוּ') אֲבָל אִיטְלִיכֶיר צִי אִיז זֵייעֶר טַייעֶר וְכוּ', [אֲבָל כֹּל מְשִׁיכָה (הִתְרַחֲקוּת מֵהָרַע) יְקָרָה מְאֹד]. וְאָמַר: וִויא אַזוֹי סֶע אִיז אַבִּי מֶען דֶּער הַאלְט זִיךְ. וּבִפְרָט מַה שֶּׁאָמַר בַּסּוֹף: גָּאט אִיז גְּרוֹיס מֶע וֵוייסְט גָּאר נִיט [אֵיךְ שֶׁיִּהְיֶה (כַּמָּה גָּרוּעַ שֶׁיָּכוֹל לִהְיוֹת) הָעִקָּר שֶׁמַּחֲזִיקִים (מַעֲמָד) וּבִפְרָט מַה שֶּׁאָמַר בַּסוֹף ה' גָּדוֹל כְלָל לֹא יוֹדְעִים (מִזֶּה)], וְזֶה הָעִקָּר הָעוֹלֶה עַל הַכֹּל. וּמִגֹּדֶל הַחִפָּזוֹן אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
The words of your father — who intercedes for you. ## Segment 6
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ
Nussun of Breslov. Overview: Tuesday, Parshas Vayeitzei — Uman — 5603. To Yitzchok and all his household. He arrived here today from Teplik — for he was delayed there also for the past holy Shabbas Parshas Toldos. And blessed be Hashem — he completed there in a miraculous way. Upon arriving here in the light of the morning he found his two letters — and presumably gave himself very great life from them — in particular with the information from Rabbi Nachman. Blessed be Hashem Who helped him until now. And certainly it is fitting that he reply immediately — that he received his letter and that he is today here. And behold — already he was at the holy tziyun and recalled him there for good. And may Hashem strengthen his heart and gladden his soul at every time. He should know and believe that all that passes over him — has passed over him and over those like him — doubly and more. For to this we were created — to endure what we endure. And this is the whole greatness of the Creator of Bereishis — that He did not pay attention to the accusation of the angels who said: "What is man — will he not be destined to sin before You." And the Holy One said: "Not for nothing am I called Merciful and Gracious" — for very greatly precious is every move away and detachment from evil — even if the person is as he is. As He said explicitly: "se iz avada" — "it is certainly so" (meaning they have already strayed) — "ober itlicher tzi iz zeyer tayer" — but every single pulling away from evil is very precious. And He said: "vi azoy se iz — abi men derhalt zich" — however it is — the main thing is that one holds on. And in particular: "Gott iz groys — me veyst gar nit" — G-d is great — one does not know at all. And this is the essential that surpasses all. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תב URL: https://ajew.org/reader-plain/alim-litrufa/2/401/ # תב
תב
Source: https://ajew.org/reader/alim-litrufa/2/401 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' וַיִּשְׁלַח תר"ג.
Hashem Yisborach arranges the world — as you will hear from the letter of his son Rabbi Shakna — may his light shine — and from the bearer of this letter. From Hashem the steps of a man are established. My beloved son Rabbi Dovid Tzvi — may his light shine — he wrote to his brother Yitzchok that he should acquire for his account a fur coat for him — approximately three or four silver rubles — that is to say — of marten. And he requests from him that he not ask for greatness — for this is also very hard and heavy upon him — for he is spending from other people's money as above. And because of the great urgency it is impossible to extend on this. And he trusts that he will obey him and begin to persevere in study and in prayers and in the recitation of *Tehillim* with intention — and then it will be well with him in this world and in the World to Come forever. ## Segment 2
שָׁלוֹם לְזוּגָתִי הַצְּנוּעָה מָרַת דּוּשִׁיל תִּחְיֶה וְלִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה וְלִבְנִי נַחְמָן שֶׁיִּחְיֶה, וְלִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה.
My beloved son Nachman — may he live — you have certainly understood the distress I have from you — from your stubbornness — in that you did not go to the beis medrash on Shabbas because of the hat. I beg of you to improve yourself — and take the hat of my son-in-law Rabbi Boruch — may he live — and go every Shabbas to the beis medrash. For Hashem's sake — do not follow your foolishness — listen to me — for I am thinking about you. If Hashem wills — soon — I trust — to make with you a match for good fortune — and then you will have a good shtreimel and also a good hat too. For now — for Hashem's sake — do not prevent yourself from the beis medrash for such a foolishness — in particular on the holy Shabbas. Desire to learn and pray and say Tehillim and prayers — and arise before dawn even a little. For Hashem's sake — guard yourself that I should not be angry with you — listen to me and to our people — and it will be so well with you in this world and in the World to Come. ## Segment 3
הַשֵּׁם יִתְבָּרַךְ פִירְט דִּיא וֶועלְט, אַזוֹי וִויא אִיר וֶועט הֶערִין מֵאִגֶּרֶת שֶׁל בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר וּמִמּוֹסֵר כְּתָב זֶה, מֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ, אֲהוּבִי בְּנִי רַבִּי דָּוִד צְבִי נֵרוֹ יָאִיר כָּתַבְתִּי לְאָחִיךְ רַבִּי אִיצִיק שֶׁיִּקְנֶה עַל חֶשְׁבּוֹנִי אַ מִיצֶילִי בִּשְׁבִילְךָ בְּעֵרֶךְ ג' אוֹ ד' רוּבַּל כֶּסֶף דְּהַיְנוּ שֶׁל מַארְדִיר. וּבִקַּשְׁתִּי מִמְּךָ שֶׁאַל תְּבַקֵּשׁ גְּדוֹלוֹת כִּי גַם זֶה קָשֶׁה וְכָבֵד עָלַי מְאֹד. כִּי אֲנִי מוֹצִיא מִמְּעוֹת אֲחֵרִים כַּנַּ"ל. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה וּמֻבְטְחַנִי שֶׁתְּצַיֵּת אוֹתִי וְתַתְחִיל לְהַתְמִיד בְּלִמּוּד וּבִתְפִלּוֹת וּבַאֲמִירַת תְּהִלִּים בְּכַוָּנָה וְאָז טוֹב לְךָ בָּזֶה וּבַבָּא לָנֶצַח. אֲהוּבִי בְּנִי נַחְמָן שֶׁיִּחְיֶה דִּיא הָאסְט בְּוַדַּאי פַאר שְׁטַאנִין דֶּעם צַעַר וָואס אִיךְ הָאבּ פוּן דִּיר פוּן דַיין עַקְשָׁנוּת וָואס דּוּא בִּיסְט נִיט גִּיגַאנְגֶין לְבֵית הַמִּדְרָשׁ בְּשַׁבָּת מֵחֲמַת דֶּעם מִיצֶיל. בֶּעט אִיךְ דִּיךְ זָאלְסְט פוּן הַיינְט בֶּעסֶיר וֶוערִין אוּן זָאלְסְט נֶעמִין הַמִּיצֶיל שֶׁל חֲתָנִי רַבִּי בָּרוּךְ שֶׁיִּחְיֶה אוּן גֵּיין אַלֶע שַׁבָּת לְבֵית הַמִּדְרָשׁ. לְמַעַן הַשֵּׁם גֵּיא נִיט נָאךְ דַּיינִי נַארִישְׁקַייט פָאלְג מִיךְ וָוארִין אִיךְ טְרַאכְט אַרוּם דִּיר, אִם יִרְצֶה הַשֵּׁם בְּקָרוֹב הָאבּ אִיךְ בִּטָּחוֹן מִיט דִּיר אַ שִׁדּוּךְ טָאן לְמַזָּל טוֹב, וֶועסְטוּ הָאבִּין בְּעֶזְרַת הַשֵּׁם אַ שְׁטְרַיימְל טוֹב אוּן אַ גוּט מִיצֶיל אוֹיךְ. לְעֵת עַתָּה לְמַעַן הַשֵּׁם זַייא דִּיךְ נִיט מוֹנֵעַ פוּן דֶּעם בֵּית הַמִּדְרָשׁ אִיבֶּר אַזוֹי אַ נַארִישְׁקַייט בִּפְרָט בְּשַׁבַּת קֹדֶשׁ בַּאגֶער צוּא לֶערְנִין אוּן דַּאוְונֶין אוּן זָאגִין תְּהִלִּים אוּן תְּפִלּוֹת אוּן שְׁטֶייעֶן אוֹיף פַאר טָאג חָאטְשִׁי אַבִּיסֶיל, לְמַעַן הַשֵּׁם הִיט דִּיךְ אִיךְ זָאל אוֹיף דִּיר נִיט בְּרֹגֶז זַיין אוּן פָאלְג מִיךְ אוּן פָאלְג אוּנְזֶערֶי לַייט וֶועט אַזוֹי ווֹאוֹיל דִּיר זַיין בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא [ה' יִתְבָּרַךְ מְנַהֵל אֶת הָעוֹלָם כְּמוֹ שֶׁתִּשְׁמְעוּ מִאִגֶרֶת שֶׁל בְּנִי ר' שַׁכְנָא נֵרוֹ יָאִיר וּמִמּוֹסֵר כְּתָב זֶה. מֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ... אֲהוּבִי בְנִי נַחְמָן שֶׁיִּחְיֶה, בְוַדַּאי הֵבַנְתָּ אֶת הַצַעַר שֶׁיֵּשׁ לִי מֵהָעַקְשָׁנוּת שֶׁלְּךָ שֶׁלֹּא הָלַכְתָּ בְשַׁבָּת לְבֵית הַמִּדְרָשׁ בִגְלַל הַכּוֹבַע. אֲנִי מְבַקֵּשׁ שֶׁתֵּיטִיב אֶת עַצְמְךָ וְתִקַּת אֶת הַכּוֹבַע שֶׁל חֲתָנִי ר' בָּרוּךְ שֶׁיִּחְיֶה וְלָלֶכֶת בְּכָל שַׁבָּת לְבֵית הַמִּדְרָשׁ. לְמַעַן ה' אַל תֵּלֵךְ אַחַר הַשְּׁטוּיוֹת שֶׁלְּךָ. שְׁמַע אֵלַי כִּי אֲנִי חוֹשֵׁב בָּעִנְיָנִים שֶׁלְּךָ. אֲנִי בוֹטֵחַ שֶׁאֵם יִרְצֶה ה' בְּקָרוֹב אֶעֱשֶׂה עִמְּךָ שִׁדּוּךְ לְמַזָּל טוֹב וְאָז יִהְיֶה לְךָ שְׁטְרַיְימִיל טוֹב וְגַם כּוֹבַע טוֹבָה. לְעֵת עַתָּה לְמַעַן ה' אַל תִּמָּנַע מִבֵּית הַמִּדְרָשׁ בִגְלַל שְׁטוּת, בִּפְרָט בְשַׁבַּת קֹדֶשׁ. הִשְׁתּוֹקֵק לִלְמֹד וּלְהִתְפַּלֵּל וְלוֹמַר תְּהִלִּים וּתְפִלּוֹת וְלָקוּם לִפְנוֹת בֹּקֶר וְלוּ בְמִקְצָת. הִשָּׁמֶר לְךָ שֶׁאֲנִי לֹא אֶכְעַס עָלֶיךָ וּשְׁמַע אֵלַי וְאֶל הָאֲנָשִׁים שֶׁלָנוּ וְכָךְ יִיטַב לְךָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא...], וּמִגֹּדֶל נְחִיצָתִי וְטִרְדָּתִי עַתָּה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
And because of the great urgency and preoccupation just now — it is impossible to extend further. ## Segment 4
דִּבְרֵי אֲבִיכֶם, הַמַּעְתִּיר בַּעַדְכֶם
The words of your father — who intercedes for you. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
גַּם בְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה זָאלְסְטוּ בַּאגֶערִין צוּא לֶערְנֶין וֶועט דִּיר גּוּט זַיין [הִשְׁתּוֹקֵק לִלְמֹד, כָּךְ יִיטַב לְךָ] בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא כָּעֵת אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל, אַל תִּתְרַעֲמוּ עָלַי אַחַי וְרֵעַי שֶׁנָּסַעְתִּי מִכֶּם מִשַּׁבַּת חֲנֻכָּה. כִּי מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאת בְּעֵינֵינוּ כַּאֲשֶׁר תִּשְׁמְעוּ וְתָבִינוּ בְּעַצְמְכֶם. נָא לְהַשְׁגִּיחַ עַל בֵּיתִי שֶׁלֹּא אֶצְטָרֵךְ לִהְיוֹת בַּעַל חוֹב חַס וְשָׁלוֹם, בִּפְרָט בְּעֵת כָּזֹאת שֶׁאֲנַחְנוּ עוֹסְקִים בִּזְכוּת כָּזֶה וְכוּ' דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
And also my son Yosef Yonah — may he live — you should desire to learn — and it will be well with you in this world and in the World to Come. And great peace to all our anshei sh'lomaynu with great love and precious affection. For now there is no leisure to extend at all. Do not be aggrieved at me my brothers and companions — that I traveled from you from Shabbas Chanukah. For this was from Hashem — it is wondrous in their eyes — as you will hear and understand for yourselves. Please attend to my household — so that I should not need to be — G-d forbid — in debt — in particular at such a time when we are engaging in such a merit. And great peace to my son-in-law — the rabbinical scholar — Rabbi Boruch — may he live. And I request from you my dear son-in-law — that you attend to my son Nachman — may he live — in a way that he persevere well in his study — and explain the study to him well — in a way that he understand well with his intellect what he is studying. ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 9
וְשָׁלוֹם רַב לְחָתְנִי הָרַבָּנִי הָרַב בָּרוּךְ שֶׁיִּחְיֶה, בַּקָּשָׁתִי מִמְּךָ חָתְנִי חֲבִיבִי, שֶׁתַּשְׁגִיחַ עַל בְּנִי נַחְמָן שֶׁיִּחְיֶה בְּאֹפֶן שֶׁיַּתְמִיד בְּלִמּוֹדוֹ הֵיטֵב וְתַּסְבִּיר לוֹ הַלִּמּוּד הֵיטֵב בְּאֹפֶן שֶׁיָּבִין בְּשִׂכְלוֹ הֵיטֵב מַה שֶׁלּוֹמֵד.
Overview: Monday, Parshas Vayishlach — 5603. To his wife Dushil and to his children. Hashem Yisborach arranges the world — as they will hear from the letter of his son Rabbi Shakna and from the bearer of this letter. From Hashem the steps of a man are established. He wrote to his son Dovid Tzvi to acquire a fur coat for him on account — and requests that he not ask for greatness — for this is very hard upon him. He trusts he will obey and begin to persevere in study and prayers and Tehillim with intention. My beloved son Nachman — you have certainly understood the distress I have from you — from your stubbornness — that you did not go to the beis medrash on Shabbas because of the hat. I beg of you to improve yourself — take the hat of my son-in-law Rabbi Boruch — and go every Shabbas to the beis medrash. For Hashem's sake — do not follow your foolishness — listen to me — for I am thinking about you. If Hashem wills — soon I trust to make with you a match for good fortune — and then you will have a good shtreimel and hat too. For now — do not prevent yourself from the beis medrash for such a foolishness — in particular on the holy Shabbas. Desire to learn and pray and say Tehillim and arise before dawn even a little. Guard yourself that I should not be angry with you — listen to me and to our people — and it will be well with you in this world and in the World to Come. And also to his son Yosef Yonah — desire to learn — and it will be well with you. ## Segment 10
דִּבְרֵי חוֹתֶנְךָ נָתָן הַנַּ"ל
Come and see the wonders of Hashem. Yesterday he wrote to him a letter via Rabbi Yitzchok Yoel of Breslov — that he intended to return home for Shabbas Chanukah coming upon them for good. And in the evening — suddenly — the bearer of this letter — their dear friend Rabbi Nachman — may his light shine — arrived with the son-in-law of his son Rabbi Avraham Leib — may he live — and brought him a letter and a wagon to travel to Tshehrin. And told him of the immensity of their longing there — that he come — to the very yearning of the soul. And he was compelled to travel there. For he saw and understood that this was from Hashem — it was wondrous in their eyes. And in particular — since on Friday — Erev Shabbas Kodesh coming upon them for good — the redemption of the firstborn of his great-grandchild will take place — the son of his son-in-law Rabbi Avraham Leib as above. May Hashem Yisborach help him to arrive there on Friday morning — in a way that he merits in His mercies to be at the joy of the redemption of the firstborn of his great-grandchild — may he live. Mah ashiv laHashem kol tagmulohi alai. And because of the great urgency and preoccupation now to travel — it is impossible to extend at all. Only he requests from his beloved son — that he should not be distressed about this at all — for certainly it is for the good of all of them — only be strong and very bold. And he already wrote to him some words — restorers of taste — in the letter he sent on Tuesday Parshas Vayeitzei via the postal. But per his letter received yesterday — it still had not reached him. He trusts he has already received it. The words of your father — who intercedes for you — and awaits salvation. # תג URL: https://ajew.org/reader-plain/alim-litrufa/2/402/ # תג
תג
Source: https://ajew.org/reader/alim-litrufa/2/402 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' וַיִּשְׁלַח תר"ג אוּמַאן.
Come and see the wonders of Hashem. Yesterday he wrote to him a letter via Rabbi Yitzchok Yoel of Breslov — that he intended to return home for Shabbas Chanukah coming upon them for good. And in the evening — suddenly — the bearer of this letter — their dear friend Rabbi Nachman — may his light shine — arrived with the son-in-law of his son Rabbi Avraham Leib — may he live — and brought him a letter and a wagon to travel to Tshehrin. And told him of the immensity of their longing there — that he come — to the very yearning of the soul. And he was compelled to travel there. For he saw and understood that this was from Hashem — it was wondrous in their eyes. And in particular — since on Friday — Erev Shabbas Kodesh coming upon them for good — the redemption of the firstborn of his great-grandchild will take place — the son of his son-in-law Rabbi Avraham Leib as above. May Hashem Yisborach help him to arrive there on Friday morning — in a way that he merits in His mercies to be at the joy of the redemption of the firstborn of his great-grandchild — may he live. Mah ashiv laHashem kol tagmulohi alai. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
בּוֹא וּרְאֵה נִפְלְאוֹת ה', אֶתְמוֹל כָּתַבְתִּי לְךָ אִגֶּרֶת עַל יְדֵי רַבִּי אִיצִיק יוֹאֵל מִבְּרֶסְלֶב שֶׁבְּדַעְתִּי לָשׁוּב לְבֵיתִי עַל שַׁבַּת חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה, וּבָעֶרֶב בָּא פִּתְאֹם מוֹסֵר כְּתָב זֶה יְדִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר עִם חֲתַן בְּנִי רַבִּי אַבְרָהָם לֵייבּ שֶׁיִּחְיֶה, וְהֵבִיאוּ לִי אִגֶּרֶת וַעֲגָלָה לִנְסֹעַ לִטְשֶׁעהרִין וְסִפְּרוּ לִי עֹצֶם תְּשׁוּקָתָם שָׁם שֶׁאָבוֹא מַמָּשׁ עַד כְּלוֹת הַנֶּפֶשׁ, וְהֻכְרַחְתִּי לִנְסֹעַ לְשָׁם. כִּי רָאִיתִי וְהֵבַנְתִּי כִּי מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאת בְּעֵינֵינוּ, בִּפְרָט שֶׁבְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה יִהְיֶה פִּדְיוֹן הַבֵּן שֶׁל נִינִי הוּא בְּנוֹ שֶׁל חֲתַן בְּנִי רַבִּי אַבְרָהָם לֵיבּ הַנַּ"ל. הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנִי לְהַגִּיעַ לְשָׁם עַל יוֹם ו' בַּבֹּקֶר בְּאֹפֶן שֶׁאֶזְכֶּה בְּרַחֲמָיו לִהְיוֹת עַל שִׂמְחַת פִּדְיוֹן הַבֵּן שֶׁל נִינִי וְנֶכְדִּי שֶׁיִּחְיֶה, מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי. וּמִגֹּדֶל נְחִיצָתִי וְטִרְדָּתִי עַתָּה לִנְסֹעַ אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל, רַק בִּקַּשְׁתִּי מִמְּךָ בְּנִי חֲבִיבִי שֶׁלֹּא תִּצְטַעֵר עַל זֶה כְּלָל, כִּי בְּוַדַּאי הוּא לְטוֹבַת כֻּלָּנוּ רַק חֲזַק וֶאֱמַץ מְאֹד. וּכְבָר כָּתַבְתִּי לְךָ אֵיזֶה דִּבּוּרִים מְשִׁיבֵי טַעַם בָּאִגֶּרֶת שֶׁשָּׁלַחְתִּי בְּיוֹם ג' וַיֵּצֵא עַל יְדֵי הַפָּאסְט. אַךְ כְּפִי מִכְתָּבְךָ שֶׁקִּבַּלְתִּי אֶתְמוֹל עֲדַיִן לֹא הִגִּיעַ לְיָדְךָ. מֻבְטְחַנִי שֶׁכְּבָר קִבַּלְתּוֹ.
And because of the great urgency and preoccupation now to travel — it is impossible to extend at all. Only he requests from his beloved son — that he should not be distressed about this at all — for certainly it is for the good of all of them — only be strong and very bold. And he already wrote to him some words — restorers of taste — in the letter he sent on Tuesday Parshas Vayeitzei via the postal. But per his letter received yesterday — it still had not reached him. He trusts he has already received it. ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָה.
The words of your father — who intercedes for you — and awaits salvation. Nussun of Breslov. Overview: Monday, Parshas Vayishlach — Uman — 5603. To his beloved son. Come and see the wonders of Hashem. Yesterday he wrote a letter that he intended to return home for Shabbas Chanukah. And in the evening suddenly their dear friend Rabbi Nachman arrived with a wagon to travel to Tshehrin — and told him of the immensity of their longing there — to the very yearning of the soul. And he was compelled to travel there. For he saw and understood that this was from Hashem — it was wondrous in their eyes. And in particular — since on Friday Erev Shabbas Kodesh — the redemption of the firstborn of his great-grandchild will take place — the son of his son-in-law Rabbi Avraham Leib. May Hashem help him to arrive there on Friday morning — in order to be at the joy of the redemption of the firstborn of his great-grandchild. Because of the great urgency to travel — impossible to extend. Only he requests from his beloved son — that he should not be distressed — for certainly it is for the good of all — only be strong and very bold. And he already wrote to him some words in the letter sent Tuesday via the postal. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תד URL: https://ajew.org/reader-plain/alim-litrufa/2/403/ # תד
תד
Source: https://ajew.org/reader/alim-litrufa/2/403 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' וַיֵּשֶׁב תר"ג טְשֶׁעהרִין.
Know my beloved son — that Hashem Yisborach was with him in help — and he arrived here to the congregation of Tshehrin on Friday — Erev Shabbas Kodesh Parshas Vayishlach past — in the morning before prayer. And he arrived with great toil and tremendous effort — and wondrous salvations and great mercies from Hashem Yisborach — for the road was very very bad — and there were several delays on the way. But "chasdei Hashem ki lo samu" — in the house and on the road — and "zeh ani kara vaHashem shama" — that he arrived before prayer — in order to be at the redemption of the firstborn. And praised be G-d — they fulfilled the mitzvah of redemption of the firstborn properly — in its time and season. And afterwards they received the holy Shabbas. And the majority of their conversation was about the redemption of the firstborn — which is connected with them to the Torah "ki m'rachaman y'nahaigem" — which speaks of Chanukah. And they spoke awesome and new things that give life and restore all souls that desire the truth — who want to incline their ear to the truth — to give life and to restore their soul forever. For it is not an empty thing what our Master our Teacher and our Rebbe — of blessed memory — still does with them. Great are the deeds of Hashem — very very deep are His thoughts — for His words are alive and enduring — faithful and cherished forever and ever. And they give life at every time — in the general and in the particular — to each and every person in every place where he is. And they reach also to you in particular — just now — however you are — however dizzy your heart is — however they twist your heart — even now you must remind yourself anew — that a Rebbe was in the world — and his light shines and illuminates anew every day — also now — and likewise for generations — illuminating each person in every place where he is — the illumination of the son and the disciple. To know and to inform each person at every time — that Hashem is still with you and with you and near you — for "m'lo kol ha'aretz k'vodo" — and "ihu m'malei kol almin v'sovev kol almin" — and "leit atar panui minei." And however it will be — however it will be — certainly you will have a tikkun. And to Hashem the hope — that our tikkun — through him — will be beautiful and fitting as is befitting him — not according to our deeds. In order that we not be ashamed even before truly worthy ones — for His chesed prevailed over us — His chesed is great upon us — in what we merited not to be opponents — G-d forbid — against such a holy and awesome and pleasant light. And we also merited to know from him and to be called by his name — which surpasses all. And there is no darkness and no lowest depths that can conceal such a light — what illuminates in us — in each and every one — at every time — in every place — through his deep ways of counsel that we do not know at all. And He completed and will complete — for "lo yiznach l'olam Hashem." ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וּבִּפְרַט לִבְּנוֹ יְדִידִי הוּא נֶכְדִּי הַיָּנִיק הַמּוּפְלָא ר' דָוִד צְבִי שֶׁיִּחְיֶה, ה' יִתְבָּרַךְ יְחַזֵּק לְבָבוֹ בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים, אָמֵן כֵּן יְהִי רָצוֹן.
Only be strong and bold my beloved son — arise and call to your G-d at every time — and strengthen and embolden your heart to gladden your soul — in every good point — in the tiniest speck of a speck of a good point. V'chatof v'echol — chatof v'echol — snatch and eat — snatch and eat — Torah and prayer and charity and good deeds — every day — whatever you can. For however it will be — the little time of our life will pass and go like a passing shadow. And what we merited to know from the true light — which endures forever — this will certainly remain with us forever and ever. ## Segment 3
דַּע בְּנִי חֲבִיבִי, כִּי הַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרִי וּבָאתִי לְפֹה קְהִלַּת טְשֶׁעהרִין בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וַיִּשְׁלַח הֶעָבַר בַּבֹּקֶר קֹדֶם הַתְּפִלָּה. וּבָאתִי בְּטִרְחָא וִיגִיעָה עֲצוּמָה, וּבִישׁוּעַת נִפְלָאוֹת וְרַחֲמִים רַבִּים מֵהַשֵּׁם יִתְבָּרַךְ, כִּי הַדֶּרֶךְ הָיָה מְקֻלְקָל מְאֹד מְאֹד וְהָיוּ לָנוּ כַּמָּה עִכּוּבִים בַּדֶּרֶךְ. אַךְ חַסְדֵי ה' לֹא תָמְנוּ בַּבַּיִת וּבַדֶּרֶךְ, וְזֶה עָנִי קָרָא וַה' שָׁמֵעַ שֶׁבָּאתִי קֹדֶם הַתְּפִלָּה כְּדֵי לִהְיוֹת עַל פִּדְיוֹן הַבֵּן. וּתְהִלָּה לָאֵל קִיַּמְנוּ מִצְוַת פִּדְיוֹן הַבֵּן כָּרָאוּי בְּמוֹעֲדוֹ וּבִזְמַנּוֹ, וְאַחַר כָּךְ קִבַּלְנוּ שַׁבַּת קֹדֶשׁ, וְרֹב שִׂיחָתֵנוּ הָיָה מֵעִנְיַן פִּדְיוֹן הַבֵּן שֶׁהוּא מְחֻבָּר אֶצְלֵנוּ עִם הַתּוֹרָה "כִּי מְרַחֲמָם יְנַהֲגֵם" שֶׁמְּדַבֵּר מֵחֲנֻכָּה. וְדִבַּרְנוּ בָּזֶה חִדּוּשִׁים נִפְלָאִים הַמְחַיִּין וּמְשִׁיבִין כָּל הַנְּפָשׁוֹת הַחֲפֵצִים בְּהָאֱמֶת הָרוֹצִים לְהַטּוֹת אֹזֶן אֶל הָאֱמֶת, לְהַחֲיוֹת וּלְהָשִׁיב נַפְשָׁם לָנֶצַח, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל עוֹשֶׂה עִמָּנוּ עֲדַיִן. גְּדוֹלִים מַעֲשֵׂי ה' מְאֹד מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, כִּי דְּבָרָיו חַיִּים וְקַיָּמִים נֶאֱמָנִים וְנֶחֱמָדִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים וְכוּ'. וְהֵם מְחַיִּין בְּכָל עֵת בִּכְלָלִיּוּת וּבִפְרָטִיּוּת לְכָל אֶחָד וְאֶחָד בְּכָל מָקוֹם שֶׁהוּא, וְהֵם מַגִּיעִים גַּם אֵלֶיךָ בִּפְרָטִיּוּת עַתָּה, גַּם עַתָּה אֵיךְ שֶׁאַתָּה הוּא אֵיךְ שֶׁלִּבְּךָ סְחַרְחַר אֵיךְ שֶׁמְּעַקְּמִין לִבְּךָ וְכוּ', גַּם עַתָּה אַתָּה צָרִיךְ לְהַזְכִּיר עַצְמְךָ מֵחָדָשׁ שֶׁהָיָה רַבִּי בָּעוֹלָם וְאוֹרוֹ זוֹרֵחַ וּמֵאִיר מֵחָדָשׁ בְּכָל יוֹם גַּם עַתָּה, וְכֵן לְדוֹרוֹת שֶׁמֵּאִיר בְּכָל אֶחָד בְּכָל מָקוֹם שֶׁהוּא הֶאָרַת בֵּן וְתַלְמִיד. לֵידַע וּלְהוֹדִיעַ לְכָל אֶחָד בְּכָל עֵת כִּי עֲדַיִן ה' עִמְּךָ וְאִתְּךָ וְאֶצְלְךָ כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין וְלֵית אֲתַר פָּנוּי מִנֵּהּ, וְאֵיךְ שֶׁיִּהְיֶה אֵיךְ שֶׁיִּהְיֶה, יִהְיֶה לְךָ תִּקּוּן בְּוַדַּאי, וְלַה' הַתִּקְוָה שֶׁתִּקּוּנֵנוּ שֶׁיִּהְיֶה עַל־יָדוֹ יִהְיֶה נָאֶה וְיָפֶה כָּרָאוּי לוֹ, לֹא כְּמַעֲשֵׂינוּ. לְמַעַן לֹא נֵבוֹשׁ אֲפִלּוּ לִפְנֵי כְּשֵׁרִים אֲמִתִּיִּים כִּי חַסְדּוֹ גָּבַר עָלֵינוּ חַסְדּוֹ גָּדוֹל עָלֵינוּ וְכוּ', מַה שֶׁזָּכִינוּ לִבְלִי לְהִתְנַגֵּד חַס וְשָׁלוֹם עַל אוֹר קָדוֹשׁ וְנוֹרָא וְנָעִים וְכוּ' כָּזֶה. אַף גַּם זָכִינוּ לֵידַע מִמֶּנּוּ וּלְהִקָּרֵא עַל שְׁמוֹ שֶׁזֶּה עוֹלֶה עַל הַכֹּל, וְאֵין שׁוּם חֹשֶׁךְ וּתְהוֹם תַּחְתִּיּוֹת שֶׁיּוּכַל לְהַסְתִּיר אוֹר כָּזֶה מַה שֶּׁמֵּאִיר בָּנוּ בְּכָל אֶחָד וְאֶחָד בְּכָל עֵת בְּכָל מָקוֹם שֶׁהוּא בְּדַרְכֵי עֵצוֹת עֲמֻקּוֹת שֶׁלּוֹ שֶׁאֵין אָנוּ יוֹדְעִים כְּלָל. וְהוּא גָּמַר וְיִגְמֹר כִּי לֹא יִזְנַח לְעוֹלָם ה', רַק חֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי קוּם קְרָא אֶל אֱלֹקֶיךָ בְּכָל עֵת וְחַזֵּק וְאַמֵּץ לִבְּךָ לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה בְּמַשֶּׁהוּ מִן מַשֶּׁהוּ נְקֻדָּה דִּנְקֻדָּה טוֹבָה, וַחֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל תּוֹרָה וּתְפִלָּה וּצְדָקָה וּמַעֲשִׂים טוֹבִים בְּכָל יוֹם מַה שֶּׁתּוּכַל, כִּי אֵיךְ שֶׁיִּהְיֶה, מְעַט זְמַן חַיֵּינוּ יַחֲלֹף וְיַעֲבֹר כְּצֵל עוֹבֵר, וּמַה שֶּׁזָּכִינוּ לֵידַע מֵאוֹר הָאֲמִתִּי הַקַּיָּם לָנֶצַח, זֶה יִשָּׁאֵר לָנוּ בְּוַדַּאי לְעוֹלָם וָעֶד וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה יוֹתֵר בִּכְתָב.
And behold — he wrote to him the majority of the intentions of Chanukah that he needs very greatly. And now — "chacham b'ni v'samach libi" — and understand from afar the hints that are in the sea of wisdom. For this sea is great and broad. And beware of being a shlimazl — G-d forbid — and even if you are as you are in your own eyes — even so — before Hashem Yisborach — very precious is every good movement — and every pulling away and shifting even the slightest from evil to good. Gird your loins like a man — for we have someone to lean upon — praised be G-d. And through all this — you can begin at every time to overcome the evil and bitter thoughts that disturb you at every time — for their essential strengthening is through sadness and melancholy. Only leap over them as much as you can — and do not start to think at all — and do not be afraid and do not fear from them. ## Segment 4
וְהִנֵּה כָּתַבְתִּי לְךָ רֹב כַּוָּנוֹת חֲנֻכָּה הַמֻּכְרָח לְךָ מְאֹד, וְעַתָּה חֲכַם בְּנִי וְשַׂמַּח לִבִּי וְתָבִין מֵרָחוֹק הָרְמָזִים שֶׁיֵּשׁ בְּיַם הַחָכְמָה. כִּי זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם וְכוּ'. וְתִזָּהֵר לִבְלִי לִהְיוֹת שְׁלֵימַזְלְנִיק חַס וְשָׁלוֹם, וְאִם אַתָּה כְּמוֹ שֶׁאַתָּה בְּעֵינֶיךָ, אַף עַל פִּי כֵן אֵצֶל הַשֵּׁם יִתְבָּרַךְ יָקָר מְאֹד כָּל תְּנוּעָה טוֹבָה וְכָל הַעְתָּקָה וַהֲזָזָה כָּל שֶׁהוּא מֵרַע לְטוֹב, אֱזֹר נָא כְּגֶבֶר חֲלָצֶיךָ כִּי יֵשׁ לָנוּ עַל מִי לְהִשָּׁעֵן תְּהִלָּה לָאֵל. וְעַל יְדֵי כָּל זֶה תּוּכַל לְהַתְחִיל בְּכָל עֵת לְהִתְגַּבֵּר עַל הַמַּחֲשָׁבוֹת רָעוֹת וּמָרוֹת הַמַּטְרִידִין אוֹתְךָ בְּכָל עֵת, כִּי עִקַּר הִתְגַּבְּרוּתָם הוּא עַל יְדֵי עַצְבוּת וּמָרָה שְׁחוֹרָה רַק תְּדַלֵּג עֲלֵיהֶם כְּפִי מַה שֶּׁתּוּכַל לְפִי הַזְּמַן וְלֹא תַּתְחִיל לַחֲשֹׁב כְּלָל וְאַל תִּתְיָרֵא וְאַל תִּפְחַד מֵהֶם וְתִזְכֹּר מַה שֶּׁסִּפֵּר רַבֵּנוּ זַ"ל מֵהַצַּדִּיק שֶׁאָמַר קֹדֶם יְצִיאַת נִשְׁמָתוֹ: אִיבֶּיר גִּישְׁפְּרִינְגֶין [עָבַר בְּדִלוּג], וְגַם מַה שֶּׁאָמַר שֶׁהָאָדָם צָרִיךְ לַעֲבֹר בְּזֶה הָעוֹלָם עַל גֶּשֶׁר צַר וְהָעִקָּר שֶׁלֹּא יִתְפַּחֵד, וְאִם שֶׁיֵּשׁ שֶׁאוֹמְרִים בְּדַעְתָּם שֶׁכְּבָר נָפְלוּ מִן הַגֶּשֶׁר לְתוֹךְ רֶפֶשׁ וָטִיט וּמְקוֹמוֹת מְטֻנָּפִים, אַדְּרַבָּא וְאַדְּרַבָּא זֶה הָאִישׁ בְּוַדַּאי אֵין צָרִיךְ לִפְחֹד עוֹד, כִּי הֲלֹא גַּם עַתָּה אֲנִי יוֹדֵעַ שֶׁצְּרִיכִין לְקַוּוֹת וּלְצַפּוֹת לַה' וְלִקְרֹא אוֹתוֹ גַּם מִנְּפִילוֹת כָּאֵלּוּ בִּבְחִינַת "צָפוּ מַיִם עַל רֹאשִׁי אָמַרְתִּי נִגְזָרְתִּי קָרָאתִי שִׁמְךָ ה' מִבּוֹר תַּחְתִּיּוֹת", וְכֵן בְּהַרְבֵּה פְּסוּקִים בִּתְהִלִּים, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים סט) "טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד וְכוּ' שַׁתַּנִי בְּבוֹר תַּחְתִּיּוֹת" וְכוּ'. וּכְבָר הוֹדִיעָנוּ רַבֵּנוּ זַ"ל שֶׁגַּם צְעָקָה מִשְּׁאוֹל תַּחְתִּיּוֹת אֵינָהּ נֶאֱבֶדֶת לְעוֹלָם, וְשֶׁלֹּא נִתְיָאֵשׁ מִן הַצְּעָקָה לְעוֹלָם, כִּי גָּדוֹל ה' וְאֵין יוֹדְעִין כְּלָל וְכוּ'. וְכָל אֵלּוּ הַדִּבּוּרִים אֲמִתִּיִּים שֶׁכָּתַבְתִּי הֵם הֵם בְּעַצְמָן הַגֶּשֶׁר הָאֲמִתִּי שֶׁיְּכוֹלִין לַעֲבֹר עָלָיו אֲפִלּוּ בִּתְהוֹם תַּחְתִּיּוֹת רַק שֶׁלֹּא יִפֹּל בְּדַעְתּוֹ וְלֹא יִתְפַּחֵד כְּלָל וְיִבְטַח וְיִשָּׁעֵן בְּכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה שֶׁגִּלָּה כָּל זֶה וְיוֹתֵר מִזֶּה וּתְקַיֵּם "קַוֵּה אֶל ה'", וְאִם עֲדַיִן נַּעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה – "חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה'" וּכְעֵין שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם.
And remember what our Rebbe — of blessed memory — told — of the tzaddik who said before his soul departed: "ibber geshpringen" — "I passed by leaping." And also what he said — that a person must pass through this world on a narrow bridge — and the essential is that one not be afraid. And there are those who think in their minds — that they have already fallen from the bridge into filth and mud and filthy places. On the contrary and on the contrary — precisely this person certainly need not fear anymore. For even now I know that one must hope and await Hashem — and cry out to Him — even from such falls — in the aspect of "tzafu mayim al roshi amaiti nigzarti — karasi shim'cha Hashem mi'bor tachtiyos." And also in many verses in Tehillim — such as "tavati biyen m'tzulah v'ein ma'amad — shitani v'vor tachtiyos" — and so forth. And he already informed us — that even a cry from the lowest depths of hell is never lost — and that we should never despair of the cry — for great is Hashem and no one knows at all. And all these true words that he wrote — they are themselves the true bridge on which one can pass — even in the lowest depths — only that one not fall in his mind and not be afraid at all — and trust and lean on the power of the holy elder who revealed all this and more — and fulfil "kavveh el Hashem" — and if still more happens — "chazak v'ya'ameitz libecha v'kavveh el Hashem" — and as Rashi explained there. ## Segment 5
וְיֶתֶר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ כִּי כְּבָר רָמַזְתִּי לְךָ שֶׁיֵּשׁ רְמָזִים בְּיַם הַחָכְמָה שֶׁצְּרִיכִין לְהָבִין מֵעַצְמוֹ לִהְיוֹת בָּקִי בַּהֲלָכָה לְקַיֵּם "אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ", כִּי "לִגְדֻלָּתוֹ אֵין חֵקֶר". יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ. כִּי אוֹר בֹּקֶר מְמַשְׁמֵשׁ לָבוֹא. וּכְאוֹר בֹּקֶר יִזְרַח שָׁמֶשׁ שֶׁהוּא אוֹר הָאֱמֶת וְהַחֶסֶד הַמֵּאִיר מֵאֵין סוֹף עַד אֵין תַּכְלִית שֶׁהוּא בְּחִינַת אוֹר נֵר חֲנֻכָּה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַבֵּל אוֹר חֲנֻכָּה עֲדֵי נִזְכֶּה שֶׁיָּאִירוּ עָלֵינוּ הַמַּקִּיפִים שֶׁל הַצַּדִּיק הָאֱמֶת, שֶׁהֵם בְּחִינַת תְּקוּפַת הַיָּמִים תְּקוּפַת הַשָּׁנִים, וְנִזְכֶּה לְפַרְנָסָה טוֹבָה שֶׁיָּאִיר בְּהָאֲכִילָה וְהַפַּרְנָסָה הֶאָרַת הָרָצוֹן הַמֻּפְלָג וְכוּ', אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁזָּכִינוּ לֵידַע רְמָזִים מֵאוֹרוֹת נִשְׂגָּבוֹת כָּאֵלּוּ שֶׁהֵם מְחַיִּין אוֹתָנוּ עַתָּה גַּם עַתָּה וּבָזֶה אָנוּ רוֹאִים עַיִן בְּעַיִן כִּי עֲדַיִן ה' אִתָּנוּ כִּי לוּ חָפֵץ ה' לַהֲמִיתֵנוּ וְכוּ' לֹא הִשְׁמִיעָנוּ אֶת כָּל אֵלֶּה וְכוּ', ה' יִגְמֹר בַּעֲדֵנוּ כִּי לָא שָׁבֵק וְלָא שָׁבַק.
And more than this it is impossible to extend — for he already hinted to him that there are hints in the sea of wisdom that one must understand for oneself — to be expert in the law — to fulfil "im esak shamayim sham atah — v'atziah she'ol hineka" — "if I ascend to heaven — there You are — and if I make my bed in the lowest depths — behold You are there" — for "liglulaso ein cheiker." More than this there is no leisure to extend. For the light of dawn is approaching. And like the light of the dawn the sun will shine — which is the light of truth and chesed that illuminates from Ein Sof to Ein Tachlis — which is the aspect of the light of the Chanukah candle. May Hashem Yisborach grant us to receive the light of Chanukah — until we merit that the makifim — the encompassing lights of the true tzaddik — will shine upon us — which are the aspect of the cycle of the days — the cycle of the years. And may we merit to good livelihood — that the light of the exalted will shall shine in the food and the livelihood. Ashreinu ashreinu — that we merited to know hints from such exalted lights — which give us life — even now. And through this we see eye to eye — that Hashem is still with us — for "lu chafetz Hashem l'hamiseinu" — He would not have told us all these things. Hashem yigmor ba'adeinu — ki la shavek v'la sh'vak. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
The words of your father — who awaits salvation. Nussun of Breslov. Overview: Tuesday, Parshas Vayeishev — Tshehrin — 5603. To Yitzchok and all his household — and in particular his grandson Dovid Tzvi. Hashem was with him in help — and he arrived here on Friday morning before prayer — after great toil and tremendous effort — and wondrous salvations — for the road was very bad. But "chasdei Hashem ki lo samu" — in the house and on the road — and "zeh ani kara vaHashem shama" — that he arrived before prayer for the redemption of the firstborn. And praised be G-d — they fulfilled the mitzvah of redemption of the firstborn properly in its time. The majority of their conversation was about the redemption of the firstborn — connected with the Torah "ki m'rachaman y'nahaigem" — which speaks of Chanukah. They spoke awesome novellae that give life and restore all souls that desire the truth. Great are the deeds of Hashem — very very deep are His thoughts — His words are alive and enduring — faithful and cherished forever. And they reach to you in particular — just now — however you are — even now you must remind yourself anew — that a Rebbe was in the world — and his light shines anew every day also now — illuminating each person in every place. "M'lo kol ha'aretz k'vodo" — "ihu m'malei kol almin v'sovev kol almin" — "leit atar panui minei." However it will be — certainly you will have a tikkun. Be strong and bold — arise and call to your G-d at every time — and gladden your soul in every good point — in the tiniest speck of a good point. Chatof v'echol — chatof v'echol — snatch and eat Torah and prayer and charity and good deeds — every day — whatever you can. For the little time of our life will pass like a passing shadow — and what we merited to know from the true light — this will certainly remain with us forever. Remember what our Rebbe told of the tzaddik who said before his soul departed: "ibber geshpringen" — I passed by leaping. And that a person must pass through this world on a narrow bridge — and the essential is that one not be afraid. Even from the lowest falls — cry out to Hashem — "karasi shim'cha Hashem mi'bor tachtiyos." And a cry from the lowest depths of hell is never lost — never despair of the cry. And all these true words are themselves the true bridge. The dawn approaches — and the light of the Chanukah candle — illuminating from Ein Sof to Ein Tachlis. Ashreinu ashreinu — that we merited to know hints from such exalted lights. And through this we see eye to eye — that Hashem is still with us. Hashem yigmor ba'adeinu — ki la shavek v'la sh'vak. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תה URL: https://ajew.org/reader-plain/alim-litrufa/2/404/ # תה
תה
Source: https://ajew.org/reader/alim-litrufa/2/404 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' ג' דַּחֲנֻכָּה תר"ג טְשֶׁעהרִין.
He received his good letter on the past Sunday at the time of the morning meal. And from yourself you will understand the great pain — how his heart turned within him. But he considered his ways — and has no counsel or device as to what to do — in particular since the road is very very bad. And where shall he run and what can he do. For now — he gave praise and thanksgiving to Hashem Yisborach — for what he informed him — that they already traveled from there — and also his son presumably is not found in his place. And now his eyes are waiting and hoping and longing and consumed all day — to hear some good tidings from them. And to Hashem the salvation. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל בְּנֵי־בֵיתוֹ.
And behold — on the past Sunday evening — after the kindling of the Chanukah candle — Rabbi Ephraim came here in great alarm with his mother-in-law from Krumintchag — for Rabbi Sh. W. B. of Breslov had informed them beforehand. But when he showed them his letter — their mind was slightly calmed — since in any case his son holds to the way. And on Monday — the 1st of Chanukah — after midday — both of them traveled from here toward them — on the way through Tirahowitz and Uman — and he also sent with them a short letter. Now his eyes are darting — gazing and longing — until His word comes with good tidings and salvation — or until Rabbi Ephraim above returns here. And just now he does not know at all what to do — only his eyes are lifted above — until he opens his lips to express his conversation before Him — regarding all the tribulations that pass over them. For His sake and for the sake of His faithful servant — upon whom they are relying — may He act in His mercies and rescue all of them quickly — and let them not frighten them anymore at all. And in Him he trusts — that He will do wondrous chasadim with them — through the power of the holy elder — and cause them to hear good tidings quickly. Nagila v'nismecha bishu'aso. ## Segment 3
קִבַּלְתִּי מִכְתָּבְךָ הַטּוֹב בְּיוֹם א' הֶעָבַר בְּעֵת סְעֻדַּת שַׁחֲרִית. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל צַעֲרִי אֵיךְ נֶהְפַּךְ לִבִּי בְּקִרְבִּי; אַךְ חִשַּׁבְתִּי דְרָכַי וְאֵין לִי שׁוּם עֵצָה וְתַחְבּוּלָה מַה לַּעֲשׂוֹת בִּפְרָט שֶׁהַדֶּרֶךְ מְקֻלְקָל מְאֹד מְאֹד. וּלְהֵיכָן אָרוּץ וּמָה אוּכַל לַעֲשׂוֹת. לְעֵת עַתָּה נָתַתִּי שֶׁבַח וְהוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ מַה שֶּׁהוֹדַעְתַּנִי שֶׁכְּבָר נָסְעוּ מִזֶּה וְכוּ', וְגַם בִּנְךָ שֶׁיִּחְיֶה מֵהַסְּתָם אֵינוֹ מָצוּי בִּמְקוֹמוֹ. וְעַתָּה עֵינַי מְצַפּוֹת וּמְקַוּוֹת וּמְיַחֲלוֹת וְכָלוֹת כָּל הַיּוֹם לִשְׁמֹעַ אֵיזֶה בְּשׂוֹרָה טוֹבָה מֵאִתְּכֶם וְלַה' הַיְשׁוּעָה.
And now he awaits still his letter — and for him to reply whether he received his letter that he sent at length on Wednesday Parshas Vayeishev past — to restore his weary soul. And presumably he already received it — and certainly it gave his soul great life even in this time of distress. May Hashem Yisborach save them quickly. And just now he does not know at all what to write to him and to his household — until Rabbi Ephraim above returns. And see to write to his household in Breslov — and inform them that he received his letter — and strengthen them that they trust in Hashem and not be afraid — for Hashem is with us. Until here His mercies helped them — and also until old age and grey hairs — may He not abandon them — until "agid z'ro'acha l'dor" — la shavak v'la shavek. ## Segment 4
וְהִנֵּה בְּיוֹם א' הַסָּמוּךְ בָּעֶרֶב אַחַר הַדְלָקַת נֵר חֲנֻכָּה בָּא לְפֹה בְּבֶהָלָה גְּדוֹלָה רַבִּי אֶפְרַיִם עִם חֲמוֹתוֹ מִקְּרוּמִינְטְשַׁאג, כִּי לָהֶם הוֹדִיעַ מִקֹּדֶם ר"ש וו"ב מִבְּרֶסְלֶב. אֲבָל כְּשֶׁהֶרְאֵיתִי לָהֶם מִכְתָּבְךָ נָחָה דַּעְתָּם קְצָת מֵאַחַר שֶׁעַל כָּל פָּנִים בְּנוֹ מַחֲזִיק בְּדֶרֶךְ וְכוּ', וּבְיוֹם ב' א' דַּחֲנֻכָּה אַחַר חֲצוֹת הַיּוֹם נָסְעוּ שְׁנֵיהֶם מִזֶּה לִקְרָאתָם עַל דֶּרֶךְ טִירָהאוִויצֶע וְאוּמַאן, וְגַם שָׁלַחְתִּי בְּיָדָם מִכְתָּב קָצָר. כָּעֵת עֵינַי מִטַיְיפִין. צוֹפִיּוֹת וּמְיַחֲלוֹת עַד בּוֹא דְּבָרוֹ בִּבְשׂוֹרָה טוֹבָה וִישׁוּעָה, אוֹ עַד שֶׁיָּשׁוּב וְיָבוֹא לְפֹה רַבִּי אֶפְרַיִם הַנַּ"ל, וְכָעֵת אֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת, רַק עֵינַי תְּלוּיוֹת לַמָּרוֹם עַד שֶׁפּוֹתֵחַ אֶת שְׂפָתַי לְפָרֵשׁ שִׂיחָתִי לְפָנָיו עַל כָּל הַתְּלָאוֹת הָעוֹבְרִים עָלֵינוּ. לְמַעֲנוֹ וּלְמַעַן נֶאֱמַן בֵּיתוֹ אֲשֶׁר אָנוּ סְמוּכִים עָלָיו יַעֲשֶׂה בְּרַחֲמָיו וְיַצִּיל אֶת כֻּלָּנוּ מְהֵרָה וְשֶׁלֹּא יַפְחִידוּ אוֹתָנוּ עוֹד כְּלָל. וּבוֹ בָּטַחְתִּי שֶׁיַּעֲשֶׂה עִמָּנוּ חֲסָדִים נִפְלָאִים בְּכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה, וְיַשְׁמִיעֵנוּ בְּשׂוֹרוֹת טוֹבוֹת מְהֵרָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. וְעַתָּה אֲנִי מְקַוֶּה עוֹד לְמִכְתָּבְךָ וְלַהֲשִׁיבֵנִי אִם קִבַּלְתָּ מִכְתָּבִי שֶׁשָּׁלַחְתִּי בְּיוֹם ד' וַיֵּשֶׁב הֶעָבַר בַּאֲרִיכוּת קְצָת לְהָשִׁיב אֶת נַפְשְׁךָ הָעֲיֵפָה. וּמֵהַסְּתָם כְּבָר קִבַּלְתָּ אוֹתוֹ וּבְוַדַּאי הֶחֱיָה אֶת נַפְשְׁךָ גַּם בְּעֵת צָרָה הַזֹּאת הַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעֵנוּ מְהֵרָה. וְכָעֵת אֵינִי יוֹדֵעַ כְּלָל מַה לִּכְתֹּב לְךָ וְלִבְנֵי בֵיתְךָ, עַד שֶׁיָּשׁוּב רַבִּי אֶפְרַיִם הַנַּ"ל, וְתִרְאֶה לִכְתֹּב לִבְנֵי בֵיתִי לִבְרֶסְלֶב וְתוֹדִיעֵם שֶׁקִּבַּלְתָּ מִכְתָּבִי וּתְחַזְּקֵם שֶׁיִּבְטְחוּ בַּה' וְאַל יִפְחֲדוּ כִּי ה' אִתָּנוּ. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ גַּם עַד זִקְנָה וְשֵׂיבָה אַל יַעַזְבֵנוּ, עַד אַגִּיד זְרוֹעֲךָ לְדוֹר וְכוּ' לָא שָׁבַק וְלָא שָׁבֵק.
And however it is — in any case these are the days of Chanukah — which are days of thanksgiving. And they merited in these difficult times to hear such awesome things regarding the holiness of Chanukah — and in particular the Torah of the holy illumination of the knowledge — of the son and the disciple — to inform all the dwellers below — even and even and even — for "m'lo kol ha'aretz k'vodo" — and Hashem is still with us — do not fear them. And the postal is urgent. ## Segment 5
וְהִנֵּה אֵיךְ שֶׁהוּא עַל כָּל פָּנִים עַתָּה הֵם יְמֵי חֲנֻכָּה שֶׁהֵם יְמֵי הוֹדָאָה. וְזָכִינוּ בְּצוּק הָעִתִּים הַלָּלוּ לִשְׁמֹעַ נוֹרָאוֹת כָּאֵלֶּה עַל קְדֻשַּׁת חֲנֻכָּה וּבִפְרָט הַתּוֹרָה שֶׁל הֶאָרַת הַדַּעַת הַקְּדוֹשָׁה שֶׁל בֵּן וְתַלְמִיד לְהוֹדִיעַ לְכָל דָּרֵי מַטָּה אֲפִלּוּ אֲפִלּוּ אֲפִלּוּ וְכוּ' וְכוּ' כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ וַעֲדַיִן ה' אִתָּנוּ אַל תִּירָאוּם וְהַפָּאסְט נְחוּצָה.
The words of your father — who sighs and is crushed — and awaits and hopes for the salvation of Hashem at every time. ## Segment 6
דִּבְרֵי אֲבִיכֶם הַנֶּאֱנָח וְהַנִּדְכֶּה וּמְחַכֶּה וּמְצַפֶּה לִישׁוּעַת ה' בְּכָל עֵת.
Nussun of Breslov. Overview: Wednesday, the 3rd of Chanukah — Tshehrin — 5603. To Yitzchok and all his household. He received his good letter on Sunday at the morning meal. And from yourself you will understand the great pain — how his heart turned within him. He has no counsel as to what to do — in particular since the road is very very bad. For now he gave praise and thanksgiving to Hashem — that they already traveled from there — and his son presumably is not found in his place. His eyes are waiting and longing and consumed all day — to hear some good tidings. And to Hashem the salvation. On Sunday evening after the kindling of the Chanukah candle — Rabbi Ephraim came here in great alarm from Krumintchag. But when he showed them his letter — their mind was slightly calmed — since in any case his son holds to the way. On Monday the 1st of Chanukah — after midday — both traveled from here toward them through Tirahowitz and Uman. Now his eyes are darting — longing — until His word comes with good tidings. Just now he does not know what to do — only his eyes are lifted above — until he opens his lips to express his conversation before Him regarding all the tribulations. For His sake and for the sake of His faithful servant — may He act in His mercies and rescue all of them quickly. He trusts — that He will do wondrous chasadim — through the power of the holy elder — and cause them to hear good tidings quickly. Nagila v'nismecha bishu'aso. Strengthen them that they trust in Hashem and not be afraid — for Hashem is with us. Until here His mercies helped them — la shavak v'la shavek. And however it is — these are the days of Chanukah — days of thanksgiving. They merited in these difficult times to hear such awesome things regarding the holiness of Chanukah — the Torah of the holy illumination of the knowledge — of the son and the disciple — for "m'lo kol ha'aretz k'vodo" — Hashem is still with us — do not fear them. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תו URL: https://ajew.org/reader-plain/alim-litrufa/2/405/ # תו
תו
Source: https://ajew.org/reader/alim-litrufa/2/405 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
With the help of G-d, may He be blessed. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי.
He already wrote to him on Wednesday the 3rd of Chanukah — that he received his good letters — and from themselves they will understand his pain — may Hashem have mercy. And now certainly he stands and awaits and hopes every day to receive his letters — perhaps he will cause him to hear some sprouting of the horn of salvation. And today the postal has not yet arrived. And on the past Sunday he received his short letter — and it did not inform him of any news — but even so it gave his soul life — for this is his will — that he write a letter every time. And behold — certainly he already knows that Rabbi Ephraim of Krumintchag traveled to Uman. And yesterday he came here with his son Rabbi Yisrael — may he live — and also brought here his son Nachman — may he live — and he had joy and pain from this — as he will understand himself. And from himself he will understand to inform secretly his wife and his household — that he is here alive and well — and that they see that his youngest son also will not be in his house as he already wrote — and that everything be done wisely and in secret — in a way that it not become known — G-d forbid. ## Segment 3
כְּבָר כָּתַבְתִּי לְךָ בְּיוֹם ד' ג' דַּחֲנֻכָּה שֶׁקִּבַּלְתִּי מִכְתָּבֶיךָ הַטּוֹבִים, וּמֵאֲלֵיכֶם תָּבִינוּ הַצַּעַר שֶׁלִּי הַשֵּׁם יִתְבָּרַךְ יְרַחֵם. וְעַתָּה בְּוַדַּאי אֲנִי עוֹמֵד וּמְצַפֶּה וּמְקַוֶּה בְּכָל יוֹם לְקַבֵּל מִכְתָּבֶיךָ בְּכָל פַּעַם אוּלַי תַּשְׁמִיעֵנִי אֵיזֶה צְמִיחַת קֶרֶן יְשׁוּעָה. וְהַיּוֹם עֲדַיִן לֹא הִגִּיעַ הַפָּאסְט. וּבְיוֹם א' הֶעָבַר קִבַּלְתִּי מִכְתָּבְךָ הַקָּצָר, וְלֹא הוֹדַעְתַּנִי בּוֹ חֲדָשׁוֹת כְּלָל, וְאַף עַל פִּי כֵן הֶחֱיֵיתָ נַפְשִׁי בּוֹ. כִּי כָּךְ הוּא רְצוֹנִי שֶׁאַתָּה תִּכְתֹּב אִגֶּרֶת בְּכָל פַּעַם. וְהִנֵּה בְּוַדַּאי כְּבָר נוֹדַע לְךָ שֶׁרַבִּי אֶפְרַיִם מִקְּרוּמִינְטְשַׁאג נָסַע לְאוּמַאן. וְאֶתְמוֹל בָּא לְפֹה עִם בְּנוֹ רַבִּי יִשְׂרָאֵל שֶׁיִּחְיֶה, וְגַם הֵבִיא לְפֹה אֶת בְּנִי נַחְמָן שֶׁיִּחְיֶה וְהָיָה לִי שִׂמְחָה וְצַעַר מִזֶּה כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ. וּמֵאֵלֶיךָ תָּבִין לְהוֹדִיעַ בְּסוֹד לְזוּגָתִי וּבְנֵי בֵיתִי שֶׁהוּא בְּכַאן בְּחַיִּים וְשָׁלוֹם, וְשֶׁיִּרְאוּ שֶׁבְּנִי הַקָּטָן גַּם כֵּן לֹא יִהְיֶה בְּבֵיתִי כַּאֲשֶׁר כָּתַבְתָּ כְּבָר, וְשֶׁיִּהְיֶה הַכֹּל בְּחָכְמָה בְּסוֹד בְּאֹפֶן שֶׁלֹּא יִתְוַדַּע חַס וְשָׁלוֹם. וְלַה' עֵינַי מְיַחֲלוֹת, עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ וְהִצִּיל אוֹתְךָ בְּעַצְמְךָ מִפַּחַד הַזֶּה בִּימֵי נְעוּרֶיךָ כַּמָּה פְּעָמִים כַּאֲשֶׁר אַתָּה יָדַעְתָּ, כֵּן יוֹסִיף חַסְדּוֹ וְיַצִּיל אֶת בָּנֵינוּ וּבִנְךָ מִפַּחַד הַזֶּה לְעוֹלָם. וּלְמַעַן כְּבוֹד הַזָּקֵן שֶׁבַּזְּקֵנִים שֶׁאָנוּ בְּטוּחִים בְּכֹחוֹ יַעֲשֶׂה, וְלֹא יִתֵּן אוֹתָנוּ לְחֶרְפָּה לִפְנֵי שׂוֹנְאֵינוּ הָרַבִּים חַס וְשָׁלוֹם. וְיִפְדֶּה אוֹתָנוּ מִכָּל הַצָּרוֹת וּבִפְרָט מִצָּרָה הַזֹּאת וּכְאָב אֶת בֵּן יִרְצֵנוּ וִיחַיֵּנוּ וִישַׂמְּחֵנוּ בִּישׁוּעָתוֹ מְהֵרָה אָמֵן כֵּן יְהִי רָצוֹן.
And to Hashem his eyes are longing — until here His mercies helped them. And also — He saved even him himself from this fear in his youth — several times — as he knows. So may He add His chesed and save their sons and his son from this fear forever. And for the honor of the most elder of elders — upon whose power they rely — may He act — and not give them to shame before their many enemies — G-d forbid. And may He redeem them from all the troubles — and in particular from this trouble — and like a father desires his son — may He desire us and give us life and gladden us in His salvation quickly — Amen so may it be His will. ## Segment 4
וּתְהִלָּה לָאֵל בַּצָּר הִרְחַבְתָּ לִי שֶׁעַתָּה דַּיְקָא עוֹסֵק רַבִּי נַחְמָן שָׁם בִּזְכוּת הָרַבִּים. וּבָרוּךְ הַשֵּׁם שֶׁכְּבָר שָׁלַחְתָּ לוֹ הַסַּךְ שֶׁכָּתַבְתָּ. וְעַתָּה תְּקַבֵּל סַךְ חֲמִשִּׁים רוּבָּל־חָדָשׁ עַל הָעֵסֶק, וּמֵאֵלֶיךָ תָּבִין מָתַי לְשָׁלְחָם לוֹ כְּפִי מַה שֶּׁיִּכְתֹּב לְךָ מִשָּׁם. גַּם תְּקַבֵּל חֲמִשָּׁה רוּבַּל כֶסֶף וּתְשַׁלְּחֵם לְבֵיתִי. וּמַה שֶּׁאַתָּה חוֹשֵׁשׁ אוֹדוֹת מָעוֹת עַל הָעֵסֶק הוּא בְּחִנָּם, כִּי לְעֵת עַתָּה אֲנִי שׁוֹלֵחַ לְךָ מָעוֹת. וְאִם אֶהְיֶה מֻכְרָח לְהִתְעַכֵּב בַּדֶּרֶךְ עוֹד, אֶשְׁלַח לְךָ עוֹד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְקִוִּיתִי לַה' שֶׁלֹּא תִּצְטָרֵךְ לִלְווֹת, וְאִם תִּלְוֶה יִהְיֶה רַק לְפִי שָׁעָה וַאֲסַלֵּק לְךָ מִיָּד. כִּי אֵינִי רוֹצֶה לִהְיוֹת בַּעַל חוֹב, וְלַה' הַיְשׁוּעָה שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן.
And praised be G-d — in the narrow place He expanded for them — that precisely now Rabbi Nachman is engaging there in the merit of the many. And blessed be Hashem that he already sent him the sum he wrote. And now — let him receive fifty new rubles for the work — and from himself he will understand when to send them to him — as he will write from there. And also receive five silver rubles and send them to his household. And what he worries about regarding money for the work — that is in vain — for just now he is sending him money. And be confident in Hashem that he will not need to borrow for the work — only perhaps for a short moment. For he does not want to be a debtor. And to Hashem the salvation — that all will be properly arranged. ## Segment 5
וְתִזָּהֵר מְאֹד עַתָּה בְּיוֹתֵר שֶׁלֹּא לְהַרְבּוֹת בִּדְאָגוֹת וּמָרָה שְׁחוֹרָה וּמַחֲשָׁבוֹת יְתֵרוֹת. וְהִנֵּה אַתָּה כּוֹתֵב לִי בְּכָל פַּעַם שֶׁאַתָּה מִתְנַהֵג בְּדַרְכְּךָ לַחֲשֹׁב הַרְבֵּה בְּכָל עֵת, וְלֹא כָּךְ הוּא הַמִּדָּה; אַדְּרַבָּא, עַכְשָׁיו שֶׁכְּבָר נִתְרַבּוּ תְּהוֹמוֹת הַצָּרוֹת רַחֲמָנָא לִצְלַן, וּתְהוֹם אֶל תְּהוֹם קוֹרֵא וְכוּ', צְרִיכִים עַתָּה דַּיְקָא לְהִתְגַּבֵּר לִבְלִי לַחֲשֹׁב הַרְבֵּה כְּלָל, רַק לְהַשְׁלִיךְ יְהָבוֹ עַל ה' וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה. מַה שֶּׁאַף עַל פִּי כֵן אַף עַל פִּי כֵן זָכִינוּ לְהִנָּצֵל מִפַּח יוֹקְשִׁים לִבְלִי לְהִתְנַגֵּד עַל אוֹר כָּזֶה וְכוּ'. וּזְכוּתוֹ יָגֵן עָלֵינוּ וְעַל זַרְעֵנוּ בְּוַדַּאי וְיוֹשִׁיעֵנוּ וְיַצִּילֵנוּ בְּרַחֲמָיו הַגְּדוֹלִים. וְכָעֵת אֵין לְהַאֲרִיךְ, וְכַאֲשֶׁר אֲקַבֵּל מִכְתָּבְךָ אָשִׁיב לְךָ מִיָּד כָּרָאוּי. וּמְאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בַּמֶּה שֶׁכָּתַבְתָּ שֶׁעָסַקְתָּ בַּחֲנֻכָּה הַזֶּה בְּהַתּוֹרָה שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב (לִקּוּטֵי מוֹהֲרַ"ן סג) שֶׁחִבַּרְתִּי בְּחַסְדּוֹ עָלָיו הִלְכוֹת שִׁלּוּחַ הַקֵּן וְעִנְיַן חֲנֻכָּה. וּבוֹא וּרְאֵה נִפְלְאוֹת ה' כִּי גַּם אָנֹכִי פֹּה דִּבַּרְתִּי בְּלֵיל שַׁבַּת חֲנֻכָּה מֵהַתּוֹרָה הַזֹּאת הַרְבֵּה בְּעִנְיַן חֲנֻכָּה, וּבְעִנְיַן מַה שֶּׁעוֹבֵר עָלֵינוּ בִּכְלָל וּבִפְרָט שֶׁכָּלוּל בְּמַה שֶּׁנֶּאֱמַר שָׁם עַל פָּסוּק "וַיַּרְא אֶת הַמָּקוֹם". שִׂים לִבְּךָ בְּנִי הֵיטֵב לְכָל מַה שֶּׁנֶּאֱמַר שָׁם וְתוּכַל לְהַחֲיוֹת אֶת עַצְמְךָ הַרְבֵּה בְּכָל עֵת, אַךְ שֶׁיִּהְיֶה הַכֹּל לְקָרֵב וְלֹא לְרַחֵק חַס וְשָׁלוֹם, לְשַׂמֵּחַ נַפְשְׁךָ עַל יְדֵי זֶה וְלֹא לְהֵפֶךְ חַס וְשָׁלוֹם. וְתַרְגִּיל עַצְמְךָ בְּכָל פַּעַם לְעַיֵּן בְּכָל עֵת בַּמֶּה שֶׁזִּכַּנִי הַשֵּׁם יִתְבָּרַךְ לְחַדֵּשׁ בִּדְבָרָיו הַקְּדוֹשִׁים, וְקִוִּיתִי לַה' שֶׁיְּחַיֶּה נַפְשְׁךָ מְאֹד. כִּי אֵין לָנוּ בַּמֶּה לְהַחֲיוֹת נַפְשֵׁנוּ כִּי אִם בְּדִבְרֵי תּוֹרָתוֹ הַקְּדוֹשִׁים וּבְשִׂיחוֹתָיו הַקְּדוֹשׁוֹת הַצְּרִיכִין לִמּוּד גָּדוֹל. וּתְהִלָּה לָאֵל בֵּאַרְנוּ בָּם בְּחַסְדּוֹ דְּבָרִים נִפְלָאִים הַמְחַיִּין נְפָשׁוֹת מְאֹד. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ' חֲזַק בְּנִי וַחֲזַק וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתָנוּ, וְאֵיךְ שֶׁהוּא לֵית רְעוּתָא טָבָא דְּאִיתְאָבֵד [אֵין רָצוֹן טוֹב שֶׁנֶּאֱבַד]. וְהִנֵּה אַתָּה זוֹכֶה עַתָּה דַּיְקָא לִהְיוֹת לְעֵזֶר לַעֲסֹק בְּעִסְקֵנוּ. בָּרוּךְ הַטּוֹב וְהַמֵּטִיב אֲשֶׁר הִקְדִּים רְפוּאָה לְמַכָּתֵנוּ. וְכֵן דַּרְכּוֹ יִתְבָּרַךְ תָּמִיד כְּמוֹ שֶׁאָמְרוּ רַזַ"ל (מְגִילָה יג). וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר אַךְ אִי אֶפְשָׁר עַתָּה בִּפְרָט עַל פְּנֵי הַשָּׂדֶה. וְיֶתֶר מִזֶּה אֶכְתֹּב לְךָ אִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר אֲקַבֵּל מִכְתָּבְךָ בַּפָּאסְט [בַּדֹּאַר] הַזֹּאת, וְלַה' הַיְשׁוּעָה.
And beware greatly now more than ever — not to multiply worries and melancholy and excessive thoughts. And behold — you write to him every time that you conduct yourself in your way — to think greatly at every time — and that is not the proper measure. On the contrary — now that the depths of tribulations have already multiplied — G-d protect us — and "tehom el tehom korei" — one must now specifically overcome — not to think greatly at all — only to cast one's burden on Hashem — and to convert the sorrow and sighing to joy and gladness. For in any case — in any case — they merited to be saved from the snare — not to oppose such a light. And his merit will certainly protect them and their descendants — and save and rescue them in His great mercies. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
And just now there is no need to extend — and when he receives his letter he will reply immediately as befitting. And he was greatly given life in what he wrote — that he engaged this Chanukah with the Torah "Shalom la'rachok v'la'karov" [Likutai Moharan 63] — that he composed in His chesed — on the laws of sending away the mother bird and the matter of Chanukah. And come and see the wonders of Hashem — for also he here spoke on Shabbas Chanukah night from this Torah greatly — regarding Chanukah — and regarding what passes over them — as is included in what is said there on the verse "vayar es ha'makom." Set your heart well my son to all that is said there — and you will be able to greatly give yourself life at every time — only that all be to draw closer and not to distance — G-d forbid — to gladden your soul through this and not the opposite. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
בְּרֶגַע זֹאת קִבֵּל רַבִּי אַבֶּילֶי נֵרוֹ יָאִיר מִכְתָּבוֹ בְּבֵית הַפָּאסְט וְהִנְנִי מוֹדִיעוֹ שֶׁתְּהִלָּה לָאֵל קִבַּלְתִּיו וְהָיָה לָנוּ לְנַחַת גָּדוֹל. הַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעֵנוּ לִשְׁמֹעַ עוֹד בְּשׂוֹרוֹת טוֹבוֹת מְהֵרָה, בְּאֹפֶן שֶׁלֹּא יִהְיֶה עוֹד שׁוּם פַּחַד כְּלָל. וְלַה' הַיְשׁוּעָה.
And accustom yourself every time to examine at every time — what Hashem granted him to make new in his holy words. And he hopes to Hashem that it will greatly give your soul life. For we have nothing with which to give our souls life — except through his holy Torah words and his holy conversations that require great study. And praised be G-d — they explained therein in His chesed — wondrous things that greatly give life to souls. Hafoch bahem v'hafoch bahem — be strong my son and be strong — and trust in Hashem — for He will not abandon us. And however it is — "leit re'uta tava d'is'aved" — there is no good will that is lost. And behold — you merit precisely now to be a help — to engage in our work. Baruch ha'tov v'ha'meitiv — blessed is the Good and Beneficent — Who preceded the cure to the wound. And this is always His way — as our Sages said. [Megillah 13] The words of your father — who awaits salvation. Nussun of Breslov. This moment — Rabbi Abeli — may his light shine — received a letter in the post office. And praised be G-d — he received it — and it was a great comfort to them. May Hashem Yisborach save them to hear more good tidings quickly — in a way that there be no more fear at all. And to Hashem the salvation. Overview: Chanukah — Tshehrin — 5603. To his beloved son. He already wrote to him on Wednesday the 3rd of Chanukah — from themselves they will understand his pain. He awaits every day to receive his letters. And behold — Rabbi Ephraim of Krumintchag came here with his son Rabbi Yisrael — and also brought here his son Nachman — and he had joy and pain from this. And from himself he will understand to inform secretly his wife and household — that he is here alive and well — and that everything be done wisely and in secret. And to Hashem his eyes are longing — until here His mercies helped. He saved even him himself from this fear in his youth several times — so may He add His chesed and save their sons from this fear forever. For the honor of the most elder of elders — upon whose power they rely — may He act — not give them to shame before their enemies — and redeem them from all the troubles. And praised be G-d — in the narrow place He expanded for them — that precisely now Rabbi Nachman is engaging there in the merit of the many. And beware greatly not to multiply worries and melancholy. Now that "tehom el tehom korei" — one must specifically overcome — not to think greatly — only to cast one's burden on Hashem — to convert the sorrow and sighing to joy. And he was greatly given life in what he wrote — that he engaged this Chanukah with the Torah "Shalom la'rachok v'la'karov" (Likutai Moharan 63). Come and see the wonders of Hashem — for also he here spoke on Shabbas Chanukah night from this Torah — regarding what passes over them — as included in what is said on the verse "vayar es ha'makom." Set your heart well to all that is said there. Hafoch bahem v'hafoch bahem. Leit re'uta tava d'is'aved. You merit precisely now to be a help — to engage in our work. Blessed is the Good and Beneficent — Who preceded the cure to the wound. This moment — Rabbi Abeli — may his light shine — received a letter in the post office. And praised be G-d — he received it — and it was a great comfort to them. May Hashem Yisborach save them to hear more good tidings quickly — in a way that there be no more fear at all. And to Hashem the salvation. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תז URL: https://ajew.org/reader-plain/alim-litrufa/2/406/ # תז
תז
Source: https://ajew.org/reader/alim-litrufa/2/406 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' עֲשָׂרָה בְּטֵבֵת תר"ג.
Know that he is preparing himself to travel tomorrow — if Hashem wills — to Krumintchag. Just now he does not know what to write to him until he receives his letter. And Hashem Yisborach will gladden his soul and the soul of all of them — and they will merit to return to Him in truth — and to purify their hearts to serve Him in truth — in His mercies and salvation which are never exhausted. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
And behold — now immediately after prayer today — Wednesday Parshas Vayechi — the postal arrived. And praised be G-d — he received his letter — and it was a great comfort to him. And he is just now urgently needed to get on the wagon to travel to Krumintchag — and also the postal is urgent — therefore it is impossible to extend at all. And see to write to him every time — and all his letters send only here to Tshehrin. For before a reply to this letter arrives from him — he will return here with Hashem's help — and then he will write to him properly. And also if Hashem wills — upon his return from Krumintchag — he will send him more money — for the holy work — and for the livelihood of his household. And be confident in Hashem that he will not need to borrow for the work — only perhaps for a short moment. And regarding his delay on the road — he also does not know until he returns here. And the counsel of Hashem — it will stand. ## Segment 3
דַּע כִּי אֲנִי מֵכִין עַצְמִי לִנְסֹעַ בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם לִקְרֶעמִינְטְשַׁאג, כָּעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ עַד שֶׁאֲקַבֵּל מִכְתָּבְךָ. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשֶׁךָ וָנֶפֶשׁ כֻּלָּנוּ וְנִזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת, וּלְטַהֵר לְבָבֵנוּ לְעָבְדוֹ בֶּאֱמֶת בְּרַחֲמָיו וִישׁוּעָתוֹ אֲשֶׁר אֵינָם כָּלִים לְעוֹלָם.
And for now — be strong and bold — and give yourself life from his previous letters — and from what you find to slake your thirst in the books of our Master our Teacher and our Rebbe — and in what they merited to explain and to make new in them. Hafoch bahem v'hafoch bahem — well — every day — a little or a lot — certainly it will greatly give your soul life. For it is not an empty thing — the deed that is done under the sun — with each person in his childhood and in his youth and in his young adulthood and in the middle of his days and in his old age — with him and with his wife and children and those who go forth from his loins. And regarding all of them — there is no one to lean upon — in this generation — in these latter days — except on the power of the most elder of elders of holiness — as he very very deeply thought about our end. Blessed are we that we were saved from being opponents against him — G-d forbid — and we merited and merit every day to draw and to suckle from his well and from his springs of salvation — which are our life. Were it not for his Torah — our delight — almost and so forth. Blessed be the Merciful One Who helped them until here — and to Hashem the hope and the salvation — that He begin from now to save them — a complete salvation — in this world and in the World to Come forever. ## Segment 4
וְהִנֵּה עַתָּה אַחַר הַתְּפִלָּה מִיָּד הַיּוֹם יוֹם ד' וַיְחִי הִגִּיעַ הַפָּאסְט וּתְהִלָּה לָאֵל קִבַּלְתִּי מִכְתָּבְךָ וְהָיָה לִי לְנַחַת גָּדוֹל, וַאֲנִי נָחוּץ עַתָּה לַעֲלוֹת עַל הָעֲגָלָה לִנְסֹעַ לִקְרֶעמִינְטְשַׁאג, גַּם הַפָּאסְט נְחוּצָה עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וְתִרְאֶה לִכְתֹּב לִי בְּכָל פַּעַם, וְכָל מִכְתָּבֶיךָ תִּשְׁלַח רַק לְפֹה טְשֶׁעהרִין. כִּי קֹדֶם שֶׁיַּגִּיעַ מִמְּךָ תְּשׁוּבָה עַל מִכְתָּב זֶה אָשׁוּב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְפֹה, וְאָז אֶכְתֹּב לְךָ כָּרָאוּי. גַּם אִם יִרְצֶה הַשֵּׁם בְּשׁוּבִי מִקְּרֶעמִינְטְשַׁאג אֶשְׁלַח לְךָ עוֹד מָעוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל הָעֵסֶק הַקָּדוֹשׁ, וְהֵן בִּשְׁבִיל פַּרְנָסַת אַנְשֵׁי בֵיתִי, וְתִהְיֶה בָּטוּחַ בַּה' שֶׁלֹּא תִּצְטָרֵךְ לְהַלְווֹת בִּשְׁבִיל הָעֵסֶק רַק אֶפְשָׁר לְשָׁעָה קַלָּה. וְאוֹדוֹת עִכּוּבִי בַּדֶּרֶךְ גַּם אֲנִי אֵינִי יוֹדֵעַ עַד שֶׁאָשׁוּב לְפֹה, וַעֲצַת ה' הִיא תָּקוּם.
The words of your father. ## Segment 5
וּלְעֵת עַתָּה חֲזַק וֶאֱמַץ וּתְחַיֶּה נַפְשְׁךָ בְּמִכְתָּבַי מִכְּבָר וּבַמֶּה שֶׁתִּמְצָא לִרְווֹת צִמְאוֹנְךָ בְּסִפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל וּבַמֶּה שֶׁזָּכִיתִי לְבָאֵר וּלְחַדֵּשׁ בָּהֶם, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ' הֵיטֵב הֵיטֵב בְּכָל יוֹם מְעַט אוֹ הַרְבֵּה, בְּוַדַּאי יְחַיֶּה נַפְשְׁךָ הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כִּי לֹא דָּבָר רֵיק הוּא הַמַּעֲשֶׂה הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ עִם כָּל אֶחָד בְּיַלְדוּתוֹ וּבְנַעֲרוּתוֹ בְּבַחֲרוּתוֹ וּבְאֶמְצַע יָמָיו וּבְזִקְנוּתוֹ, עִמּוֹ וְעִם אִשְׁתּוֹ וּבָנָיו וְיוֹצְאֵי חֲלָצָיו וְכוּ'. וְעַל כֻּלָּם אֵין לָנוּ לְהִשָּׁעֵן עַתָּה בַּדּוֹר הַזֶּה בְּאַחֲרִית הַיָּמִים הָאֵלֶּה כִּי אִם עַל כֹּחוֹ שֶׁל זָקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה, כְּפִי אֲשֶׁר הוּא הֶעֱמִיק הֶעֱמִיק מְאֹד מְאֹד לַחֲשֹׁב עַל אַחֲרִיתֵנוּ וְכוּ'. אַשְׁרֵינוּ שֶׁנִּצַּלְנוּ מִלִּהְיוֹת מִתְנַגֵּד עָלָיו חַס וְשָׁלוֹם, וְזָכִינוּ וְאָנוּ זוֹכִים בְּכָל יוֹם לִשְׁאֹב וְלִינֹק מִבְּאֵרוֹ וּמִמַּעְיְנֵי הַיְשׁוּעָה שֶׁלּוֹ אֲשֶׁר הֵם חַיֵּינוּ, לוּלֵא תּוֹרָתוֹ שַׁעֲשׁוּעֵנוּ כִּמְעַט וְכוּ'. בְּרִיךְ רַחֲמָנָא דְּסַיְּעָן עַד כַּאן וְלַה' הַתִּקְוָה וְהַיְשׁוּעָה שֶׁיַּתְחִיל מֵעַתָּה לְהוֹשִׁיעֵנוּ יְשׁוּעָה שְׁלֵמָה בָּזֶה וּבַבָּא לָנֶצַח.
Nussun of Breslov. ## Segment 6
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְאַנְשֵׁי שְׁלוֹמֵנוּ.
And peace to our anshei sh'lomaynu. Overview: Tuesday, the 10th of Teves — 5603. To his beloved son. He is preparing to travel tomorrow — if Hashem wills — to Krumintchag. Just now he does not know what to write until he receives his letter. May Hashem gladden their souls — and they merit to return to Him in truth — and to purify their hearts to serve Him — in His mercies and salvation which are never exhausted. And behold — now after prayer — Wednesday Parshas Vayechi — the postal arrived. He received his letter — and it was a great comfort. He is now urgently needed to get on the wagon to Krumintchag — the postal is urgent — impossible to extend. See to write every time — and all letters send only to Tshehrin. Before a reply arrives — he will return here and then write properly. Upon his return from Krumintchag — he will send more money for the holy work and for the livelihood of his household. The counsel of Hashem will stand. For now — be strong and bold — and give yourself life from his previous letters — and from the books of our Master. Hafoch bahem v'hafoch bahem — every day — a little or a lot — certainly it will greatly give your soul life. For it is not an empty thing — the deed done under the sun — with each person in all the stages of his life. And regarding all of them — there is no one to lean upon in this generation — except on the power of the most elder of elders of holiness. Blessed are we that we were saved from being opponents against him — G-d forbid — and we merited every day to draw and to suckle from his well and from his springs of salvation — which are our life. Were it not for his Torah — our delight — almost. Blessed be the Merciful One Who helped them until here — and to Hashem the hope and the salvation — that He begin from now to save them — a complete salvation — in this world and in the World to Come forever. Yesterday close to evening — he arrived here from Krumintchag — and found all his letters. And also the letter from Thursday Parshas Shemos arrived yesterday. And he read all of them — and gave praise and thanksgiving to Hashem Yisborach — for all that He helped until now. And for the future — his eyes are lifted to His chesed — that He add to do great chasadim with them — to rescue them from all types of fear — and in particular in this matter — that they be secure in completeness. And to Hashem the salvation. And from the earlier letters — in particular from the letter of his son Rabbi Shakna — may his light shine — it appears that they already managed — that all will be as before — with even greater ascent. But from the last letter of Thursday Parshas Shemos — you are crying greatly that he hasten to come home. It is true — he understands that the essence of your cry comes from your longing and your good desire to see his face — to receive words of the living G-d to restore your soul — and in that you are right. But what you wrote — that he come in order to strive regarding the work for the future — he does not understand well — and his counsel is divided whether he needs to hasten home for this. And in particular since per the earlier letters above — it appears that all was already completed for good. # תח URL: https://ajew.org/reader-plain/alim-litrufa/2/407/ # תח
תח
Source: https://ajew.org/reader/alim-litrufa/2/407 ## Segment 1
בָּרוּךְ ה', אוֹר בֹּקֶר יוֹם ד' וָאֵרָא תר"ג טְשֶׁעהרִין
Yesterday close to evening — he arrived here from Krumintchag — and found all his letters. And also the letter from Thursday Parshas Shemos arrived yesterday. And he read all of them — and gave praise and thanksgiving to Hashem Yisborach — for all that He helped until now. And for the future — his eyes are lifted to His chesed — that He add to do great chasadim with them — to rescue them from all types of fear — and in particular in this matter — that they be secure in completeness. And to Hashem the salvation. And from the earlier letters — in particular from the letter of his son Rabbi Shakna — may his light shine — it appears that they already managed — that all will be as before — with even greater ascent. But from the last letter of Thursday Parshas Shemos — you are crying greatly that he hasten to come home. It is true — he understands that the essence of your cry comes from your longing and your good desire to see his face — to receive words of the living G-d to restore your soul — and in that you are right. But what you wrote — that he come in order to strive regarding the work for the future — he does not understand well — and his counsel is divided whether he needs to hasten home for this. And in particular since per the earlier letters above — it appears that all was already completed for good. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר וּלְכָל בְּנֵי בֵּיתוֹ.
But regardless of this — it was in his mind not to linger here much longer — only to remain for this *Shabbas* here — and for the coming *Shabbas* — which is Parshas Bo — in Medvedivka — and afterwards to travel for *Shabbas* to Tirahowitz — and from there to Uman. And there he does not know how long he will linger. For his whole aspiration and all his longing and his hope — is only to be at the holy tziyun many times — perhaps he merits to express his conversation and to pour out his heart like water before Hashem — for himself and for those who go forth from his loins — and to speak there from the very bitterness of your hard and great cry these many times — and likewise all those who shelter in our shadow cry in bitterness of soul. And behold — now with him here is their dear friend Rabbi Ephraim son of Rabbi Naftali — may his light shine — who traveled with him to hear words of truth — and praised be G-d they spoke greatly on the road. But even so — also he cries in great bitterness — and likewise in the letter received now from Rabbi Yosef son of Rabbi Lippa — you presumably read and heard his bitter cry — and likewise most of all of them. He Who hears cries and sighing — may He hear your cry and the cry of all of them — and say to our troubles: enough — in particular to the troubles of the soul — which surpasses all. But this is his consolation in his poverty — that the rest of the world whose hearts are divided from them — and certainly the opponents — they also have to cry even more and more. And not only do they not cry as they should — they also oppose the tzaddik who is so mighty to save. ## Segment 3
אֶתְמוֹל סָמוּךְ לָעֶרֶב בָּאתִי לְפֹה מִקְּרֶעמִינְטְשַׁאג, וּמָצָאתִי כָּל מִכְתָּבָיו. וְגַם הַמִּכְתָּב מִיּוֹם ה' שְׁמוֹת הִגִּיעַ אֶתְמוֹל, וְקָרִיתִי כֻּלָּם וְנָתַתִּי שֶׁבַח וְהוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ עַל אֲשֶׁר עַד כֹּה עֲזָרָנוּ, וְעַל הֶעָתִיד עֵינֵינוּ תְּלוּיִים לְחַסְדּוֹ שֶׁיּוֹסִיף לַעֲשׂוֹת עִמָּנוּ חֲסָדִים גְּדוֹלִים לְהַצִּילֵנוּ מִכָּל מִינֵי פַּחַד וּבִפְרָט בְּעִנְיָן זֶה שֶׁנִּהְיֶה בְּטוּחִים בִּשְׁלֵמוּת וְכוּ' וְלַה' הַיְשׁוּעָה. וְהִנֵּה בַּמִּכְתָּבִים הָרִאשׁוֹנִים בִּפְרָט בְּמִכְתַּב בְּנִי רַבִּי שַׁכְנָא נֵרוֹ יָאִיר נִרְאֶה שֶׁכְּבָר פָּעֲלוּ שֶׁיִּהְיֶה כְּמוֹ קֹדֶם בְּיֶתֶר שְׂאֵת, אַךְ בַּמִּכְתָּב הָאַחֲרוֹן שֶׁל ה' שְׁמוֹת אַתָּה צוֹעֵק הַרְבֵּה שֶׁאֲמַהֵר לָבוֹא לְבֵיתִי. הֵן אֱמֶת שֶׁאֲנִי מֵבִין שֶׁעִקַּר צַעֲקָתְךָ הוּא מֵחֲמַת גַּעְגּוּעֶיךָ וּתְשׁוּקָתְךָ הַטּוֹבָה לְהִתְרָאוֹת פָּנִים עִמִּי לְקַבֵּל מִמֶּנִּי דִּבְרֵי אֱלֹקִים חַיִּים לְהָשִׁיב נַפְשְׁךָ, וּבָזֶה צָדְקוּ דְּבָרֶיךָ. אַךְ מַה שֶּׁכָּתַבְתָּ שֶׁאָבוֹא כְּדֵי לְהִשְׁתַּדֵּל בְּהָעֵסֶק עַל לְהַבָּא אֵינִי מֵבִין הֵיטֵב, וְדַעְתִּי חֲלוּקָה אִם אֲנִי צָרִיךְ לְזָרֵז לְבֵיתִי בִּשְׁבִיל זֶה. וּבִפְרָט שֶׁכְּפִי הָאִגְּרוֹת הָרִאשׁוֹנִים וְכוּ' הַנַּ"ל נִרְאֶה שֶׁכְּבָר נִגְמַר הַכֹּל לְטוֹבָה. אַךְ בְּלֹא זֶה הָיָה בְּדַעְתִּי לִבְלִי לְהִתְמַהְמֵהּ עוֹד פֹּה הַרְבֵּה רַק לְהִתְעַכֵּב עַל שַׁבָּת זֶה כָּאן וְעַל שַׁבַּת הַבָּא שֶׁהוּא פָּרָשַׁת בֹּא לְמֶעדְוֶועדִיבְקֶע, וְאַחַר כָּךְ לִנְסֹעַ עַל שַׁבָּת לְטִירָהאוִויצֶע, וּמִשָּׁם לְאוּמַאן.
And if you will — you can even now — and likewise always — all the days of your life — give yourself life from this. And let this word not grow old with you — even though they have already spoken of this many times — for it is not an empty thing from us — for it is our life forever. And through this alone — one can convert all types of sorrow and sighing — even yours and mine — to joy and great gladness. And now — close to the time of Shema and prayer — and after prayer he must hasten that the letter go with the postal. ## Segment 4
וְשָׁם אֵינִי יוֹדֵעַ כַּמָּה אֶתְמַהְמַהּ. כִּי כָּל מְגַמָּתִי וְכָל תְּשׁוּקָתִי וְתִקְוָתִי הוּא רַק לִהְיוֹת עַל צִיּוּן הַקָּדוֹשׁ הַרְבֵּה פְּעָמִים, אוּלַי אֶזְכֶּה לְפָרֵשׁ אֶת שִׂיחָתִי לִשְׁפֹּךְ לִבִּי כַּמַּיִם נוֹכַח פְּנֵי ה' עֲבוּרִי וַעֲבוּר יוֹצְאֵי חֲלָצַי וּלְדַבֵּר שָׁם מֵעֹצֶם מְרִירוּת זַעֲקָתְךָ הַקָּשָׁה וְהַגְּדוֹלָה מְאֹד זֶה כַּמָּה, וְכֵן צוֹעֲקִים בְּמַר נֶפֶשׁ כָּל הַמִּסְתּוֹפְפִים בְּצִלֵּנוּ. וְהִנֵּה עַתָּה עִמִּי פֹּה יְדִידֵנוּ רַבִּי אֶפְרַיִם בֶּן רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר שֶׁנָּסַע עִמִּי לִשְׁמֹעַ דִּבְרֵי אֱמֶת וְכוּ', וּתְהִלָּה לָאֵל דִּבַּרְנוּ הַרְבֵּה הַרְבֵּה בַּדֶּרֶךְ אֲבָל אַף עַל פִּי כֵן גַּם הוּא צוֹעֵק בְּמַר נֶפֶשׁ מְאֹד מְאֹד, וְכֵן בָּאִגֶּרֶת שֶׁקִּבַּלְתִּי עַתָּה מֵרַבִּי יוֹסֵף בֶּן רַבִּי לִיפָּא מֵהַסְּתָם קָרָאתָ וְשָׁמַעְתָּ צַעֲקָתוֹ הַמָּרָה, וְכֵן רֻבָּם כְּכֻלָּם; שׁוֹמֵעַ צְעָקָה וַאֲנָחָה יִשְׁמַע צַעֲקָתְךָ וְצַעֲקַת כֻּלָּנוּ וְיֹאמַר לְצָרוֹתֵינוּ דַּי, בִּפְרָט לְצָרוֹת הַנֶּפֶשׁ הָעוֹלֶה עַל הַכֹּל. אַךְ זֹאת נֶחָמָתִי בְעָנְיִי שֶׁשְּׁאָר הָעוֹלָם אֲשֶׁר לִבָּם חָלַק מֵאִתָּנוּ וּמִכָּל שֶׁכֵּן הַמִּתְנַגְּדִים גַּם הֵם יֵשׁ לָהֶם לִצְעֹק יוֹתֵר וְיוֹתֵר. וְלֹא דַּי שֶׁאֵינָם צוֹעֲקִים כָּרָאוּי לָהֶם, אַף גַּם הֵם חוֹלְקִים עַל הַצַּדִּיק שֶׁהוּא רַב לְהוֹשִׁיעַ כָּזֶה וְכוּ'. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה עַל פְּנֵי הַשָּׂדֶה.
The words of your father — who awaits salvation. ## Segment 5
וְאִם תִּרְצֶה תּוּכַל גַּם עַתָּה וְכֵן תָּמִיד כָּל יְמֵי חַיֶּיךָ לְהַחֲיוֹת אֶת עַצְמְךָ בָּזֶה. וְאַל יִתְיַשֵּׁן זֶה הַדִּבּוּר אֶצְלְךָ אַף עַל פִּי שֶׁכְּבָר דִּבַּרְנוּ בָּזֶה כַּמָּה פְּעָמִים, כִּי לֹא דָּבָר רֵיק הוּא מֵאִתָּנוּ כִּי הוּא חַיֵּינוּ לָנֶצַח, וְעַל יְדֵי זֶה לְבַד יְכוֹלִים לַהֲפֹךְ כָּל מִינֵי יָגוֹן וַאֲנָחָה וַאֲפִלּוּ שֶׁלְּךָ וְשֶׁלִּי שֶׁאֲנִי צָרִיךְ לִשָּׂא צְעָקוֹת מָרוֹת כָּאֵלֶּה מִכַּמָּה וְכַמָּה נְפָשׁוֹת וְכוּ', וְשֶׁל כֻּלָּנוּ לַהֲפֹךְ הַכֹּל לְשָׂשׂוֹן וּלְשִׂמְחָה גְּדוֹלָה וְכוּ', אַךְ אַף עַל פִּי כֵן עַל יְדֵי מִכְתָּבְךָ הַנַּ"ל עַתָּה קָרוֹב בְּדַעְתִּי שֶׁאֶסַּע בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם לְמֶעדְוֶועדִיבְקֶע, וְאַחַר כָּךְ עַל שַׁבַּת פָּרָשַׁת בֹּא לְטִירָהאוִויצֶע וְכוּ', וְאִם יִהְיֶה ה' עִמָּדִי לְכַוֵּן רְצוֹנוֹ בָּזֶה, תַּרְוִיחַ שָׁבוּעַ אֶחָד שֶׁאַקְדִּים לִהְיוֹת בְּאוּמַאן אִם יִרְצֶה הַשֵּׁם בְּפָרָשַׁת בְּשַׁלַּח. וּמֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ, וְאֵלָיו יִתְבָּרַךְ אֲנִי מוֹסֵר כָּל תְּנוּעוֹתַי בְּכָל יוֹם וּבִפְרָט בְּעִנְיַן הַנְּסִיעוֹת, וְהוּא בְּרַחֲמָיו הַגְּדוֹלִים יְשׁוֹבֵב נַפְשִׁי וְיַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
Nussun of Breslov. ## Segment 6
וְהִנֵּה מֵאֵלֶיךָ תָּבִין שֶׁמֵּעַתָּה תִּשְׁלַח מִכְתָּבֶיךָ לְאוּמַאן בְּאֹפֶן שֶׁיַּגִּיעַ לְשָׁם בְּשָׁבוּעַ פָּרָשַׁת בְּשַׁלַּח אוֹ סָמוּךְ לְאַחֲרָיו וְכַנַּ"ל. אַךְ אַף עַל פִּי כֵן כְּשֶׁתְּקַבֵּל מִכְתָּבִי זֶה תִּכְתֹּב אִגֶּרֶת בְּקִצּוּר לְפֹה לְר' אַבְרָהָם בֶּער שֶׁיִּחְיֶה. וּבִלְבַד כְּשֶׁיִּהְיֶה לְךָ אֵיזֶה יְדִיעָה טוֹבָה חֲדָשָׁה הֵן מֵהָעֵסֶק שֶׁל נֶעמְרוֹב. וּבִפְרָט אִם יִהְיֶה לְךָ יְדִיעָה טוֹבָה מֵרַבִּי נַחְמָן מִיַּאס שֶׁכְּבָר הִתְחִיל וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יַשְׁמִיעֵנוּ הַטּוֹב מְהֵרָה, כִּי גַּם פֹּה כָּל אַנְשֵׁי שְׁלוֹמֵנוּ מְצַפִּים לִשְׁמֹעַ הַטּוֹב מִכָּל הַנַּ"ל. יֶתֶר מִזֶּה אֵין לִי כְּלָל פְּנַאי לְהַאֲרִיךְ כִּי עַתָּה סָמוּךְ לִזְמַן קְרִיאַת שְׁמַע וּתְפִלָּה וְאַחַר הַתְּפִלָּה צְרִיכִים לְמַהֵר שֶׁיֵּלֵךְ עַל הַפָּאסְט.
And peace to all our anshei sh'lomaynu — and in particular to his dear veteran friend — our Teacher the Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — of blessed memory. He received his letter upon his return from Krumintchag — and if Hashem wills — when he comes home and they gather together — he will tell him everything. Just now there is no leisure at all — and he understands his words well — his cry and his sighing — both regarding the livelihood and in particular the essential livelihood which is the livelihood of the soul — in particular that he be saved from being a debtor — G-d forbid — to Hashem Yisborach — Who is the great Lender Whose shop is open and the storekeeper extends credit. And he needs to multiply words with him — and to Hashem the hope — that he will be able to draw out words from his heart flowing from his grandfather — the great and holy and awesome Rebbe — that will greatly give his soul life forever. And also materially — in the matter of the livelihood and all his needs — they will always benefit him — for his words are alive and enduring forever and benefit every soul — all the more so his holy descendants. May Hashem have mercy upon him and upon all his descendants — that they merit to look to the rock from which they were hewn — to understand from afar his greatness and his holiness — and accustom themselves to walk in his holy ways — and to draw always close to those who suckle from his holy Torah. Then it will be good for him and for all his descendants forever. And also know my beloved son — what he wrote — that he frightened him — he erred in his letter — for his intent was that he did not know how to give counsel whether to write to Rabbi Nachman in Yass everything about the work and the fear. And afterwards upon re-reading he understood his intent — and he was greatly pained that he had distressed him for nothing. And from this understand — that also most of his many fears are for nothing. For the world is a narrow bridge — and one must pass on it — and the essential is not to be afraid at all. And there is much to say about this. And may Hashem gladden your soul and our souls always. And the time of Shema and prayer has arrived — would that he merit to pray with all the things he wrote to them properly — for certainly with those Torahs and hints he wrote — every person can pray all the days of his life. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
Overview: Wednesday dawn, Parshas Va'eira — Tshehrin — 5603. To Yitzchok and all his household. He arrived yesterday from Krumintchag — and found all his letters. He gives praise and thanksgiving to Hashem for all the help until now. From the earlier letters it appears they already managed that all will be as before — with even greater ascent. But from the last letter — you cry greatly that he hasten home. He understands the essence of your cry comes from your longing to see his face and receive words of the living G-d — and in that you are right. But his whole aspiration and longing and hope is to be at the holy tziyun many times — to express his conversation and pour out his heart like water before Hashem — for himself and for those who go forth from his loins — and to speak there from the bitterness of your cry and all those who shelter in their shadow who cry in bitterness. He Who hears cries and sighing — may He say to our troubles: enough — in particular to the troubles of the soul. But this is his consolation — that the rest of the world and the opponents also must cry even more. And through this alone — one can convert all types of sorrow to joy and great gladness. Most of his many fears are for nothing — for the world is a narrow bridge — the essential is not to be afraid at all. And with those Torahs and hints he wrote — every person can pray all the days of his life. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, וּבִפְרָט לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל.
Know that yesterday he arrived here from Krumintchag. And he intends — if Hashem wills — to begin preparing his road to travel to Uman — and from there to his home — if Hashem wills. He has no news to write. Praised be Hashem Yisborach Who helped so greatly — and in Him they trust — that He will continue to help — and to help with all that is needed — materially and spiritually — for "ach leilohim dumi nafshi" — "only to G-d be still my soul." For Hashem's sake — learn and pray — and pour out your souls before Hashem Yisborach every day — for we have no one to lean on except our Father in Heaven. ## Segment 10
מִכְתָּבְךָ קִבַּלְתִּי בְּשׁוּבִי מִקְּרֶעמִינְטְשַׁאג וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁאָבוֹא לְבֵיתִי וְנִתְוַעֵד יַחַד אֲסַפֵּר לְךָ הַכֹּל. כָּעֵת אֵין פְּנַאי כְּלָל, וַאֲנִי מֵבִין דְּבָרֶיךָ הֵיטֵב וְצַעֲקָתְךָ וְאַנְחָתְךָ הֵן עַל פַּרְנָסָה הֵן בְּעִקַּר הַפַּרְנָסָה שֶׁהוּא פַּרְנָסַת הַנֶּפֶשׁ, בִּפְרָט שֶׁתִּנָּצֵל לִבְלִי לִהְיוֹת בַּעַל חוֹב חַס וְשָׁלוֹם לְהַשֵּׁם יִתְבָּרַךְ שֶׁהוּא הַמַּלְוֶה הַגָּדוֹל אֲשֶׁר הַחֲנוּת שֶׁלּוֹ פְתוּחָה וְהַחֶנְוָנִי מַקִּיף וְכוּ'. וְאַתָּה צָרִיךְ לְהַרְבּוֹת דְּבָרִים עִמִּי, וְלַה' הַתִּקְוָה שֶׁתּוּכַל לְהוֹצִיא דְּבָרִים מִלִּבִּי הַנּוֹבְעִים מִזְּקֵנְךָ הָרַב הַקָּדוֹשׁ וְהַנּוֹרָא שֶׁיְּחַיּוּ נַפְשְׁךָ מְאֹד לָנֶצַח. וְגַם בְּגַשְׁמִיּוּת בְּעִנְיַן הַפַּרְנָסָה וּבְכָל מַחְסוֹרְךָ יוֹעִילוּ לְךָ תָּמִיד, כִּי דְּבָרָיו חַיִּים וְקַיָּמִים לָעַד וּמוֹעִילִים לְכָל נֶפֶשׁ מִכָּל שֶׁכֵּן לְזַרְעוֹ הַקָּדוֹשׁ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֶיךָ וְעַל כָּל יוֹצְאֵי חֲלָצֶיךָ שֶׁתִּזְכּוּ לְהַבִּיט אֶל צוּר חֻצַּבְתֶּם מִמֶּנּוּ לְהָבִין מֵרָחוֹק גְּדֻלָּתוֹ וּקְדֻשָּׁתוֹ, וּלְהַרְגִּיל אֶת עַצְמוֹ לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשׁוֹת, וּלְהִתְקָרֵב תָּמִיד לְהַיּוֹנְקִים מִתּוֹרָתוֹ הַקְּדוֹשָׁה וְכוּ', אָז טוֹב לְךָ וּלְכָל יוֹצְאֵי חֲלָצֶיךָ לָנֶצַח. וְלַה' הַיְשׁוּעָה שֶׁתִּזְכּוּ לָזֶה לְמַעַן יִיטַב לָכֶם כָּל הַיָּמִים. יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ.
And also his son Nachman — may he live — sends greetings to all of them — and in particular to his mother — may she live — with love. And he is sitting and learning with Hashem's help. And presumably he will come with him in peace to his house. And he hopes to Hashem Yisborach to make a match for him soon. And to Hashem the salvation. ## Segment 11
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת בְּלֵב וָנֶפֶשׁ וּמַעְתִּיר בַּעַדְךָ.
And how greatly he longed to extend the true word to all of them — for their souls are bound to his soul — and their love is a great love and an eternal love forever. But time does not suffice. And all his holy books are before them — would that they engage in them always — and walk in his holy ways at every time — according to the person and according to the place and according to the time. For Hashem Yisborach constricts Himself from infinite to finite — and arranges for every person a thought — a word — and a deed — according to that person — and hints to him hints to draw close to Him — from every place where he is — on that day. Fortunate is one who pays attention to this every day. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 13
הָאִגֶּרֶת הַזֶּה אִחֵר זְמַן הַפָּאסְט וְלֹא נִשְׁלַח בְּיוֹם ד' הַנַּ"ל וְעַתָּה תֵּדַע שֶׁהַיּוֹם יוֹם ה' וָאֵרָא אֲנִי מוּכָן לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם לְמֶעדְוֶועדִיבְקֶע. וְנִסְכַּם אֶצְלֵנוּ שֶׁאֲנִי מֻכְרָח לָשׁוּב מִשָּׁם עוֹד לְפֹה עַל שַׁבַּת פָּרָשַׁת בֹּא הַבָּא עָלֵינוּ לְטוֹבָה. וְאַחַר כָּךְ אֶסַּע בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְטִירָהאוִויצֶע כַּנַּ"ל. וְעַתָּה מֵאֵלֶיךָ תָּבִין אֵיךְ לְהִתְנַהֵג בְּמִכְתָּבֶיךָ. וְאַל תִּצְטַעֵר בְּנִי עַל עִכּוּבִי כֹּה, כִּי מֵאֵת ה' הוּא לְטוֹבָה.
And in any case he will merit to fulfil the mitzvah of tzitzis and tefillin and Shema and prayer and Torah and commerce in faith properly — through which all the holy rectifications explained there come about of themselves — as written in the Torah "Hashem Elohai gadalta me'od." And we must say thousands of times ashreinu ashreinu — on every Torah and every teaching — that we merited to receive from him. For were it not for his Torah our delight — we could not have sustained ourselves in these latter days — in these difficult times — in which waters have come to the soul — for every single person — in body and soul and money and livelihood. ## Segment 14
גַּם תֵּדַע בְּנִי חֲבִיבִי שֶׁמַה שֶּׁכָּתַבְתִּי לְךָ שֶׁהִפְחַדְתָּ אוֹתִי וְכוּ' טָעִיתִי בְּמִכְתָּבְךָ כִּי כַּוָּנָתְךָ הָיָה שֶׁאֵינְךָ יוֹדֵעַ לָשׁוּת עֵצוֹת אִם לִכְתֹּב לְר' נַחְמָן לְיַאס כָּל הָעֵסֶק וְהַפַּחַד וְכוּ', וַאֲנִי הָיִיתִי טָרוּד אָז מְאֹד, וְסָבַרְתִּי שֶׁאַתָּה כּוֹתֵב עַל אֵלּוּ הַדְּבָרִים. אַחַר כָּךְ קָרִיתִי עוֹד הַפַּעַם אַחַר שְׁלִיחוּת הַפָּאסְט וְהֵבַנְתִּי כַּוָּנָתְךָ כַּנַּ"ל, וְנִצְטַעַרְתִּי הַרְבֵּה עַל שֶׁצִּעַרְתִּי אוֹתְךָ בְּחִנָּם, וְלֹא הָיָה אֶפְשָׁר לְתַקֵּן אָז. וּמִזֶּה תָּבִין שֶׁגַּם שְׁאָר פְּחָדֶיךָ הָרַבִּים רֻבָּם בְּחִנָּם. כִּי הָעוֹלָם גֶּשֶׁר צַר וּצְרִיכִין לַעֲבֹר עָלָיו וְהָעִקָּר שֶׁלֹּא יִתְפַּחֵד כְּלָל. וְיֵשׁ הַרְבֵּה הַרְבֵּה בָּזֶה לְדַבֵּר. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשְׁךָ וְנַפְשֵׁנוּ תָּמִיד. וּזְמַן קְרִיאַת שְׁמַע וּתְפִלָּה הִגִּיעַ, מִי יִתֵּן שֶׁאֶזְכֶּה לְהִתְפַּלֵּל עִם כָּל הַדְּבָרִים שֶׁכָּתַבְתִּי לָכֶם כָּרָאוּי, כִּי בְּוַדַּאי עִם אֵלּוּ הַתּוֹרוֹת וְהָרְמָזִים שֶׁכָּתַבְתִּי יָכוֹל כָּל אֶחָד לְהִתְפַּלֵּל כָּל יְמֵי חַיָּיו.
And praised be G-d — in His great chesed — He acted wondrously with them — to reveal such Torahs and such deep counsels — on every single matter — in the general and the particular — in very wondrous ways — in a way of complete wholeness and simplicity — equally applicable to every soul. And even so — all is drawn from the springs of salvation — from very deep waters of counsel — very very deep — such that even one who has come into deep waters and the current swept over him — can find Hashem also there — and draw close to Him from every place where he is — through crying and sighing and will and good longings — and to gladden his soul always in every good point. For Hashem's sake and for Hashem's sake — let not our words grow old in your eyes — G-d forbid. For they are renewed every day — in the aspect of "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." The words of the one who writes from the walls of his heart — for your good and your success in this world and the World to Come forever. Nussun — as above. And great peace to all our anshei sh'lomaynu — from small to great — all shall stand upon the blessing. ## Segment 15
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תט URL: https://ajew.org/reader-plain/alim-litrufa/2/408/ # תט
תט
Source: https://ajew.org/reader/alim-litrufa/2/408 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וָאֵרָא תר"ג טְשֶׁעהרִין.
Know that yesterday he arrived here from Krumintchag. And he intends — if Hashem wills — to begin preparing his road to travel to Uman — and from there to his home — if Hashem wills. He has no news to write. Praised be Hashem Yisborach Who helped so greatly — and in Him they trust — that He will continue to help — and to help with all that is needed — materially and spiritually — for "ach leilohim dumi nafshi" — "only to G-d be still my soul." For Hashem's sake — learn and pray — and pour out your souls before Hashem Yisborach every day — for we have no one to lean on except our Father in Heaven. ## Segment 2
שָׁלוֹם לְזוּגָתִי הַצְּנוּעָה מָרַת דּוּשִׁיל תִּחְיֶה וְלִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה וְשָׁלוֹם לַחֲתָנִי יְדִידִי הָרַבָּנִי הַמֻּפְלָא מוֹרֵנוּ הָרַב בָּרוּךְ שֶׁיִּחְיֶה, עִם שְׁלוֹם זוּגָתוֹ הִיא בִּתִּי הַצְּנוּעָה מָרַת חַנָּה צִירְל תִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ.
And also his son Nachman — may he live — sends greetings to all of them — and in particular to his mother — may she live — with love. And he is sitting and learning with Hashem's help. And presumably he will come with him in peace to his house. And he hopes to Hashem Yisborach to make a match for him soon. And to Hashem the salvation. ## Segment 3
זַייט וִויסִין אַז אֶתְמוֹל בִּין אִיךְ גִּיקוּמֶין לְפֹה מִקְּרֶעמִינְטְשַׁאג [דְעוּ, כִּי אֶתְמוֹל בָּאתִי לְפֹה מִקְּרֶעמִינְטְשַׁאג וְכוּ']. וּבְדַעְתִּי לְהַתְחִיל לְהָכִין דַּרְכִּי לִנְסֹעַ לְאוּמַאן אִם יִרְצֶה הַשֵּׁם, וּמִשָּׁם לְבֵיתִי אִם יִרְצֶה הַשֵּׁם. קֵיין נַיֶיעס הָאבּ אִיךְ אַייךְ נִיט צוּ שְׁרַייבְּן, גִּילוֹיבְּט הַשֵּׁם יִתְבָּרַךְ עֶר הָאט אַזוֹי וַוייט גִּיהָאלְפִין אוּן צוּ אִם אִיז דֶּער בִּטָּחוֹן אַז עֶר וֶועט וַוייטֶער הֶעלפִין אוּן הֶעלפִין אַלְסְדִינְג וָואס מֶע בַּדַארְף בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, כִּי אַךְ לֵאלֹהִים דּוֹמִי נַפְשִׁי וְכוּ'. לְמַעַן הַשֵּׁם יִתְבָּרַךְ לֶערִינְט אוּן דַּאוִוינְט. [חַדָשׁוֹת אֵין לִי לִכְתּוֹב לָכֶם תּוֹדָה לְהַשֵּׁם יִתְבָּרַךְ הוּא כָּל כַּךְ עָזַר, וּבוֹ אָנוּ בּוֹטְחִים שֶׁיַּעֲזֹר הָלְאָה וְלַעֲזֹר בְּכָל הַמִּצְטָרֵךְ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת וְכוּ' לְמַעַן הַשֵּׁם יִתְבָּרַךְ לִמְּדוּ וְהִתְפַּלְּלוּ] וְתִשְׁפְּכוּ נַפְשֵׁיכֶם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם כִּי אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ.
And how greatly he longed to extend the true word to all of them — for their souls are bound to his soul — and their love is a great love and an eternal love forever. But time does not suffice. And all his holy books are before them — would that they engage in them always — and walk in his holy ways at every time — according to the person and according to the place and according to the time. For Hashem Yisborach constricts Himself from infinite to finite — and arranges for every person a thought — a word — and a deed — according to that person — and hints to him hints to draw close to Him — from every place where he is — on that day. Fortunate is one who pays attention to this every day. ## Segment 4
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה לִישׁוּעָה.
And in any case he will merit to fulfil the mitzvah of tzitzis and tefillin and Shema and prayer and Torah and commerce in faith properly — through which all the holy rectifications explained there come about of themselves — as written in the Torah "Hashem Elohai gadalta me'od." And we must say thousands of times ashreinu ashreinu — on every Torah and every teaching — that we merited to receive from him. For were it not for his Torah our delight — we could not have sustained ourselves in these latter days — in these difficult times — in which waters have come to the soul — for every single person — in body and soul and money and livelihood. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov ## Segment 6
גַּם בְּנִי נַחְמָן שֶׁיִּחְיֶה גְּרִיסְט אַייךְ [דּוֹרֵשׁ בִּשְׁלוֹמְכֶם] וּבִפְרָט לְאִמּוֹ תִּחְיֶה לִיבְּלִיךְ [בְּאַהֲבָה], וְהוּא יוֹשֵׁב וְלוֹמֵד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וּמִן הַסְּתָם יָבוֹא עִמִּי לְשָׁלוֹם לְבֵיתוֹ. וַאֲנִי מְקַוֶּה לְהַשֵּׁם יִתְבָּרַךְ לְשַׁדֵּךְ אוֹתוֹ בְּקָרוֹב וְלַה' הַיְשׁוּעָה.
And praised be G-d — in His great chesed — He acted wondrously with them — to reveal such Torahs and such deep counsels — on every single matter — in the general and the particular — in very wondrous ways — in a way of complete wholeness and simplicity — equally applicable to every soul. And even so — all is drawn from the springs of salvation — from very deep waters of counsel — very very deep — such that even one who has come into deep waters and the current swept over him — can find Hashem also there — and draw close to Him from every place where he is — through crying and sighing and will and good longings — and to gladden his soul always in every good point. For Hashem's sake and for Hashem's sake — let not our words grow old in your eyes — G-d forbid. For they are renewed every day — in the aspect of "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." ## Segment 7
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ מִקָּטָן וְעַד גָּדוֹל כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה.
The words of the one who writes from the walls of his heart — for your good and your success in this world and the World to Come forever. ## Segment 8
מַה מְּאֹד נִכְסַפְתִּי לְהַרְחִיב הַדִּבּוּר שֶׁל אֱמֶת לְכֻלְּכֶם, כִּי נַפְשְׁכֶם קְשׁוּרָה בְּנַפְשִׁי וְאַהֲבָתֵנוּ הִיא אַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם לָנֶצַח. אַךְ אֵין הַזְּמַן מַסְפִּיק, וּכְבָר דִּבַּרְתִּי עִמָּכֶם הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְכָל סְפָרָיו הַקְּדוֹשִׁים לִפְנֵיכֶם, מִי יִתֵּן שֶׁתִּתְעַסְּקוּ בָּהֶם תָּמִיד וְלֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים בְּכָל עֵת כְּפִי הָאָדָם וּכְפִי הַמָּקוֹם וּכְפִי הַזְּמַן. כִּי הַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית וּמַזְמִין לְכָל אָדָם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה כְּפִי הָאָדָם וְכוּ' כַּנַּ"ל וּמְרַמֵּז לוֹ רְמָזִים לְהִתְקָרֵב אֵלָיו מִכָּל מָקוֹם שֶׁהוּא בְּאוֹתוֹ הַיּוֹם. אַשְׁרֵי הַמֵּשִׂים לֵב לָזֶה בְּכָל יוֹם. וְעַל כָּל פָּנִים יִזְכֶּה לְקַיֵּם מִצְוַת צִיצִית וּתְפִלִּין וּקְרִיאַת שְׁמַע וּתְפִלָּה וְתוֹרָה וּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה כָּרָאוּי, שֶׁבָּזֶה נַעֲשִׂין כָּל הַתִּקּוּנִים הַקְּדוֹשִׁים הַמְבֹאָרִין שָׁם מִמֵּילָא כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה "ה' אֱלֹהַי גָּדַלְתָּ מְאֹד וְכוּ'". וְאָנוּ צְרִיכִים לוֹמַר אֲלָפִים פְּעָמִים אַשְׁרֵינוּ אַשְׁרֵינוּ עַל כָּל תּוֹרָה וְתוֹרָה וְעַל כָּל חִדּוּשׁ וְחִדּוּשׁ שֶׁזָּכִינוּ לְקַבֵּל מִמֶּנּוּ אֲשֶׁר לוּלֵא תּוֹרָתוֹ שַׁעֲשׁוּעֵנוּ לֹא הָיִינוּ יְכוֹלִים לְהִתְקַיֵּם עַתָּה בְּאַחֲרִית הַיָּמִים הָאֵלֶּה בְּצוּק הָעִתִּים הָאֵלֶּה אֲשֶׁר בָּאוּ מַיִם עַד נָפֶשׁ לְכָל אֶחָד וְאֶחָד בְּגוּף וָנֶפֶשׁ וּמָמוֹן וּפַרְנָסָה.
Nussun — as above. ## Segment 9
וּתְהִלָּה לָאֵל בְּחַסְדּוֹ הַגָּדוֹל הִפְלִיא לַעֲשׂוֹת עִמָּנוּ לְגַלּוֹת תּוֹרוֹת כָּאֵלֶּה וְעֵצוֹת עֲמֻקּוֹת כָּאֵלֶּה עַל כָּל דָּבָר וְדָבָר בִּכְלָל וּבִפְרָט בִּדְרָכִים נִפְלָאִים מְאֹד בְּדֶרֶךְ תְּמִימוּת וּפְשִׁיטוּת גָּמוּר הַשָּׁוִין לְכָל נֶפֶשׁ, וְאַף עַל פִּי כֵן הַכֹּל נִמְשָׁךְ מִמַּעְיְנֵי הַיְשׁוּעָה מִמַּיִם עֲמֻקִּים עֵצָה וְכוּ' עֲמֻקִּים עֲמֻקִּים מְאֹד מְאֹד, אֲשֶׁר אֲפִלּוּ מִי שֶׁבָּא בְּמַעֲמַקֵּי מַיִם וְשִׁבֹּלֶת שְׁטָפַתְהוּ יָכוֹל לִמְצֹא גַּם שָׁם אֶת הַשֵּׁם יִתְבָּרַךְ וּלְהִתְקָרֵב אֵלָיו מִכָּל מָקוֹם שֶׁהוּא עַל יְדֵי צְעָקָה וַאֲנָחָה וְרָצוֹן וְכִסּוּפִין טוֹבִים וּלְשַׂמֵּחַ אֶת נַפְשׁוֹ תָּמִיד בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה וְכוּ'. לְמַעַן הַשֵּׁם וּלְמַעַן הַשֵּׁם לְבַל יַזְקִינוּ בְּעֵינֵיכֶם חַס וְשָׁלוֹם חַס וְשָׁלוֹם דְּבָרֵינוּ. כִּי הֵם מִתְחַדְּשִׁים בְּכָל יוֹם בִּבְחִינַת חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ.
And great peace to all our anshei sh'lomaynu — from small to great — all shall stand upon the blessing. ## Segment 10
דִּבְרֵי הַכּוֹתֵב מִקִּירוֹת הַלֵּב לְטוֹבַתְכֶם וּלְהַצְלָחַתְכֶם בָּזֶה וּבַבָּא לָנֶצַח.
Overview: Wednesday, Parshas Va'eira — Tshehrin — 5603. To his wife Dushil and son Dovid Tzvi and son-in-law Boruch and daughter Chana Tzirel. Written in Yiddish. Know that yesterday he arrived here from Krumintchag. He intends — if Hashem wills — to travel to Uman and from there home. He has no news to write. Praised be Hashem Who helped so greatly — and in Him they trust that He will continue to help — materially and spiritually — for "ach leilohim dumi nafshi." For Hashem's sake — learn and pray — and pour out your souls before Hashem every day — for we have no one to lean on except our Father in Heaven. And also his son Nachman sends greetings — in particular to his mother with love — and he is sitting and learning — and presumably will come with him in peace. He hopes to Hashem to make a match for him soon. And how greatly he longed to extend the true word to all of them — for their souls are bound to his soul — and their love is a great love and an eternal love forever. But time does not suffice. All his holy books are before them — would that they engage in them always — and walk in his holy ways — according to the person and place and time. For Hashem Yisborach constricts Himself from infinite to finite — and arranges for every person a thought a word and a deed — and hints to him hints to draw close to Him — from every place where he is. Fortunate is one who pays attention to this every day. And we must say thousands of times ashreinu ashreinu — on every Torah and every teaching — that we merited to receive from him. Were it not for his Torah our delight — we could not have sustained ourselves in these latter days — in which waters have come to the soul. And praised be G-d — in His great chesed — He revealed such Torahs and such deep counsels — equally applicable to every soul — drawn from the springs of salvation — very very deep — such that even one who has come into deep waters can find Hashem also there — and draw close to Him from every place — through crying and sighing and will and good longings — and to gladden his soul always in every good point. Let not our words grow old in your eyes — for they are renewed every day — "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." Know that today he arrived from the holy congregation of Medvedivka. He intends — if Hashem wills — to travel after the holy Shabbas to the holy congregation of Tirahowitz — for Shabbas Shirah coming upon them for good — and from there to Uman — and from there to his home — if Hashem wills. He received their letter from Sunday Parshas Va'eira — and it was a very great comfort. May Hashem Yisborach help further — them and all of Israel — to go out from all the troubles — and may there no longer be heard such bitter cries — wherever one travels and wherever one goes. "Hoshi'einu Elohim ki va'u mayim ad nafesh" — "save us O G-d for waters have come to the soul." Only we have nothing with which to give ourselves life — except with this — that we know from such a true Rebbe. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תי URL: https://ajew.org/reader-plain/alim-litrufa/2/409/ # תי
תי
Source: https://ajew.org/reader/alim-litrufa/2/409 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' פָּרָשַׁת בֹּא תר"ג.
Know that today he arrived from the holy congregation of Medvedivka. He intends — if Hashem wills — to travel after the holy Shabbas to the holy congregation of Tirahowitz — for Shabbas Shirah coming upon them for good — and from there to Uman — and from there to his home — if Hashem wills. He received their letter from Sunday Parshas Va'eira — and it was a very great comfort. ## Segment 2
שָׁלוֹם לְזוּגָתִי הַצְּנוּעָה מָרַת דּוּשִׁיל תִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצַי שֶׁיִּחְיוּ. וְלִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה עִם שְׁלוֹם בֵּיתוֹ שֶׁיִּחְיוּ וְלִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה וְלַחֲתָנִי יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב בָּרוּךְ שֶׁיִּחְיֶה.
May Hashem Yisborach help further — them and all of Israel — to go out from all the troubles — and may there no longer be heard such bitter cries — wherever one travels and wherever one goes. "Hoshi'einu Elohim ki va'u mayim ad nafesh" — "save us O G-d for waters have come to the soul." Only we have nothing with which to give ourselves life — except with this — that we know from such a true Rebbe. ## Segment 3
זַייט וִויסְין אַז הַיינְט בִּין אִיךְ גִּיקוּמֶין מִקְּהִלָּה קְדוֹשָׁה מֶעדְוֶועדִיבְקֶא. אִיךְ הָאבּ בְּדֵעָה אִם יִרְצֶה הַשֵּׁם אַחַר שַׁבַּת קֹדֶשׁ פָאהרִין לִקְהִלַּת קֹדֶשׁ טִירָהאוִויצֶע עַל שַׁבַּת שִׁירָה הַבָּא עָלֵינוּ לְטוֹבָה וּמִשָּׁם לְאוּמַאן וּמִשָּׁם לְבֵיתִי אִם יִרְצֶה הַשֵּׁם, אַיֶיער בְּרִיף מִיּוֹם א' וָאֵרָא הָאבּ אִיךְ מְקַבֵּל גִּיוֶוען הָאבּ אִיךְ גְּרוֹיס נַחַת גִּיהַאט. הַשֵּׁם יִתְבָּרַךְ זָאל הֶעלפִין וַוייטֶער, אוּנְז אוּן אַלֶי יוּדִין אַרוֹיס פוּן כָּל הַצָּרוֹת מֶע זָאל שׁוֹין נִיט הֶערִין אַזוֹנֶי בִּיטֶערֶע גִּישְׁירֵיעֶיין, וּוּהִין מֶע פָארְט וִוי מֶע גֵּייט. הוֹשִׁיעֵנוּ אֱלֹהִים כִּי בָּאוּ מַיִם עַד נָפֶשׁ, נָאר מִיר הָאבִּין זִיךְ מֶעהר נִיט מְחַיֶּה צוּ זַיין, נָאר מִיט דֶּעם, וָואס מִיר וֵויסִין פוּן אַזוֹי אַ אֶמֶתִין רֶבִּין.
His merit shall protect us — and on his power we lean — for we shall never be shamed. ## Segment 4
[דְעוּ, כִּי הַיּוֹם בָּאתִי מִמֶּעדְוֶועדִיבְקֶא. בְּדַעְתִּי אִם יִרְצֶה ה' לִנְסֹעַ אַחַר שַׁבַּת קֹדֶשׁ לִטְרָהאוִויצֶע עַל שַׁבָּת שִׁירָה הַבָּא עָלֵינוּ לְטוֹבָה וּמִשָּׁם לְאוּמַאן וּמִשָּׁם לְבֵיתִי אִם יִרְצֶה ה', מִכְתַּבְכֶם מִיּוֹם א' וָאֵרָא קִבַּלְתִּי וְהָיָה לִי לְנַחַת גָּדוֹל. ה' יִתְבָּרַךְ יַעֲזֹר הָלְאָה, לָנוּ וּלְכָל יִשְׂרָאֵל לָצֵאת מִכָּל הַצָּרוֹת, וְשֶׁלֹּא יִשָׁמַע יוֹתֵר כָּאֵלֶּה צַעֲקוֹת מָרוֹת, אֵיפֹה שֶׁנּוֹסְעִים וְאֵיפֹה שֶׁהוֹלְכִים, הוֹשִׁיעֵנוּ אֱלֹהִים כִּי בָּאוּ מַיִם עַד נָפֶשׁ, וְאֵין לָנוּ בַּמֶּה לְהַחֲיּוֹת אֶת עַצְמֵנוּ רַק עִם זֶה שֶׁאָנוּ יוֹדְעִים מֵרַבִּי אֶמֶת כָּזֶה].
Nussun of Breslov. ## Segment 5
זְכוּתוֹ יָגֵן עָלֵינוּ, וְעַל כֹּחוֹ נִשְׁעַנְנוּ, כִּי לְעוֹלָם לֹא נֵבוֹשׁ.
Overview: Wednesday, Parshas Bo — 5603. To his wife Dushil and to all his children. Written in Yiddish. Know that today he arrived from the holy congregation of Medvedivka. He intends — if Hashem wills — to travel after the holy Shabbas to Tirahowitz for Shabbas Shirah — and from there to Uman — and from there to his home. He received their letter from Sunday Parshas Va'eira — and it was a very great comfort. May Hashem help further — them and all of Israel — to go out from all the troubles — and may there no longer be heard such bitter cries — wherever one travels and wherever one goes. "Hoshi'einu Elohim ki va'u mayim ad nafesh." Only we have nothing with which to give ourselves life — except with this — that we know from such a true Rebbe. His merit shall protect us — and on his power we lean — for we shall never be shamed. # מא URL: https://ajew.org/reader-plain/alim-litrufa/2/41/ # מא
מא
Source: https://ajew.org/reader/alim-litrufa/2/41 ## Segment 1
יוֹם ב' יִתְרוֹ [י"ז שבט] תקצ"א.
My beloved son. [Yitzchok] ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי וְכוּ'.
The time of the Shacharis prayer has arrived — but from my love for you I am writing to you now: that I received your letter — and I have great anguish from your anguish and the black melancholy which you write me every time. And have I not already written you very much, very much — enough to console and gladden yourself at every time in all that passes over you? And was it for nothing that I spoke with you thousands of times — that every person is full of suffering — as it is written: man is born to toil [Iyov 5:7] and so forth — and there is no consolation and joy and vitality except in every single good point that we merit to seize each day — for we put on tallis and t'fillin and learn a little or much, and we pray, and we perform many mitzvos and so forth — and in particular that we know of such a light and so forth. ## Segment 3
דַּע בְּנִי כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד, וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה כְּלָל אֲפִלּוּ מַה שֶׁמִּתְנוֹצֵץ בְּלִבִּי. וְקִוִּינוּ לְהַשֵּׁם יִתְבָּרַךְ שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה כָּל מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד וְאֶחָד, רַק חֲזַק וֶאֱמַץ וּזְכֹר הֵיטֵב הֵיטֵב מַה שֶּׁאָמַר רַבֵּנוּ זַ"ל (לִקּוּטֵי תִנְיָנָא מח) שֶׁצְּרִיכִין לִהְיוֹת עַקְשָׁן גָּדוֹל בַּעֲבוֹדַת ה'. זְכֹר זֹאת הֵיטֵב עַתָּה בְּכָל יוֹם, וּבִפְרָט בַּזְּמַנִּים הַבָּאִים לְשָׁלוֹם, כִּי יִצְטָרֵךְ לְךָ מְאֹד מְאֹד, כִּי עֲדַיִן אֵין אַתָּה יוֹדֵעַ מַה שֶּׁיָּכוֹל לַעֲבֹר עַל הָאָדָם. וַאֲפִלּוּ אַתֶּם צְרִיכִים לִהְיוֹת עַקְשָׁנִים גְּדוֹלִים בִּמְעַט מְעַט עֲבוֹדַתְכֶם, וְגַם בְּהָרָצוֹן וְהַהִשְׁתּוֹקְקוּת וְהַכִּסּוּפִין צְרִיכִין לִהְיוֹת עַקְשָׁן גָּדוֹל, לַחְפֹּץ וּלְהִשְׁתּוֹקֵק בְּרָצוֹן חָזָק תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, כַּמְבֹאָר אֶצְלִי בַּאֲרִיכוּת. וְיַעֲבֹר עָלַי מָה אֲנִי חָפֵץ אַף עַל פִּי כֵן הָאֱמֶת לַאֲמִתּוֹ שֶׁהוּא הַשֵּׁם יִתְבָּרַךְ וְתוֹרָתוֹ שֶׁהוּא עֶצֶם הָאֱמֶת. וְזֶהוּ "מַה תָּעִירוּ וּמַה תְּעֹרְרוּ אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ", כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה. יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ כִּי מֵהַסְּתָם תִּהְיֶה בְּקָרוֹב פֹּה בְּחַיִּים וְשָׁלוֹם.
Please, my beloved son — remember, do not forget all of this — remember and remember at every time all the great and awesome acts of lovingkindness which Hashem Yisborach did with us — that He drew us near to such a light, whose name is proclaimed over us — thanks be to G-d. And accustom yourself greatly to walk in the path I have already spoken with you — to be at every time grateful for the past and crying out for the future to come — and pour out your speech before Hashem Yisborach every single day — a fixed practice, not to be transgressed. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹת בְּטוּבְךָ הָאֲמִתִּי לָנֶצַח.
For the sake of Hashem — for the sake of Hashem — snatch and eat, snatch and eat [חֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל — a Talmudic expression of urgency (cf. Eruvin 54a): snatch what you can while you can, as one who knows the opportunity is fleeting. Reb Nussun applies it to Torah, prayer, and good deeds: grab every moment of service before it passes] — Torah and prayer, and hisbodidus [personal outpouring to Hashem] and good deeds. And pay no heed at all, at all, to anything that passes over you. And in this the quality of forgetting is very good [מִדַּת הַשִּׁכְחָה — the midah of forgetting: not a failure but a faculty. Reb Nussun speaks of forgetting as a positive spiritual tool to be cultivated, not resisted] — to forget from one's mind entirely, at every time, all that has passed until now. And what will be — you do not know at all. And in particular at the time of prayer let yourself be in your own eyes as entirely new — as if you have only this single hour and no other — and do not look at the past or the future at all — not even in matters that touch upon the soul — and all the more so, and ever more so, in matters of the body and money. And if you accustom yourself to this — then it will be good for you — and you will be able to pray through this and to seize much good every day. For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth. The words of your father. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תיא URL: https://ajew.org/reader-plain/alim-litrufa/2/410/ # תיא
תיא
Source: https://ajew.org/reader/alim-litrufa/2/410 ## Segment 1
תיא
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' יִתְרוֹ תר"ג אוּמַאן.
Overview: Wednesday, Parshas Bo — 5603. To his wife Dushil and to all his children. Written in Yiddish. Know that today he arrived from the holy congregation of Medvedivka. He intends — if Hashem wills — to travel after the holy Shabbas to Tirahowitz for Shabbas Shirah — and from there to Uman — and from there to his home. He received their letter from Sunday Parshas Va'eira — and it was a very great comfort. May Hashem help further — them and all of Israel — to go out from all the troubles — and may there no longer be heard such bitter cries — wherever one travels and wherever one goes. "Hoshi'einu Elohim ki va'u mayim ad nafesh." Only we have nothing with which to give ourselves life — except with this — that we know from such a true Rebbe. His merit shall protect us — and on his power we lean — for we shall never be shamed. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
Today he arrived in peace here to the congregation of Uman — some three hours before the light of day — and found what his soul loved — his good letter — and it was a comfort. And the great tribulation that met him on this road — it is impossible to explain in writing — for the ruination of the road in these times is unheard of. May his mouth be filled with the praises of Hashem Who brought him until here. And now it was fulfilled — materially and spiritually — "vaya'aleini mi'bor sha'on mi'tit ha'yaven — vayakem al sela raglai" — "and He raised me from the pit of tumult — from the miry clay — and placed my feet on a rock." Mah ashiv laHashem. ## Segment 4
הַיּוֹם בָּאתִי בְּשָׁלוֹם לְפֹה קְהִלַּת אוּמַאן כְּמוֹ שָׁלֹשׁ שָׁעוֹת קֹדֶם אוֹר הַיּוֹם וּמָצָאתִי אֶת שֶׁאָהֲבָה נַפְשִׁי הוּא מִכְתָּבְךָ הַטּוֹב וְהָיָה לִי לְנַחַת. וְגֹדֶל הַתְּלָאָה אֲשֶׁר מְצָאַתְנִי בַּדֶּרֶךְ הַזֶּה אִי אֶפְשָׁר לְבָאֵר בִּכְתָב, כִּי קִלְקוּל הַדֶּרֶךְ שֶׁבָּעִתִּים הַלָּלוּ אֵינוֹ שָׁכִיחַ. יִמָּלֵא פִי תְּהִלּוֹת ה' אֲשֶׁר הֱבִיאַנִי עַד הֲלֹם, וְעַתָּה נִתְקַיֵּם בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת "וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן וַיָּקֶם עַל סֶלַע רַגְלַי" וְכוּ'. מָה אָשִׁיב לַה', כָּעֵת הַפָּאסְט נְחוּצָה מְאֹד, וְדַעְתִּי אֵינָה צְלוּלָה כְּלָל, כִּי הָיִיתִי נָע וָנָד בְּטִלְטוּל עָצוּם שְׁנֵי לֵילוֹת וְהַיּוֹם שֶׁבֵּינְתַיִם בִּנְסִיעָתִי מִטִּירָהאוִויצֶע לְפֹה מֵעֹצֶם קִלְקוּל הַדֶּרֶךְ. וּמַמָּשׁ בְּנֵס בָּאתִי לְפֹה. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁיַּגִּיעַ אֵלַי עוֹד מִכְתָּבוֹ, אָשִׁיב לוֹ כָּרָאוּי. לְעֵת עַתָּה בְּדַעְתִּי לְהִתְעַכֵּב פֹּה עַד עֶרֶב רֹאשׁ חֹדֶשׁ אֲדָר א' הַבָּא עָלֵינוּ לְטוֹבָה. נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
Just now the postal is very urgent — and his mind is not clear at all — for he was tossed and wandering in tremendous upheaval two nights and the day between — on his journey from Tirahowitz here — because of the great ruination of the road. And literally in a miraculous way he arrived here. And if Hashem wills — when another letter from him reaches him — he will reply as befitting. For now he intends to remain here until Erev Rosh Chodesh Adar Aleph coming upon them for good. May He restore my soul — and lead me in paths of righteousness for His name's sake. ## Segment 5
דִּבְרֵי אֲבִיכֶם הַמַּעְתִּיר בַּעַדְכֶם.
The words of your father — who intercedes for you. Nussun of Breslov. Overview: Tuesday, Parshas Yisro — Uman — 5603. To his beloved son. Today he arrived in peace here to Uman — some three hours before the light of day — and found his good letter — and it was a comfort. The great tribulation on this road — it is impossible to explain in writing — for the ruination of the road in these times is unheard of. May his mouth be filled with the praises of Hashem Who brought him until here. And now it was fulfilled — materially and spiritually — "vaya'aleini mi'bor sha'on mi'tit ha'yaven — vayakem al sela raglai." Mah ashiv laHashem. Just now the postal is very urgent — and his mind is not clear at all — for he was tossed and wandering in tremendous upheaval two nights and the day between — from Tirahowitz here — because of the great ruination of the road. Literally in a miraculous way he arrived here. For now he intends to remain here until Erev Rosh Chodesh Adar Aleph. May He restore my soul and lead me in paths of righteousness for His name's sake. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תיב URL: https://ajew.org/reader-plain/alim-litrufa/2/411/ # תיב
תיב
Source: https://ajew.org/reader/alim-litrufa/2/411 ## Segment 1
תיב
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' יִתְרוֹ תר"ג אוּמַאן.
Overview: Tuesday, Parshas Yisro — Uman — 5603. To his beloved son. Today he arrived in peace here to Uman — some three hours before the light of day — and found his good letter — and it was a comfort. The great tribulation on this road — it is impossible to explain in writing — for the ruination of the road in these times is unheard of. May his mouth be filled with the praises of Hashem Who brought him until here. And now it was fulfilled — materially and spiritually — "vaya'aleini mi'bor sha'on mi'tit ha'yaven — vayakem al sela raglai." Mah ashiv laHashem. Just now the postal is very urgent — and his mind is not clear at all — for he was tossed and wandering in tremendous upheaval two nights and the day between — from Tirahowitz here — because of the great ruination of the road. Literally in a miraculous way he arrived here. For now he intends to remain here until Erev Rosh Chodesh Adar Aleph. May He restore my soul and lead me in paths of righteousness for His name's sake. ## Segment 3
שָׁלוֹם לַאֲהוּבִי יְדִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ וְלִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבָּא נֵרוֹ יָאִיר. עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Today before the light of morning — he arrived here in peace — after great effort and tremendous upheaval — because of the great ruination of the road. Blessed be Hashem Who brought him until here. And already today — in His chesed — he was at the holy tziyun — and recalled all of them there for good. May the Master of Mercy have compassion upon him and upon all of them — and save him in all that they need to be saved — materially and spiritually. ## Segment 4
הַיּוֹם קֹדֶם אוֹר הַבֹּקֶר בָּאתִי לְפֹה בְּשָׁלוֹם אַחֲרֵי יְגִיעָה רַבָּה וְטִלְטוּל עָצוּם מְאֹד מִגֹּדֶל קִלְקוּל הַדֶּרֶךְ. בָּרוּךְ הַשֵּׁם אֲשֶׁר הֱבִיאַנִי עַד הֲלֹם. וּכְבָר הָיִיתִי הַיּוֹם בְּחַסְדּוֹ עַל צִיּוּן הַקָּדוֹשׁ, וְהִזְכַּרְתִּי אֶת כֻּלְּכֶם לְטוֹבָה. בַּעַל הָרַחֲמִים יָחוּס עָלַי וְעַל כֻּלְּכֶם, וְיוֹשִׁיעֵנִי בְּכָל מַה שֶּׁאָנוּ צְרִיכִים לְהִוָּשַׁע בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. וְהִנֵּה מָצָאתִי פֹּה אִגֶּרֶת מִבְּנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה שֶׁתְּהִלָּה לָאֵל הִגִּיעַ לוֹ אִגֶּרֶת מִיַּאס מִידִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר שֶׁכְּבָר הִתְחִיל בְּלִמּוּדוֹ הַטּוֹב, וְהוּא עוֹלֶה יָפֶה. וְהוּא צָרִיךְ מָעוֹת הַרְבֵּה, וּכְבָר שָׁלַח לוֹ בְּנִי שֶׁיִּחְיֶה פַּעַם שֵׁנִית כָּל הַמָּעוֹת שֶׁהָיוּ בְּיָדוֹ בְּצֵרוּף מַה שֶּׁקִּבֵּל סַךְ מֻעָט מִבְּרֶסְלֶב וְעַתָּה מֵאֲלֵיכֶם תָּבִינוּ לְהִזְדָּרֵז מִיָּד לִשְׁלֹחַ מָעוֹת עַל הָעֵסֶק כָּל מַה דְּאֶפְשָׁר. וְכָל הַמּוֹסִיף יוֹסִיפוּ לוֹ מִן הַשָּׁמַיִם עֹשֶׁר וְכָבוֹד וְחַיִּים וְשָׁלוֹם וְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח, וּבְדַעְתִּי לְהִתְעַכֵּב פֹּה עַד עֶרֶב רֹאשׁ חֹדֶשׁ אֲדָר א' הַבָּא עָלֵינוּ לְטוֹבָה, הַשֵּׁם יִתְבָּרַךְ יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
And behold — he found here a letter from his son Yitzchok — may he live — that praised be G-d — a letter arrived to him from Yass from their dear friend Rabbi Nachman — may his light shine — that he already began his good study — and it is progressing well. And he needs much money — and already his son — may he live — sent him a second time all the money that was in his hand — together with a small sum he received from Breslov. And now from yourselves you will understand to hurry immediately to send money for the work — as much as possible. And whoever adds — they will add to him from Heaven — wealth and honor and life and peace and all good — in this world and in the World to Come forever. And he intends to remain here until Erev Rosh Chodesh Adar Aleph coming upon them for good. May Hashem Yisborach lead him in paths of righteousness for His name's sake. ## Segment 5
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
The words of one who loves them in truth forever. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא. כְּבוֹד ר' נַפְתָּלִי נֵרוֹ יָאִיר עוֹסֵק בַּתּוֹרָה עֲדַיִן וְאֵין לוֹ פְּנַאי לִכְתֹּב בְּעַצְמוֹ וּפוֹרֵשׂ שְׁלוֹמוֹ בְּאַהֲבָה.
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love and precious affection. The honored Rabbi Naftali — may his light shine — is engaging in Torah still — and has no leisure to write himself — and extends his peace with love. Overview: Tuesday, Parshas Yisro — Uman — 5603. To Rabbi Avraham Ber and Rabbi Abba. Today before the light of morning he arrived here in peace — after great effort and tremendous upheaval — because of the great ruination of the road. Blessed be Hashem Who brought him until here. And already today — in His chesed — he was at the holy tziyun — and recalled all of them there for good. May the Master of Mercy have compassion — and save him in all that they need — materially and spiritually. And behold — he found here a letter from his son Yitzchok — that praised be G-d — a letter arrived from Yass from their dear friend Rabbi Nachman — that he already began his good study — and it is progressing well. And he needs much money — and already his son sent him a second time all the money in his hand together with a small sum from Breslov. And now from yourselves you will understand to hurry immediately to send money for the work — as much as possible. And whoever adds — they will add to him from Heaven — wealth and honor and life and peace and all good — in this world and in the World to Come forever. He intends to remain here until Erev Rosh Chodesh Adar Aleph. # תיג URL: https://ajew.org/reader-plain/alim-litrufa/2/412/ # תיג
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Source: https://ajew.org/reader/alim-litrufa/2/412 ## Segment 1
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And peace to all our anshei sh'lomaynu with great love and precious affection. The honored Rabbi Naftali — may his light shine — is engaging in Torah still — and has no leisure to write himself — and extends his peace with love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' מִשְׁפָּטִים תר"ג אוּמַאן.
Overview: Tuesday, Parshas Yisro — Uman — 5603. To Rabbi Avraham Ber and Rabbi Abba. Today before the light of morning he arrived here in peace — after great effort and tremendous upheaval — because of the great ruination of the road. Blessed be Hashem Who brought him until here. And already today — in His chesed — he was at the holy tziyun — and recalled all of them there for good. May the Master of Mercy have compassion — and save him in all that they need — materially and spiritually. And behold — he found here a letter from his son Yitzchok — that praised be G-d — a letter arrived from Yass from their dear friend Rabbi Nachman — that he already began his good study — and it is progressing well. And he needs much money — and already his son sent him a second time all the money in his hand together with a small sum from Breslov. And now from yourselves you will understand to hurry immediately to send money for the work — as much as possible. And whoever adds — they will add to him from Heaven — wealth and honor and life and peace and all good — in this world and in the World to Come forever. He intends to remain here until Erev Rosh Chodesh Adar Aleph. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
He already sent him a letter via the postal — immediately upon his arrival here on the past Tuesday. And just now there is nothing new to report under the sun. But above the sun — which is the holy Torah — there is always and always something new to make new — every single day. And even one who does not know and understand the new and awesome things made in the world every day and at every time — as written: He who makes newnesses — and in His goodness He renews every day always — such a person must believe in this — in the aspect of "chadashim la'b'karim — rabbah emunasecha" — as they have already spoken of this greatly. But they still need to speak of this — that also these words should not grow old with them. ## Segment 4
כְּבָר שָׁלַחְתִּי לְךָ מִכְתָּב עַל יְדֵי הַפָּאסְט תֵּכֶף בְּבִיאָתִי לְפֹה בְּיוֹם ג' הֶעָבַר. וְכָעֵת אֵין לְחַדֵּשׁ דָּבָר תַּחַת הַשֶּׁמֶשׁ. אֲבָל לְמַעְלָה מֵהַשֶּׁמֶשׁ הִיא הַתּוֹרָה הַקְּדוֹשָׁה יֵשׁ וָיֵשׁ בְּכָל יוֹם וָיוֹם לְחַדֵּשׁ. וַאֲפִלּוּ מִי שֶׁאֵינוֹ יוֹדֵעַ וּמֵבִין הַחֲדָשׁוֹת וְהַנּוֹרָאוֹת הַנַּעֲשִׂים בָּעוֹלָם בְּכָל יוֹם וּבְכָל עֵת כְּמוֹ שֶׁכָּתוּב עֹשֶׂה חֲדָשׁוֹת וְכוּ' וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד וְכוּ' צָרִיךְ לְהַאֲמִין בָּזֶה, בִּבְחִינַת "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה. אֲבָל עֲדַיִן צְרִיכִין לְדַבֵּר בָּזֶה שֶׁגַּם דִּבּוּרִים אֵלֶּה לֹא יִתְיַשְּׁנוּ אֶצְלֵנוּ.
And know my son anew — that they merited to be of the seed of Israel. And in His wondrous chesed — their souls escaped like a bird from the snare of the fowler — from the concealment and the hiding of the point of truth — that illuminates now in all the worlds — and certainly in this world. And from the great darkness of deeds and the folly of the intellect — the light darkened and was very greatly hidden — so that many — not only do they not enjoy His great light — they also oppose and object to it greatly. And what shall we return to Hashem for all His favors to us — that we were saved from this. And he warns and urges his beloved son — as a father who desires his son — to remember this well — well — every single day — in all that passes over him — for it is not an empty thing from them — and it is impossible to explain what glimmers at every time regarding this. Blessed be Hashem Who helped them until here — in His mercies — to be called by his great name — so may He add His chesed — in this world and in the World to Come — to be included with him — and their souls will be included forever within the whole of the souls called by his name — of blessed memory. ## Segment 5
וְתֵדַע בְּנִי מֵחָדָשׁ, כִּי זָכִינוּ לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל. וּבְחַסְדּוֹ הַנִּפְלָא נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים מֵהַעְלָמַת וְהַסְתָּרַת נְקֻדַּת הָאֱמֶת הַמֵּאִיר עַתָּה בְּכָל הָעוֹלָמוֹת מִכָּל שֶׁכֵּן בָּעוֹלָם הַזֶּה. וּמֵעֹצֶם חֶשְׁכַת הַמַּעֲשִׂים וּכְסִילוּת הַשֵּׂכֶל נֶחֱשָׁךְ הָאוֹר וְנֶעְלָם מְאֹד עַד שֶׁרַבִּים לֹא דַּי שֶׁאֵינָם נֶהֱנִים לְאוֹרוֹ הַגָּדוֹל, אַף גַּם הֵם חוֹלְקִים וּמִתְנַגְּדִים עָלָיו מְאֹד. וּמַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ אֲשֶׁר נִצַּלְנוּ מִזֶּה. וַאֲנִי מַזְהִירְךָ וּמְזָרְזֶךָ בְּנִי חֲבִיבִי כְּאָב אֶת בֵּן יִרְצֶה שֶׁתִּזְכֹּר זֹאת בְּכָל יוֹם וָיוֹם הֵיטֵב הֵיטֵב בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ, כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם וְאִי אֶפְשָׁר לְבָאֵר מַה שֶּׁמִּתְנוֹצֵץ בְּכָל עֵת בָּזֶה. בָּרוּךְ ה' אֲשֶׁר עֲזָרָנוּ עַד הֵנָּה בְּרַחֲמָיו לִהְיוֹת נִקְרָא עַל שְׁמוֹ הַגָּדוֹל, כֵּן יוֹסִיף חַסְדּוֹ עִמָּנוּ בָּזֶה וּבַבָּא לִהְיוֹת נִכְלָל עִמּוֹ, וְנַפְשֵׁנוּ תִּהְיֶה נִכְלֶלֶת לָנֶצַח בְּתוֹךְ כְּלַל הַנְּפָשׁוֹת הַנִּקְרָאִים עַל שְׁמוֹ זַ"ל. וּתְהִלָּה לָאֵל בְּשַׁבָּת זֶה דִּבַּרְנוּ בָּזֶה הַרְבֵּה עַל מַאֲמַר רַבּוֹתֵינוּ זַ"ל לְעוֹלָם יַשְׁלִים אָדָם פַּרְשִׁיּוֹתָיו עִם הַצִּבּוּר וְכוּ'. וְלַה' הַתִּקְוָה שֶׁנִּזְכֶּה לָזֶה לֹא כְּמַעֲשֵׂינוּ כִּי אִם בְּחַסְדּוֹ הַנִּפְלָא עַד אֵין חֵקֶר. וּתְקַבֵּל מִכְתָּב לְרַבִּי נַחְמָן הָרָצוּף פֹּה, וְאַתָּה תּוֹסִיף עָלָיו כִּרְצוֹנְךָ. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. וּתְקַיֵּם מַה שֶּׁכָּתַב לְךָ יְדִידֵינוּ רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר לִבְלִי לְהִתְיָאֵשׁ מִן הַצְּעָקָה וְהַשִּׂמְחָה תָּמִיד. וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי בֵיתִי בִּבְרֶסְלֶב וְאֵין פְּנַאי לְיַחֵד לָהֶם הַדִּבּוּר.
And praised be G-d — this Shabbas — they spoke of this greatly — on the saying of our Sages: "Always let a person complete his portions together with the congregation." And to Hashem the hope — that they merit to this — not through their deeds — but through His wondrous chesed — beyond measure. And receive the letter to Rabbi Nachman that is attached here — and add to it as you wish. And because of the great urgency it is impossible to extend further. And fulfil what their dear friend Rabbi Ephraim — may his light shine — wrote to him — not to despair of the cry and the joy — always. And extend peace to all his household in Breslov — and there is no leisure to address each separately. And also his son Nachman — may he live — sends peace with love. ## Segment 6
גַּם בְּנִי נַחְמָן שֶׁיִּחְיֶה פּוֹרֵשׂ שָׁלוֹם בְּאַהֲבָה.
The words of your father — who intercedes for you. ## Segment 7
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
Nussun of Breslov. Overview: Sunday, Parshas Mishpatim — Uman — 5603. To his beloved son. He already sent him a letter via the postal immediately upon his arrival on the past Tuesday. Just now there is nothing new under the sun. But above the sun — which is the holy Torah — there is always something new to make new — every single day. And even one who does not know the new and awesome things made in the world every day — must believe in this — in the aspect of "chadashim la'b'karim — rabbah emunasecha." But they still need to speak of this — that also these words should not grow old with them. And know my son anew — that they merited to be of the seed of Israel. And in His wondrous chesed — their souls escaped like a bird from the snare — from the concealment and the hiding of the point of truth — that illuminates now in all the worlds. From the great darkness of deeds and the folly of the intellect — the light darkened and was very greatly hidden — so that many not only don't enjoy His great light — they also oppose and object to it greatly. And what shall we return to Hashem for all His favors — that we were saved from this. He warns and urges his beloved son — as a father who desires his son — to remember this well every single day. Blessed be Hashem Who helped them — to be called by his great name — so may He add His chesed — and their souls will be included forever within the whole of the souls called by his name. And praised be G-d — this Shabbas they spoke greatly — on the saying of our Sages: "Always let a person complete his portions together with the congregation." And fulfil what their dear friend Rabbi Ephraim wrote — not to despair of the cry and the joy always. He received his letters — in particular the letter with the two sample leaves. How great are the chasadim of Hashem — "illu finu malei shirah" — just now there is no leisure to extend on this. And regarding you — he has already written much — and just now there is no word in his tongue to speak of this — for his sons — may they live — and the anshei sh'lomaynu are urgently needed to return to their homes. And in particular — because he hopes to Hashem that soon they will gather together and speak face to face — whatever Hashem will place in his mouth. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תיד URL: https://ajew.org/reader-plain/alim-litrufa/2/413/ # תיד
תיד
Source: https://ajew.org/reader/alim-litrufa/2/413 ## Segment 1
תיד
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' תְּרוּמָה תר"ג אוּמַאן.
Overview: Sunday, Parshas Mishpatim — Uman — 5603. To his beloved son. He already sent him a letter via the postal immediately upon his arrival on the past Tuesday. Just now there is nothing new under the sun. But above the sun — which is the holy Torah — there is always something new to make new — every single day. And even one who does not know the new and awesome things made in the world every day — must believe in this — in the aspect of "chadashim la'b'karim — rabbah emunasecha." But they still need to speak of this — that also these words should not grow old with them. And know my son anew — that they merited to be of the seed of Israel. And in His wondrous chesed — their souls escaped like a bird from the snare — from the concealment and the hiding of the point of truth — that illuminates now in all the worlds. From the great darkness of deeds and the folly of the intellect — the light darkened and was very greatly hidden — so that many not only don't enjoy His great light — they also oppose and object to it greatly. And what shall we return to Hashem for all His favors — that we were saved from this. He warns and urges his beloved son — as a father who desires his son — to remember this well every single day. Blessed be Hashem Who helped them — to be called by his great name — so may He add His chesed — and their souls will be included forever within the whole of the souls called by his name. And praised be G-d — this Shabbas they spoke greatly — on the saying of our Sages: "Always let a person complete his portions together with the congregation." And fulfil what their dear friend Rabbi Ephraim wrote — not to despair of the cry and the joy always. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letters — in particular the letter with the two sample leaves. How great are the chasadim of Hashem — "illu finu malei shirah" — just now there is no leisure to extend on this. And regarding you — he has already written much — and just now there is no word in his tongue to speak of this — for his sons — may they live — and the anshei sh'lomaynu are urgently needed to return to their homes. And in particular — because he hopes to Hashem that soon they will gather together and speak face to face — whatever Hashem will place in his mouth. ## Segment 4
מִכְתָּבֶיךָ קִבַּלְתִּי בִּפְרָט הָאִגֶּרֶת עִם הַשְּׁנֵי עָלִין לְדֻגְמָא. מַה גָּדְלוּ חַסְדֵי ה', אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ', כָּעֵת אֵין פְּנַאי לְהַאֲרִיךְ בָּזֶה. וְעַל אוֹדוֹתֶיךָ כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, וְכָעֵת אֵין בִּלְשׁוֹנִי מִלָּה לְדַבֵּר בָּזֶה כִּי בָּנַי שֶׁיִּחְיוּ וְאַנְשֵׁי שְׁלוֹמֵנוּ נְחוּצִים לָשׁוּב לְבֵיתָם, וּבִפְרָט כִּי קִוִּינוּ לַה' שֶׁבְּקָרוֹב נִתְוַעֵד יַחַד וּנְדַבֵּר פָּנִים אֶל פָּנִים אֶת אֲשֶׁר יִשְׁלַח ה' בְּפִינוּ. וְתֵדַע מֵחָדָשׁ כִּי גָּדוֹל ה' וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר, וְאֵין יוֹדְעִין כְּלָל וַהֲלֹא עַתָּה אָנוּ רוֹאִין נִפְלָאוֹת חֲדָשׁוֹת בְּעִנְיַן הָעֵסֶק שֶׁלָּנוּ, וּבָזֶה לְבַד רָאוּי לְהָבִין כַּמָּה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו עַד אֵין חֵקֶר. וְאִם אַף עַל פִּי כֵן עֲדַיִן מִתְגַּבֵּר מַה שֶּׁמִּתְגַּבֵּר עַל כָּל אֶחָד עַד הַנֶּפֶשׁ וְכוּ' בָּזֶה רוֹאִין בְּיוֹתֵר וְיוֹתֵר גְּדֻלָּתוֹ שֶׁל יוֹצֵר בְּרֵאשִׁית שֶׁנָּתַן כֹּחַ כָּזֶה לְהַבְּחִירָה וְכוּ'. אַךְ כְּבָר יָדַעְנוּ כִּי מִדָּה טוֹבָה מְרֻבָּה. וְאַתָּה מָרוֹם לְעוֹלָם ה'. וְחַסְדּוֹ גָּדוֹל עָלֵינוּ וְכוּ'.
And know anew — that great is Hashem and very much to be praised — and His greatness has no end — and no one knows at all. And behold — now we see new wonders in the matter of our work — and from this alone it is fitting to understand how great are the chasadim of Hashem and His wonders — beyond measure. And even though even so — whatever prevails still prevails over each person to the very soul — in this one sees even more and more the greatness of the Creator of Bereishis — Who gave such power to free choice. But we already know that the measure of good is greater. And "atah marom l'olam Hashem." And His chesed is great upon us. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
The words of your father — who intercedes for you. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. Overview: Monday, Parshas Terumah — Uman — 5603. To Yitzchok and all his household. He received his letters — in particular the letter with the two sample leaves. How great are the chasadim of Hashem — "illu finu malei shirah" — just now there is no leisure to extend on this. And regarding you — he has already written much — and just now there is no word in his tongue to speak of this — for his sons and the anshei sh'lomaynu are urgently needed to return to their homes — and in particular because he hopes to Hashem that soon they will gather together and speak face to face whatever Hashem will place in his mouth. And know anew — that great is Hashem and very much to be praised — and His greatness has no end — and no one knows at all. And behold — now we see new wonders in the matter of our work — and from this alone it is fitting to understand how great are the chasadim of Hashem and His wonders — beyond measure. And even so — whatever prevails still prevails over each person to the very soul — in this one sees even more and more the greatness of the Creator of Bereishis — Who gave such power to free choice. But we already know that the measure of good is greater. And "atah marom l'olam Hashem." And His chesed is great upon us. # תטו URL: https://ajew.org/reader-plain/alim-litrufa/2/414/ # תטו
תטו
Source: https://ajew.org/reader/alim-litrufa/2/414 ## Segment 1
תטו
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ג' רֹאשׁ חֹדֶשׁ אֲדָר א' תר"ג אוּמַאן.
Overview: Monday, Parshas Terumah — Uman — 5603. To Yitzchok and all his household. He received his letters — in particular the letter with the two sample leaves. How great are the chasadim of Hashem — "illu finu malei shirah" — just now there is no leisure to extend on this. And regarding you — he has already written much — and just now there is no word in his tongue to speak of this — for his sons and the anshei sh'lomaynu are urgently needed to return to their homes — and in particular because he hopes to Hashem that soon they will gather together and speak face to face whatever Hashem will place in his mouth. And know anew — that great is Hashem and very much to be praised — and His greatness has no end — and no one knows at all. And behold — now we see new wonders in the matter of our work — and from this alone it is fitting to understand how great are the chasadim of Hashem and His wonders — beyond measure. And even so — whatever prevails still prevails over each person to the very soul — in this one sees even more and more the greatness of the Creator of Bereishis — Who gave such power to free choice. But we already know that the measure of good is greater. And "atah marom l'olam Hashem." And His chesed is great upon us. ## Segment 3
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ אֲהוּבִי יְדִידִי הָרַבָּנִי הַנָּגִיד הַוָּתִיק פְּרִי צַדִּיק וְכוּ'. מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו הַיְקָרִים שֶׁיִּחְיוּ. וְלִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי נֵרוֹ יָאִיר. עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Come — see the works of Hashem — "puk chazei g'vurta d'Maraich" — look and see the power of your Master. For behold — to the sight of your eyes — attached here — one sample leaf from our work — which Rabbi Nachman sent to them from his place — via the congregation of Brod. Let their eyes see and let their heart rejoice. And praised be G-d — the craft is progressing beautifully and splendidly — in order and proper. May his mouth be filled with the praise of Hashem Who helped him until here. So may He grant them to complete — and to return and to begin other books and to complete them — and may they always have a portion in the merit of the many — forever. ## Segment 4
לְכוּ חֲזוּ מִפְעֲלוֹת ה' פּוּק חָזֵי גְּבוּרְתָּא דְּמָרָךְ. הֲלֹא לְמַרְאֵה עֵינֵיכֶם יָבוֹא רָצוּף פֹּה עָלֶה אֶחָד לְדֻגְמָא מֵעִסְקֵנוּ אֲשֶׁר שָׁלַח לָנוּ רַבִּי נַחְמָן מִמְּקוֹמוֹ דֶּרֶךְ קְהִלַּת בְּרָאד. יִרְאוּ עֵינֵיהֶם וְיִשְׂמְּחוּ לְבָבָם. וּתְהִלָּה לָאֵל הָאָמָּנוּת עוֹלֶה יָפֶה וּמְהֻדָּר וּמְסֻדָּר וּמְתֻקָּן כָּרָאוּי. יִמָּלֵא פִי תְּהִלַּת ה' אֲשֶׁר עַד כֹּה עֲזָרָנוּ. כֵּן יְזַכֵּנוּ לִגְמֹר וְלַחֲזֹר וּלְהַתְחִיל סְפָרִים אֲחֵרִים וּלְסַיְּמָם וְיִהְיֶה לָנוּ תָּמִיד חֵלֶק בִּזְכוּת הָרַבִּים לָנֶצַח.
And behold — he received a letter from Rabbi Nachman above — and he cried out urgently to send him money immediately — for if he receives money properly — he will be able to complete with great alacrity. Therefore his brothers and companions — he came to inform you all of this — and to awaken your ears and your hearts — that you see to strive — each with all your strength — to send him money immediately and without delay. And in particular from those people who promised to send — as he listed for you in the previous letter and when he was with you. And for Hashem's sake — hurry greatly and do not delay at all. For the craftsmen are pressuring saying: finish your work. ## Segment 5
וְהִנֵּה קִבַּלְתִּי מִכְתָּב מֵרַבִּי נַחְמָן הַנַּ"ל, וְצָוַח כִּכְרוּכְיָא לִשְׁלֹחַ לוֹ מָעוֹת תֵּכֶף, כִּי אִם יְקַבֵּל מָעוֹת כָּרָאוּי יוּכַל לִגְמֹר בִּזְרִיזוּת גָּדוֹל. עַל כֵּן אַחַי וְרֵעַי בָּאתִי לְהוֹדִיעֲכֶם כָּל זֹאת וּלְעוֹרֵר אָזְנֵיכֶם וּלְבַבְכֶם שֶׁתִּרְאוּ לְהִשְׁתַּדֵּל כָּל אֶחָד בְּכָל כֹּחֲכֶם לִשְׁלֹחַ לִי מָעוֹת תֵּכֶף וּמִיָּד. וּבִפְרָט מֵהָאֲנָשִׁים שֶׁהִבְטִיחוּ לִשְׁלֹחַ כַּאֲשֶׁר רָשַׁמְתִּי לָכֶם בָּאִגֶּרֶת הַקָּדוּם וּבִהְיוֹתִי אֶצְלְכֶם; וּלְמַעַן ה' יִתְבָּרַךְ לְזָרֵז מְאֹד וְאַל יִתְמַהְמְהוּ כְּלָל. כִּי הָאֻמָּנִים אָצִים לֵאמֹר כַּלּוּ מַעֲשֵׂיכֶם. וְהִנֵּה בְּדַעְתִּי לִנְסֹעַ בְּאוֹר הַיּוֹם לְבֵיתִי וּלְהִתְעַכֵּב בִּקְהִלָּה קְדוֹשָׁה טֶעפְּלִיק עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וְקִוִּיתִי שֶׁקֹּדֶם שֶׁאָבוֹא לְבֵיתִי אֲקַבֵּל מָעוֹת מֵאִתָּם, עַל כָּל פָּנִים לֹא יִתְמַהְמְהוּ הַרְבֵּה חַס וְשָׁלוֹם. וּלְגוֹדֶל הַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, וּמֻבְטְחַנִי שֶׁיִּזְדָּרְזוּ בִּשְׁבִיל עִסְקֵנוּ בְּכָל כֹּחָם בְּאֹפֶן שֶׁנּוּכַל לְגָמְרוֹ כָּרָאוּי, כִּי עֲדַיִן חָסֵר לִי הַרְבֵּה מָעוֹת כְּפִי מַה שֶּׁכָּתַב לִי רַבִּי נַחְמָן נֵרוֹ יָאִיר. חִזְקוּ וְנִתְחַזְּקָה בְּעַד עֵסֶק גָּדוֹל כָּזֶה שֶׁהוּא זְכוּת הָרַבִּים לְדוֹרוֹת, וַה' יִגְמֹר בַּעַדְכֶם וּבַעֲדֵנוּ לְטוֹבָה וִיגֻלְגַּל זְכוּת בָּזֶה עַל יֶדְכֶם. וַה' יְמַלֵּא מִשְׁאֲלוֹת לִבְּכֶם לְטוֹבָה. וְתִזְכּוּ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים כָּל יְמֵיכֶם וְתִזְכּוּ לְעשֶׁר וְכָבוֹד וְחַיִּים טוֹבִים וַאֲרֻכִּים. עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ.
And behold — he intends to travel at the light of day to his home — and to remain in the holy congregation of Teplik for the coming holy Shabbas. And he hopes that before he arrives home — he will receive money from them. In any case — do not delay greatly — G-d forbid. And he trusts that they will hurry for the sake of their work with all their strength — in a way that they can complete it properly — for he still lacks much money — per what Rabbi Nachman wrote to him. Be strong and let us strengthen ourselves — for such a great work — which is the merit of the many for generations. And Hashem will complete for you and for them for good — and may the merit be channeled through you. And Hashem will fill the desires of your heart for good. And may you merit to engage in Torah and prayer and good deeds all your days — and merit wealth and honor and long good lives. "Od y'nuvun b'seivah d'sheinim v'ra'ananim yihyu." ## Segment 6
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמַּעְתִּיר בַּעֲדָם.
The words of one who loves them in truth forever — who intercedes for them. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ לְכָל אֶחָד וְאֶחָד מִקָּטָן וְעַד גָּדוֹל כָּרָאוּי לוֹ לְפִי מַעֲלָתוֹ הָרָמָה. וְגַם יוֹדִיעוּ זֹאת לִקְרוּמִינְטשַׁאג לִידִידֵנוּ רַבִּי אֶפְרַיִם בֶּן רַבִּי נַפְתָּלִי לְשַׂמֵּחַ נַפְשׁוֹ בִּישׁוּעָתֵנוּ, וְגַם שֶׁיִּשְׁתַּדֵּל לְטוֹבַת הָעֵסֶק שָׁם בְּכָל כֹּחוֹ. וַה' יַצְלִיחוֹ בְּכָל הַנַּ"ל.
Nussun of Breslov. And peace to all our anshei sh'lomaynu — to each and every one from small to great — as befitting — according to his elevated station. And also inform this to Krumintchag — to their dear friend Rabbi Ephraim son of Rabbi Naftali — to gladden his soul in our salvation — and also that he strive for the benefit of the work there with all his strength. And Hashem will grant him success in all the above. Overview: Dawn of Tuesday, Rosh Chodesh Adar Aleph — Uman — 5603. To Rabbi Avraham Ber and Rabbi Abeli. Joy and gladness shall reach them. Come — see the works of Hashem — "puk chazei g'vurta d'Maraich." For behold — to the sight of your eyes — attached here — one sample leaf from our work — which Rabbi Nachman sent via the congregation of Brod. Let their eyes see and let their heart rejoice. And praised be G-d — the craft is progressing beautifully and splendidly. May his mouth be filled with the praise of Hashem. So may He grant them to complete — and to begin other books and complete them — and may they always have a portion in the merit of the many — forever. He received a letter from Rabbi Nachman — who cried out urgently to send him money immediately — for if he receives money properly — he will be able to complete with great alacrity. Therefore — come to inform you all of this — and to awaken your ears and hearts — that you see to strive — each with all your strength — to send money immediately. For Hashem's sake — hurry greatly and do not delay at all — for the craftsmen are pressuring: finish your work. He intends to travel at the light of day to his home — and to remain in Teplik for the coming holy Shabbas. He hopes before he arrives home — to receive money from them. Be strong and let us strengthen ourselves — for such a great work — which is the merit of the many for generations. And Hashem will complete for you and for them for good. "Od y'nuvun b'seivah d'sheinim v'ra'ananim yihyu." # תטז URL: https://ajew.org/reader-plain/alim-litrufa/2/415/ # תטז
תטז
Source: https://ajew.org/reader/alim-litrufa/2/415 ## Segment 1
תטז בָּרוּךְ הַשֵּׁם, תְּחִלַּת לֵיל ו' עֶרֶב שַׁבַּת קֹדֶשׁ תְּצַוֶּה תר"ג. אֲהוּבִי בְּנִי חֲבִיבִי. דַּע כִּי תְּהִלָּה לָאֵל בָּאתִי לְשָׁלוֹם הַיּוֹם לְפֹה וְאֵין לְחַדֵּשׁ לְעֵת עַתָּה. וּמוֹסֵר כְּתָב זֶה נָחוּץ, וַאֲנִי צָרִיךְ עַתָּה לְהִתְפַּלֵּל תְּפִלַּת עַרְבִית, אַךְ מֵאַהֲבָתְךָ וּתְשׁוּקָתְךָ לָדַעַת מִבִּיאָתִי לְבֵיתִי הוֹדַעְתִּיךָ תֵּכֶף. וְהַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעֵנוּ בְּכָל מַה שֶּׁאָנוּ צְרִיכִים לְהִוָּשַׁע. וְנָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, בִּפְרָט בִּימֵי פּוּרִים הַמְמַשְׁמְשִׁין לָבוֹא לְחַיִּים טוֹבִים וּלְשָׁלוֹם. דִּבְרֵי אָבִיךָ נָתָן מִבְּרֶסְלֶב וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ.
Know that praised be G-d — he arrived here in peace today — and there is nothing new to report just now. And the bearer of this letter is urgently needed — and he just now needs to pray Arvit. But from his love for him and his desire to know of his arrival home — he informed him immediately. And Hashem Yisborach will save them in all that they need to be saved. And we shall rejoice and be glad in His salvation — in particular in the days of Purim that are approaching — for good life and peace. The words of your father. Nussun of Breslov. And great peace to all our anshei sh'lomaynu. Overview: The beginning of Friday night, Erev Shabbas Kodesh Parshas Tetzaveh — 5603. To his beloved son. Know that praised be G-d — he arrived here in peace today — and there is nothing new to report just now. The bearer of this letter is urgently needed — and he just now needs to pray Arvit. But from his love for him and his desire to know of his arrival home — he informed him immediately. And Hashem Yisborach will save them in all that they need to be saved. And we shall rejoice and be glad in His salvation — in particular in the days of Purim that are approaching — for good life and peace. # תיז URL: https://ajew.org/reader-plain/alim-litrufa/2/416/ # תיז
תיז
Source: https://ajew.org/reader/alim-litrufa/2/416 ## Segment 1
תיז
And great peace to all our anshei sh'lomaynu. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' פּוּרִים קָטָן תר"ג בְּרֶסְלֶב.
Overview: The beginning of Friday night, Erev Shabbas Kodesh Parshas Tetzaveh — 5603. To his beloved son. Know that praised be G-d — he arrived here in peace today — and there is nothing new to report just now. The bearer of this letter is urgently needed — and he just now needs to pray Arvit. But from his love for him and his desire to know of his arrival home — he informed him immediately. And Hashem Yisborach will save them in all that they need to be saved. And we shall rejoice and be glad in His salvation — in particular in the days of Purim that are approaching — for good life and peace. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עִם הַמִּכְתָּבִים מֵרַבִּי נַחְמָן. וְכָעֵת אֵין כָּל דָּבָר לְהוֹדִיעֲךָ רַק שֶׁתִּרְאֶה לָבוֹא לְפֹה עַל שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה בְּסָמוּךְ דַּיְקָא, כִּי אוֹדוֹת הָעֵסֶק שֶׁלָּנוּ אַתָּה מֻכְרָח לִהְיוֹת פֹּה לְהִתְיַעֵץ עִמְּךָ פָּנִים אֶל פָּנִים. וְגַם בְּלֹא זֶה רְצוֹנִי וּרְצוֹנְךָ חָזָק מְאֹד לְהִתְוַעֵד עִמְּךָ בְּקָרוֹב. עַל כֵּן תְּשַׁבֵּר הַמְּנִיעוֹת וְתָבוֹא בַּזְּרִיזוּת הָאֶפְשָׁרִי, בְּאֹפֶן שֶׁתּוּכַל לָבוֹא לְפֹה בְּיוֹם מָחָר אִם יִרְצֶה ה' וְעַל כָּל פָּנִים לְעֵת עֶרֶב. כִּי יֵשׁ הַרְבֵּה לְדַבֵּר וַה' יִתֵּן מַעֲנֶה לְדַבֵּר דָּבָר דָּבוּר עַל אָפְנָיו בְּאֹפֶן שֶׁנִּזְכֶּה לְעֵצָה שְׁלֵמָה. בְּכָל הַדְּבָרִים וְלַה' הַיְשׁוּעָה. וּלְגֹדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
He received his letter — with the letters from Rabbi Nachman. And just now there is nothing to inform him — only that he should see to come here for the coming Shabbas — precisely — soon. For regarding their work — he is compelled to be here to consult with him face to face. And also beyond this — his wish and Yitzchok's wish is very strong to gather together soon. Therefore — break the obstacles and come with all possible alacrity — in a way that you can arrive here tomorrow — if Hashem wills — and in any case by evening. For there is much to speak — and Hashem will give an answer — to speak the right word in the right manner — in a way that they merit to a complete counsel — in all matters. And to Hashem the salvation. And because of the great urgency it is impossible to extend at all. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה.
The words of your father — who awaits to see you with joy. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִפְרִי קֹדֶשׁ הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר. גַּם עָלָיו עֵינַי מְצַפּוֹת לִרְאוֹתוֹ בְּחַיִּים וְשָׁלוֹם. וְעַל פְּנֵי הַשָּׂדֶה אִי אֶפְשָׁר לִכְתֹּב כְּלָל וּפָנִים אֶל פָּנִים נְדַבֵּר וַעֲצַת ה' לְעוֹלָם תַּעֲמֹד.
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love — and in particular to the holy fruit — the veteran — our Teacher the Rabbi Nachman — may his light shine. Also upon him his eyes await to see him in life and peace. And in the open field it is impossible to write at all — and face to face we will speak — and the counsel of Hashem will stand forever. Overview: Wednesday, Purim Katan — Breslov — 5603. To his beloved son. He received his letter with the letters from Rabbi Nachman. Just now there is nothing to inform — only that he should see to come here for the coming Shabbas precisely — soon. For regarding their work — he must be here to consult face to face. And also beyond this — his wish and Yitzchok's wish is very strong to gather together soon. Therefore — break the obstacles and come with all possible alacrity — in a way that you can arrive here tomorrow if Hashem wills — and in any case by evening. For there is much to speak — and Hashem will give an answer — to speak the right word in the right manner — in a way that they merit to a complete counsel. And to Hashem the salvation. He received his letter today with the letter from Rabbi Nachman — may his light shine — and it was a very great comfort. And he wanted to send a person to their congregation — but since he saw his wish to wait until the information written in his letter arrives — he cancelled his opinion and agreed to wait until after the holy Shabbas. And if the days of Purim were not approaching — he would have traveled himself today to their congregation. But as it appears now — he will travel — with Hashem's help — to them after the coming holy Shabbas. And perhaps in the meantime the above information will arrive. For now — one must request from Hashem Yisborach — that He help to fast the Fast of Esther as befitting — and to cry out and cry out and pray as befitting — and to pour out our hearts like water before Hashem — until they merit that He answer them and help and save — complete salvations quickly — until they merit to receive the days of Purim with great joy as befitting. And however it is — praised be G-d — there is much to rejoice — much and much — praised be the living G-d — for what He separated us from those who go astray — in all aspects. "B'chol yom avar'checha — malei rachamim." And the bearer of this letter Rabbi Asher is very urgent — and it is impossible to extend at all. And may Hashem Yisborach gladden you and us in the joy of Purim. Nagila v'nismecha bishu'aso. ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תיח URL: https://ajew.org/reader-plain/alim-litrufa/2/417/ # תיח
תיח
Source: https://ajew.org/reader/alim-litrufa/2/417 ## Segment 1
תיח
And peace to all our anshei sh'lomaynu with great love — and in particular to the holy fruit — the veteran — our Teacher the Rabbi Nachman — may his light shine. Also upon him his eyes await to see him in life and peace. And in the open field it is impossible to write at all — and face to face we will speak — and the counsel of Hashem will stand forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ג' צַו תר"ג בְּרֶסְלֶב.
Overview: Wednesday, Purim Katan — Breslov — 5603. To his beloved son. He received his letter with the letters from Rabbi Nachman. Just now there is nothing to inform — only that he should see to come here for the coming Shabbas precisely — soon. For regarding their work — he must be here to consult face to face. And also beyond this — his wish and Yitzchok's wish is very strong to gather together soon. Therefore — break the obstacles and come with all possible alacrity — in a way that you can arrive here tomorrow if Hashem wills — and in any case by evening. For there is much to speak — and Hashem will give an answer — to speak the right word in the right manner — in a way that they merit to a complete counsel. And to Hashem the salvation. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
He received his letter today with the letter from Rabbi Nachman — may his light shine — and it was a very great comfort. And he wanted to send a person to their congregation — but since he saw his wish to wait until the information written in his letter arrives — he cancelled his opinion and agreed to wait until after the holy Shabbas. And if the days of Purim were not approaching — he would have traveled himself today to their congregation. But as it appears now — he will travel — with Hashem's help — to them after the coming holy Shabbas. And perhaps in the meantime the above information will arrive. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם עִם הַמִּכְתָּב מֵרַבִּי נַחְמָן נֵרוֹ יָאִיר, וְהָיָה לִי לְנַחַת גָּדוֹל. וּרְצוֹנִי הָיָה לִשְׁלֹחַ אִישׁ לִקְהִלַּתְכֶם, אַךְ מֵחֲמַת שֶׁרָאִיתִי רְצוֹנְךָ לְהַמְתִּין עַד שֶׁיַּגִּיעַ הַיְדִיעָה שֶׁכָּתַב בְּמִכְתָּבוֹ בָּטְלָה דַּעְתִּי וְנִתְרַצֵּיתִי גַּם כֵּן לְהַמְתִּין עַד אַחַר שַׁבַּת קֹדֶשׁ. וְאִם לֹא הָיוּ יְמֵי הַפּוּרִים סְמוּכִים הָיִיתִי נוֹסֵעַ בְּעַצְמִי הַיּוֹם לִקְהִלַּתְכֶם. אַךְ כָּעֵת כְּפִי הַנִּרְאֶה אֶסַּע בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אֲלֵיכֶם אַחַר שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְאוּלַי בְּתוֹךְ כָּךְ יַגִּיעַ הַיְדִיעָה הַנַּ"ל. לְעֵת עַתָּה צְרִיכִין לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּעַזְרֵנוּ לָצוּם תַּעֲנִית אֶסְתֵּר כָּרָאוּי, וְלִצְעֹק וְלִזְעֹק וּלְהִתְפַּלֵּל כָּרָאוּי וְלִשְׁפֹּךְ לִבֵּנוּ כַּמַּיִם נוֹכַח פְּנֵי ה' עֲדֵי נִזְכֶּה שֶׁיַּעֲנֵנוּ וְיַעַזְרֵנוּ וְיוֹשִׁיעֵנוּ יְשׁוּעוֹת שְׁלֵמוֹת מְהֵרָה, עַד נִזְכֶּה לְקַבֵּל יְמֵי הַפּוּרִים בְּשִׂמְחָה רַבָּה כָּרָאוּי. וְאֵיךְ שֶׁהוּא תְּהִלָּה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ יֵשׁ וָיֵשׁ תְּהִלָּה לְאֵל חַי מַה שֶּׁהִבְדִּילָנוּ מִן הַתּוֹעִים בְּכָל הַבְּחִינוֹת. בְּכָל יוֹם אֲבָרֶכְךָ עַל זֶה מָלֵא רַחֲמִים. וּמוֹסֵר כְּתָב זֶה ר' אָשֵׁר נָחוּץ מְאֹד וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח אוֹתְךָ וְאוֹתָנוּ בְּשִׂמְחַת פּוּרִים נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
For now — one must request from Hashem Yisborach — that He help to fast the Fast of Esther as befitting — and to cry out and cry out and pray as befitting — and to pour out our hearts like water before Hashem — until they merit that He answer them and help and save — complete salvations quickly — until they merit to receive the days of Purim with great joy as befitting. And however it is — praised be G-d — there is much to rejoice — much and much — praised be the living G-d — for what He separated us from those who go astray — in all aspects. "B'chol yom avar'checha — malei rachamim." And the bearer of this letter Rabbi Asher is very urgent — and it is impossible to extend at all. And may Hashem Yisborach gladden you and us in the joy of Purim. Nagila v'nismecha bishu'aso. ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בְּחִפָּזוֹן.
The words of your father — who writes in great haste. Nussun of Breslov. Overview: Dawn of Tuesday, Parshas Tzav — Breslov — 5603. To his beloved son. He received his letter today with the letter from Rabbi Nachman — and it was a very great comfort. He wanted to send a person to their congregation — but since he saw his wish to wait until the above information arrives — he agreed to wait until after the holy Shabbas. And if not for the days of Purim approaching — he would have traveled himself today to their congregation. But as it appears now — he will travel to them after the coming holy Shabbas. For now — one must request from Hashem to fast the Fast of Esther as befitting — and to cry out and pray as befitting — and to pour out our hearts like water before Hashem — until they merit that He answer and save — complete salvations quickly — until they merit to receive the days of Purim with great joy. And however it is — praised be G-d — there is much to rejoice — much and much — praised be the living G-d — for what He separated us from those who go astray — in all aspects. "B'chol yom avar'checha — malei rachamim." And may Hashem gladden you and us in the joy of Purim. Nagila v'nismecha bishu'aso. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תיט URL: https://ajew.org/reader-plain/alim-litrufa/2/418/ # תיט
תיט
Source: https://ajew.org/reader/alim-litrufa/2/418 ## Segment 1
תיט
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' תַּעֲנִית אֶסְתֵּר תר"ג בְּרֶסְלֶב.
Overview: Dawn of Tuesday, Parshas Tzav — Breslov — 5603. To his beloved son. He received his letter today with the letter from Rabbi Nachman — and it was a very great comfort. He wanted to send a person to their congregation — but since he saw his wish to wait until the above information arrives — he agreed to wait until after the holy Shabbas. And if not for the days of Purim approaching — he would have traveled himself today to their congregation. But as it appears now — he will travel to them after the coming holy Shabbas. For now — one must request from Hashem to fast the Fast of Esther as befitting — and to cry out and pray as befitting — and to pour out our hearts like water before Hashem — until they merit that He answer and save — complete salvations quickly — until they merit to receive the days of Purim with great joy. And however it is — praised be G-d — there is much to rejoice — much and much — praised be the living G-d — for what He separated us from those who go astray — in all aspects. "B'chol yom avar'checha — malei rachamim." And may Hashem gladden you and us in the joy of Purim. Nagila v'nismecha bishu'aso. ## Segment 3
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חַלָּצָיו, שָׁלוֹם וְחַיִּים וְכָל טוּב.
How noble is this day — on which he received the good tidings — that praised be G-d — their work has already been completed. Mah ashiv laHashem — ilu finu malei shirah. And praised be G-d — the good tidings reached them in its time and season — in a time of joy and gladness and feasting and good day for the Jews. So may Hashem be with them — that they merit to rejoice in His salvation this Purim — and in all the festivals that come to greet them in peace. And may He pour upon them true knowledge — how to give thanks and bless Him always in joy — for all that He has bestowed upon them in His mercies and His abundant chasadim. "Yimalei fi t'hilaso." ## Segment 4
מַה נִּכְבָּד הַיּוֹם שֶׁקִּבַּלְתִּי שְׁמוּעָה טוֹבָה שֶׁתְּהִלָּה לָאֵל כְּבָר נִגְמַר עִסְקֵנוּ. מָה אָשִׁיב לַה' וְכוּ' אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ'. וּתְהִלָּה לָאֵל שֶׁהִגִּיעָנוּ הַיְדִיעָה טוֹבָה בְּמוֹעֲדוֹ וּבִזְמַנּוֹ בִּזְמַן שָׂשׂוֹן וְשִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב לַיְּהוּדִים, כֵּן יְהִי ה' עִמָּנוּ שֶׁנִּזְכֶּה לִשְׂמֹחַ בִּישׁוּעָתוֹ בְּפוּרִים הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה, וּבְכָל הַמּוֹעֲדִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, וְיַשְׁפִּיעַ עָלֵינוּ דַּעַת אֲמִתִּי אֵיךְ לְהוֹדוֹת וּלְבָרְכוֹ תָּמִיד בְּשִׂמְחָה כְּעַל כֹּל אֲשֶׁר גְּמָלָנוּ בְּרַחֲמָיו וּכְרֹב חֲסָדָיו, יִמָּלֵא פִי תְּהִלָּתוֹ וְכוּ'.
And behold — from the above-mentioned letter — he settled that it is essential not to cause Rabbi Nachman such distress — who stands and awaits money every day — as he wrote in his letter — that on that day he expected money to arrive. Therefore — he is sending him — and so forth — and the remainder — up to the completion of ten half-Proiyellin — approximately fifteen new rubles — he should lend from his own — besides what he is owed from him for the merchandise. And see to send to him immediately tomorrow — at the time of the postal — the above sum — with these letters attached here — and add to the letter of Rabbi Nachman as you wish. And you will do thereby a great mitzvah. And the essence of why he urged himself in this — is for the sake of the work of the book Likutay Eitzos — which he wants him to begin immediately — for it is the merit of the many — and a mitzvah of many which is preferable — and it would be a desecration to be lazy about this — and whoever is quick is praiseworthy. And just now — because of the preoccupation of Purim — he does not want to trouble himself with this. But they are already prepared — as if in his hands — only they need to be sent after. And write him a reply immediately with all possible alacrity. And be confident that certainly what you lent will be repaid soon. ## Segment 5
וְהִנֵּה עַל יְדֵי מִכְתָּב הַנַּ"ל שֶׁקִּבַּלְתִּי, נִתְיַשַּׁבְתִּי שֶׁהַהֶכְרֵחַ לִבְלִי לְצַעֵר אֶת רַבִּי נַחְמָן כָּל כָּךְ שֶׁעוֹמֵד וּמְצַפֶּה עַל מָעוֹת בְּכָל יוֹם כְּמוֹ שֶׁכָּתַב בְּמִכְתָּבוֹ שֶׁהָיָה מְצַפֶּה בְּאוֹתוֹ הַיּוֹם שֶׁיַּגִּיעוּ מָעוֹת, עַל כֵּן הִנְנִי שׁוֹלֵחַ לְךָ וְכוּ', וְהַמּוֹתָר עַד תַּשְׁלוּם עֲשָׂרָה חֲצָאֵי פְרוֹיַיאלִין [סוּג מַטְבֵּעַ] שֶׁעוֹלֶה לְעֵרֶךְ חֲמִשָּׁה־עָשָׂר רוּבָּל־חָדָשׁ תַּלְוֶה מִשֶּׁלְּךָ חוּץ מַה שֶּׁמַּגִּיעַ לְךָ מֵאִתִּי בְּעַד הַסְּחוֹרָה. וְתִרְאֶה לִשְׁלֹחַ לוֹ מִיָּד מָחָר בְּעֵת הַפָּאסְט סַךְ הַנַּ"ל עִם הַמִּכְתָּבִים הָאֵלֶּה הָרְצוּפִים פֹּה וְתוֹסִיף עַל מִכְתַּב ר' נַחְמָן כִּרְצוֹנְךָ. וְתַעֲשֶׂה בָּזֶה מִצְוָה גְּדוֹלָה בּוֹ כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ. וְעִקַּר מַה שֶּׁזֵּרַזְתִּי עַצְמִי בָּזֶה הוּא בִּשְׁבִיל עֵסֶק הַסֵּפֶר לִקּוּטֵי עֵצוֹת שֶׁרְצוֹנִי שֶׁיַּתְחִיל לַעֲסֹק בּוֹ מִיָּד שֶׁהוּא זְכוּת הָרַבִּים וּמִצְוָה דְּרַבִּים דַּעֲדִיפָא וְחָלִילָה לְהִתְעַצֵּל בָּזֶה וְכָל הַזָּרִיז הֲרֵי זֶה מְשֻׁבָּח. וְאִם תִּרְצֶה תּוּכַל לְהוֹסִיף עוֹד 2 חֲצָאֵי פְרוֹיַיאלִין וְתִשְׁלַח לוֹ 12 וַאֲנִי אֶשְׁלַח לְךָ עַל זֶה 10 רוּבַּל חָדָשׁ בְּיוֹם ו' הַסָּמוּךְ, אוֹ עַל כָּל פָּנִים בְּיוֹם א' אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה.
And now understand anew — that there is no despair in the world — and that also I and you and all of us must strengthen ourselves in great joy without measure every day — and in particular in days of joy — and in particular on Purim. Ashreinu ashreinu — that we merit to write such things — flowing from the hints that are in the sea of wisdom — through which one merits to the illumination of the will at the time of eating. ## Segment 6
וְכָעֵת מֵחֲמַת טִרְדַּת כְּנִיסַת פּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה אֵין רְצוֹנִי לִטְרֹחַ בָּזֶה, אֲבָל כְּבָר הֵם מְזֻמָּנִים וּכְמֻנָּחִים בְּיָדִי מַמָּשׁ, רַק שֶׁצְּרִיכִים לִשְׁלֹחַ אַחֲרֵיהֶם. וְתִכְתֹּב לִי תְּשׁוּבָה תֵּכֶף בִּזְרִיזוּת בְּכָל מַה דְּאֶפְשָׁר כִּי אֲנִי חָפֵץ שֶׁתִּשְׁלַח הַסַּךְ הַנַּ"ל עִם הַמִּכְתָּבִים בִּזְרִיזוּת בְּכָל מַה דְּאֶפְשָׁר. וְהִנְּךָ רוֹאֶה שֶׁאֲנִי מֵקֵל עָלֶיךָ מְאֹד בְּהַהַלְוָאָה שֶׁלְּעֵת עַתָּה אֵין אַתָּה מַלְוֶה אֲפִלּוּ שְׁלשִׁים רוּבָּל־חָדָשׁ כְּהַבְטָחָתְךָ, וּמֻבְטְחַנִי בְּהַשֵּׁם יִתְבָּרַךְ שֶׁגַּם אַחַר כָּךְ לֹא תִּצְטָרֵךְ לְהַלְווֹת הַרְבֵּה, כִּי קִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁבְּסָמוּךְ יַגִּיעַ לְךָ מָעוֹת מִטְּשֶׁעהרִין וּקְרֶעמִינְטְשַׁאג. וַאֲנִי כְּבָר לָוִיתִי פֹּה מַה שֶּׁשָּׁלַחְתִּי לְךָ חוּץ מַה שֶּׁכְּבָר נָתַתִּי לְהַסּוֹפֵר, וּמַה שֶּׁאֲנִי צָרִיךְ לִתֵּן לוֹ בְּכָל שָׁבוּעַ, וּמַה שֶּׁאֲנִי צָרִיךְ לְפַרְנָסָתִי כִּי גַּם מְעוֹתַי נִכְנְסוּ בָּעֵסֶק הַזֶּה כַּיָּדוּעַ לְךָ, וַאֲנִי מַטְרִיחַ עַצְמִי לִלְווֹת מֵאֲחֵרִים כְּדֵי לְהָקֵל מֵעָלֶיךָ. אֲבָל אֲהוּבִי בְּנִי חֲבִיבִי אַתָּה מְדַקְדֵּק יוֹתֵר מִדַּאי בְּעִנְיַן הַהַלְוָאָה לְצֹרֶךְ עֵסֶק גָּדוֹל כָּזֶה שֶׁאַתָּה כּוֹתֵב בְּכָל הַמִּכְתָּבִים לְהָקֵל מֵעָלֶיךָ. וְאֵין פְּנַאי עַתָּה לְדַבֵּר בָּזֶה, כִּי לְעֵת עַתָּה הֵקַלְתִּי עָלֶיךָ כַּנַּ"ל, וְגַם לְהַבָּא לֹא אַכְבִּיד עָלֶיךָ. וְיָכוֹל לִהְיוֹת שֶׁלֹּא תִּצְטָרֵךְ לְהַלְווֹת עוֹד כְּלָל. וְנָכוֹן לִבְּךָ בָּטוּחַ יִהְיֶה שֶׁבְּוַדַּאי תְּסֻלַּק בְּקָרוֹב מַה שֶּׁהִלְוֵיתָ, וּמִטִּרְדַּת פּוּרִים אִי אֶפְשָׁר לְהַאֲרִיךְ. מֻבְטְחַנִי שֶׁתְּקַיֵּם דְּבָרַי בְּלִי שִׁנּוּי תֵּכֶף וּמִיָּד בִּזְרִיזוּת,
And this now — is for him the whole intent of Purim. For the essential subduing of Amalek — may his name be erased — was through "v'hayah ka'asher yarim Moshe yado" — and Israel prevailed — in the time when Israel gazes upward. That is — Moshe Rabbeinu raised his hands — and hinted to them to gaze upward. For Amalek is such a hard k'lipa — composed of all the k'lipos and the sitra achra — that when it spreads and provokes Israel — it is impossible for the tzaddik to speak and rebuke Israel. Only what he can do — is raise his hands and hint to them: gaze upward — for Hashem is still with you — for "m'lo kol ha'aretz k'vodo." ## Segment 7
וַה' הַטּוֹב יִגְמֹר בַּעֲדֵנוּ. וְיֶעֱרַב לָכֶם וְלָנוּ שִׂמְחַת פּוּרִים וְתִזְכֶּה לִשְׂמֹחַ בָּזֶה בְּעַצְמוֹ שֶׁאַתָּה זוֹכֶה בְּפוּרִים לַעֲסֹק בְּהַמְשָׁכַת תּוֹרָתוֹ הַקְּדוֹשָׁה בָּעוֹלָם שֶׁזֶּהוּ עִקַּר בְּחִינַת קִיְּמוּ וְקִבְּלוּ שֶׁעוֹסְקִים הַצַּדִּיקִים בְּכָל דּוֹר בִּפְרָט בְּפוּרִים. הַשֵּׁם יִתְבָּרַךְ יְזַכֶּה אוֹתְךָ וְכֻלָּנוּ לִזְכּוֹת בְּפוּרִים הַזֶּה לְקַבֵּל עָלֵינוּ קִיּוּם הַתּוֹרָה מֵחָדָשׁ לְקַיֵּם קִיְּמוּ מַה שֶּׁקִּבְּלוּ כְּבָר.
And the sheet is too short and the time is urgent — it is impossible to extend — sufficient for now. And also — this letter — he gained through the fact that he is urging him to send money to Rabbi Nachman — for without this it would not have occurred to him to write a letter today. Therefore — let not the joy of Purim prevent you from fulfilling the mitzvah of sending the money and the above letter. On the contrary — rejoice and exult in this — with the melody that Rabbi Nachman — may he live — sings there: "Shoshanat Ya'akov tzahala v'same'cha" — for you merit on Purim to this mitzvah. U'take fort hop — and truly in all of this — only joy. ## Segment 8
וְהָעִקָּר שֶׁנִּזְכֶּה אֲנַחְנוּ וְאַתֶּם לְקַבֵּל וּלְהָבִין בְּכָל עֵת הָעֵצוֹת עֲמֻקּוֹת וְהָרְמָזִים שֶׁהֵם בְּחִינַת יָדַיִם שֶׁיֵּשׁ בְּיַם הַחָכְמָה, שֶׁהֵם חִדּוּשֵׁי תּוֹרָתוֹ הַקְּדוֹשִׁים שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, כִּי מְאֹד מְאֹד עָמְקוּ רְמָזָיו גַּם אֵלֶיךָ בְּנִי חֲבִיבִי הֵן קֹדֶם הַמַּעֲשֶׂה הֵן לְאַחַר הַמַּעֲשֶׂה, הֵן לְעִנְיַן סוּר מֵרָע הֵן לְעִנְיַן עֲשֵׂה טוֹב.
The words of your father. ## Segment 9
לְמָשָׁל כְּשֶׁצְּרִיכִין לְהִתְפַּלֵּל, וְהַמְּנִיעוֹת וְהַמַּחֲשָׁבוֹת זָרוֹת מִתְפַּשְּׁטִין מִכָּל צַד וּמַקִּיפִין אוֹתוֹ מְאֹד מְאֹד כַּיָּדוּעַ לַכֹּל; וּכְמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה תְּהֹמֹת יְכַסְיֻמוּ סִימָן ט' שֶׁכְּשֶׁהָאָדָם עוֹמֵד לְהִתְפַּלֵּל אֲזַי הַקְּלִפּוֹת מְסַבְּבִין אוֹתוֹ וְכוּ'. וּמְבֹאָר שָׁם עֵצָה טוֹבָה שֶׁיִּתְגַּבֵּר לוֹמַר עַל כָּל פָּנִים הַדִּבּוּר בֶּאֱמֶת כְּפִי מַה שֶּׁהוּא כְּמוֹ שֶׁכָּתוּב שָׁם עַל פָּסוּק צֹהַר תַּעֲשֶׂה לַתֵּבָה וְכוּ', אַשְׁרֵי אָזְנַיִם שֶׁכָּךְ שׁוֹמְעוֹת וְכוּ'. אֲבָל עִקַּר הָעֵצָה לְתַכְלִיתָהּ צְרִיכִין לְהָבִין עַל יְדֵי רְמָזִים בַּיָּד שֶׁאִי אֶפְשָׁר לְבָאֵר.
Nussun of Breslov. ## Segment 10
וְכֵן הָעֵצָה שֶׁכָּתַב לְעִנְיַן הַתְּפִלָּה לְסַלֵּק הַכְּבֵדוּת וְהַמָּרָה שְׁחוֹרָה הַמְעַכְּבִין אֶת הַתְּפִלָּה מִלְּהִתְפַּלֵּל בְּכַוָּנָה וְחַיּוּת, שֶׁהוּא הַתּוֹרָה "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי" שֶׁהוּא לְהַחֲיוֹת אֶת עַצְמוֹ בִּמְעַט דִּמְעַט הַנְּקֻדּוֹת דִּנְקֻדּוֹת טוֹבוֹת שֶׁנִּמְצָאִים בּוֹ עֲדַיִן וְכוּ'. אַף עַל פִּי שֶׁהָעֵצָה בְּאִתְגַּלְיָא הִיא טוֹבָה לַכֹּל, מָתוֹק לַנֶּפֶשׁ וּמַרְפֵּא לָעֶצֶם, וּכְבָר הֶחֱיָה כַּמָּה נְפָשׁוֹת עַל יְדֵי זֶה, אַף עַל פִּי כֵן יֵשׁ כַּמָּה עִתִּים שֶׁקָּשֶׁה לְהַחֲיוֹת אֶת עַצְמוֹ גַּם בָּזֶה כִּי אִם עַל יְדֵי שֶׁהַשֵּׁם יִתְבָּרַךְ עוֹזֵר לְהָבִין הָרְמָזִים שֶׁמְּרַמֵּז לְכָל אֶחָד וְאֶחָד לְכָל מָקוֹם שֶׁהוּא הָאֱמֶת, שֶׁעֲדַיִן חֲבִיבוּתֵהּ, דְּקֻדְשָׁא בְּרִיךְ הוּא וְכוּ'.
Overview: Wednesday, Ta'anis Esther — Breslov — 5603. To Yitzchok and all his household. Joy and gladness shall overtake my beloved son. How noble is this day — on which he received the good tidings — that praised be G-d — their work has already been completed. Mah ashiv laHashem — ilu finu malei shirah. And praised be G-d — the good tidings reached them in its time — in a time of joy and gladness and good day for the Jews. So may Hashem be with them — that they merit to rejoice in His salvation this Purim — in all the festivals that come in peace. And may He pour upon them true knowledge — how to give thanks and bless Him always. From the above letter he settled — it is essential not to cause Rabbi Nachman such distress — who stands and awaits money every day. Therefore he is sending him — and the remainder to be lent — approximately fifteen new rubles. And see to send immediately tomorrow at the time of the postal with the letters attached. And the essence — for the sake of the work of the book Likutay Eitzos — which he wants him to begin immediately — for it is the merit of the many — a mitzvah of many which is preferable — and whoever is quick is praiseworthy. And now understand anew — that there is no despair in the world — and all must strengthen themselves in great joy without measure every day — and in particular on Purim. Ashreinu ashreinu — that we merit to write such things. And this now — is for him the whole intent of Purim. For the essential subduing of Amalek — was through "v'hayah ka'asher yarim Moshe yado" — and Israel prevailed — when Israel gazes upward. Moshe Rabbeinu raised his hands — and hinted to them: gaze upward — for Hashem is still with you — for "m'lo kol ha'aretz k'vodo." Let not the joy of Purim prevent you from sending the money. On the contrary — rejoice and exult in this — with the melody that Rabbi Nachman sings there: "Shoshanat Ya'akov tzahala v'same'cha." U'take fort hop — and truly in all of this — only joy. ## Segment 11
וְכֵן בְּהַתּוֹרָה שֶׁל בֵּן וְתַלְמִיד שֶׁמּוֹדִיעַ לְכָל הַיְרוּדִים וְהַפְּחוּתִים שֶׁבָּעוֹלָם כִּי עֲדַיִן ה' אִתָּם וְאֶצְלָם וְכוּ' כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. עִקַּר הַיְדִיעָה הַקְּדוֹשָׁה הַזֹּאת צְרִיכִין לְקַבֵּל בִּבְחִינַת רְמָזִים, בְּגִין דְּלֵית מַחֲשָׁבָה תְּפִיסָא בֵּהּ כְּלָל, רַק נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ לְכָל חַד כְּפוּם דִּמְשַׁעֵר בְּלִבֵּהּ, שֶׁזֶּהוּ בְּחִינַת רְמָזִים, שֶׁצָּרִיךְ כָּל אֶחָד לָשׂוּם לִבּוֹ לְהָבִין הָרְמָזִים עַד שֶׁיַּמְשִׁיךְ עַל עַצְמוֹ אֱלֹקוּתוֹ יִתְבָּרַךְ בְּכָל מָקוֹם שֶׁהוּא, וְיָבִין כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ בִּבְחִינַת וְיָבִין כָּל יְצוּר כִּי אַתָּה פְּעַלְתּוֹ וְכוּ'. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה וְדַי לְחַכִּימָא בִּרְמִיזָה.
He received his letter on Purim — and also today. And praised be G-d — the days of Purim passed in joy. And praised be G-d — that he fulfilled his mission yesterday — to send Rabbi Nachman the sum he wrote. And if it was delayed on Purim itself — force majeure exempts. And also he himself did not know it would be delayed until the Purim feast. And the letter he wrote then — for that alone it was worthwhile — for even though it is still hard to understand the hints well — even so they must speak greatly of this. ## Segment 12
וְכֵן לְאַחַר מַעֲשֶׂה, דְּהַיְנוּ לְאַחַר הַתְּפִלָּה, אִם אַף עַל פִּי כֵן לֹא הָיָה יָכֹל לְכַוֵּן בִּתְפִלָּתוֹ וְהַמַּחֲשָׁבוֹת רָעוֹת טָרְפוּ תְּפִלָּתוֹ חַס וְשָׁלוֹם. צָרִיךְ אַחַר כָּךְ בְּיוֹתֵר וְיוֹתֵר לְהָבִין הָרְמָזִים בְּלִי שִׁעוּר שֶׁאָמַר לָנוּ בְּפֵרוּשׁ וְרָמַז לָנוּ בְּיָדָיו הַקְּדוֹשׁוֹת שֶׁאָסוּר לִפֹּל מִשּׁוּם דָּבָר וְכוּ'.
And through all this — Hashem arranged through the letter about the hints — that praised be G-d — the pen produced many wonderful true words that he had not planned at all. Great are the deeds of Hashem. My beloved son — from every single work and activity — and every cause and movement that Hashem arranged — from the day he drew close to the light of our life — and what He arranged after his passing — in his work with them in the general and the particular — from all of them one can understand and see the chasadim of Hashem and His wonders without end — what the mouth cannot speak and the heart cannot think. "Rabbos asisa Atah Hashem Elohai nifle'osecha v'machshvosecha eleinu." ## Segment 13
וְכֵן אֲפִלּוּ בְּעִנְיַן סוּר מֵרָע שֶׁעַל יְדֵי הָרְמָזִים יְכוֹלִין לְהָבִין עַד כַּמָּה צְרִיכִין לְהִתְחַזֵּק לִבְלִי לְהַתְחִיל לַחֲשֹׁב מַחֲשָׁבוֹת רָעוֹת כְּלָל וְאַל יִכְנֹס עִם פִּתּוּיָו בְּטוֹעֵן וְנִטְעָן וְכוּ' וְיִבְרַח מֵהַמַּחֲשָׁבוֹת רָעוֹת בְּשֵׁב וְאַל תַּעֲשֶׂה וְכוּ' וְעַל יְדֵי זֶה יִנָּצֵל מִכָּל רַע. וְאִם חַס וְשָׁלוֹם חַס וְשָׁלוֹם אַף עַל פִּי כֵן יִצְרוֹ תְּקָפוֹ רַחֲמָנָא לִצְלַן, צָרִיךְ לְהִתְחַזֵּק לִבְלִי לִפֹּל יוֹתֵר. כְּמוֹ שֶׁצָּעַק שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם.
And from Hashem the steps of a man are established — for as it appears — there is no need now to travel this week to Tultchin — for he does not want to send more money until he receives a reply on the receipt of the money and the letter sent yesterday. And he also awaits receiving the letters already sent via Brody. He wonders that they have not yet arrived. Presumably when they reach him he will send them to him quickly. And in the meanwhile he hopes to Hashem that money will reach him from Tshehrin and other places. And to Hashem the salvation — to complete the work without great loans. And also what he borrowed until today will be fully repaid soon. Until here His mercies helped — may He in His mercies not abandon them forever. And it is fitting to give the previous Purim letter to their dear friend Rabbi Yaakov — perhaps he will understand some hints for his benefit. And also to their veteran dear friend Rabbi Nachman — grandson of our Rebbe. If they want with strong will that he come — they can draw him there after the coming Shabbas if Hashem wills. ## Segment 14
וְעִקַּר הַהִתְחַזְּקוּת עַל פִּי כָּל דַּרְכֵי עֲצוֹתָיו, אַף עַל פִּי שֶׁגִּלָּה אוֹתָם בְּפֵרוּשׁ וּצְרִיכִים לְהַאֲמִין בִּדְבָרָיו וּלְקַיְּמָם בִּפְשִׁיטוּת, אַף עַל פִּי כֵן עֲדַיִן צְרִיכִין לְהָבִין מֵרָחוֹק הָרְמָזִים. בִּפְרָט הָרְמָזִים מֵעֹצֶם גְּדֻלָּתוֹ וְכֹחוֹ שֶׁל הַזָּקֵן דִּקְדֻשָּׁה סָבָא דְּסָבִין שֶׁאָנוּ חוֹסִים בְּצִלּוֹ שֶׁמִּמֶּנּוּ מְבִינִים גְּדֻלָתוֹ שֶׁל יוֹצֵר בְּרֵאשִׁית וְעֹצֶם חֲסָדָיו עַד אֵין קֵץ וְכוּ'. כָּל זֶה דִּבַּרְנוּ בָּזֶה הַרְבֵּה, אֲבָל יוֹתֵר מִזֶּה צְרִיכִין לְהִשְׁתַּדֵּל לְהָבִין הָרְמָזִים שֶׁהֵם עַד אֵין סוֹף וְאֵין תַּכְלִית.
And let him write whether he was joyous on Purim as befitting. And however it was — they now need to request and pray to Hashem Yisborach — that He accept their Purim joy — with all the mitzvos of Purim — as if they fulfilled them properly in all their details. Until they merit through this the holiness and purity of the Red Heifer — to purify them from the impurity of the dead — so they merit to be pure for the Pesach offering — and to be careful from even a trace of chametz — materially and spiritually — and very careful from making the brain chametz — G-d forbid — through evil and alien thoughts — to fulfil "g'ar chayyas kaneh" — until they convert from chametz to matzah — from ches to hei — from death to life. ## Segment 15
וְעַתָּה תָּבִין מֵחָדָשׁ שֶׁאֵין שׁוּם יֵאוּשׁ בָּעוֹלָם, וְשֶׁגַּם אֲנִי וְאַתָּה וְכֻלָּנוּ צְרִיכִין לְהִתְחַזֵּק בְּשִׂמְחָה גְּדוֹלָה בְּלִי שִׁעוּר בְּכָל יוֹם, וּבִפְרָט בִּימֵי שִׂמְחָה וּבִפְרָט בְּפוּרִים. אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים לִכְתֹּב דְּבָרִים כָּאֵלֶּה הַנּוֹבְעִים מֵהָרְמָזִים שֶׁיֵּשׁ בְּיַם הַחָכְמָה שֶׁעַל יְדֵי זֶה זוֹכִין לְהֶאָרַת הָרָצוֹן בִּשְׁעַת הָאֲכִילָה אִם אֵינוֹ שְׁלֵימַזְלְנִיק [שְׁלוּמִיאֵל] וְכוּ'.
Mah nashiv laHashem kol tagmulohi aleinu — that in every single mitzvah — and in particular in all the holy seasons and in all the operative mitzvos — in all of them they merited to hear such awesome and wondrous and exalted things that give life to every single soul — in every place where he is. Ashreinu mah tov chelkeinu — would that they merit to walk in them and engage in them in its time and season — the laws of Pesach before Pesach — to express their conversation before Him before Pesach — to merit and to draw close to Him through the holiness of Pesach — and through the deep counsels hinted in the Torahs that speak of Pesach — and likewise in all the holy festivals. And there is great pain now from his grandson Rabbi Nachman — may he live — who lies ill — and may Hashem support him quickly. Full of Mercy and Creator of healings — may He heal him quickly — and restore him to his strength in completeness — speedily and swiftly. ## Segment 16
וְזֶה עַתָּה אֶצְלִי כָּל כַּוָּנַת פּוּרִים. כִּי עִקַּר הַכְנָעַת עֲמָלֵק יִמַּח שְׁמוֹ הָיָה עַל יְדֵי וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל בִּזְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה. דְּהַיְנוּ שֶׁמֹּשֶׁה רַבֵּנוּ הֵרִים יָדָיו וְרָמַז לָהֶם לְהִסְתַּכֵּל כְּלַפֵּי מַעְלָה. כִּי עֲמָלֵק הוּא קְלִפָּה קָשָׁה כָּל כָּךְ שֶׁכָּלוּל מִכָּל הַקְּלִפּוֹת וְהַסִּטְרָא אַחְרָא, שֶׁכְּשֶׁהוּא מִתְפַּשֵּׁט וּמִתְגָּרֶה בְּיִשְׂרָאֵל אִי אֶפְשָׁר לְהַצַּדִּיק לְדַבֵּר וּלְהוֹכִיחַ אֶת יִשְׂרָאֵל. כִּי אִם מַה שֶּׁמֵּרִים יָדָיו וּמְרַמֵּז לָהֶם, הִסְתַּכְּלוּ כְּלַפֵּי מַעְלָה כִּי עֲדַיִן ה' אִתְּכֶם, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְהַיְרִיעָה קְצָרָה וְהַזְּמַן נָחוּץ וְאִי אֶפְשָׁר לְהַאֲרִיךְ, וְדַי בָּזֶה כָּעֵת. גַּם אִגֶּרֶת זֶה הִרְוַחְתָּ עַל יְדֵי מַה שֶּׁאֲנִי מְזָרֵז לִשְׁלֹחַ מָעוֹת לְרַבִּי נַחְמָן, כִּי בְּלֹא זֶה לֹא עָלָה עַל דַּעְתִּי לִכְתֹּב לְךָ אִגֶּרֶת הַיּוֹם. עַל כֵּן אַל יִמְנָעֲךָ שִׂמְחַת פּוּרִים מִלְּקַיֵּם מִצְוַת שְׁלִיחַת הַמָּעוֹת וְהַמִּכְתָּב הַנַּ"ל, אַדְּרַבָּא בָּזֶה תִּשְׂמַח וְתָגִיל עִם הַנִּגּוּן שֶׁרַבִּי נַחְמָן שֶׁיִּחְיֶה מְנַגֵּן שָׁם "שׁוֹשַׁנַּת יַעֲקֹב צָהֲלָה וְשָׂמֵחָה" שֶׁאַתָּה זוֹכֶה בְּפוּרִים לְמִצְוָה זֹאת.
The words of your father — who awaits salvation. ## Segment 17
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 18
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 19
אוּן טַאקֶע פָארְט הָאפּ [וּבֶאֱמֶת בְּכָל זֹאת רַק שִׂמְחָה].
Nussun of Breslov. Overview: Monday, Parshas Sh'mini — Breslov — 5603. He received his letter on Purim and also today. Praised be G-d — the days of Purim passed in joy. Praised be G-d that he fulfilled the mission yesterday — sending Rabbi Nachman the sum. And if delayed on Purim itself — force majeure exempts. The letter he wrote then — for that alone it was worthwhile — for the pen produced many wonderful true words he had not planned at all. Great are the deeds of Hashem. My beloved son — from every single work and movement Hashem arranged — from the day he drew close to the light of our life — and after his passing — in his work with them in the general and the particular — from all of them one can understand the chasadim of Hashem and His wonders without end. "Rabbos asisa Atah Hashem Elohai nifle'osecha v'machshvosecha eleinu." They now need to request that Hashem accept their Purim joy — as if they fulfilled all the mitzvos properly — until they merit the purity of the Red Heifer — to purify them from the impurity of the dead — to be pure for the Pesach offering — careful from chametz materially and spiritually — very careful from making the brain chametz through evil thoughts — until they convert from chametz to matzah — from ches to hei — from death to life. Mah nashiv laHashem — in every single mitzvah and holy season — they merited to hear awesome things that give life to every soul. Ashreinu mah tov chelkeinu. He received his letter today. And what you wrote — that you did not express your conversation before him as you wished — because of your preoccupation in honoring him — that is true. But also he himself knew this while being in his house — and there were several times and seasons when he had leisure to speak with him greatly — all that he wished. But there are many more obstacles. But in his view — he already spoke with him greatly — in the general words of truth he spoke there greatly. And from them he can understand many things explicitly and through hints. And already in the previous days they spoke greatly. And already he heard and saw in his holy books and in what they made new in them greatly. But the arousal of the baal davar — the adversary — is beyond measure. But all their hope is on the power of the holy elder — which surpasses all — and it is impossible to speak of this in the open field. And if Hashem wills — the vision is still for its appointed time — to speak face to face — when they gather together soon. And for now — be strong and bold — and gladden your soul every day anew — with what they merited — that He created us for His honor and set us apart from those who err in all the aspects. For from the very greatness of the tumult and the obstacles that touch upon them — one understands how greatly great are the goodly places of Hashem with us — that we were saved from their opposition and their mockery. Even if He only drew us close to him and we did not oppose such a light — and received no new teaching from him at all — that would have been enough for us. And for every new teaching and word and conversation that we received from him — we must say: "ilmalei lo aseinu ela lishmo'a da dayeinu" — "had we come into the world only to hear this — it would have been enough for us." How much more so — and so forth. # תכ URL: https://ajew.org/reader-plain/alim-litrufa/2/419/ # תכ
תכ
Source: https://ajew.org/reader/alim-litrufa/2/419 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם שֵׁנִי שְׁמִינִי תר"ג בְּרֶסְלֶב.
He received his letter on Purim — and also today. And praised be G-d — the days of Purim passed in joy. And praised be G-d — that he fulfilled his mission yesterday — to send Rabbi Nachman the sum he wrote. And if it was delayed on Purim itself — force majeure exempts. And also he himself did not know it would be delayed until the Purim feast. And the letter he wrote then — for that alone it was worthwhile — for even though it is still hard to understand the hints well — even so they must speak greatly of this. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי.
And through all this — Hashem arranged through the letter about the hints — that praised be G-d — the pen produced many wonderful true words that he had not planned at all. Great are the deeds of Hashem. My beloved son — from every single work and activity — and every cause and movement that Hashem arranged — from the day he drew close to the light of our life — and what He arranged after his passing — in his work with them in the general and the particular — from all of them one can understand and see the chasadim of Hashem and His wonders without end — what the mouth cannot speak and the heart cannot think. "Rabbos asisa Atah Hashem Elohai nifle'osecha v'machshvosecha eleinu." ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּפוּרִים וְגַם הַיּוֹם. וּתְהִלָּה לָאֵל עָבְרוּ יְמֵי הַפּוּרִים בְּשִׂמְחָה. וּתְהִלָּה לָאֵל שֶׁקִּיַּמְתָּ שְׁלִיחוּתִי אֶתְמוֹל לִשְׁלֹחַ לְרַבִּי נַחְמָן הַסַּךְ שֶׁכָּתַבְתָּ. וְאִם נִתְעַכֵּב בְּיוֹם הַפּוּרִים בְּעַצְמוֹ אֹנֶס רַחֲמָנָא פַּטְרֵהּ. וְגַם אָנֹכִי לֹא יָדַעְתִּי שֶׁיִּתְעַכֵּב קַבָּלַת מִכְתָּבִי עִם הַמָּעוֹת לְיָדוֹ עַד סְעֻדַּת פּוּרִים, כִּי הָיִיתִי סָבוּר שֶׁיַּגִּיעַ לְיָדוֹ בְּתַעֲנִית אֶסְתֵּר בָּעֶרֶב. כִּי בְּעֵת כָּתַבְתִּי הַמִּכְתָּב הָיָה סָבוּר רַבִּי נַחְמָן בר"מ הַכֹּהֵן שֶׁיִּסַּע קֹדֶם מִנְחָה. וּבְוַדַּאי הַכֹּל נָכוֹן מֵעִם ה', אֲבָל הָאִגֶּרֶת בְּעַצְמוֹ שֶׁכָּתַבְתִּי אָז בִּשְׁבִיל זֶה לְבַד הָיָה כְּדַאי טִרְחָתִי, כִּי אַף עַל פִּי שֶׁעֲדַיִן קָשֶׁה לְךָ וְלָנוּ לְהָבִין הָרְמָזִים הֵיטֵב עִם כָּל זֶה צְרִיכִין לְדַבֵּר בָּזֶה הַרְבֵּה וּכְבָר כָּתַבְתִּי מִזֶּה בְּשִׁנּוּי לָשׁוֹן קְצָת לְר' אֶפְרַיִם לִקְרוּמִינְטְשַׁאג. וְהָיָה בְּדַעְתִּי לִכְתֹּב לְךָ מִזֶּה בָּאִגֶּרֶת הַקָּדוּם לָזֶה וְלֹא אִיסְתַּיַע מִלְּתָא וְאַחַר כָּךְ בְּיוֹם תַּעֲנִית אֶסְתֵּר בְּאֶמְצַע הַסְּלִיחוֹת כְּשֶׁהֵבִיא לִי רַבִּי אָשֵׁר מִכְתָּבוֹ עִם הַמִּשְׁלוֹחַ מָנוֹת. וּבִפְרָט מִכְתָּב רַבִּי נַחְמָן שֶׁיִּחְיֶה, נִתַּן שִׂמְחָה בְּלִבִּי וְנִתְעוֹרֵר בְּלִבִּי וּבְלֵב כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שִׂמְחַת פּוּרִים. כִּי רָאִינוּ יְשׁוּעָתוֹ יִתְבָּרַךְ לָנֶצַח וְתִקְוָתוֹ לְדוֹר דּוֹרִים כְּמוֹ שֶׁכָּתַב רַבִּי נַחְמָן שֶׁיִּחְיֶה. וּמֵעֹצֶם תְּשׁוּקָתִי וּתְשׁוּקַת רַבִּי נַחְמָן בְּעֵסֶק זֶה נִתְעוֹרֵר לִבִּי לִשְׁלֹחַ לוֹ מִיָּד מָעוֹת מַה דְּאֶפְשָׁר, וְנִתְיַשַּׁבְתִּי בָּזֶה הֵיטֵב וְכָתַבְתִּי מִכְתָּבִים הַנַּ"ל וּבְתוֹךְ כָּךְ נִתְגַּלְגֵּל מֵאֵת ה' שֶׁנִּזְכַּרְתִּי לִכְתֹּב לוֹ מֵעִנְיַן הָרְמָזִים. וּתְהִלָּה לָאֵל פָּלְטָה הַקֻּלְמוֹס דִּבּוּרִים נִפְלָאִים אֲמִתִּיִּים הַרְבֵּה שֶׁלֹּא חָשַׁבְתִּי עֲלֵיהֶם כְּלָל, גְּדוֹלִים מַעֲשֵׂי ה' וְכוּ'. בְּנִי חֲבִיבִי מִכָּל עֵסֶק וָעֵסֶק וְכָל סִבָּה וּתְנוּעָה שֶׁסִּבֵּב ה' יִתְבָּרַךְ מִיּוֹם שֶׁנִּתְקָרַבְתִּי אֶל אוֹר חַיֵּינוּ וְכוּ' וּמַה שֶּׁסִּבֵּב אַחַר הִסְתַּלְּקוּתוֹ בְּעִסְקִי עִמָּכֶם בִּכְלָל וּבִפְרָט. מִכֻּלָּם יְכוֹלִים לְהָבִין וְלִרְאוֹת חַסְדֵי ה' וְנִפְלְאוֹתָיו עַד אֵין קֵץ מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר וְהַלֵּב לַחֲשֹׁב, רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹהַי נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ וְכוּ'.
And from Hashem the steps of a man are established — for as it appears — there is no need now to travel this week to Tultchin — for he does not want to send more money until he receives a reply on the receipt of the money and the letter sent yesterday. And he also awaits receiving the letters already sent via Brody. He wonders that they have not yet arrived. Presumably when they reach him he will send them to him quickly. And in the meanwhile he hopes to Hashem that money will reach him from Tshehrin and other places. And to Hashem the salvation — to complete the work without great loans. And also what he borrowed until today will be fully repaid soon. Until here His mercies helped — may He in His mercies not abandon them forever. And it is fitting to give the previous Purim letter to their dear friend Rabbi Yaakov — perhaps he will understand some hints for his benefit. And also to their veteran dear friend Rabbi Nachman — grandson of our Rebbe. If they want with strong will that he come — they can draw him there after the coming Shabbas if Hashem wills. ## Segment 4
וְהִנֵּה מֵה' מִצְעֲדֵי גֶבֶר כּוֹנָנוּ, כִּי כְּפִי הַנִּרְאֶה, אֵין מֵהַצֹּרֶךְ עוֹד שֶׁאֶסַּע בְּשָׁבוּעַ זֹאת לְטוּלְטְשִׁין, כִּי אֵינִי רוֹצֶה לִשְׁלֹחַ לוֹ עוֹד מָעוֹת עַד שֶׁאֲקַבֵּל תְּשׁוּבָה עַל קַבָּלַת מָעוֹת, וְהַמִּכְתָּב שֶׁנִּשְׁלַח אֶתְמוֹל. גַּם אֲנִי מְצַפֶּה לְקַבֵּל מִכְתָּבָיו הַנִּשְׁלָחִים מִכְּבָר דֶּרֶךְ בְּרָאד. וְנִפְלֵאתִי שֶׁעֲדַיִן לֹא הִגִּיעוּ, וּמֵהַסְּתָם תֵּכֶף כְּשֶׁיַּגִּיעוּ לְיָדְךָ תִּשְׁלְחֵם לִי בִּזְרִיזוּת, וּבְתוֹךְ כָּךְ אֲנִי מְקַוֶּה לַה' שֶׁיַּגִּיעַ לוֹ מָעוֹת מִטְּשֶׁעהרִין וּמִשְּׁאָרֵי מְקוֹמוֹת, וְלַה' הַיְשׁוּעָה לִגְמֹר הָעֵסֶק בְּכִי טוֹב בְּלִי הַלְוָאוֹת גְּדוֹלוֹת. וְגַם מַה שֶּׁלָּוִיתִי עַד הַיּוֹם יְסֻלַּק בִּשְׁלֵמוּת בְּקָרוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ וְכוּ' הוּא בְּרַחֲמָיו יִתְבָּרַךְ אַל יִטְּשֵׁנוּ לָנֶצַח. וּלְדַעְתִּי רָאוּי שֶׁתִּתֵּן לִקְרוֹת הַמִּכְתָּב הַקָּדוּם שֶׁל פּוּרִים לִידִידֵנוּ רַבִּי יַעֲקֹב נֵרוֹ יָאִיר, אוּלַי יָבִין אֵיזֶה רְמָזִים לְטוֹבָתוֹ מֵהֶם, וְגַם לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל. וְיִפְִִרֹס בִּשְׁלוֹמָם בְּאַהֲבָה, וְאִם יִרְצוּ בְּרָצוֹן חָזָק שֶׁאָבוֹא יוּכְלוּ לְהַמְשִׁיךְ אוֹתִי לְשָׁם אַחַר שַׁבַּת הַבָּא עָלֵינוּ לְטוֹבָה אִם יִרְצֶה הַשֵּׁם. וְגַם עַל נְסִיעָה קְטַנָּה זֹאת לְטוּלְטְשִׁין אֲנִי סוֹמֵךְ עַצְמִי עַל הַשֵּׁם יִתְבָּרַךְ. כִּי אֶצְלִי הוּא טִלְטוּל גָּדוֹל וְכוּ'. הַמֵּכִין מִצְעֲדֵי גֶבֶר יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
And let him write whether he was joyous on Purim as befitting. And however it was — they now need to request and pray to Hashem Yisborach — that He accept their Purim joy — with all the mitzvos of Purim — as if they fulfilled them properly in all their details. Until they merit through this the holiness and purity of the Red Heifer — to purify them from the impurity of the dead — so they merit to be pure for the Pesach offering — and to be careful from even a trace of chametz — materially and spiritually — and very careful from making the brain chametz — G-d forbid — through evil and alien thoughts — to fulfil "g'ar chayyas kaneh" — until they convert from chametz to matzah — from ches to hei — from death to life. ## Segment 5
וְיִכְתֹּב לִי אִם הָיָה שָׂמֵחַ בְּפוּרִים כָּרָאוּי. וְאֵיךְ שֶׁהָיָה, צְרִיכִין עַתָּה לְבַקֵּשׁ וּלְהִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁיְּקַבֵּל שִׂמְחָתֵנוּ שֶׁל פּוּרִים עִם כָּל הַמִּצְווֹת שֶׁל פּוּרִים כְּאִלּוּ קִיַּמְנוּם כָּרָאוּי בְּכָל פְּרָטֵיהֶם וְכוּ'. עַד שֶׁנִּזְכֶּה עַל יְדֵי זֶה לִקְדֻשַּׁת וְטָהֳרַת הַפָּרָה אֲדֻמָּה וְכוּ', לְטַהֲרֵנוּ מִטֻּמְאַת מֵת לְמַעַן נִזְכֶּה לִהְיוֹת טְהוֹרִים לְקָרְבַּן פֶּסַח וְלִהְיוֹת נִזְהָרִים וְנִשְׁמָרִים עַל יְדֵי זֶה מִמַּשֶּׁהוּ חָמֵץ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, וְנִזָּהֵר מְאֹד מִלְּהַחֲמִיץ הַמֹּחַ חַס וְשָׁלוֹם בְּמַחֲשָׁבוֹת רָעוֹת וְזָרוֹת חַס וְשָׁלוֹם לְקַיֵּם "גְּעַר חַיַּת קָנֶה" וְכוּ', עַד שֶׁנָּשִׁיב מֵחָמֵץ לְמַצָּה מֵחֵית לְהֵ"א מִמָּוֶת לְחַיִּים וְכוּ' וְכוּ'. מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ שֶׁבְּכָל מִצְוָה וּמִצְוָה וּבִפְרָט בְּכָל הַזְּמַנִּים הַמְקֻדָּשִׁים וּבְכָל הַמִּצְווֹת הַנּוֹהֲגִים, בְּכֻלָּם זָכִינוּ לִשְׁמֹעַ דְּבָרִים נוֹרָאִים וְנִפְלָאִים וְנִשְׂגָּבִים כָּאֵלֶּה הַמְחַיִּן כָּל נֶפֶשׁ וָנֶפֶשׁ בְּכָל מָקוֹם שֶׁהוּא, כְּגוֹן מֵעִנְיַן קְדֻשַּׁת פֶּסַח שֶׁמְּדַבֵּר בּוֹ הַרְבֵּה בִּכְלַל כָּל הַשְּׁלֹשָׁה רְגָלִים בְּהַתּוֹרָה "מֵישְׁרָא דְּסַכִּינָא", וּבְהַתּוֹרָה תִּקְעוּ א', וּבְהַתּוֹרָה "וְאֶת הָעֹרְבִים צִוִּיתִי לְכַלְכְּלֶךָ". וּמִלְּבַד זֶה מְדַבֵּר מִפֶּסַח בְּהַתּוֹרָה הַנַּ"ל הַמַּתְחֶלֶת בַּחֲצֹצְרוֹת מֵעִנְיַן זְהִירוּת מֵחִמּוּץ הַמֹּחַ וְכוּ', וּבְהַתּוֹרָה "ט' תִּקּוּנִין" מֵעִנְיַן קְרִיאַת הַהַגָּדָה שֶׁהוּא תִּקּוּן הַבְּרִית וְאַרְבַּע כּוֹסוֹת וְכוּ', וּבְהַתּוֹרָה הַנַּ"ל שֶׁפּוּרִים הֲכָנָה לְפֶסַח וְעוֹד בְּכַמָּה מְקוֹמוֹת, וְכֵן בְּעִנְיַן קְדֻשַּׁת סֻכּוֹת וְשָׁבוּעוֹת וְרֹאשׁ הַשָּׁנָה וְיוֹם כִּפּוּר וְכוּ' מְדַבֵּר מִכֻּלָּם כַּמָּה פְּעָמִים בִּכְלָל וּבִפְרָט, וְכֵן בִּשְׁאָרֵי מִצְווֹת כַּמְבֹאָר לַבָּקִי בִּסְפָרָיו הַקְּדוֹשִׁים. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ', מִי יִתֵּן שֶׁנִּזְכֶּה לֵילֵךְ בָּהֶם וְלַעֲסֹק בָּהֶם בְּמוֹעֲדוֹ וּבִזְמַנּוֹ, הִלְכוֹת פֶּסַח קֹדֶם פֶּסַח, לְפָרֵשׁ שִׂיחָתֵנוּ לְפָנָיו יִתְבָּרַךְ קֹדֶם פֶּסַח לִזְכּוֹת וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ עַל יְדֵי קְדֻשַּׁת פֶּסַח, וְעַל יְדֵי הָעֵצוֹת עֲמֻקּוֹת הָרְמוּזִים בְּהַתּוֹרוֹת הַנַּ"ל הַמְדַבְּרִים מִפֶּסַח, וְכֵן בְּכָל הַמּוֹעֲדִים הַקְּדוֹשִׁים. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ. בִּפְרָט שֶׁיֵּשׁ לִי עַתָּה צַעַר גָּדוֹל מִנֶּכְדִּי רַבִּי נַחְמָן שֶׁיִּחְיֶה שֶׁמּוּטָל עַל עֶרֶשׂ דְּוַי וַה' יִסְעָדֵהוּ מְהֵרָה, וַאֲנִי מֻכְרָח עַתָּה לֵילֵךְ אֶצְלוֹ לְבַקְּרוֹ. מָלֵא רַחֲמִים וּבוֹרֵא רְפוּאוֹת יִרְפָּאֵהוּ מְהֵרָה. וִישִׁיבֵהוּ לְאֵיתָנוֹ בִּשְׁלֵמוּת חִישׁ קַל מְהֵרָה. וְלַה' הַיְשׁוּעָה.
Mah nashiv laHashem kol tagmulohi aleinu — that in every single mitzvah — and in particular in all the holy seasons and in all the operative mitzvos — in all of them they merited to hear such awesome and wondrous and exalted things that give life to every single soul — in every place where he is. Ashreinu mah tov chelkeinu — would that they merit to walk in them and engage in them in its time and season — the laws of Pesach before Pesach — to express their conversation before Him before Pesach — to merit and to draw close to Him through the holiness of Pesach — and through the deep counsels hinted in the Torahs that speak of Pesach — and likewise in all the holy festivals. And there is great pain now from his grandson Rabbi Nachman — may he live — who lies ill — and may Hashem support him quickly. Full of Mercy and Creator of healings — may He heal him quickly — and restore him to his strength in completeness — speedily and swiftly. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits salvation. Nussun of Breslov. Overview: Monday, Parshas Sh'mini — Breslov — 5603. He received his letter on Purim and also today. Praised be G-d — the days of Purim passed in joy. Praised be G-d that he fulfilled the mission yesterday — sending Rabbi Nachman the sum. And if delayed on Purim itself — force majeure exempts. The letter he wrote then — for that alone it was worthwhile — for the pen produced many wonderful true words he had not planned at all. Great are the deeds of Hashem. My beloved son — from every single work and movement Hashem arranged — from the day he drew close to the light of our life — and after his passing — in his work with them in the general and the particular — from all of them one can understand the chasadim of Hashem and His wonders without end. "Rabbos asisa Atah Hashem Elohai nifle'osecha v'machshvosecha eleinu." They now need to request that Hashem accept their Purim joy — as if they fulfilled all the mitzvos properly — until they merit the purity of the Red Heifer — to purify them from the impurity of the dead — to be pure for the Pesach offering — careful from chametz materially and spiritually — very careful from making the brain chametz through evil thoughts — until they convert from chametz to matzah — from ches to hei — from death to life. Mah nashiv laHashem — in every single mitzvah and holy season — they merited to hear awesome things that give life to every soul. Ashreinu mah tov chelkeinu. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # מב URL: https://ajew.org/reader-plain/alim-litrufa/2/42/ # מב
מב
Source: https://ajew.org/reader/alim-litrufa/2/42 ## Segment 1
יוֹם ג' פְּקוּדֵי [כ"ג אדר] תקצ"א פֹּה אוּמַאן.
My beloved son, my dear one — may he live. [Yitzchok] Today I received your letter — and it was a great comfort to me that you merited to receive my letter. For I had great longing and much toil from Sunday until ## Segment 2
שָׁלוֹם וְחַיִּים לַאֲהוּבִי חֲבִיבִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב חַיִּים נַחוּם נֵרוֹ יָאִיר לָנֶצַח.
yesterday — until I found a way to send you my aforementioned letter. May Hashem Yisborach grant that my words make an impression on your hearts — for it is not an empty thing — for they flow from a most great and awesome and mighty and exalted source. Now I ask that you reply to me at once with some length — clarifying for me what you can in the letter — and a little about the will of your father-in-law, of blessed memory: whether he also left some portion for you. ## Segment 3
בְּשָׁעָה זוֹ שָׁמַעְתִּי שֶׁהִגִּיעַ מִכְתָּב מֵאִתְּךָ שֶׁחוֹתֶנְךָ נִפְטַר, תְּהֵא נִשְׁמָתוֹ צְרוּרָה בִּצְרוֹר הַחַיִּים הַמָּקוֹם יְנַחֵם אֶתְכֶם. וּמֵאַהֲבָתְךָ זֵרַזְתִּי עַצְמִי לִכְתֹּב לְךָ שׁוּרוֹתַיִם אֵלּוּ שֶׁתּוֹדָה לָאֵל בָּאתִי לְשָׁלוֹם לְפֹה אֶתְמוֹל, וּבָרוּךְ הַשֵּׁם הַכֹּל שָׁלוֹם. אַךְ הֵיטֵב חָרָה לִי עָלֶיךָ עַל שֶׁהִשְׁלַכְתָּ אֶת אֲחוֹתְךָ עַל הַצַּדֶּקֶת מָרַת אָדְל תִּחְיֶה, וּפָקַדְתָּ עָלֶיהָ בְּאַזְהָרָה לְבַל תִּנָּשֵׂא לְאִישׁ פָּשׁוּט עַד שֶׁיִּזְדַּמֵּן לָהּ לַמְדָן דַּיְקָא. הֲיִתָּכֵן לַעֲשׂוֹת כֵּן, אִם אַתָּה רוֹצֶה לְהַשִּׂיאָהּ לְתַלְמִיד חָכָם דַּיְקָא תִּקָּחֶנָּה לְבֵיתְךָ וְתִהְיֶה מֻטָּל עָלֶיךָ וְתוּכַל לַעֲשׂוֹת כִּרְצוֹנְךָ, וְאֵיךְ אַתָּה רוֹצֶה לְהַעֲמִיס הָעֹל עַל אָדְל תִּחְיֶה, שֶׁתִּהְיֶה בְּבֵיתָהּ, אֲשֶׁר הַשָּׁעָה דְּחוּקָה לָהּ מְאֹד כַּיָּדוּעַ לְךָ, וְתִהְיֶה צְרוּרָה מִלְּהִנָּשֵׂא עַד שֶׁיִּזְדַּמֵּן לָהּ תַּלְמִיד חָכָם דַּיְקָא. וּמִי יוֹדֵעַ אִם הַתַּלְמִיד חָכָם יִרְצֶה לִשָּׂאֶנָּה עַל תְּנַאי שֶׁיְּחַזֵּר עַל הַפְּתָחִים עִמָּהּ, כַּאֲשֶׁר דִּבַּרְתָּ עִמָּהּ, אֲפִלּוּ אִם אֲחוֹתְךָ תִּתְרַצֶּה לָזֶה. מִכָּל שֶׁכֵּן שֶׁבֶּאֱמֶת גַּם אֲחוֹתְךָ אֵינָה מְרֻצָּה לָזֶה כְּלָל. וְאִם אָמְרוּ רַבּוֹתֵינוּ זַ"ל (פְּסָחִים מט) 'לְעוֹלָם יִמְכֹּר אָדָם וְכוּ' וְיַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם', אֲבָל אַתָּה לֹא מָכַרְתָּ כְּלָל, וְאֵין לְךָ מַה לִּמְכֹּר. מַדּוּעַ לֹא תִּזְכֹּר דִּבְרֵי רַבּוֹתֵינוּ זַ"ל (שָׁם קיג) 'בִּתְּךָ בָּגְרָה שַׁחְרֵר עַבְדְּךָ' וְכוּ'. מִכָּל שֶׁכֵּן שֶׁהִשְׁלַכְתָּ אוֹתָהּ בְּלִי רְשׁוּת בְּבֵית הַצַּדֶּקֶת אָדְל תִּחְיֶה, וְאַתָּה מַזְהִיר עָלֶיהָ כָּאֵלֶּה. הִסְכַּלְתָּ עֲשׂוֹ אָחִי חֲבִיבִי, כִּי נִזְדַּמֵּן לָהּ שִׁדּוּךְ הָגוּן, לְדַעְתִּי וּמֵחֲמַת דְּבָרֶיךָ נִתְבַּלְבֵּל. אַף עַל פִּי שֶׁאֲחוֹתְךָ נִתְרַצֵּית, אֲבָל אַף עַל פִּי כֵן נִתְבַּלְבֵּל הַדָּבָר עַל יָדְךָ, כַּאֲשֶׁר אֲסַפֵּר לְךָ אִם יִרְצֶה הַשֵּׁם. עַל כֵּן תִּרְאֶה לְתַקֵּן זֹאת, וְתִכְתֹּב לָהּ תֵּכֶף שֶׁלֹּא תְּדַקְדֵּק דַּיְקָא עַל זֶה, רַק תִּסְמֹךְ עַל הַשֵּׁם יִתְבָּרַךְ שֶׁיַּנְחֶה אוֹתָהּ בְּדֶרֶךְ הָאֱמֶת, יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ בָּזֶה.
Beyond this there is no need to extend. May Hashem Yisborach strengthen your heart to discharge the obligation of the day — each and every day — all that your hand finds with your strength to do on that day — and not to carry over from one day to the next at all — as we have already spoken of this much. And still much prayer and hisbodidus [personal outpouring before Hashem] are needed to merit salvation and great mercy — to fulfil this in true truth, according to His good will. The words of your father — who seeks your peace always with love and awaits seeing you soon. Nussun of Breslov. Postscript — To Rabbi Mordechai And peace to my friend Rabbi Mordechai — what shall I say to you to console you? From yourself you will understand that all the things I write to my son who shall live are said to you as well — and to all of you. And keep my letters well — for to me myself they are very precious words — renewed each time from Him Yisborach in His great kindness. And they are your consolation for all the troubles — for the essential consolation is the true knowledge — through which we can draw true counsel to remain steadfast in His service, Yisborach, forever. Nussun as above. Second Postscript — Shavuos Approaching May Hashem Yisborach grant us the fear and joy and holiness and purity of the awesome holy festival which comes upon us for good [Shavuos]. If we remember even one point from the intense fear that flows at Shavuos — as it is written in the Shavuos prayer: even the whole world trembles before You… in thunders and lightnings [from the U'v'chen prayer of Shavuos Musaf — a liturgical formulation, not a Tanach verse] and so forth — one should shudder without measure even now. And if we still do not merit to this — at least now it is fitting to pour out our speech greatly like water before the face of Hashem — where are we in the world? — we have already counted more than six weeks, and still have not purified ourselves to feel the fear of Shavuos. May the Good G-d atone and protect us — and draw upon us in His mercy His great fear — that there be fulfilled in us: and in order that His fear be upon your faces so that you not sin [Sh'mos 20:17] — and through this may we merit great joy — as it is written: rejoice with trembling [Tehillim 2:11]. And this is the perfection of fear — when through it one merits joy. And we have already written and spoken much of this — that even through fear of punishment one merits to joy — through the ways we received of giving oneself life with all the good points and so forth. Nussun as above. Third Postscript — A Second Letter Arrived; The Kaddish After I wrote the enclosed letter, a second letter reached me from you — from the eve of the holy Shabbos. And I am astonished, my son — how did you not understand on your own that I am not at all particular about such matters? And what does it concern me if you say several Kaddishim each day with kavonah [intention] — which is a great and awesome praise — [d'tavar kol g'zizin d'farzela — דְּתָּבַר כָּל גְּזִיזִין דְּפַרְזְלָא: Aramaic — "that breaks all bars of iron," meaning it shatters all harsh decrees. This is a traditional formulation about the power of Kaddish found in rabbinic sources (cf. Soferim 19:12), not a line within the Kaddish prayer itself]. But if you say Kaddish — have in mind that it is also for my father, of blessed memory — who is your grandfather — and this is my honour: that you should honour me through good deeds [b'uvadin tavin — בְּעוּבָדִין טָבִין: Aramaic — "through good deeds/acts." Like milei d'shtuta earlier in this letter, the Aramaic signals an intimate, direct register] as much as you are able. But do not confuse your mind during the actual recitation with this — only beforehand you may think as above. My beloved son — I have already written you that no one has been travelling from here to Tultshin on account of the fears — therefore the letter was delayed until now. And today — Monday, after midday — your third letter reached me, in a voice of great and bitter outcry. And I do not know what more to write to you — for I have already written you much — and I have already replied to you in the first letter, and reminded you that I had already informed you beforehand many times: that it is necessary for every person to pass through many and various hardships [harpatkao's] — may the Omnipresent have mercy that it be with great kindness. What shall I say to you, my son — do you not see with your own eyes, every day and every time, the vanity of the world — how everything is vanity, and all the toil that is done under the sun — with each and every person? And already all the tzadikim of former and later generations cried out — and in particular our Master, our Teacher and Rebbe, of blessed memory — that the world deceives us entirely and so forth. And if we know all this — and yet even so it seeks to deceive us against our will — for the leaven in the dough holds back [Brochos 17a — the evil inclination, compared to leaven, spreads and expands against a person] and spreads and extends itself against each one as it extends — nevertheless the truth is the truth — for truth is one — and it is impossible to alter the truth in any way for one who wishes to look upon the truth. And for this it is good for us to give thanks to Hashem at every time — that at any rate we know the truth more clearly than the rest of the world — even more than the Chassidim of today. ## Segment 4
חֲזַק וֶאֱמַץ אָחִי וְתַלְמִידִי חֲבִיבִי, הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ, וְאַל תִּדְאַג דַּאֲגַת מָחָר, וְיִהְיֶה בְּעֵינֶיךָ דְבָרִים אֵלֶּה בְּכָל יוֹם כַּחֲדָשִׁים, לִבְלִי לַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ כְּלָל, רַק כָּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה בְּכָל יוֹם וָיוֹם. וְתִזָּהֵר מֵעַתָּה לֵילֵךְ עִם מַה שֶּׁכָּתַב אֲדְמוֹ"ר זַ"ל, הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ, הַיּוֹם דַּיְקָא. וְאַף עַל פִּי שֶׁגַּם הַיּוֹם הַזֶּה לְבַד קָשֶׁה לָצֵאת חוֹבַת הַיּוֹם, תְּצָרֵף לָזֶה שְׁאָר שִׂיחוֹת וְהַתּוֹרוֹת הַקְּדוֹשׁוֹת מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה שֶׁהֵם מְלֵאִים עֵצוֹת עֲמֻקּוֹת מְאֹד, בִּפְרָט הַדֶּרֶךְ הַתָּם וְהַיָּשָׁר עַל פָּסוּק אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי וְכוּ', וְדַי בָּזֶה כָּעֵת.
And if even so your deeds do not go well — even so it is very good and precious, very very precious, that you know the truth in its truth. But just as it is a great virtue that you yearn so much toward the true purpose — so too there is in it a great deficiency: that you burn and cry out more than necessary. For more than necessary is — G-d forbid — close to destruction [h'risah]. And have we not already spoken to the very last point — that one must give oneself life even with a single point of our holy Jewishness which we hold in His great kindness? And you should not look at all at other people who do not give themselves life in this — even if they are far better than you, and yet even so they are in black melancholy and sadness — and even if they are from our own anshei shlomaynu [community]. For you should not look upon them in this matter at all — only listen to my words, which flow from his holy words, of blessed memory — to give yourself life at every time and every day from the fact that you are of the seed of Israel and who has not made me a gentile — and that we merit to perform many mitzvos each day — and in particular, in particular, the great wondrous and awesome kindness that we are held and bound to his holy name, of blessed memory. And if we had heard from him nothing except the Torah of Azamra l'Elokai b'odi [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — "I will sing to my G-d while I yet exist" [Tehillim 146:2] — the subject of Likutay Moharan I:282, which teaches finding and singing from the good points within oneself and all people] — that alone would suffice to give ourselves life through this holy Torah all the days of our lives — and to merit through it eternal life forever. All the more so that we also heard the story of Rabbi Eliezer and Rabbi Yehoshua, and Kislev and Chanukah, and Chalifos [Exchanges], and Yovel [Jubilee], and Daray Ma'ala and Daray Mata [Heavenly and Earthly Dwellers], and those that encompass above time, and the cycles of days and of years and so forth — and we have also heard yet further awesome and wondrous things that were never heard in the world. What shall I speak. Know, my beloved son — our holy and sublime and awesome Rebbe, of blessed memory, knew all that would pass over you until the very end — and he already preceded awesome remedies for our grievous wounds — through all the Torahs and stories and conversations and the illumination of G-dliness that he lit in our minds. Be strong, my son — be strong. And the main thing is to go with what I have already written you — to make yourself at every time as if completely forgetting — and through this you will go out to freedom each time: from the galus ishto [גָּלוּת אִשְׁתּוֹ — literally "the exile of his wife": an oppressive domestic situation with his wife that weighs heavily on Yitzchok] which rests upon you — and from the other kinds of exiles and subjugations that rest on your mind as if holding you in their hand, G-d forbid. And in truth free choice is free — and thought is in the person's hand to turn it as he wills. And the main thing is not to begin to think at all — but as if you were born just now — and as if you do not know at all what was and what will be. And in that very hour gladden yourself with everything you can — both with the good points as described above, and with words of foolishness and joking and the like [מִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא — Zoharic Aramaic: words of foolishness and laughter — playfulness, levity, humour — legitimate tools for breaking the grip of melancholy when nothing else avails]. And if from within this you can seize yourself into Torah and prayer — good. And if not — even so rejoice in Hashem and His Torah and His true tzadikim according to the above ways — and wait until the good time arrives when you can seize good and truth in His great kindness through a little effort — for without any effort at all it is impossible. For even the effort and toil in the service of Hashem — one can draw more of it upon oneself through joy and freedom. And more than this it is impossible to extend in writing — and I am confident that you will understand on your own how to take these words into your heart in a manne ## Segment 5
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
r that will console and gladden yourself and others — and merit to fulfil the words of our Master, our Teacher and Rebbe, of blessed memory — and to walk in his holy ways — so that it be good for you forever. The words of your father. Nussun as above. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכא URL: https://ajew.org/reader-plain/alim-litrufa/2/420/ # תכא
תכא
Source: https://ajew.org/reader/alim-litrufa/2/420 ## Segment 1
תכא
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ג' תַּזְרִיעַ תר"ג
Overview: Monday, Parshas Sh'mini — Breslov — 5603. He received his letter on Purim and also today. Praised be G-d — the days of Purim passed in joy. Praised be G-d that he fulfilled the mission yesterday — sending Rabbi Nachman the sum. And if delayed on Purim itself — force majeure exempts. The letter he wrote then — for that alone it was worthwhile — for the pen produced many wonderful true words he had not planned at all. Great are the deeds of Hashem. My beloved son — from every single work and movement Hashem arranged — from the day he drew close to the light of our life — and after his passing — in his work with them in the general and the particular — from all of them one can understand the chasadim of Hashem and His wonders without end. "Rabbos asisa Atah Hashem Elohai nifle'osecha v'machshvosecha eleinu." They now need to request that Hashem accept their Purim joy — as if they fulfilled all the mitzvos properly — until they merit the purity of the Red Heifer — to purify them from the impurity of the dead — to be pure for the Pesach offering — careful from chametz materially and spiritually — very careful from making the brain chametz through evil thoughts — until they convert from chametz to matzah — from ches to hei — from death to life. Mah nashiv laHashem — in every single mitzvah and holy season — they merited to hear awesome things that give life to every soul. Ashreinu mah tov chelkeinu. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ.
He received his letter today. And what you wrote — that you did not express your conversation before him as you wished — because of your preoccupation in honoring him — that is true. But also he himself knew this while being in his house — and there were several times and seasons when he had leisure to speak with him greatly — all that he wished. But there are many more obstacles. But in his view — he already spoke with him greatly — in the general words of truth he spoke there greatly. And from them he can understand many things explicitly and through hints. And already in the previous days they spoke greatly. And already he heard and saw in his holy books and in what they made new in them greatly. But the arousal of the baal davar — the adversary — is beyond measure. But all their hope is on the power of the holy elder — which surpasses all — and it is impossible to speak of this in the open field. And if Hashem wills — the vision is still for its appointed time — to speak face to face — when they gather together soon. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי הַיּוֹם, וַאֲשֶׁר כָּתַבְתָּ שֶׁלֹּא פֵּרַשְׁתָּ שִׂיחָתְךָ לְפָנַי כִּרְצוֹנְךָ מֵחֲמַת טִרְדָּתְךָ לְכַבְּדֵנִי. הָאֱמֶת הוּא כָּךְ. אֲבָל גַּם אָנֹכִי יָדַעְתִּי זֹאת בִּהְיוֹתִי בְּבֵיתְךָ שָׁם, וְהָיָה כַּמָּה זְמַנִּים וְעִתִּים שֶׁהָיָה לְךָ פְּנַאי לְדַבֵּר עִמִּי הַרְבֵּה כָּל מַה שֶּׁתִּרְצֶה, אַךְ יֵשׁ עַל זֶה עוֹד כַּמָּה וְכַמָּה מְנִיעוֹת. אֲבָל לְדַעְתִּי כְּבָר דִּבַּרְתִּי שָׁם עִמְּךָ הַרְבֵּה בִּכְלַל הַדְּבָרִים שֶׁדִּבַּרְתִּי שָׁם דִּבְרֵי אֱמֶת הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּמֵהֶם תּוּכַל לְהָבִין דְּבָרִים הַרְבֵּה בְּפֵרוּשׁ וּבְרֶמֶז, וְגַם כְּבָר דִּבַּרְנוּ בַּיָּמִים הַקּוֹדְמִים הַרְבֵּה. וּכְבָר שָׁמַעְתָּ וְרָאִיתָ בִּסְפָרָיו הַקְּדוֹשִׁים וּבַמֶּה שֶׁחִדַּשְׁנוּ בָּהֶם הַרְבֵּה. אַךְ הִתְגָּרוּת הַבַּעַל דָּבָר אֵין לְשַׁעֵר. אֲבָל כָּל תִּקְוָתֵנוּ עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה שֶׁעוֹלֶה עַל הַכֹּל וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה עַל פְּנֵי הַשָּׂדֶה. וְאִם יִרְצֶה הַשֵּׁם עוֹד חָזוֹן לַמּוֹעֵד לְדַבֵּר פָּנִים אֶל פָּנִים כַּאֲשֶׁר נִתְוַעֵד יַחַד בְּסָמוּךְ. וּלְעֵת עַתָּה חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל יוֹם מֵחָדָשׁ עִם מַה שֶּׁזָּכִינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים בְּכָל הַבְּחִינוֹת כִּי מִגֹּדֶל הָרַעַשׁ וְהַמְּנִיעוֹת לִגַּע בָּנוּ מְבִינִים כַּמָּה וְכַמָּה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ שֶׁנִּצַּלְנוּ מֵהִתְנַגְּדוּת וְלֵיצָנוּת שֶׁלָּהֶם. אִלּוּ קֵרְבָנוּ אֵלָיו וְלִבְלִי לְהִתְנַגֵּד עַל אוֹר כָּזֶה וְכוּ' וְלֹא קִבַּלְנוּ שׁוּם חִדּוּשׁ מִמֶּנּוּ דַּיֵּינוּ. וְעַל כָּל חִדּוּשׁ וְדִבּוּר וְשִׂיחָה שֶׁקִּבַּלְנוּ מִמֶּנּוּ צְרִיכִים לוֹמַר אִלְמָלֵא לָא אָתֵינָן לְעָלְמָא אֶלָּא לִשְׁמֹעַ דָּא דַּיֵּינוּ. עַל אַחַת כַּמָּה וְכַמָּה וְכוּ' וְכוּ'.
And for now — be strong and bold — and gladden your soul every day anew — with what they merited — that He created us for His honor and set us apart from those who err in all the aspects. For from the very greatness of the tumult and the obstacles that touch upon them — one understands how greatly great are the goodly places of Hashem with us — that we were saved from their opposition and their mockery. Even if He only drew us close to him and we did not oppose such a light — and received no new teaching from him at all — that would have been enough for us. And for every new teaching and word and conversation that we received from him — we must say: "ilmalei lo aseinu ela lishmo'a da dayeinu" — "had we come into the world only to hear this — it would have been enough for us." How much more so — and so forth. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. Overview: Dawn of Tuesday, Parshas Tazria — Breslov — 5603. He received his letter today. What you wrote — that you did not express your conversation before him — that is true. But also he himself knew this while being in his house — and there were times when he had leisure to speak. But there are many more obstacles. He already spoke with him greatly — in the general words of truth he spoke there. And from them he can understand many things explicitly and through hints. And already in the previous days they spoke greatly. But the arousal of the adversary is beyond measure. But all their hope is on the power of the holy elder which surpasses all. If Hashem wills — the vision is still for its appointed time — to speak face to face when they gather soon. And for now — be strong and bold — and gladden your soul every day anew — with what they merited — that He created us for His honor and set us apart from those who err in all the aspects. For from the very greatness of the tumult — one understands how greatly great are the goodly places of Hashem with us — that we were saved from their opposition and their mockery. Even if He only drew us close to him and we received no new teaching from him at all — that would have been enough for us. And for every new teaching and word and conversation received from him — we must say: "ilmalei lo aseinu ela lishmo'a da dayeinu." How much more so — and so forth. # תכב URL: https://ajew.org/reader-plain/alim-litrufa/2/421/ # תכב
תכב
Source: https://ajew.org/reader/alim-litrufa/2/421 ## Segment 1
תכב
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' אַחֲרֵי י"א נִיסָן תר"ג בְּרֶסְלֶב.
Overview: Dawn of Tuesday, Parshas Tazria — Breslov — 5603. He received his letter today. What you wrote — that you did not express your conversation before him — that is true. But also he himself knew this while being in his house — and there were times when he had leisure to speak. But there are many more obstacles. He already spoke with him greatly — in the general words of truth he spoke there. And from them he can understand many things explicitly and through hints. And already in the previous days they spoke greatly. But the arousal of the adversary is beyond measure. But all their hope is on the power of the holy elder which surpasses all. If Hashem wills — the vision is still for its appointed time — to speak face to face when they gather soon. And for now — be strong and bold — and gladden your soul every day anew — with what they merited — that He created us for His honor and set us apart from those who err in all the aspects. For from the very greatness of the tumult — one understands how greatly great are the goodly places of Hashem with us — that we were saved from their opposition and their mockery. Even if He only drew us close to him and we received no new teaching from him at all — that would have been enough for us. And for every new teaching and word and conversation received from him — we must say: "ilmalei lo aseinu ela lishmo'a da dayeinu." How much more so — and so forth. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
He received all his letters — from the past week and this week. And until here His mercies helped — that his word was fulfilled — not to owe him until Pesach except approximately thirty new rubles. And this was in a miraculous way and wondrous providence. Good to give thanks to Hashem Who helped until here. But he is being too precise in the matter of the loan. He trusts in Hashem that he will not need to borrow from him again. He wrote this to him — perhaps he will begin from now not to think so much about any matter. The truth is — one must guard not to snatch other people's money from here to there — and not to be a debtor — and not to enter into matters greater than one's capacity. Praised be G-d — he guards himself from this. Even so — to think excessive thoughts — in particular about a matter of thirty or forty new rubles — in particular for such a great work — it is not fitting to think such excessive thoughts. But he requests from him — that he have no melancholy or worry from this very thing that he writes to him — for there is nothing in his heart against him at all. ## Segment 4
מִכְתָּבֶיךָ קִבַּלְתִּי כֻּלָּם בְּשָׁבוּעַ הֶעָבַר וּבְשָׁבוּעַ זֹאת. וְהִנֵּה עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו שֶׁנִּתְקַיֵּם דִּבּוּרִי שֶׁלֹּא לִהְיוֹת חַיָּב לְךָ עַד הַפֶּסַח כִּי אִם בְּעֶרֶךְ שְׁלשִׁים רוּבָּל־חָדָשׁ. וְזֶה הָיָה בְּנֵס וּבְהַשְׁגָּחוֹת נִפְלָאוֹת, טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ וְאַתָּה מְדַקְדֵּק עִמִּי יוֹתֵר מִדַּאי בְּעִנְיַן הַהַלְוָאָה. אַךְ קִוִּיתִי לַה' שֶׁלֹּא אֶצְטָרֵךְ עוֹד לְהַלְווֹת אֶצְלְךָ וְלַה' הַיְשׁוּעָה. כָּתַבְתִּי לְךָ כָּל זֶה אוּלַי תַּתְחִיל מֵעַתָּה לִבְלִי לִהְיוֹת בַּעַל מַחֲשָׁבָה כָּל כָּךְ בְּשׁוּם עֵסֶק. הָאֱמֶת שֶׁצְּרִיכִין לִזָּהֵר לִבְלִי לַחֲטֹף מָמוֹן אֲחֵרִים מִזֶּה לָזֶה וְלִבְלִי לִהְיוֹת בַּעַל חוֹב וְשֶׁלֹּא לִכְנֹס בַּעֲסָקִים גְּדוֹלִים יוֹתֵר מִכֹּחוֹ. וּתְהִלָּה לָאֵל אַתָּה נִזְהָר מִזֶּה. אַף עַל פִּי כֵן לַחֲשֹׁב מַחֲשָׁבוֹת יְתֵרוֹת בִּפְרָט בְּעֵסֶק שֶׁל שְׁלשִׁים אוֹ אַרְבָּעִים רוּבָּל־חָדָשׁ. בִּפְרָט עַל עֵסֶק גָּדוֹל כָּזֶה. אֵין רָאוּי לַחֲשֹׁב מַחֲשָׁבוֹת יְתֵרוֹת כָּל כָּךְ, אַךְ בִּקַּשְׁתִּי מִמְּךָ שֶׁלֹּא יִהְיֶה לְךָ שׁוּם מָרָה שְׁחוֹרָה וּדְאָגָה מִזֶּה בְּעַצְמוֹ שֶׁאֲנִי כּוֹתֵב לְךָ. כִּי אֵין בְּלִבִּי עָלֶיךָ כְּלָל.
And from now my son — beware to gladden your soul — in what you wrote yourself in your letter — in what you know — that such a light illuminates in the world — and is hidden and concealed from all — and glimmers to us in His chesed. And in any case we are not opponents against it — G-d forbid. For it is not an empty thing — the wondrous chesed that Hashem Yisborach did with them and does with them every day. And He already revealed to us that one must endure bitterness for the sake of the true peace — as he explained on the verse "hinei l'shalom mar li mar — v'atah chashakta nafshi mi'shachas beli." And the essential of the true peace — which is the healing of the body and the healing of the soul forever — is when one does not oppose the point of truth — the light of the true tzaddik in Whose shadow we shelter forever. For outside of this — there is no peace in the world at all. And therefore it is essential to endure bitterness for the sake of this peace. And if the bitterness touches to the soul — but the peace and healing and wondrous salvations and all the blessings — drawn through such a whole person — rectifies all. ## Segment 5
וּמֵעַתָּה בְּנִי הִזָּהֵר לְשַׂמֵּחַ נַפְשְׁךָ בַּמֶּה שֶׁכָּתַבְתָּ בְּעַצְמְךָ בְּמִכְתָּבְךָ בַּמֶּה שֶׁאַתָּה יוֹדֵעַ שֶׁמֵּאִיר אוֹר כָּזֶה בָּעוֹלָם וְהוּא נֶעְלָם וְנִסְתָּר כָּל כָּךְ מִכֻּלָּם. וְלָנוּ מִתְנוֹצֵץ בְּחַסְדּוֹ. וְעַל כָּל פָּנִים אֵין אָנוּ מִתְנַגְּדִים עָלָיו חַס וְשָׁלוֹם. כִּי לֹא דָּבָר רֵיק הוּא הַחֶסֶד הַנִּפְלָא שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ וַאֲשֶׁר הוּא עוֹשֶׂה עִמָּנוּ בָּזֶה בְּכָל יוֹם וָיוֹם. וּכְבָר גִּלָּה לָנוּ שֶׁהַהֶכְרֵחַ לִסְבֹּל מְרִירוּת בִּשְׁבִיל הַשָּׁלוֹם הָאֲמִתִּי כְּמוֹ שֶׁפֵּרֵשׁ עַל פָּסוּק "הִנֵּה לְשָׁלוֹם מָר לִי מָר וְאַתָּה חָשַׁקְתָּ נַפְשִׁי מִשַּׁחַת בְּלִי" וְכוּ'. וְעִקַּר הַשָּׁלוֹם הָאֲמִתִּי שֶׁהוּא רְפוּאַת הַגּוּף וּרְפוּאַת הַנֶּפֶשׁ לָנֶצַח הוּא כְּשֶׁאֵין חוֹלְקִים עַל נְקֻדַּת הָאֱמֶת, אוֹר הַצַּדִּיק הָאֱמֶת שֶׁאָנוּ חוֹסִים בּוֹ לָנֶצַח, כִּי חוּץ מִזֶּה אֵין שׁוּם שָׁלוֹם בָּעוֹלָם; וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר אֲשֶׁר תִּקְצַר הַיְרִיעָה. וְעַל כֵּן הַהֶכְרֵחַ לִסְבֹּל מְרִירוּת בִּשְׁבִיל שָׁלוֹם זֶה. וְאִם הַמְּרִירוּת נוֹגֵעַ עַד הַנֶּפֶשׁ וְכוּ' אֲבָל שָׁלוֹם וּרְפוּאָה וִישׁוּעוֹת נִפְלָאוֹת וְכָל הַבְּרָכוֹת וְכוּ' הַנִּמְשָׁכִין עַל יְדֵי אִישׁ שָׁלֵם כָּזֶה מְתַקֵּן הַכֹּל.
And all this is the aspect of the maror — that one must eat with Pesach and matzah — which are very high and exalted minds — all in the aspect of peace — which makes peace between Israel and their Father in Heaven and in all the worlds — and connects the dwellers above with the dwellers below — and makes known and publicizes His divinity in all the worlds. And the essential — through the dwellers below — who are us — the very lowly and diminished in this world — in particular in these latter days — in this bitter and lengthy exile. And through us precisely — through eating in memory of the Temple — the maror and the matzah — and arranging the Seder — through this precisely His divinity is revealed in all the worlds. But one must join to this — the maror in memory of "vay'mar'ru es chayeihem." For it is impossible to receive the peace — except through bitterness. ## Segment 6
וְכָל זֶה הוּא בְּחִינַת מָרוֹר שֶׁצְּרִיכִין לְאָכְלוֹ עִם הַפֶּסַח וּמַצָּה שֶׁהֵם מֹחִין גְּבֹהִים וְרָמִים מְאֹד שֶׁכֻּלָּם בְּחִינַת שָׁלוֹם, שֶׁעוֹשִׂים שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם וּבְכָל הָעוֹלָמוֹת, וּמְקַשְּׁרִין דָּרֵי מַעְלָה עִם דָּרֵי מַטָּה וּמוֹדִיעִין וּמְפַרְסְמִין אֱלֹקוּתוֹ יִתְבָּרַךְ בְּכָל הָעוֹלָמוֹת. וְהָעִקָּר עַל יְדֵי דָּרֵי מַטָּה שֶׁהֵם אֲנַחְנוּ הַשְּׁפָלִים וְהַיְרוּדִים מְאֹד מְאֹד שֶׁבְּזֶה הָעוֹלָם, בִּפְרָט בְּאַחֲרִית הַיָּמִים הָאֵלֶּה בַּגָּלוּת הַמַּר וְהָאָרֹךְ הַזֶּה. וְעַל יָדֵנוּ דַּיְקָא עַל יְדֵי שֶׁאָנוּ אוֹכְלִין זֵכֶר לְמִקְדָּשׁ הַמָּרוֹר וְהַמַּצָּה וְכוּ', וּמְסַדְּרִים הַסֵּדֶר וְכוּ', עַל יְדֵי זֶה דַּיְקָא נִתְגַּלֶּה אֱלֹקוּתוֹ יִתְבָּרַךְ בְּכָל הָעוֹלָמוֹת. אֲבָל צְרִיכִין לְצָרֵף לָזֶה מָרוֹר זֵכֶר לְ"וַיְמָרְרוּ אֶת חַיֵּיהֶם". כִּי אִי אֶפְשָׁר לְקַבֵּל הַשָּׁלוֹם כִּי אִם עַל יְדֵי מְרִירוּת וְכוּ' וְכַנַּ"ל.
And behold — these are now the holy days about which it is said: "Kol Dodi hine ze ba — m'daleg al he'harim m'kapetz al ha'giva'os." The mountains and hills — they are the aspect of obstacles and delays and entanglements that prevent the path from drawing close to Hashem. For the evil inclination appears like a mountain — and in particular for one who has already stumbled. May Hashem guard from now. And the Holy One Blessed be He leaps over them all — for "dome dodi litzvi." Behold He stands behind our wall — which are the partitions that interrupt from the great materiality of each person. But in truth — even a partition of iron does not separate between Israel and their Father in Heaven. For He Yisborach stands behind our wall and looks through the windows — "meitz mitzin ha'charrakim — anah dodi v'amar li kumi lach." And if despite all this the bitterness wishes to strengthen — they already merited to draw close to such a whole person who sweetens and rectifies all. And also there is a hint in this — that also we must cleave to his traits and walk in his above-mentioned ways — to leap over the mountains and to jump — for in this world one must only leap and jump. ## Segment 7
וְהִנֵּה עַתָּה הֵם הַיָּמִים הַקְּדוֹשִׁים שֶׁנֶּאֱמַר עֲלֵיהֶם "קוֹל דּוֹדִי הִנֵּה זֶה בָּא, מְדַלֵּג עַל הֶהָרִים מְקַפֵּץ עַל הַגְּבָעוֹת". הָרִים וּגְבָעוֹת הֵם בְּחִינַת מְנִיעוֹת וְעִכּוּבִים וְסִכְסוּכִים שֶׁמְּעַכְּבִים אֶת הַדֶּרֶךְ מִלְּהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ. כִּי הַיֵּצֶר הָרָע נִדְמֶה לְהַר, וּבִפְרָט מִי שֶׁכְּבָר נִכְשַׁל כְּמוֹ שֶׁנִּכְשַׁל. הַשֵּׁם יִתְבָּרַךְ יִשְׁמֹר מֵעַתָּה. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְדַלֵּג עַל כֻּלָּם. כִּי "דּוֹמֶה דּוֹדִי לִצְבִי" וְכוּ'. הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, שֶׁהֵם הַמְּחִצּוֹת הַמַּפְסִיקִים מֵרִבּוּי הַגַּשְׁמִיּוּת שֶׁל כָּל אֶחָד. אֲבָל בֶּאֱמֶת 'אֲפִלּוּ מְחִצָּה שֶׁל בַּרְזֶל אֵינָהּ מַפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם'. כִּי הוּא יִתְבָּרַךְ עוֹמֵד אַחַר כָּתְלֵנוּ וּמַשְׁגִּיחַ מִן הַחַלּוֹנוֹת דְּאִתְּמַר בְּהוֹן חַלּוּ נָא פְּנֵי אֵל כְּמוֹ שֶׁכָּתוּב בְּתִקּוּנֵי זֹהַר. "מֵצִיץ מִן הַחֲרַכִּים וְכוּ' עָנָה דּוֹדִי וְאָמַר לִי קוּמִי לָךְ" וְכוּ', וְאִם עַל כָּל זֶה רוֹצֶה הַמְּרִירוּת לְהִתְגַּבֵּר, כְּבָר זָכִינוּ לְהִתְקָרֵב לְהָאִישׁ שָׁלֵם כָּזֶה שֶׁמַּמְתִּיק וּמְתַקֵּן הַכֹּל. וְגַם יֵשׁ בָּזֶה רֶמֶז שֶׁגַּם אֲנַחְנוּ צְרִיכִין לְהִתְדַּבֵּק בְּמִדּוֹתָיו וְלֵילֵךְ בִּדְרָכָיו הַנַּ"ל לְדַלֵּג עַל הֶהָרִים וּלְקַפֵּץ וְכוּ', כִּי זֶה הָעוֹלָם צְרִיכִין רַק לְדַלֵּג וּלְקַפֵּץ. וּכְמוֹ שֶׁסִּפַּרְתִּי לָכֶם בִּשְׁמוֹ זַ"ל שֶׁהָיָה מְשַׁבֵּחַ הַצַּדִּיק שֶׁאָמַר קֹדֶם מוֹתוֹ אִיבֶּיר גֶּשְׁפְּרִינְגֶן [עָבַר בִּקְפִיצָה]. וְגַם זֶה לֹא הָיִינוּ זוֹכִים לֵידַע מִכָּל שֶׁכֵּן לֵילֵךְ בָּזֶה כִּי אִם עַל יָדוֹ זַ"ל. אֲבָל בְּכֹחוֹ הַגָּדוֹל יְכוֹלִין עַל כָּל פָּנִים לְדַלֵּג וְלִקְפֹּץ עַל הַכֹּל. וּבְתוֹךְ כָּךְ נִזְכֶּה לַחֲטֹף מִצְווֹת מַצָּה וְכוּ' וְכָל הַמִּצְווֹת הַקְּדוֹשׁוֹת, וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵנוּ כִּי אַחֲרִית לְאִישׁ שָׁלוֹם.
And as he told them in his name — of blessed memory — that he praised the tzaddik who said before his death: "ibber geshpringen" — "I passed by leaping." And this too we would not have merited to know — and certainly not to walk in this — except through him. But through his great power — one can in any case leap and jump over all. And in the meanwhile — we will merit to snatch the mitzvos of matzah and all the holy mitzvos. And there is hope for our end — "ki acharit l'ish shalom." ## Segment 8
וְעִם דֶּרֶךְ זֶה יְכוֹלִין לְרַקֵּד כִּמְעַט בְּכָל יוֹם, מִכָּל־שֶׁכֵּן בְּשַׁבָּת וְיָמִים טוֹבִים, "מַלְאֲכֵי צְבָאוֹת יִדּוֹדוּן יִדּוֹדוּן". אוּן טַאקֶי פָארְט הָאפּ נָאר גִּישְׁפְּרִינְגֶין אוּן גָּאר נִיט אִיבֶּיר גִיטְרַאכְט, גָּאט אִיז מִיט אוּנְז [וּבְאֱמֶת בְּכָל זֹאת רַק שִׂמְחָה, וְרַק לִרְקוֹד וְשׁוּם דָּבָר לֹא לַחֲזֹר וּלְהַרְהֵר, אֱלֹקִים עִמָּנוּ!], וּזְכֹר הֵיטֵב מַה שֶּׁאָמַר זִכְרוֹנוֹ לִבְרָכָה קֹדֶם הִסְתַּלְּקוּתוֹ הַקָּדוֹשׁ. אַז אִיךְ גֵּיי פַאר אַייךְ וָואס הָאט אִיר צוּ זָארְגִין [אַנִי הוֹלֵךְ לִפְנֵיכֶם, מָה יֵשׁ לָכֶם לִדְאוֹג]. וְכָל מַה שֶׁהַמָּרָה שְׁחוֹרָה וְהַיָּגוֹן וַאֲנָחָה רוֹצִים לְהִתְגַּבֵּר יְכוֹלִים לַהֲפֹךְ כֻּלָּם לְשִׂמְחָה וּלְשָׂשׂוֹן עַל יְדֵי כָּל הַנַּ"ל. כִּי אַף עַל פִּי שֶׁאֲנִי מְקֻלְקָל כָּל כָּךְ. אַף עַל פִּי כֵן אֵינִי מִתְנַגֵּד עַל "זֶה (כָּל) הָאָדָם" אַחֲרֵי מַחֲלֹקֶת כָּזֶה וְלֵצָנוּת כָּזֶה וְעִרְבּוּבְיָא כָּזֶה וְכוּ', "אֵלֶּה בָרֶכֶב וְאֵלֶּה בַסּוּסִים" אֵלֶּה בַּעֲשִׁירוּת מֻפְלָג וְאֵלֶּה בַּעֲנִיּוּת עָצוּם וְכוּ' וַאֲנַחְנוּ בְּשֵׁם ה' אֱלֹקֵינוּ נַזְכִּיר. וְנַפְשֵׁנוּ תָּגִיל בַּה' תָּשִׂישׂ בִּישׁוּעָתוֹ הַנַּ"ל, נְדַדֶה כָּל שְׁנוֹתֵינוּ עַל מַר נַפְשֵׁנוּ. "נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה" מִמַּחֲלֹקֶת כָּזֶה עַל נְקֻדַּת הָאֱמֶת עָזְרֵנוּ בְּשֵׁם ה' עוֹשֶׂה שָׁמַיִם וָאָרֶץ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And with this way one can dance almost every day — and all the more so on Shabbas and Yom Tov — "mal'achei tzva'os yidodun yidodun." And truly — in all of this — only to dance — and not to think at all — "Gott iz mit unz" — G-d is with us. And remember well what he — of blessed memory — said before his holy passing: "az ich gei far aych — vos hot ir tzu zorgin" — "I am going before you — what have you to worry about?" And all that the melancholy and sorrow and sighing wish to strengthen — one can convert them all to joy and gladness through all the above. For even though I am so corrupted — even so I am not an opponent against "this (all the) Adam" — after such controversy and such mockery and such confusion. "Eileh va'rechev v'eileh va'susim" — these with great wealth and these with great poverty — "va'anachnu b'shem Hashem Elokeinu nazkir." And "nafshenu tagil ba'Hashem tasis bishu'aso" — the above-mentioned salvation. "Nafshenu k'tzippor niml'tah" from such controversy over the point of truth — "ezreinu b'shem Hashem oseh shamayim va'aretz — nagila v'nismecha bishu'aso." ## Segment 9
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל וְתִתֵּן לָהֶם לִקְרוֹת מִכְתָּבִי זֶה. כִּי יָדַעְתִּי כִּי בִּפְנִימִיּוּת לְבָבָם הֵם מוֹדִים בֶּאֱמֶת עַל כָּל זֶה, אוּלַי יוֹצִיאוּ מִכֹּחַ אֶל הַפֹּעַל לִשְׂמֹחַ בֶּחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה עִם כָּל זֶה עַד אֲשֶׁר יְדַלְּגוּ עַל הֶהָרִים וִיקַפְּצוּ עַל הַגְּבָעוֹת לְהִתְחַבֵּר עִמָּנוּ יַחַד בְּכָל פַּעַם וּבִפְרָט בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וּבְרֹאשׁ הַשָּׁנָה, לְמַעַן יִזְכּוּ שֶׁתִּהְיֶה נַפְשָׁם קְשׁוּרָה בְּנַפְשׁוֹ לָנֶצַח.
The words of your father. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. And in particular to his veteran dear friend — our Teacher the Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — of blessed memory. And let them read this letter of his. For he knows that in the inwardness of their hearts they acknowledge in truth all this — perhaps they will bring it from potential to actual — to rejoice on the coming holy festival with all this — until they leap over the mountains and jump over the hills — to join together with them — always — and in particular on Shabbas and Yom Tov and Rosh Hashana — in order that they merit that their souls be bound to his soul forever. Overview: Tuesday, after the 11th of Nisan — Breslov — 5603. He received all his letters. Until here His mercies helped — that his word was fulfilled — not to owe more than approximately thirty new rubles until Pesach — in a miraculous way. Good to give thanks. He trusts in Hashem that he will not need to borrow again. From now my son — beware to gladden your soul — in what you know — that such a light illuminates in the world and is hidden from all and glimmers to us. We are not opponents — G-d forbid. The essential of the true peace — is when one does not oppose the point of truth — the light of the true tzaddik. Outside of this — there is no peace in the world. Therefore it is essential to endure bitterness for the sake of this peace. And all this is the aspect of the maror that one must eat with Pesach and matzah — which are very high and exalted minds — which make peace between Israel and their Father in Heaven. Through us precisely — through eating the maror and the matzah and arranging the Seder — His divinity is revealed in all the worlds. And behold — these are now the holy days about which it is said: "Kol Dodi hine ze ba — m'daleg al he'harim m'kapetz al ha'giva'os." The mountains and hills are the aspect of obstacles that prevent drawing close to Hashem. The Holy One leaps over them all. He stands behind our wall and looks through the windows. Even a partition of iron does not separate between Israel and their Father in Heaven. And also we must leap over the mountains — for in this world one must only leap and jump. As he told them in the name of our Rebbe — that the tzaddik said before his death: "ibber geshpringen." Through his great power — one can leap and jump over all. And with this way one can dance almost every day. And truly — in all of this — only to dance — not to think at all — "Gott iz mit unz." And remember what he — of blessed memory — said before his holy passing: "az ich gei far aych — vos hot ir tzu zorgin." For even though I am so corrupted — even so I am not an opponent against this — after such controversy and mockery. "Va'anachnu b'shem Hashem Elokeinu nazkir — nafshenu k'tzippor niml'tah — nagila v'nismecha bishu'aso." This very hour he received his letter. And although great was his pain at the beginning of reading it — for he hoped to receive good tidings — he reconsidered and strengthened himself in trust in His chesed — for He is the One Who causes pain and binds up — and in Him he trusts — that in the wonders of His chasadim He will send quickly a complete healing to his son Dovid Tzvi — may he live — healing of the soul and healing of the body. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תכג URL: https://ajew.org/reader-plain/alim-litrufa/2/422/ # תכג
תכג
Source: https://ajew.org/reader/alim-litrufa/2/422 ## Segment 1
תכג
And peace to all our anshei sh'lomaynu with great love. And in particular to his veteran dear friend — our Teacher the Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — of blessed memory. And let them read this letter of his. For he knows that in the inwardness of their hearts they acknowledge in truth all this — perhaps they will bring it from potential to actual — to rejoice on the coming holy festival with all this — until they leap over the mountains and jump over the hills — to join together with them — always — and in particular on Shabbas and Yom Tov and Rosh Hashana — in order that they merit that their souls be bound to his soul forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עֶרֶב פֶּסַח תר"ג.
Overview: Tuesday, after the 11th of Nisan — Breslov — 5603. He received all his letters. Until here His mercies helped — that his word was fulfilled — not to owe more than approximately thirty new rubles until Pesach — in a miraculous way. Good to give thanks. He trusts in Hashem that he will not need to borrow again. From now my son — beware to gladden your soul — in what you know — that such a light illuminates in the world and is hidden from all and glimmers to us. We are not opponents — G-d forbid. The essential of the true peace — is when one does not oppose the point of truth — the light of the true tzaddik. Outside of this — there is no peace in the world. Therefore it is essential to endure bitterness for the sake of this peace. And all this is the aspect of the maror that one must eat with Pesach and matzah — which are very high and exalted minds — which make peace between Israel and their Father in Heaven. Through us precisely — through eating the maror and the matzah and arranging the Seder — His divinity is revealed in all the worlds. And behold — these are now the holy days about which it is said: "Kol Dodi hine ze ba — m'daleg al he'harim m'kapetz al ha'giva'os." The mountains and hills are the aspect of obstacles that prevent drawing close to Hashem. The Holy One leaps over them all. He stands behind our wall and looks through the windows. Even a partition of iron does not separate between Israel and their Father in Heaven. And also we must leap over the mountains — for in this world one must only leap and jump. As he told them in the name of our Rebbe — that the tzaddik said before his death: "ibber geshpringen." Through his great power — one can leap and jump over all. And with this way one can dance almost every day. And truly — in all of this — only to dance — not to think at all — "Gott iz mit unz." And remember what he — of blessed memory — said before his holy passing: "az ich gei far aych — vos hot ir tzu zorgin." For even though I am so corrupted — even so I am not an opponent against this — after such controversy and mockery. "Va'anachnu b'shem Hashem Elokeinu nazkir — nafshenu k'tzippor niml'tah — nagila v'nismecha bishu'aso." ## Segment 3
שָׁלוֹם וְחַיִּים וְכָל טוּב לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה לוֹ וּלְבֵיתוֹ וּלְיוֹצְאֵי חֲלָצָיו חַיִּים וְשָׁלוֹם וּבְרִיאוּת הַגּוּף וּרְפוּאָה שְׁלֵמָה בְּגוּף וָנֶפֶשׁ אָמֵן כֵּן יְהִי רָצוֹן.
This very hour he received his letter. And although great was his pain at the beginning of reading it — for he hoped to receive good tidings — he reconsidered and strengthened himself in trust in His chesed — for He is the One Who causes pain and binds up — and in Him he trusts — that in the wonders of His chasadim He will send quickly a complete healing to his son Dovid Tzvi — may he live — healing of the soul and healing of the body. ## Segment 4
בְּזֹאת הַשָּׁעָה קִבַּלְתִּי מִכְתָּבוֹ. וְאִם כִּי גָּדַל צַעֲרִי בִּתְחִלַּת קְרִיאָתִי כִּי קִוִּיתִי לְקַבֵּל בְּשׂוֹרָה טוֹבָה, אַךְ נִמְלַכְתִּי וְנִתְחַזַּקְתִּי בְּבִטָּחוֹן בְּחַסְדּוֹ יִתְבָּרַךְ כִּי הוּא יַכְאִיב וְיַחֲבֹשׁ וְכוּ' וּבוֹ בָּטַחְתִּי שֶׁבְּנִפְלְאוֹת חֲסָדָיו יִשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה לְבִנְךָ דָּוִד צְבִי שֶׁיִּחְיֶה רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף וְכוּ'.
And you my beloved son — do not be distressed — only strengthen yourself to convert this too to joy. For did he not already write to you — that it is essential to endure a little bitterness — for it is impossible to receive the peace — which is the healing of the soul and the body — except through bitterness. But Hashem Yisborach has great mercy — and casts his sins behind His back — and sends bitterness only a little — according to his capacity. And in the chasadim of Hashem and His wonders — He will sweeten and annul also this bitterness — and send him a complete healing from Heaven quickly. And my eyes are lifted to Hashem in prayer and supplication — may He send His help from the holy place — and from Tziyon support him. And I trust — that soon during Chol HaMoed — I will hear good tidings from him. ## Segment 5
וְאַתָּה בְּנִי חֲבִיבִי אַל תִּצְטַעֵר רַק תִּתְחַזֵּק לַהֲפֹךְ גַּם זֶה לְשִׂמְחָה. כִּי הֲלֹא כְּבָר הִקְדַּמְתִּי לִכְתֹּב לְךָ שֶׁהַהֶכְרֵחַ לִסְבֹּל מְעַט מְרִירוּת כִּי אִי אֶפְשָׁר לְקַבֵּל הַשָּׁלוֹם שֶׁהוּא רְפוּאַת הַנֶּפֶשׁ וְהַגּוּף כִּי אִם עַל יְדֵי מְרִירוּת וְכוּ', אַךְ הַשֵּׁם יִתְבָּרַךְ מְרַחֵם מְאֹד וּמַשְׁלִיךְ חַטּאוֹתָיו אַחַר גַּווֹ וְאֵינוֹ שׁוֹלֵחַ מְרִירוּת כִּי אִם מְעַט כְּפִי יְכָלְתּוֹ. וּבְחַסְדֵי ה' וְנִפְלְאוֹתָיו יַמְתִּיק וִיבַטֵּל גַּם זֹאת הַמְּרִירוּת וְיִשְׁלַח לוֹ רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם מְהֵרָה וְיָשׁוּב לְאֵיתָנוֹ בְּיֶתֶר שְׂאֵת, וַאֲנִי עֵינַי תְּלוּיוֹת אֶל ה' בִּתְפִלָּה וְתַחֲנוּנִים, יִשְׁלַח עֶזְרוֹ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֵהוּ. וְאֶזְכֶּה מְהֵרָה בִּימֵי חֹל הַמּוֹעֵד לִשְׁמֹעַ שְׁמוּעוֹת טוֹבוֹת מִמֶּנּוּ, וְלַה' הַיְשׁוּעָה.
Good to give thanks to Hashem — Who already preceded with healings for all. For through the letter sent via Rabbi Dovid — through this Hashem helped him to write in the book what Hashem illuminated his eyes regarding Pesach. Great are the deeds of Hashem. And in Him he trusts — through the power and merit of our awesome Master — the memory of the righteous and holy one for a blessing — that all will turn for good. Only be very strong and bold to rejoice on this holy festival — in particular at the Seder. And drink with a good heart your wine of the four cups of salvation — for with Hashem there is chesed — and with Him abundant redemption. And very greatly exalted are His ways — but one must believe that all is for good — for His goodness and chasadim are never interrupted. And in particular — praised be G-d — we have someone to lean on in this world and in the World to Come. And believe that also you are inscribed in his heart — of blessed memory. And he knows your pains — and engages in your healing and your salvation forever. Trust in Hashem and pray to Him. ## Segment 6
טוֹב לְהוֹדוֹת לַה' אֲשֶׁר כְּבָר הִקְדִּים לָנוּ רְפוּאוֹת לַכֹּל. כִּי מִכְתָּבוֹ שֶׁשָּׁלַחְתִּי עַל יְדֵי ר' דָּוִד, עַל יְדֵי זֶה נִסְתַּבֵּב שֶׁעֲזָרַנִי ה' יִתְבָּרַךְ שֶׁכָּתַבְתִּי בַּסֵּפֶר מַה שֶּׁהֵאִיר ה' עֵינַי בְּעִנְיַן פֶּסַח, גְּדוֹלִים מַעֲשֵׂי ה'. וּבוֹ בָּטַחְתִּי בְּכֹחַ וּזְכוּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׂמֹחַ בַּחַג הַקָּדוֹשׁ הַזֶּה בִּפְרָט עַל הַסֵּדֶר. וּשְׁתֵה בְּלֵב טוֹב יֵינְךָ שֶׁל הָאַרְבַּע כּוֹסוֹת שֶׁל יְשׁוּעוֹת, כִּי עִם ה' הַחֶסֶד וְהַרְבֵּה עִמּוֹ פְדוּת. וּמְאוֹד מְאוֹד שָׂגְבוּ דְרָכָיו, אֲבָל צְרִיכִין לְהַאֲמִין שֶׁהַכֹּל לְטוֹבָה כִּי טוּבוֹ וַחֲסָדָיו אֵינָם נִפְסָקִים לְעוֹלָם. וּבִפְרָט שֶׁתְּהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לְהִסָּמֵךְ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. וְתַאֲמִין כִּי גַּם אַתָּה נִרְשָׁם בְּלִבּוֹ זַ"ל. וְהוּא יוֹדֵעַ מַכְאוֹבֶיךָ וְעוֹסֵק בִּרְפוּאוֹתֶיךָ וִישׁוּעָתְךָ לָנֶצַח. בְּטַח בַּה' וְהִתְפַּלֵּל אֵלָיו. וְתִתְחַזֵּק בְּשִׂמְחַת הָרֶגֶל, כִּי עַתָּה אַתָּה צָרִיךְ דַּיְקָא לְהִתְחַזֵּק יוֹתֵר בְּשִׂמְחָה שֶׁהוּא רְפוּאָה לְכָל הַמַּכּוֹת וּלְכָל הַחוֹלַאַת, בִּפְרָט בֶּחָג הַקָּדוֹשׁ הַזֶּה שֶׁנֶּאֱמַר עָלָיו "הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֵּשׁ חַג" שֶׁהוּא "לֵיל שִׁמּוּרִים" וְכוּ', הַלַּיְלָה הַזֶּה שֶׁל פֶּסַח שֶׁנִּתְעוֹרְרִין אָז כָּל הָעֲשָׂרָה מִינֵי נִגּוּן וָשִׁיר שֶׁמֵּהֶם כָּל הָרְפוּאוֹת בְּגוּף וָנֶפֶשׁ לָכֶם וְלָנוּ וּלְכָל יִשְׂרָאֵל אָמֵן כֵּן יְהִי רָצוֹן. וּמִגֹּדֶל טִרְדַּת כְּנִיסַת פֶּסַח וְשַׁבַּת קֹדֶשׁ אֵין לְהַאֲרִיךְ.
And strengthen yourself in the joy of the festival — for just now you need specifically to strengthen yourself more in joy — which is the healing for all wounds and all illness. In particular on this holy festival — about which it is said: "ha'shir yihyeh lachem k'leil hispakdesh chag" — "leil shimurim" — this night of Pesach — on which all ten types of melody and song are aroused — from which all the healings — materially and spiritually — for you and for us and for all of Israel — Amen so may it be His will. And because of the great preoccupation of the entry of Pesach and the holy Shabbas — it is impossible to extend. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits salvation. Nussun of Breslov. Overview: Erev Pesach — Breslov — 5603. To his beloved son. This very hour he received his letter. Great was his pain at the beginning of reading — for he hoped for good tidings — but he reconsidered and strengthened himself in trust in His chesed — for He causes pain and He binds up — and in Him he trusts — that in the wonders of His chasadim He will send quickly a complete healing to his son Dovid Tzvi — healing of the soul and healing of the body. Do not be distressed — only strengthen yourself to convert this too to joy. It is essential to endure a little bitterness — for it is impossible to receive the peace — which is the healing — except through bitterness. But Hashem has great mercy and sends bitterness only according to one's capacity. He will sweeten and annul also this bitterness and send him a complete healing quickly. Good to give thanks — through the letter sent via Rabbi Dovid — Hashem helped him to write in the book what Hashem illuminated his eyes regarding Pesach. Great are the deeds of Hashem. Through the power and merit of our awesome Master — all will turn for good. Only be very strong to rejoice on this holy festival — in particular at the Seder. And drink with a good heart the four cups of salvation — for with Hashem there is chesed and abundant redemption. Believe that also you are inscribed in his heart — he knows your pains and engages in your healing forever. Trust in Hashem. Strengthen yourself in joy — which is the healing for all wounds and all illness. On this holy festival — "ha'shir yihyeh lachem k'leil hispakdesh chag" — this night of Pesach — all ten types of melody and song are aroused — from which all the healings — materially and spiritually — for all of Israel. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכד URL: https://ajew.org/reader-plain/alim-litrufa/2/423/ # תכד
תכד
Source: https://ajew.org/reader/alim-litrufa/2/423 ## Segment 1
תכד
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' י"א לִסְפִירַת הָעֹמֶר תר"ג בְּרֶסְלֶב.
Overview: Erev Pesach — Breslov — 5603. To his beloved son. This very hour he received his letter. Great was his pain at the beginning of reading — for he hoped for good tidings — but he reconsidered and strengthened himself in trust in His chesed — for He causes pain and He binds up — and in Him he trusts — that in the wonders of His chasadim He will send quickly a complete healing to his son Dovid Tzvi — healing of the soul and healing of the body. Do not be distressed — only strengthen yourself to convert this too to joy. It is essential to endure a little bitterness — for it is impossible to receive the peace — which is the healing — except through bitterness. But Hashem has great mercy and sends bitterness only according to one's capacity. He will sweeten and annul also this bitterness and send him a complete healing quickly. Good to give thanks — through the letter sent via Rabbi Dovid — Hashem helped him to write in the book what Hashem illuminated his eyes regarding Pesach. Great are the deeds of Hashem. Through the power and merit of our awesome Master — all will turn for good. Only be very strong to rejoice on this holy festival — in particular at the Seder. And drink with a good heart the four cups of salvation — for with Hashem there is chesed and abundant redemption. Believe that also you are inscribed in his heart — he knows your pains and engages in your healing forever. Trust in Hashem. Strengthen yourself in joy — which is the healing for all wounds and all illness. On this holy festival — "ha'shir yihyeh lachem k'leil hispakdesh chag" — this night of Pesach — all ten types of melody and song are aroused — from which all the healings — materially and spiritually — for all of Israel. ## Segment 3
רַב שָׁלוֹם וְחַיִּים וּבְרָכָה לִידִידִי כְּנַפְשִׁי הַוָּתִיק הָרַבָּנִי הַמֻּפְלָג וְכוּ' מוֹרֵנוּ הָרַב אֶפְרַיִם נֵרוֹ יָאִיר לוֹ וּלְבֵיתוֹ וּלְיוֹצְאֵי חֲלָצָיו חַיִּים וְשָׁלוֹם וְעֹשֶׁר וְכָבוֹד וְכָל טוּב לָנֶצַח אָמֵן.
He received his letter — with the sum of twenty-five rubles of that type — during Chol HaMoed Pesach past. May Hashem repay the work of those who do and make for such a great mitzvah — the merit of the many — and may their reward be complete from Hashem — to make them successful in all they turn to — materially and spiritually. May they spend their days in the true good — and their years in pleasantness — until they merit to behold the pleasantness of Hashem forever — Amen so may it be His will. ## Segment 4
מִכְתָּבְךָ עִם הַסַּךְ עֶשְׂרִים וַחֲמִשָּׁה רוּבַּל סוּג קִבַּלְתִּי לְנָכוֹן בְּחֹל הַמּוֹעֵד פֶּסַח הֶעָבַר. יְשַׁלֵּם ה' פָעֳלָם שֶׁל הָעוֹשִׂים וְהַמַּעֲשִׂים לִדְבַר מִצְוָה זְכוּת הָרַבִּים כָּזֶה, וַתְּהִי מַשְׂכֻּרְתָּם שְׁלֵמָה מֵאֵת ה' לְהַצְלִיחָם בְּכָל אֲשֶׁר יִפְנוּ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. יְבַלּוּ יְמֵיהֶם בַּטּוֹב הָאֲמִתִּי וּשְׁנֵיהֶם בַּנְּעִימִים עַד יִזְכּוּ לַחֲזוֹת בְּנֹעַם ה' לָנֶצַח אָמֵן כֵן יְהִי רָצוֹן.
And behold — the days of Pesach have already passed in peace and in some joy — and they crossed the sea in peace. And already eleven days of the counting of the Omer of the year 5603 of the sixth millennium of the creation of the world have passed. And the holy days of Shavuos are approaching. Would that they merit from now to count the Omer with proper intention — in a way that they merit to purify themselves — each and every one — from their impurity and contamination — until they merit to the great fear and awe and trepidation of the giving of the Torah — and it will be fulfilled: "in order that His fear be upon your faces — so you not sin ever again at all." ## Segment 5
וְהִנֵּה כְּבָר עָבְרוּ יְמֵי הַפֶּסַח בְּשָׁלוֹם וּבְשִׂמְחָה קְצָת וְעָבַרְנוּ הַיָּם בְּשָׁלוֹם וּכְבָר עָבְרוּ י"א יְמֵי הַסְּפִירָה מִשְּׁנַת תר"ג לָאֶלֶף הַשִּׁשִּׁי לִבְרִיאַת הָעוֹלָם. וִימֵי הַשָּׁבוּעוֹת הַקְּדוֹשִׁים מְמַשְׁמְשִׁים לָבוֹא. מִי יִתֵּן שֶׁנִּזְכֶּה מֵעַתָּה לִסְפֹּר סְפִירַת הָעֹמֶר בְּכַוָּנָה כָּרָאוּי בְּאֹפֶן שֶׁנִּזְכֶּה לְטַהֵר עַצְמֵנוּ כָּל אֶחָד וְאֶחָד מִטֻּמְאָתֵנוּ וּמִזֻּהֲמָתֵנוּ עַד נִזְכֶּה לְהַיִּרְאָה וְהָאֵימָה וְהַמּוֹרָא הַגָּדוֹל שֶׁל מַתַּן תּוֹרָה. וִיקֻיַּם לְבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פָּנֵינוּ לְבִלְתִּי נֶחֱטָא עוֹד כְּלָל.
And just now there is nothing new to report in particular — for they await that he come here — if Hashem wills — for the coming Shavuos — without excuse. And he already wrote to him that their work is already completed — but he is a great debtor. And he hopes every day that Rabbi Nachman — may his light shine — will come home in peace. And he will not withhold from them the good — to send them half a sample page — though it is somewhat blurred from the great use of hands that handle it. But even so — the craftsmanship is beautiful and mehudar with Hashem's help. And he hopes to Hashem that soon they will receive the bound volumes completely. But all of them will still need to give more money for them. For he must give more than thirty silver rubles — to bring them here — and he has no one more from whom to borrow — beyond what he still owes more than a hundred and twenty silver rubles. But to Hashem the salvation. And he trusts in him — that certainly he will do all he can to support him in this work — so that he not be a debtor. And also to support him in his livelihood — for his expenses are very great. And in particular now that he made a match for his son — praised be G-d. Therefore see to bring him money — a little or a lot — both for the work and for his livelihood. And may Hashem complete for him. ## Segment 6
וְהִנֵּה כָּעֵת אֵין לְחַדֵּשׁ דָּבָר בִּפְרָט כִּי אָנוּ מְצַפִּים שֶׁתָּבוֹא לְפֹה אִם יִרְצֶה הַשֵּׁם עַל שָׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה בְּלִי תֵּרוּץ. וּכְבָר כָּתַבְתִּי לְךָ שֶׁכְּבָר נִגְמַר הָעֵסֶק שֶׁלָּנוּ אַךְ אֲנִי בַּעַל חוֹב גָּדוֹל. וַאֲנִי מְקַוֶּה בְּכָל יוֹם שֶׁיָּבוֹא רַבִּי נַחְמָן לְבֵיתוֹ בְּשָׁלוֹם. וְאַף עַל פִּי כֵן לֹא אֶמְנַע מִכֶּם הַטּוֹב לִשְׁלֹחַ לָכֶם חֲצִי עָלֶה לְדֻגְמָא וְהוּא מְטֻשְׁטָשׁ קְצָת מֵרִבּוּי מִשְּׁמּוּשׁ הַיָּדַיִם שֶׁמְּמַשְׁמְשִׁין בּוֹ. אֲבָל אַף עַל פִּי כֵן הַמְּלָאכָה יָפֶה וּמְהֻדָּר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְקִוִּיתִי לַה' שֶׁבְּקָרוֹב תְּקַבְּלוּ הַכְּרָכִים בִּשְׁלֵמוּת. אַךְ כֻּלְּכֶם תִּצְטָרְכוּ לִתֵּן עוֹד מָעוֹת בַּעֲדָם. כִּי אֲנִי מֻכְרָח לִתֵּן בְּעַד מֵאָה יוֹתֵר מִשְּׁלֹשִׁים רוּבַּל כֶּסֶף לְהַעֲמִידָם לְפֹה וְאֵין לִי עוֹד מִמִּי לִלְווֹת מִלְּבַד מַה שֶּׁאֲנִי חַיָּב עֲדַיִן יוֹתֵר מִמֵּאָה עֶשְׂרִים רוּבַּל כֶּסֶף. אַךְ לַה' הַיְשׁוּעָה. וּמֻבְטְחַנִי בְּךָ שֶׁבְּוַדַּאי תַּעֲשֶׂה כָּל מַה שֶּׁתּוּכַל לְהַחֲזִיק אוֹתִי בְּעֵסֶק זֶה שֶׁלֹּא אֶהְיֶה בַּעַל חוֹב. וְגַם לְהַחֲזִיקֵנִי בְּפַרְנָסָתִי שֶׁהוֹצָאָתִי מְרֻבָּה מְאֹד. וּבִפְרָט עַתָּה שֶׁעָשִׂיתִי שִׁדּוּךְ עִם בְּנִי שֶׁיִּחְיֶה תְּהִלָּה לָאֵל. עַל כֵּן תִּרְאֶה לְהָבִיא לִי מָעוֹת מְעַט אוֹ הַרְבֵּה הֵן עַל הָעֵסֶק הֵן עַל פַּרְנָסָתִי. וַה' יִגְמֹר בַּעַדְךָ.
The words of one who loves them in truth forever — who intercedes for them. ## Segment 7
דִּבְרֵי אוֹהֲבָם בֶּאֱמֶת לָנֶצַח וּמַעְתִּיר בַּעֲדָם.
Nussun of Breslov. Overview: Wednesday, the 11th day of the Omer — Breslov — 5603. To his dear friend Rabbi Ephraim. He received his letter with the sum of twenty-five rubles during Chol HaMoed Pesach. May Hashem repay the work of those who do and make for such a great mitzvah — the merit of the many. The days of Pesach have already passed in peace and some joy — and they crossed the sea in peace. Already eleven days of the counting of the Omer have passed — and the holy days of Shavuos are approaching. Would that they merit from now to count the Omer with proper intention — in a way that they merit to purify themselves — each and every one — from their impurity — until they merit to the great fear and awe of the giving of the Torah — and it will be fulfilled: "in order that His fear be upon your faces — so you not sin ever again at all." Just now there is nothing new — for they await that he come for the coming Shavuos — without excuse. He will not withhold from them the good — to send them half a sample page — though somewhat blurred from the great use of hands. But the craftsmanship is beautiful and mehudar with Hashem's help. He hopes to Hashem that soon they will receive the bound volumes completely. But they will still need to give more money. He trusts in him — that certainly he will do all he can to support him — so that he not be a debtor. And he made a match for his son — praised be G-d. There is no leisure to extend. Know that he arrived in peace here to Uman in the past week — on Tuesday. And he intends to remain here until Lag Ba'Omer coming upon them for good. And then — if Hashem wills — he will travel to the holy congregation of Teplik for the coming Shabbas — and from there to his home. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכה URL: https://ajew.org/reader-plain/alim-litrufa/2/424/ # תכה
תכה
Source: https://ajew.org/reader/alim-litrufa/2/424 ## Segment 1
תכה
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' בְּהַר שְׁלשִׁים לַסְּפִירָה תר"ג אוּמַאן.
Overview: Wednesday, the 11th day of the Omer — Breslov — 5603. To his dear friend Rabbi Ephraim. He received his letter with the sum of twenty-five rubles during Chol HaMoed Pesach. May Hashem repay the work of those who do and make for such a great mitzvah — the merit of the many. The days of Pesach have already passed in peace and some joy — and they crossed the sea in peace. Already eleven days of the counting of the Omer have passed — and the holy days of Shavuos are approaching. Would that they merit from now to count the Omer with proper intention — in a way that they merit to purify themselves — each and every one — from their impurity — until they merit to the great fear and awe of the giving of the Torah — and it will be fulfilled: "in order that His fear be upon your faces — so you not sin ever again at all." Just now there is nothing new — for they await that he come for the coming Shavuos — without excuse. He will not withhold from them the good — to send them half a sample page — though somewhat blurred from the great use of hands. But the craftsmanship is beautiful and mehudar with Hashem's help. He hopes to Hashem that soon they will receive the bound volumes completely. But they will still need to give more money. He trusts in him — that certainly he will do all he can to support him — so that he not be a debtor. And he made a match for his son — praised be G-d. ## Segment 3
רַב שָׁלוֹם וּבְרָכָה לִכְבוֹד אֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה. וְלִידִידִי הָרַבָּנִי הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי עִם כָּל בְּנֵי בֵיתָם שֶׁיִּחְיוּ.
There is no leisure to extend. Know that he arrived in peace here to Uman in the past week — on Tuesday. And he intends to remain here until Lag Ba'Omer coming upon them for good. And then — if Hashem wills — he will travel to the holy congregation of Teplik for the coming Shabbas — and from there to his home. ## Segment 4
אֵין פְּנַאי לְהַאֲרִיךְ. וּדְעוּ כִּי בָּאתִי בְּשָׁלוֹם לְפֹה אוּמַאן בְּשָׁבוּעַ הֶעָבְרָה בְּיוֹם ג' וּבְדַעְתִּי לְהִתְעַכֵּב פֹּה עַד לַ"ג בָּעֹמֶר הַבָּא עָלֵינוּ לְטוֹבָה. וְאָז אֶסַּע אִם יִרְצֶה הַשֵּׁם לִקְהִלָּה קְדוֹשָׁה טֶעפְּלִיק עַל שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה, וּמִשָּׁם לְבֵיתִי הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי. וְהִנֵּה בְּבוֹאִי לְפֹה מָצָאתִי שֶׁכָּלָה הַשֶּׁמֶן וְלֹא דָּלַק הַנֵּר תָּמִיד עַל הַצִּיּוּן הַקָּדוֹשׁ, עַל כֵּן בָּאתִי לְהוֹדִיעֲכֶם שֶׁתִּרְאוּ לְהָבִיא שֶׁמֶן אִם תָּבוֹאוּ בְּעַצְמְכֶם אוֹ לִשְׁלֹחַ לְיַד בְּנִי רַבִּי אִיצִיק נֵרוֹ יָאִיר לְטוּלְטְשִׁין מָעוֹת עַל שֶׁמֶן כְּדֵי שֶׁלֹּא יִתְבַּטֵּל הַנֵּר תָּמִיד חַס וְשָׁלוֹם. כִּי הוּא הַמְתָּקַת הַדִּינִים לָכֶם וְלָנוּ וּלְכָל הַקִּבּוּץ הַקָּדוֹשׁ. וּלְעֵת עַתָּה הֻכְרַחְתִּי לִקַּח בַּהֲקָפָה שֶׁמֶן עַד שֶׁתָּבוֹאוּ וּתְסַלְּקוּ. וְיִרְאוּ לְבַל יְשַׁנּוּ, וְלַה' הַיְשׁוּעָה.
And behold — upon arriving here he found that the oil had run out — and the candle was not burning always at the holy tziyun. Therefore he has come to inform them — that they see to bring oil — if they come themselves — or to send via his son Rabbi Yitzchok in Tultchin — money for oil — so that the ner tamid not be extinguished — G-d forbid. For this is the sweetening of the judgments — for them and for us and for the entire holy gathering. And just now he was compelled to take oil on credit — until they come and repay. And they should see not to change this. ## Segment 5
וְאוֹדוֹת עִסְקֵנוּ כְּבָר הוֹדַעְתִּי לָכֶם הַרְבֵּה שֶׁאֲנִי בַּעַל חוֹב גָּדוֹל, וַאֲנִי מְצַפֶּה לִישׁוּעַת ה' בְּכָל עֵת וְעַל בִּיאַתְכֶם לְשָׁלוֹם שֶׁתִּרְאוּ לְהָבִיא לִי מָעוֹת כְּפִי מַה שֶּׁתּוּכְלוּ, וַה' הַטּוֹב יַעֲשֶׂה. וּלְעֵת עַתָּה לֹא בָּא עֲדַיִן רַבִּי נַחְמָן נֵרוֹ יָאִיר וְאֵינִי יוֹדֵעַ אִם יִהְיֶה עַל שָׁבוּעוֹת, וּמֵחֲמַת עִכּוּבוֹ יָכוֹל לִהְיוֹת שֶׁיַּעֲסֹק שָׁם בְּהַסֵּפֶר לִקּוּטֵי עֵצוֹת. וּבֶאֱמֶת כָּסְפִּי חָזָק מְאֹד מְאֹד שֶׁיֵּצֵא לָאוֹר, אַךְ קָשֶׁה עָלַי מְאֹד לִשָּׂא עָלַי עוֹד חוֹבוֹת חַס וְשָׁלוֹם, וְאֵינִי יוֹדֵעַ לָשִׁית עֵצוֹת בְּנַפְשִׁי. וְאִם יִרְצֶה הַשֵּׁם כְּשֶׁיָּבוֹאוּ לִבְרֶסְלֶב עַל חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, פָּנִים אֶל פָּנִים נְדַבֵּר וַעֲצַת ה' הִיא תָּקוּם. וּמֻבְטְחַנִי בָּהֶם שֶׁבְּוַדַּאי יִשְׁתַּדְּלוּ לְטוֹבַת הָעֵסֶק בְּכָל כֹּחָם, וְגַם לְצֹרֶךְ פַּרְנָסָתִי. בִּפְרָט הוֹצָאוֹת חַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה הָעוֹלֶה לְסַךְ רַב. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיַשְׁפִּיעַ כָּל טוּב, וְהֵם יִהְיוּ שְׁלוּחִים לִדְבַר מִצְוָה וִיגֻלְגַּל זְכוּת עַל יָדָם, וְצִדְקָתָם תַּעֲמֹד לָהֶם. כִּי עִסְקֵנוּ הוּא זְכוּת הָרַבִּים לְדוֹרוֹת גָּדוֹל וְעָצוּם מְאֹד מְאֹד, עָמֹק עָמֹק מִי יִמְצָאֶנּוּ. אַךְ צְרִיכִין לְסַיְּעֵנִי וּלְחַזְּקֵנִי הַרְבֵּה הַרְבֵּה, וְלַה' הַיְשׁוּעָה.
And regarding their work — he has already informed them greatly that he is a great debtor. And he awaits the salvation of Hashem at every time — and upon their arrival in peace — that they see to bring him money as much as they can. And just now Rabbi Nachman — may his light shine — has not yet arrived — and he does not know if he will be there for Shavuos. And due to his delay — it may be that he is engaging there in the book Likutay Aitzos. And in truth his yearning is very very strong that it come out to light — but it is very hard upon him to bear more debts — G-d forbid — and he does not know how to give himself counsel. And if Hashem wills — when they come to Breslov for the coming festival of Shavuos — they will speak face to face — and the counsel of Hashem will stand. ## Segment 6
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
And he trusts in them — that certainly they will strive for the benefit of the work with all their strength — and also for the needs of his livelihood — in particular the expenses of the coming festival of Shavuos — which amount to a great sum. May Hashem have mercy and pour out all good. And they will be agents for the mitzvah — and the merit will be rolled through them — and their righteousness will stand for them forever. For our work is the merit of the many for generations — very very great and mighty — very deep and deep — who can find it. But they must support and strengthen him greatly — and to Hashem the salvation. The words of one who loves them in truth forever — who awaits salvation at every time. Nussun of Breslov. Overview: Friday, Parshas B'har — the 30th of the Omer counting — Uman — 5603. To Rabbi Avraham Ber and Rabbi Abeli. No leisure to extend. Know that he arrived in peace here to Uman last week on Tuesday — and intends to remain until Lag Ba'Omer — and then travel to Teplik for Shabbas and from there home. Upon arriving here he found the oil had run out — and the ner tamid was not burning at the holy tziyun. He has come to inform them — see to bring oil — if they come themselves or send money via his son Rabbi Yitzchok in Tultchin — so that the ner tamid not be extinguished — G-d forbid. For this is the sweetening of the judgments for them and for the entire holy gathering. He compelled himself to take oil on credit until they come and repay. He is a great debtor — he awaits the salvation of Hashem. Rabbi Nachman has not yet arrived — it may be that he is engaging there in the book Likutay Aitzos. His yearning is very very strong that it come out to light — but it is very hard to bear more debts. If Hashem wills — when they come to Breslov for Shavuos — they will speak face to face — and the counsel of Hashem will stand. He trusts they will strive for the benefit of the work with all their strength. For our work is the merit of the many for generations — very very great and mighty — very deep and deep — who can find it. They must support and strengthen him greatly. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכו URL: https://ajew.org/reader-plain/alim-litrufa/2/425/ # תכו
תכו
Source: https://ajew.org/reader/alim-litrufa/2/425 ## Segment 1
תכו
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב־שַׁבַּת קֹדֶשׁ מ"א לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תר"ג.
Overview: Friday, Parshas B'har — the 30th of the Omer counting — Uman — 5603. To Rabbi Avraham Ber and Rabbi Abeli. No leisure to extend. Know that he arrived in peace here to Uman last week on Tuesday — and intends to remain until Lag Ba'Omer — and then travel to Teplik for Shabbas and from there home. Upon arriving here he found the oil had run out — and the ner tamid was not burning at the holy tziyun. He has come to inform them — see to bring oil — if they come themselves or send money via his son Rabbi Yitzchok in Tultchin — so that the ner tamid not be extinguished — G-d forbid. For this is the sweetening of the judgments for them and for the entire holy gathering. He compelled himself to take oil on credit until they come and repay. He is a great debtor — he awaits the salvation of Hashem. Rabbi Nachman has not yet arrived — it may be that he is engaging there in the book Likutay Aitzos. His yearning is very very strong that it come out to light — but it is very hard to bear more debts. If Hashem wills — when they come to Breslov for Shavuos — they will speak face to face — and the counsel of Hashem will stand. He trusts they will strive for the benefit of the work with all their strength. For our work is the merit of the many for generations — very very great and mighty — very deep and deep — who can find it. They must support and strengthen him greatly. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
Mazal Tov! His daughter — your sister — may she live — gave birth this past night to a baby boy — a good mazal. May it be His will that it be for all of us a good mazal — for joy and gladness — and complete salvation in all that each person needs to be saved — Amen so may it be His will. ## Segment 4
מַזָּל טוֹב. בִּתִּי הִיא אֲחוֹתְךָ תִחְיֶה יָלְדָה בַּלַּיְלָה הַזֹּאת שֶׁעָבְרָה בֵּן זָכָר לְמַזָּל טוֹב, יְהִי רָצוֹן שֶׁיִּהְיֶה לְכֻלָּנוּ לְמַזָּל טוֹב לְשָׂשׂוֹן וּלְשִׂמְחָה וְלִישׁוּעָה שְׁלֵמָה בְּכָל מַה שֶׁכָּל אֶחָד צָרִיךְ לְהִוָּשַׁע, אָמֵן כֵּן יְהִי רָצוֹן.
May Hashem Yisborach grant him and him and all of them — that they merit in any case from now — to prepare themselves properly for the coming holy festival of Shavuos — to pour out their hearts like water before Hashem — how far we are from the holiness of Shavuos — which is a great and refined intellect — and great and simple mercies — very great mercies. Perhaps He will be entreated — that they merit in any case from now — to place all their longing and yearning and will and hope — to draw close to Him in truth — every day anew — in every place where he is. And however it passes over each person — let him seek Hashem Yisborach from there — every day — in every place where he is. For "leit re'uta tava d'is'aved" — no good will is ever lost. And let them not set gold as their foolish trust — G-d forbid. For all is vanity. And whether a person has money or not — he passes his days equally. And the essential is the good will. ## Segment 5
הַשֵּׁם יִתְבָּרַךְ יְזַכֶּה אוֹתִי וְאוֹתוֹ וְאֶת כֻּלָּנוּ שֶׁנִּזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לְהָכִין עַצְמֵנוּ כָּרָאוּי עַל חַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, לִשְׁפֹּךְ לִבֵּנוּ כַּמַּיִם נוֹכַח פְּנֵי ה', כַּמָּה אָנוּ רְחוֹקִים מִקְּדֻשַּׁת שָׁבוּעוֹת שֶׁהוּא שֵׂכֶל גָּדוֹל וְדַק, וְרַחֲמִים גְּדוֹלִים וּפְשׁוּטִים, רַחֲמִים רַבִּים מְאֹד. אוּלַי יֵעָתֵר לָנוּ שֶׁנִּזְכֶּה עַל כָּל פָּנִים מֵעַתָּה לָשׂוּם כָּל תְּשׁוּקָתֵנוּ וְכָסְפֵּנוּ וּרְצוֹנֵנוּ וְתִקְוָתֵנוּ לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת בְּכָל יוֹם מֵחָדָשׁ בְּכָל מָקוֹם שֶׁהוּא. וְאֵיךְ שֶׁעוֹבֵר עַל כָּל אֶחָד, יְבַקֵּשׁ מִשָּׁם אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם בְּכָל מָקוֹם שֶׁהוּא, כִּי לֵית רְעוּתָא טָבָא דְּאִתְאָבֵד. וְלֹא נָשִׂים זָהָב כִּסְלֵנוּ חַס וְשָׁלוֹם. כִּי הַכֹּל הֶבֶל. וּבֵין שֶׁיִּהְיֶה לְהָאָדָם מָמוֹן בֵּין לָאו, יְבַלֶּה יָמָיו בְּשָׁוֶה וְכוּ', וְהָעִקָּר הוּא הָרָצוֹן הַטּוֹב. וְהַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְהַשִּׂמְחָה שֶׁל שָׁבוּעוֹת וְנִשְׂמַח בְּדִבְרֵי תּוֹרָתְךָ וּבְמִצְוֹתֶיךָ לְעוֹלָם וָעֶד, כִּי רַק הֵם חַיֵּינוּ וְכוּ'.
And may Hashem Yisborach grant them the joy of Shavuos — and may they rejoice in the words of His Torah and His mitzvos forever and ever — for they alone are our life. The words of your father. Nussun of Breslov. Overview: Friday, Erev Shabbas — the 41st of the counting — Breslov — 5603. To his beloved son. Mazal Tov! His daughter — your sister — gave birth this past night to a baby boy — a good mazal. May it be for all of us a good mazal — for joy and gladness and complete salvation — Amen. May Hashem grant them to prepare properly for the coming holy festival of Shavuos — to pour out their hearts like water before Hashem — how far we are from the holiness of Shavuos — which is a great and refined intellect — and great and simple mercies. Perhaps He will be entreated — that they merit from now — to place all their longing and yearning and will — to draw close to Him in truth — every day anew — in every place where he is. For "leit re'uta tava d'is'aved" — no good will is ever lost. Let them not set gold as their foolish trust — for all is vanity — and the essential is the good will. And may Hashem grant them the joy of Shavuos — to rejoice in the words of His Torah and His mitzvos forever — for they alone are our life. ## Segment 6
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכז URL: https://ajew.org/reader-plain/alim-litrufa/2/426/ # תכז
תכז
Source: https://ajew.org/reader/alim-litrufa/2/426 ## Segment 1
תכז
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' נָשֹׂא תר"ג.
Overview: Friday, Erev Shabbas — the 41st of the counting — Breslov — 5603. To his beloved son. Mazal Tov! His daughter — your sister — gave birth this past night to a baby boy — a good mazal. May it be for all of us a good mazal — for joy and gladness and complete salvation — Amen. May Hashem grant them to prepare properly for the coming holy festival of Shavuos — to pour out their hearts like water before Hashem — how far we are from the holiness of Shavuos — which is a great and refined intellect — and great and simple mercies. Perhaps He will be entreated — that they merit from now — to place all their longing and yearning and will — to draw close to Him in truth — every day anew — in every place where he is. For "leit re'uta tava d'is'aved" — no good will is ever lost. Let them not set gold as their foolish trust — for all is vanity — and the essential is the good will. And may Hashem grant them the joy of Shavuos — to rejoice in the words of His Torah and His mitzvos forever — for they alone are our life. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה. וַאֲנִי עוֹמֵד וּמְצַפֶּה לִישׁוּעַת ה' שֶׁיָּבוֹא יְדִידֵנוּ לְשָׁלוֹם מְהֵרָה. וִידִידֵנוּ רַבִּי יִשְׂרָאֵל נֵרוֹ יָאִיר אֵינוֹ יָכוֹל עַתָּה לַעֲשׂוֹת דָּבָר עַד שֶׁיָּבוֹא בְּשָׁלוֹם יְדִידֵינוּ הַנַּ"ל. הָאֶחָד זָהוּב סִלֵּק לַשָּׁלִיחַ, וּבַעַל הַיְשׁוּעוֹת יוֹשִׁיעַ מְהֵרָה. הַשְּׁנֵי אַרְבַּע כְּנָפוֹת מָצָא רַבִּי דָּוִד, אַךְ אֵינוֹ רוֹצֶה לִנְסֹעַ לְבֵיתוֹ עַד אַחַר שַׁבַּת־קֹדֶשׁ, וְאָמַר, שֶׁיִּשְׁלָחֵם לוֹ עַל־יְדֵי מֻקְדָּם. גַּם נִפְלָאוֹת הוּא בְּעֵינֵינוּ, שֶׁרוֹצֶה הָאִישׁ בְּיֹקֶר כָּל־כָּךְ, אַךְ בְּלֹא זֶה אֵינוֹ יָכוֹל לַעֲשׂוֹת דָּבָר, עַד שֶׁיָּבוֹא יְדִידֵנוּ כַּנַּ"ל. אַךְ רַבִּי יִשְׂרָאֵל, נֵרוֹ יָאִיר, מְבַקֵּשׁ מֵאִתְּךָ, וְגַם אָנֹכִי מְזָרֶזְךָ בָּזֶה, שֶׁלְּמַעֲנֵנוּ תַּעֲשֶׂה וְתַחֲקֹר בָּזֶה בְּכָל עֵת שֶׁתִּמְצָא סוֹחֲרִים בָּזֶה, אוּלַי יִמְצָא בְּפָחוֹת, וְגַם שֶׁיִּהְיֶה בָּטוּחַ גָּדוֹל. אַךְ גְּמָר הַמַּשָּׂא־וּמַתָּן אִי אֶפְשָׁר עַד בִּיאַת יְדִידֵנוּ בְּשָׁלוֹם וְכַנַּ"ל. עַתָּה נִכְנָס רַבִּי דָּוִד, נֵרוֹ יָאִיר, לְחַדְרִי וְהוֹדִיעַ לִי, שֶׁמָּסַר הַשְּׁנֵי ד' כְּנָפוֹת לְיַד מוֹסֵר כְּתָב זֶה. וּמִגֹּדֶל הַנְּחִיצוּת אִי אֶפְשָׁר לְהַאֲרִיךְ.
He received his letter just now. And he stands and awaits the salvation of Hashem — that their dear friend come in peace quickly. And their dear friend Rabbi Yisrael — may his light shine — cannot do anything now until their above-mentioned dear friend arrives in peace. The one gold coin — he settled with the messenger. And the Master of salvations — may He save quickly. The two arba kanfos — Rabbi Dovid found them — but he does not want to travel home until after the holy Shabbas — and said he would send them via the bearer of this letter. And it is also wondrous in their eyes — that the man wants such a high price — but beyond this nothing can be done until their dear friend arrives as above. But Rabbi Yisrael — may his light shine — requests from him — and also he urges him in this — that for their sake he should investigate and enquire about this at every time that he finds merchants in this — perhaps it can be found for less — and that it also be a large guarantee. But the completion of the transaction is impossible until the arrival of their dear friend in peace as above. Just now Rabbi Dovid — may his light shine — entered his room and informed him — that he gave the two arba kanfos to the bearer of this letter. And because of the great urgency it is impossible to extend. ## Segment 5
וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּחֲךָ וִיחַזֶּקְךָ בְּאֹפֶן שֶׁלֹּא תִּדְאַג וְלֹא תַּחֲשֹׁב מַחֲשָׁבוֹת יְתֵרוֹת וְחִיצוֹנִיּוֹת כְּלָל. רַק תְּבַלֶּה הַיּוֹם בְּתוֹרָה וּתְפִלָּה וּרְצוֹנוֹת וְכִסּוּפִין לְהַשֵּׁם יִתְבָּרַךְ, וּבְמַשָּׂא וּמַתָּן בֶּאֱמוּנָה וּלְהִתְחַזֵּק בְּשִׂמְחָה בַּמֶּה שֶׁזָּכִינוּ לְמַה שֶּׁזָּכִינוּ לַחֲטֹף טוֹב וְכוּ'. וְלֵידַע מִנְּקֻדַּת הָאֱמֶת וְכוּ', נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And may Hashem Yisborach gladden him and strengthen him — in a way that he not worry and not think excessive and external thoughts at all. Only to spend the day in Torah and prayer — and desires and longings for Hashem Yisborach — and in commerce in faith — and to strengthen himself in joy — in what they merited to merit — to snatch good — and to know from the point of truth. Nagila v'nismecha bishu'aso. The words of your father. Nussun of Breslov. Overview: Wednesday, Parshas Nasso — Breslov — 5603. To his beloved son. He received his letter just now. He stands and awaits the salvation of Hashem — that their dear friend come in peace quickly. Rabbi Yisrael cannot do anything now until their dear friend arrives. The one gold coin — he settled with the messenger. The Master of salvations — may He save quickly. The two arba kanfos — Rabbi Dovid found them — but will not travel home until after Shabbas — and said he would send them via the bearer. It is also wondrous — that the man wants such a high price — but nothing can be done until their dear friend arrives. Rabbi Yisrael requests — and he also urges — that for their sake he should investigate and enquire at every time he finds merchants in this — perhaps it can be found for less. But the completion of the transaction is impossible until their dear friend arrives in peace. Just now Rabbi Dovid entered his room and informed him — that he gave the two arba kanfos to the bearer of this letter. Because of the great urgency it is impossible to extend. And may Hashem Yisborach gladden him and strengthen him — in a way that he not worry and not think excessive thoughts at all. Only to spend the day in Torah and prayer and desires and longings for Hashem — and in commerce in faith — and to strengthen himself in joy — in what they merited to merit — to snatch good — and to know from the point of truth. Nagila v'nismecha bishu'aso. He received his letter — and saw the great force of his longing and the burning of his heart toward the truth — and it was for him a joy and a pain. Joy — that he saw the goodness of his heart that longs for the courts of Hashem. And pain — over the multitude of obstacles — and the essential obstacles of the mind and the heart — from fulfilling his good desire. And even so — the longing and the good kisufin are also very precious. Would that this heart of yours be so all the days — to long and to yearn for Hashem Yisborach and for His holy Torah — until you merit at every time to fulfil your desire and your good will — to do the will of your Creator in truth — for which you were created. ## Segment 6
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכח URL: https://ajew.org/reader-plain/alim-litrufa/2/427/ # תכח
תכח
Source: https://ajew.org/reader/alim-litrufa/2/427 ## Segment 1
תכח
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ בְּהַעֲלֹתְךָ.
Overview: Wednesday, Parshas Nasso — Breslov — 5603. To his beloved son. He received his letter just now. He stands and awaits the salvation of Hashem — that their dear friend come in peace quickly. Rabbi Yisrael cannot do anything now until their dear friend arrives. The one gold coin — he settled with the messenger. The Master of salvations — may He save quickly. The two arba kanfos — Rabbi Dovid found them — but will not travel home until after Shabbas — and said he would send them via the bearer. It is also wondrous — that the man wants such a high price — but nothing can be done until their dear friend arrives. Rabbi Yisrael requests — and he also urges — that for their sake he should investigate and enquire at every time he finds merchants in this — perhaps it can be found for less. But the completion of the transaction is impossible until their dear friend arrives in peace. Just now Rabbi Dovid entered his room and informed him — that he gave the two arba kanfos to the bearer of this letter. Because of the great urgency it is impossible to extend. And may Hashem Yisborach gladden him and strengthen him — in a way that he not worry and not think excessive thoughts at all. Only to spend the day in Torah and prayer and desires and longings for Hashem — and in commerce in faith — and to strengthen himself in joy — in what they merited to merit — to snatch good — and to know from the point of truth. Nagila v'nismecha bishu'aso. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַנָּגִיד הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב אַבָּא נֵרוֹ יָאִיר וְעִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letter — and saw the great force of his longing and the burning of his heart toward the truth — and it was for him a joy and a pain. Joy — that he saw the goodness of his heart that longs for the courts of Hashem. And pain — over the multitude of obstacles — and the essential obstacles of the mind and the heart — from fulfilling his good desire. And even so — the longing and the good kisufin are also very precious. Would that this heart of yours be so all the days — to long and to yearn for Hashem Yisborach and for His holy Torah — until you merit at every time to fulfil your desire and your good will — to do the will of your Creator in truth — for which you were created. ## Segment 4
קִבַּלְתִּי מִכְתָּבְךָ, וְרָאִיתִי עֹצֶם תְּשׁוּקָתְךָ וְתַבְעֵרַת לִבְּךָ אֶל הָאֱמֶת, וְהָיָה לִי לְשִׂמְחָה וָצַעַר. שִׂמְחָה אֲשֶׁר רָאִיתִי טוּב לִבְּךָ הַנִּכְסָף לְחַצְרוֹת ה' וְכוּ', וְצַעַר, עַל רִבּוּי הַמְּנִיעוֹת, וְהָעִקָּר מְנִיעוֹת הַמֹּחַ וְהַלֵּב מִלְּמַלּאוֹת תְּשׁוּקָתְךָ הַטּוֹבָה. וְאַף עַל פִּי כֵן הַתְּשׁוּקָה וְהַכִּסּוּפִים הַטּוֹבִים גַּם כֵּן יְקָרִים מְאֹד. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה כָּל הַיָּמִים לִכְסֹף וּלְהִשְׁתּוֹקֵק לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה עֲדֵי תִּזְכֶּה בְּכָל עֵת לְמַלּאוֹת חֶפְצְךָ וּרְצוֹנְךָ הַטּוֹב לַעֲשׂוֹת רְצוֹן קוֹנְךָ בֶּאֱמֶת אֲשֶׁר לְכָךְ נוֹצַרְתָּ. וּמַה מְּאֹד הוֹמֶה עָלַי לִבִּי עַל אֲשֶׁר לֹא זָכִיתָ שֶׁתִּהְיֶה עִמָּנוּ יַחַד בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הֶעָבַר. וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר נִתְוַעֵד יַחַד נְדַבֵּר מִזֶּה בְּחַסְדּוֹ וִישׁוּעָתוֹ הַגְּדוֹלָה.
And how greatly does his heart yearn over him — that he did not merit to be with them together on the past holy *Shavuos.* And if Hashem wills — when they gather together — they will speak of this in His *chesed* and His great salvation. ## Segment 5
לְעֵת עַתָּה חֲזַק וַחֲזַק בְּכָל יוֹם לַחֲטֹף תּוֹרָה וּתְפִלָּה בְּכַוָּנָה כְּפִי מַה שֶּׁתּוּכַל, וּבִפְרָט לְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ וְלַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת. הֵן לוֹמַר הַתְּפִלּוֹת שֶׁכְּבָר עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ לְסַדְּרָם לִפְנֵיכֶם הַנּוֹבְעִים מִתּוֹרָתוֹ הַקְּדוֹשָׁה אֲשֶׁר הֵם חִדּוּשִׁים נִפְלָאִים שֶׁלֹּא הָיוּ מִימוֹת עוֹלָם, הֵן לַעֲשׂוֹת בְּעַצְמוֹ תְּפִלּוֹת מֵהַתּוֹרוֹת כְּפִי מַה שֶּׁעוֹבֵר עָלֶיךָ בְּכָל עֵת. וּקְדֻשַּׁת שַׁבַּת קֹדֶשׁ מַגִּיעַ וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח. וְהִנֵּה לְפָנֶיךָ גַּם הָאִגֶּרֶת שֶׁכָּתַבְתִּי לִידִידֵנוּ רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה. וְתִרְאֶה לִקְרוֹתוֹ, וְגַם הוּא יִקְרָא מִכְתָּבְךָ זֶה. וְכֵן שְׁאָר בְּנֵי הַנְּעוּרִים אַנְשֵׁי שְׁלוֹמֵנוּ הַחֲפֵצִים לִשְׁמֹעַ דִּבְרֵי אֱמֶת, כֻּלָּם יִשְׁמְעוּ וְיִלְמְדוּ לְהֵיטִיב, וְיָשִׂימוּ לֵב לְקַיֵּם דְּבָרֵינוּ הַנֶּאֱמָרִים בֶּאֱמֶת וְתָמִים הַנּוֹבְעִים מִמְּעַינֵי הַיְשׁוּעָה.
For now — be strong and very strong every day — to snatch Torah and prayer with intention as much as you can. And in particular to express your conversation before Him Yisborach — and to make from the Torahs — prayers. Both to say the prayers that Hashem Yisborach already helped them to arrange before you — flowing from his holy Torah — which are wondrous innovations that have never been since the days of the world — and to make for yourself prayers from the Torahs — according to what passes over you at every time. And the holiness of the holy Shabbas is arriving and it is impossible to extend at all. And behold — before you also is the letter he wrote to their dear friend Rabbi Avraham Ber — may he live. And see to read it — and also he should read this letter of yours. And likewise the rest of the young men of our anshei sh'lomaynu — those who desire to hear words of truth — all of them shall hear and learn to do good — and set their hearts to fulfil our words — spoken in truth and wholeness — flowing from the springs of salvation. The words of one who loves you in truth forever. Nussun of Breslov. Overview: Friday, Erev Shabbas Parshas B'Ha'aloscha — Breslov — 5603. To his dear friend Rabbi Abba. He received his letter — and saw the great force of his longing and the burning of his heart toward the truth — and it was for him a joy and a pain. Joy — that he saw the goodness of his heart that longs for the courts of Hashem. Pain — over the multitude of obstacles of the mind and the heart — from fulfilling his good desire. And even so — the longing and the good kisufin are also very precious. Would that this heart of yours be so all the days — to long and to yearn for Hashem and for His holy Torah — until you merit at every time to fulfil your desire and your good will — to do the will of your Creator in truth — for which you were created. And how greatly does his heart yearn over him — that he did not merit to be with them together on the past holy Shavuos. For now — be strong and very strong every day — to snatch Torah and prayer with intention as much as you can. And in particular to express your conversation before Him — and to make from the Torahs prayers. Both to say the prayers that Hashem already helped them to arrange before you — flowing from his holy Torah — which are wondrous innovations that have never been since the days of the world — and to make for yourself prayers from the Torahs — according to what passes over you at every time. And behold — before you also is the letter he wrote to Rabbi Avraham Ber. And likewise the rest of the young men of our anshei sh'lomaynu — those who desire to hear words of truth — all of them shall hear and learn to do good — and set their hearts to fulfil our words — spoken in truth and wholeness — flowing from the springs of salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תכט URL: https://ajew.org/reader-plain/alim-litrufa/2/428/ # תכט
תכט
Source: https://ajew.org/reader/alim-litrufa/2/428 ## Segment 1
תכט
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' שְׁלַח תר"ג בְּרֶסְלֶב.
Overview: Friday, Erev Shabbas Parshas B'Ha'aloscha — Breslov — 5603. To his dear friend Rabbi Abba. He received his letter — and saw the great force of his longing and the burning of his heart toward the truth — and it was for him a joy and a pain. Joy — that he saw the goodness of his heart that longs for the courts of Hashem. Pain — over the multitude of obstacles of the mind and the heart — from fulfilling his good desire. And even so — the longing and the good kisufin are also very precious. Would that this heart of yours be so all the days — to long and to yearn for Hashem and for His holy Torah — until you merit at every time to fulfil your desire and your good will — to do the will of your Creator in truth — for which you were created. And how greatly does his heart yearn over him — that he did not merit to be with them together on the past holy Shavuos. For now — be strong and very strong every day — to snatch Torah and prayer with intention as much as you can. And in particular to express your conversation before Him — and to make from the Torahs prayers. Both to say the prayers that Hashem already helped them to arrange before you — flowing from his holy Torah — which are wondrous innovations that have never been since the days of the world — and to make for yourself prayers from the Torahs — according to what passes over you at every time. And behold — before you also is the letter he wrote to Rabbi Avraham Ber. And likewise the rest of the young men of our anshei sh'lomaynu — those who desire to hear words of truth — all of them shall hear and learn to do good — and set their hearts to fulfil our words — spoken in truth and wholeness — flowing from the springs of salvation. ## Segment 3
לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה שָׁלוֹם וְחַיִּים וְכָל טוּב לוֹ וּלְבֵיתוֹ וּלְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letter last week — and read it carefully. And he greatly magnified the joy over the sorrow and anguish that is in his letter — seeing that from within the very depth of his pain and his bitter cry — these many times — amid the turmoil of his distress — he gives himself life and restores his soul through seven restorers of taste that he received from afar — from the holy words — the sayings of Hashem — pure sayings — refined sevenfold — flowing from the flowing stream — the source of wisdom. And this is the measure — "zos nechamasi v'anyi" — and this is his consolation and your consolation and the consolation of all Israel. For also in every previous generation — it happened — what it happened — with every person individually — every single day of his life. And for this — Solomon the King — peace be upon him — cried out in Koheles: "ra ali ha'ma'aseh ha'na'aseh tachas ha'shamesh." And likewise greatly he cried out over the deed done under the sun. And in particular over the ra'ayon ruach — which are the evil and crooked thoughts that surround at every time — which are the aspect of "libi s'charchar." And what has passed — we do not know — only we understand from afar — that also then it was as it was. And because of this the exile is prolonged so greatly — and we have not yet returned to our land. And in particular now in this generation — for now upon us the obligation of the day has fallen. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבְרָה, וּקְרִיתִיו הֵיטֵב. וְהִגְדַּלְתִּי הַשִּׂמְחָה עַל הַצַּעַר וְהָעִצָּבוֹן שֶׁבְּמִכְתָּבוֹ, בִּרְאוֹתִי בְּעֹצֶם כְּאֵבוֹ וְצַעֲקָתוֹ הַמָּרָה זֶה כַּמָּה בְּתוֹךְ מְעוֹף מְצוּקָתוֹ הוּא מְחַיֶּה אֶת עַצְמוֹ וּמֵשִׁיב נַפְשׁוֹ בְּשִׁבְעָה מְשִׁיבֵי טַעַם שֶׁקִּבֵּל מֵרָחוֹק מֵהַדְּבָרִים הַקְּדוֹשִׁים אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת מְזֻקָּק שִׁבְעָתַיִם הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה. וְכָךְ הִיא הַמִּדָּה, זֹאת נֶחָמָתִי בְעָנְיִי, וְזֹאת נֶחָמָתְךָ וְנֶחָמוֹת כָּל יִשְׂרָאֵל. כִּי גַּם בְּכָל דּוֹר וָדוֹר שֶׁקָּדְמוּ, נַעֲשָׂה מַה שֶׁנַּעֲשֶׂה עִם כָּל הָאָדָם בִּפְרָטִיּוּת בְּכָל יוֹם וָיוֹם מִימֵי חַיָּיו. וְעַל זֶה צָעַק שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּקֹהֶלֶת "רַע עָלַי הַמַּעֲשֶׂה הַנַּעֲשָׂה תַּחַת הַשָּׁמֶשׁ". וְכֵן הַרְבֵּה שֶׁצָּעַק מְאֹד עַל הַמַּעֲשֶׂה שֶׁנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ. וּבִפְרָט עַל הָרַעְיוֹן רוּחַ וְכוּ', שֶׁהֵם הַמַּחֲשָׁבוֹת וְהָרַעְיוֹנִים הָרָעִים וְהָעֲקֻמִּים הַמְסַבְּבִים בְּכָל פַּעַם שֶׁהֵם בְּחִינַת "לִבִּי סְחַרְחַר" וְכוּ'. וּמַה שֶּׁעָבַר אֵין אָנוּ יוֹדְעִים רַק מְבִינִים מֵרָחוֹק שֶׁגַּם אָז הָיָה מַה שֶּׁהָיָה, וּמֵחֲמַת זֶה מִתְאָרֵךְ הַגָּלוּת כָּל כָּךְ, וַעֲדַיִן לֹא שַׁבְנוּ לְאַרְצֵנוּ. וּבִפְרָט עַתָּה בַּדּוֹר הַזֶּה, כִּי עַתָּה עָלֵינוּ נָפַל חוֹבַת הַיּוֹם.
And as they have already spoken greatly of this — that all that is explained in the words of our Sages — and in all the holy books — regarding the person in this world — upon whom all the worlds depend — was said only concerning the children of men who live in this world in every generation. And therefore now — all the rectifications of the worlds — and the opposite — G-d forbid — all depends upon me and upon you and upon every single person who is still alive upon the face of the earth. For "lo ha'meisim y'halelu Yah" — and in "ba'meisim chofshi" it is written. ## Segment 5
וְכַאֲשֶׁר כְּבָר דִּבַּרְנוּ הַרְבֵּה בָּזֶה שֶׁכָּל מַה שֶּׁמְּבֹאָר בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל וּבְכָל הַסְּפָרִים הַקְּדוֹשִׁים שֶׁבְּהָאָדָם שֶׁבְּזֶה הָעוֹלָם תְּלוּיִים כָּל הָעוֹלָמוֹת, לֹא נֶאֱמַר כִּי אִם עַל בְּנֵי הָאָדָם הַחַיִּים בְּזֶה הָעוֹלָם בְּכָל דּוֹר וָדוֹר. וְעַל כֵּן עַתָּה כָּל תִּקּוּנֵי הָעוֹלָמוֹת וּלְהֵפֶךְ חַס וְשָׁלוֹם הַכֹּל תָּלוּי בִּי וּבְךָ וּבְכָל אֶחָד וְאֶחָד אֲשֶׁר עוֹדֶנּוּ חַי עַל פְּנֵי הָאֲדָמָה. כִּי "לֹא הַמֵּתִים יְהַלְלוּ יָהּ", וּבַ"מֵּתִים חָפְשִׁי" כְּתִיב.
And therefore — the adversary arouses so greatly against each and every person — every single day — and almost every hour. And in particular against those who desire and long to come out from their foolishness — and to approach the holy — for all his arousal is only against them. As our Sages said in several places — that he leaves the whole world and arouses only against Israel — and leaves all of Israel and arouses only against Torah scholars — who are the disciples and the young men who come to draw near — in the place where the point of truth illuminates. ## Segment 6
וְעַל כֵּן מִתְגָּרֶה מִי שֶׁמִּתְגָּרֶה כָּל כָּךְ כָּל כָּךְ בְּכָל אֶחָד וְאֶחָד, בְּכָל יוֹם וָיוֹם וְכִמְעַט בְּכָל שָׁעָה, וּבִפְרָט בְּהַחֲפֵצִים וּמִשְׁתּוֹקְקִים לָצֵאת מִכְּסִילוּתָם וְלָגֶשֶׁת אֶל הַקֹּדֶשׁ שֶׁכָּל הִתְגָּרוּתוֹ רַק בָּהֶם; כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל בְּכַמָּה מְקוֹמוֹת שֶׁמַּנִּיחַ כָּל הָעוֹלָם וְאֵינוֹ מִתְגָּרֶה אֶלָּא בְּיִשְׂרָאֵל, וּמַנִּיחַ כָּל יִשְׂרָאֵל וְאֵינוֹ מִתְגָּרֶה אֶלָּא בְּתַלְמִידֵי חֲכָמִים, שֶׁהֵם הַתַּלְמִידִים וּבְנֵי הַנְּעוּרִים הַבָּאִים לְהִתְקָרֵב בְּמָקוֹם שֶׁמֵּאִיר נְקֻדַּת הָאֱמֶת.
But the battle is very heavy — and the souls are very weak. And were it not for Hashem's help — Who preceded to illuminate in them all the good — that He benefited them — to know from the light of his holy Torah — and from his holy hints — which are all in the aspect of pure sayings — seven restorers of taste. And above all — his great power which is never interrupted — which he explicitly said to lean upon: "dupit oyf main koach." Were it not for all this — we would already have perished in our poverty. And as it is written: "lulei sorascha sha'ashu'ai" — and it is written: "zos nechamasi v'anyi ki imrascha chiy'yasni." And after they have already merited to what they merited — to suckle from the light of the truth — the pleasantness of his Torah — that restores the soul and makes wise the utterly simple — until in His mercies he merits to see in your letter — amid the bitterness of your cry — that you mention awesome things that have never been heard — how you give yourself life from the power of the elder — who can draw out all the arrows even after they have been shot — and from the power of all ten types of melody — and that you need to combine in your thought all types of restorers of taste to give your soul life. These are what he desired — for this is his entire salvation and all his desire — that his holy words enter the heart like arrows from the hand of a mighty one — to give oneself life from them — from within the depth of the darkness and gloom — to convert the sorrow and sighing to joy and gladness. ## Segment 7
אֲבָל כְּבֵדָה הַמִּלְחָמָה מְאֹד, וְהַנְּפָשׁוֹת חֲלוּשׁוֹת מְאֹד, וְלוּלֵי ה' עֶזְרָתָה לָנוּ שֶׁהִקְדִּים לְהָאִיר בָּנוּ כָּל הַטּוּב אֲשֶׁר הֵיטִיב עִמָּנוּ לֵידַע מֵאוֹר תּוֹרָתוֹ הַקְּדוֹשָׁה, וּמֵרְמָזָיו הַקְּדוֹשִׁים שֶׁכֻּלָּם הֵם בְּחִינַת אֲמָרוֹת טְהוֹרוֹת, שִׁבְעָה מְשִׁיבֵי טַעַם. וְעַל כֻּלָּם כֹּחוֹ הַגָּדוֹל שֶׁאֵינוֹ נִפְסָק לְעוֹלָם שֶׁאָמַר בְּפֵרוּשׁ לְהִשָּׁעֵן עַל כֹּחוֹ, דּוּפִּיט אוֹיף מַיין כֹּחַ. לוּלֵא כָּל זֹאת כְּבָר אָבַדְנוּ בְּעָנְיֵנוּ וּכְמוֹ "שֶׁכָּתוּב לוּלֵי תּוֹרָתְךָ שַׁעֲשֻׁעָי" וְכוּ'. וּכְתִיב: "זֹאת נֶחָמָתִי בְעָנְיִי כִּי אִמְרָתְךָ חִיָּתְנִי". וְאַחֲרֵי שֶׁכְּבָר זָכִינוּ לְמַה שֶּׁזָּכִינוּ לִינֹק מֵאוֹר אֲמִתַּת נְעִימַת תּוֹרָתוֹ הַמְּשִׁיבַת נָפֶשׁ וּמַחְכִּימַת פֶּתִי גָּמוּר וְכוּ', עַד שֶׁבְּרַחֲמָיו אֲנִי זוֹכֶה לִרְאוֹת בְּמִכְתָּבְךָ בְּתוֹךְ מְרִירַת צַעֲקָתְךָ, שֶׁאַתָּה מַזְכִּיר נוֹרָאוֹת שֶׁלֹּא נִשְׁמְעוּ מֵעוֹלָם מַה שֶּׁאַתָּה מְחַיֶּה עַצְמְךָ בְּהַכֹּחַ שֶׁל הַזָּקֵן שֶׁיָּכוֹל לְהוֹצִיא כָּל הַחִצִּים אֲפִלּוּ לְאַחַר שֶׁנִּזְרְקוּ וְכוּ', וּבְכֹחַ כָּל הָעֲשָׂרָה מִינֵי נְגִינָה וְכוּ'. וְשֶׁאַתָּה צָרִיךְ לְצָרֵף בְּמַחֲשַׁבְתְּךָ כָּל מִינֵי מְשִׁיבֵי טַעַם לְהַחֲיוֹת נַפְשְׁךָ וְכוּ'. הֵן בְּאֵלֶּה חָפָצְתִּי, כִּי זֶה כָּל יִשְׁעוֹ וְכָל חֶפְצוֹ שֶׁדְּבָרָיו הַקְּדוֹשִׁים יִכָּנְסוּ אֶל הַלֵּב כְּחִצִּים מִיַּד גִּבּוֹר לְהַחֲיוֹת עַצְמוֹ בָּהֶם מִתּוֹךְ עֹמֶק הַחֹשֶׁךְ אֲפֵלָה, לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה.
Be strong and strong my son. And begin every day to overcome in the ways of his holy counsels — to slip yourself out from your confused thoughts and evil ponderings. For even so — his words are true and just — that it is impossible that two thoughts exist together — and that the mind is in the hand of man to direct it as he wills. And even if sometimes it leans and flies and flees to evil places — to the filthy places — G-d protect us — even so it is in the hand of man to direct it as he wills to the opposite — as one grabs the horse by the bridle. ## Segment 8
חֲזַק וַחֲזַק בְּנִי. וְתַתְחִיל בְּכָל יוֹם לְהִתְגַּבֵּר בְּדַרְכֵי עֲצוֹתָיו הַקְּדוֹשׁוֹת לְהַשְׁמִיט עַצְמְךָ מִמַּחְשְׁבוֹתֶיךָ הַמְבֻלְבָּלוֹת וּמֵרַעְיוֹנִים רָעִים. כִּי אַף עַל פִּי כֵן דְּבָרָיו אֱמֶת וָצֶדֶק שֶׁאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת יַחַד, וְשֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ, וַאֲפִלּוּ אִם לִפְעָמִים הִיא נוֹטָה וּפוֹרַחַת וּבוֹרַחַת לִמְקוֹמוֹת רָעִים, לַמְּקוֹמוֹת הַמְּטֻנָּפִים רַחֲמָנָא לִצְלַן, אַף עַל פִּי כֵן בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ אֶל הַהֵפֶךְ כְּמוֹ שֶׁתּוֹפְסִין הַסּוּס בְּאַפְסָר וְכוּ'.
And know and believe that all this has already helped you greatly — greatly. Only the baal davar arouses still — for he is a very great stubborn one — therefore a person must be a great stubborn one against him in holiness. And the essential is to believe — that even if he is as he is — even so — every time he overcomes his thought as above — this is very precious before Hashem Yisborach. And they have already spoken greatly of this. But since "the king is old and foolish" — and does not listen to all this — and still burrows and arouses as he arouses — as if he is informing anew these old foolishnesses — a person must overcome to believe anew in all the words of the holy counsels — and in all the things that give life to the soul — to cause them to be heard to his mind anew. And let them not grow old in your eyes — for they are renewed at every time. And in particular because Hashem Yisborach helped them to make new in them greatly through His wonders. And we see new chasadim every single time — until also this year — in His chesed — was completed — what was completed — through Rabbi Nachman — may his light shine. And his eyes are consumed — that he come quickly. And to Hashem the salvation and the hope — that he come quickly in peace without mishap — and all will be properly arranged in His chesed. And we have no one to lean on except our Father in Heaven. ## Segment 9
וְתֵדַע וְתַאֲמִין שֶׁכְּבָר הוֹעִיל לְךָ כָּל זֶה הַרְבֵּה הַרְבֵּה. רַק שֶׁהַבַּעַל דָּבָר מִתְגָּרֶה עֲדַיִן, כִּי הוּא עַקְשָׁן גָּדוֹל מְאֹד, עַל כֵּן צָרִיךְ הָאָדָם לִהְיוֹת עַקְשָׁן גָּדוֹל כְּנֶגְדּוֹ בִּקְדֻשָּׁה. וְהָעִקָּר לְהַאֲמִין שֶׁאֲפִלּוּ אִם הוּא כְּמוֹ שֶׁהוּא אַף עַל פִּי כֵן כָּל פַּעַם שֶׁמִּתְגַּבֵּר עַל מַחֲשַׁבְתּוֹ כַּנַּ"ל זֶה יָקָר מְאֹד אֵצֶל הַשֵּׁם יִתְבָּרַךְ וְכוּ'. וּכְבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, אֲבָל מֵאַחַר שֶׁהַמֶּלֶךְ זָקֵן וּכְסִיל אֵינוֹ שׁוֹמֵעַ כָּל זֹאת, וְחוֹתֵר וּמִתְגָּרֶה עֲדַיִן כְּמוֹ שֶׁמִּתְגָּרֶה, כְּאִלּוּ הוּא מוֹדִיעַ מֵחָדָשׁ שְׁטוּתִים יְשָׁנִים כָּאֵלֶּה, צָרִיךְ הָאָדָם לְהִתְגַּבֵּר לְהַאֲמִין מֵחָדָשׁ בְּכָל דִּבְרֵי הָעֵצוֹת הַקְּדוֹשׁוֹת, וּבְכָל הַדְּבָרִים הַמְחַיִּין אֶת הַנֶּפֶשׁ לְהַשְׁמִיעָם לְדַעְתּוֹ מֵחָדָשׁ. וְאַל יַזְקִינוּ בְּעֵינֶיךָ כִּי הֵם מִתְחַדְּשִׁים בְּכָל עֵת. וּבִפְרָט כִּי הַשֵּׁם יִתְבָּרַךְ בְּעֶזְרֵנוּ לְחַדֵּשׁ בָּהֶם הַרְבֵּה בְּנִפְלְאוֹתָיו יִתְבָּרַךְ. וְאָנוּ רוֹאִים חֲסָדִים חֲדָשִׁים בְּכָל פַּעַם, עַד שֶׁגַּם בַּשָּׁנָה הַזֹּאת נִגְמָר בְּחַסְדּוֹ מַה שֶׁנִּגְמַר עַל יְדֵי רַבִּי נַחְמָן נֵרוֹ יָאִיר. וְאִם כִּי עֵינֵינוּ כָּלוֹת שֶׁיָּבוֹא מְהֵרָה לַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁיָּבוֹא מְהֵרָה וַאֲנִי עוֹמֵד וּמְצַפֶּה עַתָּה לִישׁוּעַת ה' בְּכָל רֶגַע שֶׁיָּבוֹא מְהֵרָה בְּשָׁלוֹם בְּלִי פֶּגַע, וְיִהְיֶה הַכֹּל עַל נָכוֹן בְּחַסְדּוֹ יִתְבָּרַךְ. וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.
The words of your father — who awaits salvation. ## Segment 10
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Nussun of Breslov. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּבִפְרָט לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל.
And peace to all our anshei sh'lomaynu with great love — and in particular to his veteran dear friend our Teacher the Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — of blessed memory. And also the letter of Rabbi Mordechai he received on Friday — and certainly it gave him great comfort. And since the adversary is still arousing against him so greatly — from this one must understand and believe that it is not an empty thing — and certainly he accomplished greatly in drawing close to the point of truth — and therefore they arouse against him so. But the power of the holy elder surpasses all. And Hashem is a Man of war — and certainly He will subdue and humble also all who rise against him. And it is fitting for him to dance and rejoice on this — that he merited to be in our portion. And the essential is to be "shev v'al ta'aseh" — also in thought — and to flee from melancholy with all his strength — and to convert all types of sorrow and sighing to joy — and the essential through the very humiliations themselves — that he merited to be saved from being an opponent against his very life force forever. ## Segment 13
גַּם הַמִּכְתָּב שֶׁל רַבִּי מָרְדְּכַי קִבַּלְתִּי בְּיוֹם ו', וּבְוַדַּאי הָיָה לִי נַחַת גָּדוֹל מִזֶּה. אַךְ אַף עַל פִּי כֵן אֲנִי בָּטוּחַ בְּחַסְדּוֹ יִתְבָּרַךְ, שֶׁגַּם אוֹתוֹ יַעֲזֹר הַשֵּׁם יִתְבָּרַךְ וּבְוַדַּאי לֹא יִטֹּשׁ ה' אוֹתוֹ. וּבְסוֹף מִכְתָּבוֹ מִמְּרִירוּת צַעֲרוֹ מִפַּרְנָסָתוֹ וּמִבִּזְיוֹנוֹתָיו, הוּא מַזְכִּיר הַמְּרִירוּת מִמַּחְשְׁבוֹתָיו. וְצָרוֹת אֶל צָרוֹת הֻכְפְּלוּ רַחֲמָנָא לִצְלַן. אֲבָל אַדְּרַבָּא עַל יְדֵי זֶה אָמַרְתִּי שֶׁצְּרִיכִין לַהֲפֹךְ הַכֹּל לְטוֹבָה. כִּי מֵאַחַר שֶׁרוֹאִין שֶׁעֲדַיִן מִתְגָּרִין בּוֹ כָּל כָּךְ, וַתְּהִי הַמִּלְחָמָה פָּנִים וְאָחוֹר מִזֶּה צְרִיכִין לְהָבִין וּלְהַאֲמִין כִּי לֹא דָּבָר רֵיק הוּא, וּבְוַדַּאי פָּעַל הַרְבֵּה בַּמֶּה שֶׁהִתְקָרֵב אֶל נְקֻדַּת הָאֱמֶת וּבִשְׁבִיל זֶה מִתְגָּרִין בּוֹ כָּל כָּךְ. אֲבָל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה עוֹלֶה עַל הַכֹּל. וַה' אִישׁ מִלְחָמָה, וּבְוַדַּאי יַכְנִיעַ וְיַשְׁפִּיל גַּם אֶת כָּל הַקָּמִים עָלָיו הַמַּחֲלִיפִים עוֹלָם עוֹמֵד בְּעוֹלָם עוֹבֵר. וְעוֹד הֵם מַחֲצִיפִים פְּנֵיהֶם לְבַזּוֹת אֶת כָּל חַיּוּתוֹ וּנְקֻדָּתוֹ הַטּוֹבָה. וְרָאוּי לוֹ לְרַקֵּד וְלִשְׂמֹחַ עַל זֶה שֶׁזָּכָה לִהְיוֹת בְּחֶלְקֵנוּ וְכוּ'. וּכְבָר יָדוּעַ שֶׁגַּם בֵּין שְׁאָר יוֹשְׁבֵי קְרָנוֹת וְחַלְפָנִים יֵשׁ קְטָטוֹת הַרְבֵּה, אֲבָל אוֹתוֹ הֵם מְבַזִּים בְּהַכָּבוֹד הַגָּדוֹל שֶׁיֵּשׁ לוֹ שֶׁזֶּה כָּל חַיּוּתוֹ. יִבְטַח בְּשֵׁם ה' וְיִשָּׁעֵן בֵּאלֹהָיו כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתוֹ וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, וְגַם הוּא יִקְרָא הֵיטֵב הַמִּכְתָּב הַזֶּה וְיָשִׂים לִבּוֹ הֵיטֵב לַדְּבָרִים הָאֵלֶּה. וְיִתְעוֹרֵר מֵחָדָשׁ בְּכָל פַּעַם כְּאִישׁ אֲשֶׁר יֵעוֹר מִשְׁנָתוֹ. וְהָעִקָּר לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה גַּם בַּמַּחֲשָׁבָה, וְלִבְרֹחַ מִן הָעַצְבוּת בְּכָל כֹּחוֹ וְלַהֲפֹךְ כָּל מִינֵי יָגוֹן וַאֲנָחָה לְשִׂמְחָה וְהָעִקָּר עַל יְדֵי הַבִּזְיוֹנוֹת בְּעַצְמָן הַנַּ"ל שֶׁזָּכָה לְהִנָצֵל מִלִּהְיוֹת מִתְנַגֵּד עַל עֶצֶם חַיּוּתוֹ לָנֶצַח.
Overview: Monday, Parshas Sh'lach — Breslov — 5603. He received his letter last week and read it carefully. He greatly magnified the joy over the sorrow — seeing that from within the very depth of his pain and his bitter cry — amid the turmoil of his distress — he gives himself life through seven restorers of taste received from afar — the holy words — pure sayings — refined sevenfold — flowing from the source of wisdom. And this is the measure — "zos nechamasi v'anyi" — and this is the consolation of all Israel. For in every generation — what happened happened — with every person individually — every day. Solomon the King cried out in Koheles: "ra ali ha'ma'aseh ha'na'aseh tachas ha'shamesh." And the exile is prolonged because of this. Now upon us the obligation of the day has fallen — all the rectifications of the worlds depend upon every single living person. Therefore the adversary arouses so greatly against each person — every day — and almost every hour — and in particular against those who desire and long to approach the holy. He leaves all Israel and arouses only against Torah scholars — who are the disciples and young men who come to draw near to where the point of truth illuminates. But were it not for Hashem's help — Who preceded to illuminate in them the light of his holy Torah — and his holy hints — seven restorers of taste — and his great power which is never interrupted — "dupit oyf main koach" — we would already have perished. "Zos nechamasi v'anyi ki imrascha chiy'yasni." And after they have already merited to suckle from the light of the truth of his Torah — he sees in his letter — amid the bitterness of his cry — he gives himself life from the power of the elder — the power of all ten types of melody — combining in his thought all types of restorers of taste to give his soul life. These are what he desired — that his holy words enter the heart like arrows from the hand of a mighty one — to convert sorrow and sighing to joy and gladness. Begin every day to overcome in the ways of his holy counsels — to slip yourself out from confused thoughts. Two thoughts cannot exist together — and the mind is in the hand of man to direct as he wills — as one grabs the horse by the bridle. Know and believe that all this has already helped you greatly. The adversary is a very great stubborn one — therefore one must be a great stubborn one in holiness in return. And every time he overcomes his thought — this is very precious before Hashem Yisborach. Let not these words grow old in your eyes — for they are renewed at every time. We see new chasadim every single time. He received his letter today here in Teplik — via the messenger who bears this letter. And he read it carefully. And he did not stand trembling as much as he imagined — for the whole matter of the story of what passes over him is not new to him at all. For such and such has passed over many upright souls of Israel. And even over him too it has passed — more — and even now such and such passes over many and many. But there are many whose situation is much worse — greatly — and who do not even cry out at all. And if indeed the cry is a great virtue — for "crying is good for a person" — and "even a sharp sword placed on the neck of a person — he should not prevent himself from mercy." And in particular as our Rebbe — the holy light — the memory of the righteous and holy one for a blessing — warned us. Even so — when the pain and the cry leans toward melancholy and sadness and sorrow — it is more harmful. And as our Rebbe — the memory of the righteous and holy one for a blessing — said — that sadness harms greatly these evil inclinations which are the aspect of the spirit of foolishness literally — as written in chapter 72 and in several places. And cited there — that all the more one forces himself to push away these thoughts — the more they strengthen. And one needs only not to turn his mind backward — and not to look at them at all — even if they blaze and roar as they roar — for one must not fear them at all. And if even so they surround with many circles — what can one do — force majeure exempts. And yesterday too — there stood before him a person who complained to him — that his wife has been ill for three years — G-d protect us — and likewise there are many such. The truth is — your trouble is not small — and in all your trouble I am troubled — and much prayer and supplication are needed to Hashem Yisborach — from you and from me. But one must be very very careful to walk in the way that he — of blessed memory — warned us — to set aside an hour to express his conversation — and all that is in his heart — to speak before Him Yisborach. And if he cannot speak — what can one do — for the most part Hashem Yisborach will help him afterwards — or on the following day — to express his conversation. But however it is — one must overcome greatly to be glad all day. And to spend the day somewhat in prayer and study of Torah — and in the work of commerce. And in particular — praised be G-d — you have several occupations — and you have with what to spend the day in Torah and the way of the world — for the toil of both makes one forget sin. # תל URL: https://ajew.org/reader-plain/alim-litrufa/2/429/ # תל
תל
Source: https://ajew.org/reader/alim-litrufa/2/429 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' מַסְעֵי תר"ג לפ"ק טֶעפְּלִיק.
He received his letter today here in Teplik — via the messenger who bears this letter. And he read it carefully. And he did not stand trembling as much as he imagined — for the whole matter of the story of what passes over him is not new to him at all. For such and such has passed over many upright souls of Israel. And even over him too it has passed — more — and even now such and such passes over many and many. But there are many whose situation is much worse — greatly — and who do not even cry out at all. And if indeed the cry is a great virtue — for "crying is good for a person" — and "even a sharp sword placed on the neck of a person — he should not prevent himself from mercy." And in particular as our Rebbe — the holy light — the memory of the righteous and holy one for a blessing — warned us. Even so — when the pain and the cry leans toward melancholy and sadness and sorrow — it is more harmful. And as our Rebbe — the memory of the righteous and holy one for a blessing — said — that sadness harms greatly these evil inclinations which are the aspect of the spirit of foolishness literally — as written in chapter 72 and in several places. And cited there — that all the more one forces himself to push away these thoughts — the more they strengthen. And one needs only not to turn his mind backward — and not to look at them at all — even if they blaze and roar as they roar — for one must not fear them at all. And if even so they surround with many circles — what can one do — force majeure exempts. ## Segment 2
שָׁלוֹם וְחַיִּים לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק הַמֻּפְלָא מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And yesterday too — there stood before him a person who complained to him — that his wife has been ill for three years — G-d protect us — and likewise there are many such. The truth is — your trouble is not small — and in all your trouble I am troubled — and much prayer and supplication are needed to Hashem Yisborach — from you and from me. But one must be very very careful to walk in the way that he — of blessed memory — warned us — to set aside an hour to express his conversation — and all that is in his heart — to speak before Him Yisborach. And if he cannot speak — what can one do — for the most part Hashem Yisborach will help him afterwards — or on the following day — to express his conversation. But however it is — one must overcome greatly to be glad all day. And to spend the day somewhat in prayer and study of Torah — and in the work of commerce. And in particular — praised be G-d — you have several occupations — and you have with what to spend the day in Torah and the way of the world — for the toil of both makes one forget sin. ## Segment 3
מִכְתָּבוֹ קִבַּלְתִּי הַיּוֹם פֹּה טֶעפְּלִיק עַל יְדֵי הַשָּׁלִיחַ מוֹסֵר כְּתָב זֶה, וּקְרָאתִיו הֵיטֵב, וְלֹא עָמַדְתִּי מַרְעִיד כָּל כָּךְ כַּאֲשֶׁר דִּמִּיתָ. כִּי כָּל עִנְיַן סִפּוּר הַמַּעֲשֶׂה שֶׁלְּךָ אֵינוֹ חָדָשׁ אֶצְלִי כְּלָל, כִּי כָּזֶה וְכָזֶה עָבַר עַל כַּמָּה נַפְשׁוֹת יִשְׂרָאֵל כְּשֵׁרִים. וְגַם עָלַי עָבַר יוֹתֵר וְגַם עַתָּה עוֹבֵר כָּאֵלֶּה וְכָאֵלֶּה עַל כַּמָּה וְכַמָּה. אֲבָל יֵשׁ הַרְבֵּה שֶׁגְּרוּעִים מִזֶּה הַרְבֵּה הַרְבֵּה, וְגַם אֵינָם צוֹעֲקִים כְּלָל. וְאִם אָמְנָם הַצְּעָקָה מַעֲלָה גְּדוֹלָה כִּי 'יָפָה צְעָקָה לָאָדָם' וְכוּ'. וַ'אֲפִלּוּ חֶרֶב חַדָּה מֻנַּחַת עַל צַוָּארוֹ שֶׁל אָדָם אַל יִמְנַע אֶת עַצְמוֹ מִן הָרַחֲמִים'. וּבִפְרָט כַּאֲשֶׁר הִזְהִירָנוּ אֲדְמוֹ"ר זַ"ל אוֹר הַקָּדוֹשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, עִם כָּל זֶה כְּשֶׁנּוֹטֶה הַצַּעַר וְהַצְּעָקָה לְמָרָה שְׁחוֹרָה וְעַצְבוּת וִיגוֹנוֹת הִיא מַזֶּקֶת יוֹתֵר. וּכְמוֹ שֶׁאָמַר אֲדְמוֹ"ר זַ"ל שֶׁעַצְבוּת מַזִּיק מְאֹד לְאֵלּוּ הַיְצָרִין רָעִים שֶׁהֵם בְּחִינַת רוּחַ שְׁטוּת מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב בְּסִימָן ע"ב וּבְכַמָּה מְקוֹמוֹת וּמוּבָא שָׁם שֶׁכָּל מַה שֶּׁדּוֹחֲקִין עַצְמָן לִדְחוֹת הַמַּחֲשָׁבוֹת אֵלּוּ, הֵם מִתְגַּבְּרִין יוֹתֵר. וּצְרִיכִין רַק לִבְלִי לַחֲזֹר מַחֲשַׁבְתּוֹ לַאֲחוֹרָיו וְלִבְלִי לְהַבִּיט עֲלֵיהֶם כְּלָל, אַף אִם בּוֹעֲרִים וְרוֹעֲשִׁים כְּמוֹ שֶׁרוֹעֲשִׁים, כִּי צְרִיכִין לִבְלִי לִפְחֹד מֵהֶם כְּלָל. וְאִם אַף עַל פִּי כֵן הֵם מְסַבְּבִין בְּכַמָּה סִבּוּבִים, מַה לַּעֲשׂוֹת אֹנֶס רַחֲמָנָא פַּטְרֵהּ.
And the essential — not to look backward at all. And do not look behind you — and not to be drawn after sorrow more than fitting — for you do not know at all what happens in the world with the righteous and the middling and the wicked — in every generation — in every person — and every single day. And all require the bitter tears of the true Merciful One. ## Segment 4
וּבְיוֹם אֶתְמוֹל עָמַד גַּם כֵּן אֶחָד לְפָנַי וְקָבַל לְפָנַי שֶׁאִשְׁתּוֹ חוֹלָה זֶה ג' שָׁנִים רַחֲמָנָא לִצְלַן, וְכֵן נִמְצָאִים הַרְבֵּה. הָאֱמֶת שֶׁצָּרָתְךָ אֵינָהּ קְטַנָּה וּבְכָל צָרָתְךָ לִי צַר, וּצְרִיכִין תְּפִלָּה וְתַחֲנוּנִים הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ מֵאִתְּךָ וּמֵאִתִּי. אֲבָל צְרִיכִין לִזָּהֵר מְאֹד מְאֹד לֵילֵךְ בַּדֶּרֶךְ שֶׁהִזְהִירָנוּ הוּא זַ"ל, לְיַחֵד שָׁעָה לְפָרֵשׁ שִׂיחָתוֹ וְאֶת כָּל אֲשֶׁר עִם לְבָבוֹ יָשִׂיחַ לְפָנָיו יִתְבָּרַךְ. וְאִם אֵינוֹ יָכוֹל לְדַבֵּר מַה לַּעֲשׂוֹת, עַל פִּי רֹב יַעַזְרֵהוּ הַשֵּׁם יִתְבָּרַךְ אַחַר כָּךְ אוֹ בַּיּוֹם שֶׁלְּאַחֲרָיו לְפָרֵשׁ שִׂיחָתוֹ. אֲבָל אֵיךְ שֶׁיִּהְיֶה צָרִיךְ לְהִתְגַּבֵּר מְאֹד לִהְיוֹת כָּל הַיּוֹם בְּשִׂמְחָה, וּלְבַלּוֹת הַיּוֹם קְצָת בִּתְפִלָּה וְעֵסֶק הַתּוֹרָה וְכוּ' וּבְעֵסֶק מַשָּׂא וּמַתָּן. וּבִפְרָט שֶׁתְּהִלָּה לָאֵל יֵשׁ לְךָ כַּמָּה עֲסָקִים וְיֵשׁ לְךָ בַּמֶּה לְבַלּוֹת הַיּוֹם בְּתוֹרָה וְדֶרֶךְ אֶרֶץ. שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָווֹן.
Blessed are we — that we know from him — and we are not opponents against him — and we strive to walk in his ways — and we gather together on Rosh Hashana. And to Hashem the hope — that also you will be counted in the holy days of the coming Rosh Hashana — and likewise in every year and every year — all the days of your life. And this is our consolation in our poverty. ## Segment 5
וְהָעִקָּר לִבְלִי לְהִסְתַּכֵּל לַאֲחוֹרָיו כְּלָל. וְאַל תַּבִּיט אַחֲרֶיךָ וְלִבְלִי לְהִמָּשֵׁךְ אַחַר הַצַּעַר יוֹתֵר מִדַּאי, כִּי אֵינְךָ יוֹדֵעַ כְּלָל מַה נַּעֲשֶׂה בָּעוֹלָם עִם צַדִּיקִים וּבֵינוֹנִים וּרְשָׁעִים בְּכָל דּוֹר וָדוֹר בְּכָל אָדָם וּבְכָל יוֹם וָיוֹם. וְהַכֹּל צְרִיכִין לְמָרֵי חִיטַיָּא לְהָרַחֲמָן הָאֲמִתִּי וְכוּ'.
And he wanted to extend the word — but it is difficult and heavy upon him just now — the work of writing — because of the pain in his ribs. Even though Hashem Yisborach has already helped him greatly — even so — the little pain that is not yet healed — prevents greatly from writing. And from his love for him — he troubled himself to write these words. And if Hashem wills — from Uman he will write to him more in His chesed and salvation. And to Hashem the salvation — that all will be rectified quickly and turn to good — for all is for the sake of rectification. For a person must pass through all such places — to be refined through them. And there are many hidden matters in this. And the essential — whoever has a strong pillar to hold onto. Blessed are we — that we have such a foundation — such a tzaddik yesod olam. He will certainly rectify us — in this world and in the World to Come forever. ## Segment 6
אַשְׁרֵינוּ שֶׁאָנוּ יוֹדְעִים מִמֶּנּוּ וְאֵין אָנוּ מִתְנַגְּדִים עָלָיו, וְאָנוּ חוֹתְרִים לָלֶכֶת בִּדְרָכָיו וְאָנוּ מִתְקַבְּצִים יַחַד עַל רֹאשׁ הַשָּׁנָה, וְלַה' הַתִּקְוָה שֶׁגַּם אַתָּה תִּהְיֶה נִמְנֶה בִּימֵי רֹאשׁ הַשָּׁנָה הַקְּדוֹשִׁים הַבָּא עָלֵינוּ לְטוֹבָה, וְכֵן בְּכָל שָׁנָה וְשָׁנָה כָּל יְמֵי חַיֶּיךָ. וְזֶה נֶחָמָתֵנוּ בְּעָנְיֵינוּ.
And also remember what is written in Midrash Rabbah — the flax dealer — all the more he beats — the more he sees his flax is good. And in particular in Midrash Eichah it is brought several times. And all this is stated in the words of our Sages — for the matter of a person strengthening himself when he sees the desires pursuing him greatly — for he should know that through this they are refining and testing him — because he is destined to merit what he will merit. And it is impossible to explain what there is in this. And in particular — all our strength and hope is on the power of the holy elder. And praised be G-d — we have someone to rely upon — however it is — however it is. For His chesed greatly surpasses upon us — that we merited to be saved from opposing him — G-d forbid. May Hashem complete for us for good — nagila v'nismecha bishu'aso. ## Segment 7
וְהִנֵּה רְצוֹנִי לְהַרְחִיב הַדִּבּוּר, אַךְ קָשֶׁה וְכָבֵד עָלַי עַתָּה מְלֶאכֶת הַכְּתִיבָה מֵחֲמַת כְּאֵבִי בַּצְּלָעוֹת. אִם אָמְנָם כְּבָר עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, אַף עַל פִּי כֵן מְעַט הַכְּאֵב שֶׁלֹּא נִתְרַפֵּא עֲדַיִן מוֹנֵעַ הַרְבֵּה מִן הַכְּתִיבָה וּמֵאַהֲבָתְךָ טָרַחְתִּי עַצְמִי לִכְתֹּב דְּבָרַי אֵלֶּה. וְאִם יִרְצֶה הַשֵּׁם מֵאוּמַאן אֶכְתֹּב לְךָ עוֹד בְּחַסְדּוֹ וִישׁוּעָתוֹ יִתְבָּרַךְ, וְלַה' הַיְשׁוּעָה שֶׁיִּתְתַּקֵּן הַכֹּל מְהֵרָה וְיִתְהַפֵּךְ לְטוֹבָה כִּי הַכֹּל בִּשְׁבִיל תִּקּוּן. כִּי הָאָדָם צָרִיךְ לַעֲבֹר בְּכָל מְקוֹמוֹת כָּאֵלּוּ לְהִצְטָרֵף בָּהֶם וְכוּ' וְיֵשׁ בָּזֶה דְּבָרִים נֶעְלָמִים הַרְבֵּה. וְהָעִקָּר מִי שֶׁיֵּשׁ לוֹ עַמּוּד חָזָק לֶאֱחֹז בּוֹ, אַשְׁרֵינוּ שֶׁיֵּשׁ לָנוּ יְסוֹד מוּסָד כָּזֶה צַדִּיק יְסוֹד עוֹלָם כָּזֶה. הוּא יְתַקְּנֵנוּ בְּוַדַּאי בָּזֶה וּבַבָּא לָנֶצַח.
And also be strong my son and be strong — and believe in all that our Master our Teacher and our Rebbe — of blessed memory — said — that every movement from evil to good is very very precious before Hashem Yisborach. And the essential — accustom yourself — that in the very intensity of their strengthening — you gladden your soul as much as possible — and not to be afraid at all — only to divert your mind completely — and accustom yourself to forgetfulness — to forget at every moment and moment — what has passed in the moment that passed. Even if it was what it was — "mah d'havah havah" — for all will turn to good. For we have a very great powerful elder-father — who can convert sins to merits. Only be strong and bold greatly — and remember well what a person must pass through in this world on the narrow bridge — and the essential is not to be afraid at all. And so he greatly extended on this. And much of this is printed and written — only one must return to it every day. Gadol Hashem u'm'hulal m'od. Gott iz groys — me veyst gor nit — afilu ayyer zach — Hashem is great — one knows nothing at all — even your own matter. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits to gladden you and strengthen you — until you merit to complete salvation. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. Overview: Monday, Parshas Mas'ei — Teplik — 5603. To Yitzchok and all his descendants. He received his letter here in Teplik today — and read it carefully. He did not stand trembling as much as he imagined — for the whole story of what passes over him is not new to him at all. Such and such has passed over many upright souls of Israel — and even over him too — more — and even now over many and many. But there are many whose situation is much worse — and who don't even cry out. The cry is indeed a great virtue — but when it leans toward melancholy and sadness — it is more harmful. Our Rebbe — the memory of the righteous and holy one for a blessing — said that sadness harms greatly these evil inclinations — as written in chapter 72. The more one forces himself to push away these thoughts — the more they strengthen. One needs only not to turn his mind backward — and not to look at them at all — even if they blaze and roar. One must not fear them at all. The truth is your trouble is not small. But one must be very careful to walk in the way he — of blessed memory — warned us — to set aside an hour to express his conversation before Him. But however it is — one must overcome greatly to be glad all day — in prayer and study of Torah and the work of commerce. The essential — not to look backward at all. No one knows what happens in the world with the righteous and the wicked in every generation — all require the bitter tears of the true Merciful One. Blessed are we — that we know from him — and we gather together on Rosh Hashana. And this is our consolation in our poverty. The flax dealer — all the more he beats — the more he sees his flax is good. One must strengthen himself when he sees the desires pursuing him greatly — for through this they are refining and testing him. All our strength and hope is on the power of the holy elder. Gadol Hashem u'm'hulal m'od. Gott iz groys — me veyst gor nit — Hashem is great — one knows nothing at all. # מג URL: https://ajew.org/reader-plain/alim-litrufa/2/43/ # מג
מג
Source: https://ajew.org/reader/alim-litrufa/2/43 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' צַו [ח' ניסן] תקצ"א בְּרֶסְלֶב.
My beloved son. [Yitzchok] I was very displeased with you — for all of last week I ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי מַחְמַד נַפְשִׁי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
did not see your handwriting at all, and even before that you did not write me a ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי, וְאֶתְמוֹל בָּאתִי לְבֵיתִי בְּשָׁלוֹם תּוֹדָה לָאֵל, וְהָיָה לִי כַּמָּה הַרְפַּתְקָאוֹת בַּדֶּרֶךְ, מֵחֲמַת קִלְקוּל הַדֶּרֶךְ וְהַפְשָׁרַת שְׁלָגִים, וְהָיִיתִי בְּאוּמַאן מִיּוֹם ב' פְּקוּדֵי עַד יוֹם ב' וַיִּקְרָא, שֶׁהוּא עֶרֶב רֹאשׁ חֹדֶשׁ נִיסָן, וּבְשַׁבַּת קֹדֶשׁ הֶעָבַר הָיִיתִי בְּלַאדִיזִין.
proper reply as is your way. I did not know what this was or why — and how can you draw so many distractions upon yourself, to the point that you have no time ## Segment 4
וְהִנֵּה אִם אָמְנָם הוֹמֶה עָלַי לִבִּי מִמִּכְתָּבְךָ אֲשֶׁר אַתָּה צוֹעֵק בְּכָל פַּעַם בְּקוֹל מַר עַל שֶׁטֶף מַיִם רַבִּים הָעוֹבְרִים עָלֶיךָ בְּכָל עֵת, הַמָּקוֹם יְרַחֵם עָלֶיךָ מֵעַתָּה. אַף עַל פִּי כֵן חֶדְוָה תְּקוּעָה בְּלִבִּי מִסִּטְרָא חֲדָא, מִמַּה שֶּׁאֲנִי רוֹאֶה חֹזֶק לִבְּךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, מַה שֶּׁאַתָּה חָזָק בְּרָצוֹן וְכִסּוּפִין גְּדוֹלִים לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ, אֲשֶׁר הֵמָּה יְקָרִים מְאֹד מְאֹד. מִי יִתֵּן, וְהָיָה לְבָבְךָ זֶה כָּל הַיָּמִים לִכְסֹף וּלְהִשְׁתּוֹקֵק בְּכָל עֵת לְהַשֵּׁם יִתְבָּרַךְ בִּרְצוֹנוֹת חֲזָקִים, כִּי רְצוֹנוֹת וְכִסּוּפִין דִּקְדֻשָּׁה יְקָרִים מְאֹד מְאֹד אֶצְלוֹ יִתְבָּרַךְ.
all week even to write me a letter? And my insides churned within me over this [מֵעַי הָמוּ לִי — me'ai hamu li: a biblical phrase of intense visceral anguish, drawn from Shir HaShirim 5:4 — "my insides ## Segment 5
וְדַע בְּנִי! וּזְכֹר הֵיטֵב, כִּי הָאָדָם לֹא בָּא לְזֶה הָעוֹלָם כִּי אִם לְהַאֲמִין בְּהַשֵּׁם יִתְבָּרַךְ, וּבִשְׁבִיל זֶה נִבְרָא הָאָדָם וְכָל הָעוֹלָם וּמְלוֹאוֹ הַתְּלוּיִים בּוֹ כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים לג) "וְכָל מַעֲשֵׂהוּ בֶאֱמוּנָה". וְצָרִיךְ הָאָדָם לְחַדֵּשׁ עַצְמוֹ בִּתְשׁוּקַת הָאֱמוּנָה בְּכָל יוֹם וּבְכָל עֵת. כִּי אַף עַל פִּי שֶׁהָאֱמוּנָה יְרוּשָׁה הִיא לָנוּ מֵאֲבוֹתֵינוּ, וְזֶה עִקַּר הָאֱמוּנָה לִסְמֹךְ עַל אֲבוֹתֵינוּ הַקְּדוֹשִׁים, וְלֵילֵךְ בְּדַרְכֵיהֶם, אַף עַל פִּי כֵן צְרִיכִין לְהַמְשִׁיךְ עַל עַצְמוֹ הָאֱמוּנָה הַקְּדוֹשָׁה בְּכָל יוֹם וָיוֹם מֵחָדָשׁ, וּלְהַכְנִיס כָּל לִבּוֹ וְנַפְשׁוֹ, וּלְהַגְדִּיל דַּעְתּוֹ בְּזֶה בְּכָל יוֹם מֵחָדָשׁ. כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת שְׁמַע "אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ", וְדָרְשׁוּ רַבּוֹתֵינוּ זַ"ל 'בְּכָל יוֹם וָיוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים, שֶׁלֹּא יִהְיֶה בְּעֵינֶיךָ כִּדְיוּטַגְמָא יְשָׁנָה, שֶׁאֵין הָאָדָם סוֹפְנָהּ אֶלָּא כַּחֲדָשָׁה'. וְזֶה נֶאֱמַר בְּפָרָשַׁת קְרִיאַת שְׁמַע דַּיְקָא, כִּי עִקַּר עִנְיָן זֶה נֶאֱמַר עַל הָאֱמוּנָה הַקְּדוֹשָׁה שֶׁהוּא כְּלַל וִיסוֹד כָּל הַתּוֹרָה כֻּלָּהּ.
churned for him" — and from the prophetic books where it expresses the prophet's overwhelming inward agitation. Reb Nussun reaches for this register to convey that the silence is not merely inconvenient but genuinely alarming] — thinking thoughts of who knows what is happening there. And the main source of my anguish is that I understand from this ## Segment 6
וְהִנֵּה בְּאֵלּוּ הַיָּמִים שָׁלַח ה' בְּלִבִּי שֶׁזֶּהוּ מַה שֶּׁאָנוּ אוֹמְרִים בְּקַבָּלַת אֱמוּנַת יִחוּדוֹ יִתְבָּרַךְ אוֹמְרִים תְּחִלָּה אֵלּוּ הַשְּׁנֵי תֵּבוֹת "שְׁמַע יִשְׂרָאֵל", וְלִכְאוֹרָה הָיָה דַּי לוֹמַר הָעִקָּר הַיִּחוּד שֶׁהוּא "ה' אֱלֹקֵינוּ ה' אֶחָד". וְלָמָּה לָנוּ לְהַתְחִיל מִקֹּדֶם בְּאֵלּוּ הַשְּׁנֵי תֵּבוֹת "שְׁמַע יִשְׂרָאֵל"? אַךְ אֵלּוּ הַשְּׁנֵי תֵּבוֹת בָּאִים לְעוֹרֵר לֵב הָאָדָם שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ הֵיטֵב הֵיטֵב, לְמַה שֶּׁהוּא אוֹמֵר, וְשֶׁיִּהְיֶה בְּעֵינָיו חָדָשׁ לְגַמְרֵי בְּכָל עֵת. וְעַל כֵּן אוֹמְרִים תְּחִלָּה "שְׁמַע" יִשְׂרָאֵל, כִּי כְּשֶׁמַּשְׁמִיעִין דָּבָר חָדָשׁ אוֹמְרִים תְּחִלָּה: 'שְׁמַע הֵיטֵב מַה שֶּׁאֲסַפֵּר לְךָ', וְזֶהוּ בְּחִינַת אֵלּוּ הַשְּׁנֵי תֵּבוֹת שְׁמַע יִשְׂרָאֵל שֶׁאוֹמְרִים קֹדֶם אֱמוּנַת הַיִּחוּד לְעוֹרֵר לֵב יִשְׂרָאֵל שֶׁיַּטּוּ אָזְנָם וְלִבָּם הֵיטֵב לִשְׁמֹעַ מַה שֶּׁאוֹמְרִים, שֶׁיִּהְיֶה בְּעֵינֵיהֶם כַּחֲדָשִׁים דַּיְקָא. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת יג) עַל פָּסוּק זֶה "שְׁמַע" - 'הַשְׁמַע לְאָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ', הַיְנוּ הַטֵּה אָזְנֶיךָ וּשְׁמַע הֵיטֵב הֵיטֵב מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ, וְלֹא יִהְיֶה בְּעֵינֶיךָ כְּדָבָר יָשָׁן חַס וְשָׁלוֹם. אַף עַל פִּי שֶׁיְּסוֹד הָאֱמוּנָה יְשָׁנָה מִכְּבָר מֵאֲבוֹת אֲבוֹתֵינוּ הַקְּדוֹשִׁים, וְזֶה עִקַּר הָאֱמוּנָה, אַף עַל פִּי כֵן אַתָּה צָרִיךְ לִשְׁמֹעַ וּלְקַבֵּל בְּלִבְּךָ הָאֱמוּנָה בְּכָל יוֹם מֵחָדָשׁ. וְעִנְיָן זֶה אִי אֶפְשָׁר לְבָאֵר לֹא בִּכְתָב וְלֹא בְּעַל פֶּה, כִּי הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ, יָכוֹל לְהִתְפַּלֵּא וְלִזְחֹל וְלִרְעֹד מֵהִתְנוֹצְצוּת אֲמִתַּת הָאֱמוּנָה הַקְּדוֹשָׁה בְּכָל עֵת מֵחָדָשׁ, אֲשֶׁר אָנוּ זוֹכִין לְהַאֲמִין בְּחַי הַחַיִּים בְּהַיָּחִיד נִצְחִי הַקַּדְמוֹן הַבּוֹרֵא הַכֹּל בְּחַסְדוֹ יִתְבָּרַךְ וְיִתְעַלֶּה שְׁמוֹ לָנֶצַח.
that you are not persevering amid the distraction at the doors of Torah and prayer as I have taught you. And until when — until when — will your distraction be so very, very hard? And I have already warned you greatly that it is, G-d forbid, forbidden to push off to tomorrow — for the main thing is to snatch each and every day what one can of good — and I have already spoken with you and written to you very, very much about this. And how could you not snatch one hour to write ## Segment 7
וּבָזֶה יָכוֹל כָּל אָדָם שֶׁבָּעוֹלָם לְהַחֲיוֹת אֶת עַצְמוֹ בְּאֵיזֶה מַדְרֵגָה שֶׁהוּא, כִּי "מַלְכוּתוֹ בַּכֹּל מָשָׁלָה". וּבִפְרָטִיּוּת אַתָּה בְּנִי חֲבִיבִי אֲשֶׁר אֲנִי יְדַעְתִּיךָ, וּכְבָר סִפַּרְתָּ לִי הַרְבֵּה בְּמִכְתָּבְךָ, אַךְ אֵיךְ שֶׁהוּא חֲזַק וַחֲזַק לְקַבֵּל דְּבָרַי אֵלֶּה לְחַזֵּק אֶת עַצְמְךָ וּלְשַׂמֵּחַ אֶת נַפְשְׁךָ בְּכָל עֵת בְּהָאֱמוּנָה הַקְּדוֹשָׁה, אֲשֶׁר זָכִינוּ לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל וּלְהַאֲמִין בּוֹ יִתְבָּרַךְ וּבְתוֹרָתוֹ הַקְּדוֹשָׁה וּבְצַדִּיקָיו הָאֲמִתִּים, וְתַרְגִּיל עַצְמְךָ לִשְׂמֹחַ בָּזֶה בְּכָל יוֹם וּבְכָל עֵת מֵחָדָשׁ, וְתַכְנִיס בְּלִבְּךָ הֵיטֵב וְתִזְכֹּר הֵיטֵב מַה שֶּׁאָנוּ אוֹמְרִים בְּכָל יוֹם וָיוֹם: 'אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרוּשָׁתֵנוּ אַשְׁרֵינוּ' וְכוּ'. כִּי כַּמָּה אֲנָשִׁים אוֹמְרִים זֹאת בְּכָל יוֹם, וְאֵינָם יוֹדְעִים מֵחַיֵּיהֶם וּמִשִּׂמְחָתָם הַגְּדוֹלָה, וְאַף עַל פִּי כֵן הֵם גַּם הֵם חַיִּים רַק מִזֶּה, כִּי רַק זֹאת חַיֵּינוּ וְקִיּוּמֵנוּ, כְּמוֹ שֶׁנֶּאֱמַר: "כִּי הֵם חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ". אַךְ מַה טּוֹב וְיָפֶה מִי שֶׁמִּשְׁתַּדֵּל עַל כָּל פָּנִים לֵידַע מֵחַיָּיו, שֶׁיֵּדַע שֶׁאֵין שׁוּם חַיּוּת וְטוֹב אֲמִתִּי כִּי אִם הָאֱמוּנָה הַקְּדוֹשָׁה שֶׁזָּכִינוּ כֻּלָּנוּ מִקָּטָן וְעַד גָּדוֹל, וּבֵין שֶׁיִּהְיֶה מָמוֹן וּבֵין לָאו, סוֹף כָּל סוֹף הַזְּמַן וְהַיָּמִים עוֹבְרִים כְּצֵל עוֹבֵר, וְלֹא יִשָּׁאֵר כִּי אִם חַיּוּת הָאֱמוּנָה הַקְּדוֹשָׁה שֶׁזֶּה הַחַיּוּת יִתְקַיֵּם לָעַד וְלָנֶצַח, כְּמוֹ שֶׁנֶּאֱמַר: 'וּמַלְכוּתוֹ וֶאֱמוּנָתוֹ לָעַד קַיֶּמֶת' וְכוּ', וּבְכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּגוּף וָנֶפֶשׁ וּמָמוֹן בֵּין טוֹב וְכוּ' צָרִיךְ לֵידַע שֶׁמְּלֻבָּשׁ שָׁם חַיּוּת הָאֱמוּנָה הַקְּדוֹשָׁה שֶׁמְּקַיֶּמֶת הַכֹּל, וְצָרִיךְ לְהַטּוֹת לִבּוֹ הֵיטֵב לָזֶה. וְצָרִיךְ לְקַיֵּם וּלְקַבֵּל עַל עַצְמוֹ בְּכָל עֵת פָּסוּק שְׁמַע יִשְׂרָאֵל. שֶׁפֵּרוּשׁוֹ, שְׁמַע הֵיטֵב בְּכָל דָּבָר שֶׁבָּעוֹלָם שֶׁמְּלֻבָּשׁ שָׁם אַחְדוּתוֹ יִתְבָּרַךְ. וּכְמוֹ שֶׁמְּפָרֵשׁ אַחַר כָּךְ בְּפָרָשָׁה זֹאת "וְאָהַבְתָּ וְכוּ' בְּכָל לְבָבֶךָ וְכוּ' בְּשִׁבְתְּךָ בְּבֵיתֶךְ וּבְלֶכְתְּךָ בַּדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ" וְכוּ'. דְּהַיְנוּ בְּכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם צָרִיךְ לִשְׁמֹעַ הֵיטֵב מִשָּׁם אֱמוּנַת יִחוּדוֹ יִתְבָּרַךְ, כִּי מִכָּל הַדְּבָרִים שֶׁבָּעוֹלָם יְכוֹלִין לְדַבֵּק אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתַב אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל בְּכַמָּה מְקוֹמוֹת, יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ, וְגַם כִּי הִגִּיעַ זְמַן הַמִּנְחָה וַה' בְּרַחֲמָיו יְחַזֵּק לְבָבְךָ שֶׁתִּזְכֶּה לַחֲטֹף תּוֹרָה וּתְפִלָּה הַרְבֵּה וּצְדָקָה וּמַעֲשִׂים טוֹבִים מֵהַצֵּל הָעוֹבֵר הַזֶּה, לְמַעַן יֵיטִיב לְךָ לָנֶצַח.
me a letter as is proper? Now see to reply to me at once as is proper — and then I will see to write you at greater length with the help of Hashem Yisborach. More than this there is no need to extend — for the time of the Shacharis prayer has arrived. The words of your father — who awaits that you return to fixing yourself at the doors of Torah and prayer in truth — and who intercedes on your behalf. Nussun of Breslov. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ לָנֶצַח.
And if we still do not merit to this — at least now it is fitting to pour out our speech greatly like water before the face of Hashem — where are we in the world? — we have already counted more than six weeks, and still have not purified ourselves to feel the fear of Shavuos. May the Good G-d atone and protect us — and draw upon us in His mercy His great fear — that there be fulfilled in us: and in order that His fear be upon your faces so that you not sin [Sh'mos 20:17] — and through this may we merit great joy — as it is written: rejoice with trembling [Tehillim 2:11]. # תלא URL: https://ajew.org/reader-plain/alim-litrufa/2/430/ # תלא
תלא
Source: https://ajew.org/reader/alim-litrufa/2/430 ## Segment 1
תלא
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם יוֹם ה' עֶרֶב רֹאשׁ חֹדֶשׁ מְנַחֵם אָב תר"ג אוּמַאן.
Overview: Monday, Parshas Mas'ei — Teplik — 5603. To Yitzchok and all his descendants. He received his letter here in Teplik today — and read it carefully. He did not stand trembling as much as he imagined — for the whole story of what passes over him is not new to him at all. Such and such has passed over many upright souls of Israel — and even over him too — more — and even now over many and many. But there are many whose situation is much worse — and who don't even cry out. The cry is indeed a great virtue — but when it leans toward melancholy and sadness — it is more harmful. Our Rebbe — the memory of the righteous and holy one for a blessing — said that sadness harms greatly these evil inclinations — as written in chapter 72. The more one forces himself to push away these thoughts — the more they strengthen. One needs only not to turn his mind backward — and not to look at them at all — even if they blaze and roar. One must not fear them at all. The truth is your trouble is not small. But one must be very careful to walk in the way he — of blessed memory — warned us — to set aside an hour to express his conversation before Him. But however it is — one must overcome greatly to be glad all day — in prayer and study of Torah and the work of commerce. The essential — not to look backward at all. No one knows what happens in the world with the righteous and the wicked in every generation — all require the bitter tears of the true Merciful One. Blessed are we — that we know from him — and we gather together on Rosh Hashana. And this is our consolation in our poverty. The flax dealer — all the more he beats — the more he sees his flax is good. One must strengthen himself when he sees the desires pursuing him greatly — for through this they are refining and testing him. All our strength and hope is on the power of the holy elder. Gadol Hashem u'm'hulal m'od. Gott iz groys — me veyst gor nit — Hashem is great — one knows nothing at all. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי.
From Teplik he replied to him via the messenger. And on Tuesday he arrived here in peace — praised be G-d. And behold — he gave Rabbi Sho'el — may his light shine — the sum of twenty new rubles. Of them — take five new rubles for yourself and note them — that they are the money of the work — and you receive them as payment. And six new rubles belong to the scribe — which he received in Teplik for the Torah scroll he is writing for the congregation of Savran — and send those six new rubles to his daughter Chana Tzirel — may she live. And also another three new rubles — send to her — and it is on account of the Torah scroll from Tshehrin. And give to the scribe for hides if he will need it. And he already instructed through Rabbi Nachman — may his light shine — that you give if he will need more hides. And just now he is sending on this to his daughter the sum of three new rubles — and if he will need more in the course of time — you give some small sum on his account. But in his view — he will not need you to give — for he will warn his son Dovid Tzvi — may he live. Only if his above-mentioned son writes to you — that it is necessary for you to give some sum for the matter of the scribe — fulfil as he writes to you. And to Hashem the salvation — that from Tshehrin he will send him more money as His salvation loads upon them. And the remaining six new rubles — send via Rabbi Shimshon or Rabbi Shmelka — may they live — on account of what they give to his household for their livelihood. And he awaits every day — that good tidings come from the matter of the merchandise. And he already instructed — that if it arrives there in a way that they can deliver it to the congregation of Tirahowitz by Monday Parshas V'eschanan — very good — but as it appears — the matter is far off. And presumably they will conduct themselves properly according to the counsel of Hashem — as he spoke with them. ## Segment 4
מִטֶּעפְּלִיק הֵשַׁבְתִּי לְךָ עַל יְדֵי הַשָּׁלִיחַ. וּבְיוֹם ג' בָּאתִי לְפֹה בְּשָׁלוֹם תְּהִלָּה לָאֵל. וְהִנֵּה מָסַרְתִּי לְרַבִּי שׁוֹאֵל, נֵרוֹ יָאִיר, סַךְ עֶשְׂרִים רוּבָּל־חָדָשׁ, מֵהֶם תִּקַּח לְעַצְמְךָ חֲמִשָּׁה רוּבָּל־חָדָשׁ וְתִרְשֹׁם, שֶׁהֵם מְעוֹת הָעֵסֶק, וְאַתָּה תְּקַבְּלֵם לְפֵרָעוֹן, וְשִׁשָּׁה רוּבָּל־חָדָשׁ שַׁיָּכִים לְהַסּוֹפֵר שֶׁקִּבַּלְתִּי בְּטֶעְפְּלִיק עַל הַסֵּפֶר־תּוֹרָה, שֶׁכּוֹתֵב לִקְהִלַּת סַוְורַאן, וְתִשְׁלַח אֵלּוּ הַשִּׁשָּׁה רוּבָּל־חָדָשׁ לְיַד בִּתִּי חַנָּה צִירְל, תִּחְיֶה, גַּם עוֹד שְׁלֹשָׁה רוּבָּל־חָדָשׁ תִּשְׁלַח לְיָדָהּ, וְיִהְיֶה עַל חֶשְׁבּוֹן הַסֵּפֶר תּוֹרָה מִטְּשֶׁעהרִין; וְתִתֵּן לְהַסּוֹפֵר עַל עוֹרוֹת אִם יִצְטָרֵךְ, וּכְבָר צִוִּיתִי עַל יְדֵי רַבִּי נַחְמָן, נֵרוֹ יָאִיר, שֶׁאַתָּה תִתֵּן אִם יִצְטָרֵךְ יוֹתֵר עוֹרוֹת, וְכָעֵת אֲנִי שׁוֹלֵחַ עַל זֶה לְיַד בִּתִּי סַךְ ג' רוּבָּל חָדָשׁ, וְאִם יִצְטָרֵךְ יוֹתֵר בְּמֶשֶׁךְ הַזְּמַן תִּתֵּן אַתָּה אֵיזֶה סַךְ מֻעָט עַל חֶשְׁבּוֹנִי. אַךְ לְדַעְתִּי, לֹא תִּצְטָרֵךְ לִתֵּן לוֹ, כִּי אַזְהִיר אֶת בְּנִי דָּוִד צְבִי, שֶׁיִּחְיֶה וְכוּ'. רַק אִם יִכְתֹּב לְךָ בְּנִי הַנַּ"ל, שֶׁהַהֶכְרֵחַ שֶׁתִּתֵּן אֵיזֶה סַךְ עַל עֵסֶק הַסּוֹפֵר - תְּקַיֵּים כַּאֲשֶׁר יִכְתֹּב לְךָ, וְלַהַשֵּׁם הַיְשׁוּעָה, שֶׁמִּטְשֶׁעהרִין אֶשְׁלַח לְךָ עוֹד מָעוֹת כַּאֲשֶׁר יַעֲמֹס לָנוּ יְשׁוּעָתוֹ, וְהַסַּךְ שִׁשָּׁה רוּבָּל־חָדָשׁ הַנִּשְׁאָרִים מֵהַנַּ"ל תִּשְׁלַח לְיַד רַבִּי שִׁמְשׁוֹן אוֹ לְרַבִּי שְׁמֶעלְקֶא, שֶׁיִּחְיוּ, עַל חֶשְׁבּוֹן מַה שֶּׁנּוֹתְנִים לְבֵיתִי לְפַרְנָסָתָם. וַאֲנִי מְצַפֶּה בְּכָל יוֹם, שֶׁיָּבוֹא יְדִיעָה טוֹבָה מֵעֵסֶק הַסְּחוֹרָה. וּכְבָר צִוִּיתִי, שֶׁבְּאִם תַּגִּיעַ לְשָׁם בְּאֹפֶן שֶׁיּוּכְלוּ לְהַעֲמִידָהּ לִקְהִלַּת טִירָהאוִויצֶע עַד יוֹם ב' פָּרָשַׁת וָאֶתְחַנַּן - מַה טּוֹב, אַךְ כְּפִי הַנִּרְאֶה, רָחוֹק הַדָּבָר. וּמִן הַסְּתָם יִתְנַהֲגוּ כָּרָאוּי כְּפִי עֲצַת ה' וְכַאֲשֶׁר דִּבַּרְתִּי עִמָּהֶם, וְהִנֵּה עַל אוֹדוֹתֶיךָ כְּבָר כָּתַבְתִּי לְךָ מְעַט. וְכָעֵת אֵין מִלָּה בִּלְשׁוֹנִי מֵרֹב הַטִּרְדָּא וּמֵאֲסֵפַת כֹּחַ. אַךְ חֲזַק בְּנִי וַחֲזַק, וְתַאֲמִין בְּכָל מַה שֶּׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁכָּל הַעְתָּקָה שֶׁמְּנַתְּקִין עַצְמָן מֵרַע לְטוֹב יָקָר מְאֹד מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ. וְהָעִקָּר שֶׁתַּרְגִּיל עַצְמְךָ שֶׁבְּעֹצֶם הִתְגַּבְּרוּתָם תְּשַׂמַּח נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר, וְלִבְלִי לִפְחֹד כְּלָל רַק לְהַסִּיחַ דַּעְתְּךָ לְגַמְרֵי וּלְהַרְגִּיל עַצְמְךָ בְּשִׁכְחָה לִשְׁכֹּחַ בְּכָל רֶגַע וָרֶגַע מַה שֶּׁעָבַר בָּרֶגַע שֶׁעָבְרָה. אַף אִם הָיָה מַה שֶּׁהָיָה, מַה דַּהֲוָה הֲוָה, כִּי הַכֹּל יִתְהַפֵּךְ לְטוֹבָה. כִּי יֵשׁ לָנוּ אָב זָקֵן גְּדוֹל־כֹּחַ מְאֹד. שֶׁיָּכוֹל לַהֲפֹךְ עֲווֹנוֹת לִזְכֻיּוֹת וְכוּ', רַק חֲזַק וֶאֱמַץ מְאֹד, וּזְכֹר הֵיטֵב מַה שֶּׁהָאָדָם צָרִיךְ לַעֲבֹר בְּזֶה הָעוֹלָם עַל גֶּשֶׁר צַר וְהָעִקָּר שֶׁלֹּא יִתְפַּחֵד כְּלָל. וְכֵן הִרְבָּה לְדַבֵּר בָּזֶה. וְהַרְבֵּה מִזֶּה נִדְפַּס וְנִכְתַּב רַק צְרִיכִין לַחֲזֹר בְּכָל יוֹם. גָּדוֹל ה' וּמְהֻלָּל מְאֹד. גָּאט אִיז גְּרוֹיס מֶע וֵוייסְט גָאר נִיט אֲפִלּוּ אַיֶיער זַאךְ וְכוּ' [ה' גָּדוֹל וְלֹא יוֹדְעִים כְּלוּם אֲפִלּוּ עִנְיָן שֶׁלָכֶם וְכוּ'].
And regarding you — he already wrote to him a little. And just now there is not a word on his tongue — from the great preoccupation and the gathering of strength. But be strong my son and be strong — and believe in all that our Master our Teacher and our Rebbe — of blessed memory — said — that every movement from evil to good is very very precious before Hashem Yisborach. And the essential — accustom yourself — that in the very intensity of their strengthening — you gladden your soul as much as possible. And not to be afraid at all — only to divert your mind completely — and accustom yourself to forgetfulness — to forget at every moment what has passed in the moment that passed. Even if it was what it was — "mah d'havah havah" — for all will turn to good. For we have a very great powerful elder-father — who can convert sins to merits. Only be strong and bold greatly. And remember well — what a person must pass through in this world on the narrow bridge — and the essential is not to be afraid at all. And so he greatly extended on this. And much of this is printed and written — only one must return to it every day. Gadol Hashem u'm'hulal m'od. Gott iz groys — me veyst gor nit — afilu ayyer zach — Hashem is great — one knows nothing at all — even your own matter. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לְשַׂמַּחֲךָ וּלְחַזֶּקְךָ עֲדֵי תִּזְכֶּה לִישׁוּעָה שְׁלֵמָה.
The words of your father — who awaits to gladden you and strengthen you — until you merit to complete salvation. ## Segment 6
וְגַם תִּזְכֹּר מַה שֶׁכָּתוּב בְּמִדְרָשׁ רַבָּה (בְּרֵאשִׁית לד) הַפִּשְׁתָּנִי הַזֶּה כָּל מַה שֶּׁיּוֹדֵעַ שֶׁפִּשְׁתָּנוֹ יָפֶה הוּא מַקִּישׁ עָלָיו בְּיוֹתֵר וּבִפְרָט בְּמִדְרָשׁ אֵיכָה מוּבָא זֹאת שָׁם כַּמָּה פְּעָמִים. וְכָל זֶה נִזְכַּר שָׁם בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל לְעִנְיַן שֶׁהָאָדָם יְחַזֵּק עַצְמוֹ כְּשֶׁרוֹאִין שֶׁרוֹדְפִין אוֹתוֹ הַתַּאֲווֹת מְאֹד. כִּי יֵדַע שֶׁזֶּה מְצָרְפִין וּבוֹחֲנִין אוֹתוֹ מֵחֲמַת שֶׁצָּרִיךְ לִזְכּוֹת לְמַה שֶּׁיִּזְכֶּה וְכוּ'. וְאִי אֶפְשָׁר לְבָאֵר מַה שֶׁיֵּשׁ בָּזֶה. וּבִפְרָט שֶׁכָּל כֹּחֵנוּ וְתִקְוָתֵנוּ הוּא עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה. וּתְהִלָּה לָאֵל יֵשׁ וָיֵשׁ לָנוּ עַל מִי לִסְמֹךְ אֵיךְ שֶׁיִּהְיֶה אֵיךְ שֶׁיִּהְיֶה. כִּי חַסְדּוֹ גָּבַר עָלֵינוּ מְאֹד מַה שֶּׁזָּכִינוּ לְהִנָּצֵל מִלַּחֲלֹק עָלָיו חַס וְשָׁלוֹם. ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
לְרַבִּי נַחְמָן תִּתֵּן בְּכָל שָׁבוּעַ שְׁנַיִם אוֹ שְׁלֹשָׁה זְהוּבִים כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ, גַּם תִּתֵּן לוֹ חֲמִשָּׁה זְהוּבִים עַל שְׂכַר דִּירָה. כִּי אָמַר לְפָנַי, שֶׁהָעֲשָׂרָה זְהוּבִים שֶׁנָּתַתָּ לוֹ עַל שְׂכַר דִּירָה, נִכִּיתָ לוֹ עַל מְעוֹת הַשָּׁבוּעַ, עַל־כֵּן הַהֶכְרֵחַ לַחֲזֹר לוֹ זֶה הַסַּךְ; וּלְעֵת עַתָּה תִּתֵּן לוֹ חֲמִשָּׁה כַּנַּ"ל, וּמִטְּשֶׁעהרִין אֶכְתֹּב לְךָ עוֹד.
And give to Rabbi Nachman every week two or three gold coins as he spoke with him — and also give him five gold coins for rent. For he said before him — that the ten gold coins he gave him for rent — he deducted from the weekly money — therefore it is necessary to return this sum. And for now give him five as above — and from Tshehrin he will write to him more. And just now the holy Shabbas has passed — for he was delayed here. And there is much in his heart to speak with him. But just now it is Motzo'ei Shabbas and his strength is weak. Only this he has come to awaken him — on what he is accustomed to write every time — that according to his way — to think greatly about every matter — therefore he has such troubles and confusions. And on this he has come to reply to him — for it is itself the difficulty. For this is not an obligation — G-d forbid — to think greatly. On the contrary — our Master our Teacher and our Rebbe — of blessed memory — warned us greatly not to think greatly. And he said explicitly that this matter called "ibber trachtein" — thinking too much — throws a person greatly — G-d protect us. And if you are accustomed to this from before — it is essential to strive to break this — and to overcome every time to divert your mind — and not to think excessively about anything — in particular regarding evil thoughts and evil ponderings — one must flee from them completely — and not to turn his mind backward at all — and to forget completely at every time what has passed at the start. And trust in his great power — that all will turn to good. Only be strong and bold greatly — as above. And "u'v'motzo'ei m'nuchah yamtzi l'cha r'vachah" — and at the end of the rest He will grant you relief. ## Segment 9
וְכָעֵת עָבַר הַשַּׁבַּת־קֹדֶשׁ, כִּי נִתְעַכֵּב פֹּה. וְיֵשׁ בְּלִבִּי הַרְבֵּה לְדַבֵּר עִמְּךָ. אַךְ כָּעֵת הוּא מוֹצָאֵי שַׁבַּת קֹדֶשׁ וְכֹחִי חַלָּשׁ. רַק זֹאת בָּאתִי לְעוֹרֶרְךָ עַל מַה שֶּׁאַתָּה רָגִיל לִכְתֹּב בְּכָל פַּעַם שֶׁלְּפִי דַּרְכְּךָ לַחֲשֹׁב הַרְבֵּה בְּכָל דָּבָר, עַל כֵּן יֵשׁ לְךָ יִסּוּרִים וּבִלְבּוּלִים כָּאֵלֶּה. וְעַל זֶה בָּאתִי לַהֲשִׁיבְךָ, כִּי הוּא גּוּפָא קַשְׁיָא. כִּי אֵין זֶה חִיּוּב חַס וְשָׁלוֹם לַחֲשֹׁב הַרְבֵּה, אַדְּרַבָּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל הִזְהִירָנוּ הַרְבֵּה לִבְלִי לַחֲשֹׁב הַרְבֵּה. וְאָמַר בְּפֵרוּשׁ שֶׁזֶּה הָעִנְיָן שֶׁנִּקְרָא אִיבֶּער טְרַאכְטִין [לַחֲשֹׁב יוֹתֵר מִדַאי] מַשְׁלִיךְ אֶת הָאָדָם מְאֹד רַחֲמָנָא לִצְלַן. וְאִם אַתָּה רָגִיל בָּזֶה מִכְּבָר, הַהֶכְרֵחַ שֶׁתִּשְׁתַּדֵּל לְשַׁבֵּר זֹאת וּלְהִתְגַּבֵּר בְּכָל פַּעַם לְהַסִּיחַ דַּעְתְּךָ אוּן נִיט אִיבֶּער טְרַאכְטֶען [וְלֹא לְהַרְבּוֹת מִדַאי בְּמַחֲשָׁבָה] בְּשׁוּם דָּבָר, בִּפְרָט בְּעִנְיַן מַחֲשָׁבוֹת רָעוֹת וְרַעְיוֹנִים רָעִים צְרִיכִין לִבְרֹחַ מֵהֶם לְגַמְרֵי, וְלִבְלִי לַחֲזֹר מַחֲשַׁבְתּוֹ לַאֲחוֹרָיו כְּלָל. וְלִשְׁכֹּחַ לְגַמְרֵי בְּכָל עֵת מַה שֶּׁעָבַר תְּחִלָּה. וּבְטַח בְּכֹחוֹ הַגָּדוֹל שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה רַק חֲזַק וֶאֱמַץ וְכַנַּ"ל. וּבְמוֹצָאֵי מְנוּחָה יַמְצִיא לְךָ רְוָחָה וְכוּ'.
Overview: Thursday, Erev Rosh Chodesh Menachem Av — Uman — 5603. To his beloved son. From Teplik he replied via the messenger — and on Tuesday he arrived here in peace praised be G-d. He gave Rabbi Sho'el twenty new rubles — with detailed instructions on how to distribute. He awaits every day for good tidings from the merchandise. And regarding him — he already wrote a little — and just now there is not a word on his tongue from the great preoccupation. But be strong my son — and believe in all that our Master — of blessed memory — said — that every movement from evil to good is very very precious before Hashem Yisborach. And the essential — accustom yourself — that in the very intensity of their strengthening — you gladden your soul as much as possible. Not to be afraid at all — only to divert your mind completely — and accustom yourself to forgetfulness — to forget at every moment what has passed. Even if it was what it was — all will turn to good. For we have a very great powerful elder-father — who can convert sins to merits. Only be strong and bold greatly. Remember well — what a person must pass through in this world on the narrow bridge — the essential is not to be afraid at all. Gadol Hashem u'm'hulal m'od. Gott iz groys — me veyst gor nit — afilu ayyer zach. And also — this matter called "ibber trachtein" — thinking too much — throws a person greatly. If you are accustomed to this from before — it is essential to strive to break this — and to overcome every time to divert your mind — and not to think excessively — in particular regarding evil thoughts — one must flee from them completely — and forget completely at every time what has passed. Trust in his great power — that all will turn to good. Behold — he sent a letter to his son — he is your brother — Rabbi Yitzchok — may his light shine — in Tultchin. And he will send the nine new rubles to his daughter — she is your sister — Maras Chana Tzirel — may she live. They are six new rubles that he received in Teplik for the Torah scroll from Savran — and three new rubles he is sending — which are to be in the hand of his daughter — for the Torah scroll from Tshehrin. Perhaps the scribe will not need money for hides. And you my son — you know how to conduct yourself with the scribe — that he should not snatch money before the writing — neither for the Torah scroll of Rabbi Tzvi from Tshehrin nor for the Torah scroll from Savran. And tell the scribe — that he has matters with him — for he said before him that he received from Rabbi Shlomo of Savran only an advance deposit — and Rabbi Shlomo told him that he gave him six new rubles — three for the advance and three for hides. Therefore it is fitting that he have hides for three new rubles — for the Torah scroll from Savran. And he has distress from this — that there should not be — G-d forbid — a desecration of the Name of Heaven — when one does not conduct himself properly in this. Therefore from now — see that you not give him money for hides except when you see that he takes the money immediately to buy hides. And presumably you will understand how to conduct yourself with him properly — as he spoke with you in his home. And now my son — be strong and bold greatly — to begin from now to engage every day in Torah and prayer. And fix regular times in Gemara and the *posskim* and Chumash with the commentary of Rashi — and in the scripture. And in particular to engage every day in the books of our Rebbe — of blessed memory. And sometimes learn with companions — and look carefully in them to understand well in practice. And if you cannot learn with companions — learn by yourself. And guard — guard greatly — from anger and irritability and a broken spirit — very greatly — that you not destroy your life force for nothing — G-d forbid. And fulfil: "v'haseir ka'as mi'libecha v'ha'aveir ra'ah mi'b'sarecha." For Hashem's sake — spare yourself — for if not now — when? For upon you is laid no burden and no occupation — except to engage in Torah and prayer and mitzvos. And remember your Creator in the days of your youth. And there is no leisure to extend further. The words of your father — who urges you for your eternal benefit — and who intercedes for you. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תלב URL: https://ajew.org/reader-plain/alim-litrufa/2/431/ # תלב
תלב
Source: https://ajew.org/reader/alim-litrufa/2/431 ## Segment 1
תלב
And give to Rabbi Nachman every week two or three gold coins as he spoke with him — and also give him five gold coins for rent. For he said before him — that the ten gold coins he gave him for rent — he deducted from the weekly money — therefore it is necessary to return this sum. And for now give him five as above — and from Tshehrin he will write to him more. And just now the holy Shabbas has passed — for he was delayed here. And there is much in his heart to speak with him. But just now it is Motzo'ei Shabbas and his strength is weak. Only this he has come to awaken him — on what he is accustomed to write every time — that according to his way — to think greatly about every matter — therefore he has such troubles and confusions. And on this he has come to reply to him — for it is itself the difficulty. For this is not an obligation — G-d forbid — to think greatly. On the contrary — our Master our Teacher and our Rebbe — of blessed memory — warned us greatly not to think greatly. And he said explicitly that this matter called "ibber trachtein" — thinking too much — throws a person greatly — G-d protect us. And if you are accustomed to this from before — it is essential to strive to break this — and to overcome every time to divert your mind — and not to think excessively about anything — in particular regarding evil thoughts and evil ponderings — one must flee from them completely — and not to turn his mind backward at all — and to forget completely at every time what has passed at the start. And trust in his great power — that all will turn to good. Only be strong and bold greatly — as above. And "u'v'motzo'ei m'nuchah yamtzi l'cha r'vachah" — and at the end of the rest He will grant you relief. ## Segment 2
בָּרוּךְ הַשֵּׁם יוֹם ה' עֶרֶב רֹאשׁ חֹדֶשׁ מְנַחֵם אָב תר"ג.
Overview: Thursday, Erev Rosh Chodesh Menachem Av — Uman — 5603. To his beloved son. From Teplik he replied via the messenger — and on Tuesday he arrived here in peace praised be G-d. He gave Rabbi Sho'el twenty new rubles — with detailed instructions on how to distribute. He awaits every day for good tidings from the merchandise. And regarding him — he already wrote a little — and just now there is not a word on his tongue from the great preoccupation. But be strong my son — and believe in all that our Master — of blessed memory — said — that every movement from evil to good is very very precious before Hashem Yisborach. And the essential — accustom yourself — that in the very intensity of their strengthening — you gladden your soul as much as possible. Not to be afraid at all — only to divert your mind completely — and accustom yourself to forgetfulness — to forget at every moment what has passed. Even if it was what it was — all will turn to good. For we have a very great powerful elder-father — who can convert sins to merits. Only be strong and bold greatly. Remember well — what a person must pass through in this world on the narrow bridge — the essential is not to be afraid at all. Gadol Hashem u'm'hulal m'od. Gott iz groys — me veyst gor nit — afilu ayyer zach. And also — this matter called "ibber trachtein" — thinking too much — throws a person greatly. If you are accustomed to this from before — it is essential to strive to break this — and to overcome every time to divert your mind — and not to think excessively — in particular regarding evil thoughts — one must flee from them completely — and forget completely at every time what has passed. Trust in his great power — that all will turn to good. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי הָרַבָּנִי מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר.
Behold — he sent a letter to his son — he is your brother — Rabbi Yitzchok — may his light shine — in Tultchin. And he will send the nine new rubles to his daughter — she is your sister — Maras Chana Tzirel — may she live. They are six new rubles that he received in Teplik for the Torah scroll from Savran — and three new rubles he is sending — which are to be in the hand of his daughter — for the Torah scroll from Tshehrin. Perhaps the scribe will not need money for hides. And you my son — you know how to conduct yourself with the scribe — that he should not snatch money before the writing — neither for the Torah scroll of Rabbi Tzvi from Tshehrin nor for the Torah scroll from Savran. And tell the scribe — that he has matters with him — for he said before him that he received from Rabbi Shlomo of Savran only an advance deposit — and Rabbi Shlomo told him that he gave him six new rubles — three for the advance and three for hides. Therefore it is fitting that he have hides for three new rubles — for the Torah scroll from Savran. And he has distress from this — that there should not be — G-d forbid — a desecration of the Name of Heaven — when one does not conduct himself properly in this. Therefore from now — see that you not give him money for hides except when you see that he takes the money immediately to buy hides. And presumably you will understand how to conduct yourself with him properly — as he spoke with you in his home. ## Segment 4
הִנֵּה שָׁלַחְתִּי אִגֶּרֶת לִבְנִי, הוּא אָחִיךָ רַבִּי אִיצִיק, נֵרוֹ יָאִיר, לְטוּלְטְשִׁין, וְהוּא יִשְׁלַח הַתִּשְׁעָה רוּבָּל־חָדָשׁ לְבִתִּי, הִיא אֲחוֹתְךָ מָרַת חַנָּה צִירְל תִּחְיֶה, וְהֵם שִׁשָּׁה רוּבָּל־חָדָשׁ שֶׁקִּבַּלְתִּי בְּטֶעפְּלִיק עַל הַסֵּפֶר תּוֹרָה מִסַּוְורַאן. וּשְׁלֹשָׁה רוּבָּל־חָדָשׁ אֲנִי שׁוֹלֵחַ שֶׁיִּהְיוּ בְּיַד בִּתִּי עַל הַסֵּפֶר תּוֹרָה מִטְּשֶׁעהרִין, אוּלַי לֹא יִצְטָרֵךְ הַסּוֹפֵר עַל עוֹרוֹת. וְאַתָּה, בְּנִי, תֵּדַע אֵיךְ לְהִתְנַהֵג עִם הַסּוֹפֵר, שֶׁלֹּא יַחֲטֹף מָעוֹת מִקֹּדֶם הַכְּתִיבָה, הֵן מֵהַסֵּפֶר תּוֹרָה שֶׁל רַבִּי צְבִי מִטְּשֶׁעהרִין הֵן מֵהַסֵּפֶר תּוֹרָה מִסַּוְורַאן. וְתֹאמַר לְהַסּוֹפֵר, שֶׁיֵּשׁ בְּלִבִּי עָלָיו, כִּי הוּא אָמַר לְפָנַי שֶׁלֹּא קִבֵּל מֵרַבִּי שְׁלֹמֹה מִסַּוְורַאן כִּי־אִם אַדְרוּף [דְּמֵי קְדִימָה]; וְרַבִּי שְׁלֹמֹה אָמַר לִי, שֶׁנָּתַן לוֹ שִׁשָּׁה רוּבָּל־חָדָשׁ, דְּהַיְנוּ שְׁלֹשָׁה עַל אַדְרוֹף וּשְׁלֹשָׁה עַל עוֹרוֹת, עַל־כֵּן רָאוּי שְׁיִּהְיֶה לוֹ בְּעַד שְׁלֹשָׁה רוּבָּל־חָדָשׁ עוֹרוֹת עַל הַסֵּפֶר־תּוֹרָה מִסַּוְורַאן. וְיֵשׁ לִי יִסּוּרִים מִזֶּה, שֶׁלֹּא יִהְיֶה, חַס וְשָׁלוֹם, חִלּוּל שֵׁם שָׁמַיִם כְּשֶׁלֹּא יִתְנַהֵג כָּרָאוּי בָּזֶה. עַל־כֵּן תִּרְאֶה מֵעַתָּה שֶׁלֹּא תִּתֵּן לוֹ מָעוֹת עַל עוֹרוֹת כִּי־אִם כְּשֶׁתִּרְאֶה שֶׁלּוֹקֵחַ הַמָּעוֹת לִקְנוֹת עוֹרוֹת מִיָּד. וּמִן הַסְּתָם תָּבִין לְהִתְנַהֵג עִמּוֹ כָּרָאוּי כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ בְּבֵיתִי.
And now my son — be strong and bold greatly — to begin from now to engage every day in Torah and prayer. And fix regular times in Gemara and the *posskim* and Chumash with the commentary of Rashi — and in the scripture. And in particular to engage every day in the books of our Rebbe — of blessed memory. And sometimes learn with companions — and look carefully in them to understand well in practice. And if you cannot learn with companions — learn by yourself. And guard — guard greatly — from anger and irritability and a broken spirit — very greatly — that you not destroy your life force for nothing — G-d forbid. And fulfil: "v'haseir ka'as mi'libecha v'ha'aveir ra'ah mi'b'sarecha." For Hashem's sake — spare yourself — for if not now — when? For upon you is laid no burden and no occupation — except to engage in Torah and prayer and mitzvos. And remember your Creator in the days of your youth. And there is no leisure to extend further. ## Segment 5
וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ מְאֹד לְהַתְחִיל מֵעַתָּה לַעֲסֹק בְּכָל יוֹם בְּתוֹרָה וּתְפִלָּה וְתִקְבַּע שִׁעוּרִים בִּגְמָרָא וּפוֹסְקִים וְחֻמָּשׁ עִם פֵּרוּשׁ רַשִּׁ"י וּבַמִּקְרָא. וּבִפְרָט לַעֲסֹק בְּכָל יוֹם בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וְלִפְעָמִים תִּלְמֹד עִם חֲבֵרִים וְתִסְתַּכֵּל בָּהֶם הֵיטֵב לְהָבִין לְעֻבְדָּא וְאִם לֹא תּוּכַל לִלְמֹד עִם חֲבֵרִים תִּלְמֹד בְּעַצְמְךָ. וְתִזָּהֵר וְתִזָּהֵר מִכַּעַס וּקְפִידוֹת וְרוּחַ נְכֵאָה מְאֹד מְאֹד שֶׁלֹּא תְּאַבֵּד חַיּוּתְךָ בְּחִנָּם חַס וְשָׁלוֹם, וּתְקַיֵּם וְהָסֵר כַּעַס מִלִּבֶּךָ וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ. לְמַעַן הַשֵּׁם יִתְבָּרַךְ חוּסָה עָלֶיךָ, כִּי אִם לֹא עַכְשָׁו אֵימָתַי, כִּי הֲלֹא עָלֶיךָ אֵין מֻטָּל שׁוּם טִרְדָּא וְשׁוּם עֵסֶק כִּי אִם לַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמִצְווֹת. וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְחוּרֹתֶיךָ וְכוּ'. וְאֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
The words of your father — who urges you for your eternal benefit — and who intercedes for you. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְזָרֶזְךָ לְטוֹבָתְךָ הַנִּצְחִית וּמַעְתִּיר בַּעַדְךָ.
Nussun of Breslov. Overview: Thursday, Erev Rosh Chodesh Menachem Av — Uman — 5603. To his son Dovid Tzvi. He sent a letter to Rabbi Yitzchok in Tultchin — who will send nine new rubles to his daughter Chana Tzirel — six for the Torah scroll from Savran and three for the Torah scroll from Tshehrin. Regarding the scribe — you know how to conduct yourself with him — so he not snatch money before the writing. The scribe said he received only an advance from Savran — but Rabbi Shlomo said he gave him six new rubles — three for the advance and three for hides. Therefore he should have hides for three new rubles for the Torah scroll from Savran. Do not give him money for hides except when you see him taking the money to buy hides immediately. And now my son — be strong and bold greatly — to begin from now to engage every day in Torah and prayer. Fix regular times in Gemara and the posskim and Chumash with Rashi. And in particular every day in the books of our Rebbe — of blessed memory. Guard greatly from anger and irritability and a broken spirit — that you not destroy your life force for nothing. "V'haseir ka'as mi'libecha v'ha'aveir ra'ah mi'b'sarecha." For upon you is laid no burden except Torah and prayer and mitzvos. Remember your Creator in the days of your youth. On the past Sunday he sent him another letter — via our anshei sh'lomaynu who were here at the holy tziyun — Rabbi Matil — son-in-law of Rabbi Sh. A. — and Rabbi Nissan — a relative of the Rabbi. And certainly it reached his hand. And there he informed him — that he gave twenty new rubles to Rabbi Sho'el — and that he should give from them nine to his daughter — may she live — for the scribe. And five he should receive for himself and note that they are money of the work. And six he should send to Rabbi Shimshon and Rabbi Shmelka — for the livelihood of his household. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תלג URL: https://ajew.org/reader-plain/alim-litrufa/2/432/ # תלג
תלג
Source: https://ajew.org/reader/alim-litrufa/2/432 ## Segment 1
תלג
And give to Rabbi Nachman every week two or three gold coins as he spoke with him — and also give him five gold coins for rent. For he said before him — that the ten gold coins he gave him for rent — he deducted from the weekly money — therefore it is necessary to return this sum. And for now give him five as above — and from Tshehrin he will write to him more. And just now the holy Shabbas has passed — for he was delayed here. And there is much in his heart to speak with him. But just now it is Motzo'ei Shabbas and his strength is weak. Only this he has come to awaken him — on what he is accustomed to write every time — that according to his way — to think greatly about every matter — therefore he has such troubles and confusions. And on this he has come to reply to him — for it is itself the difficulty. For this is not an obligation — G-d forbid — to think greatly. On the contrary — our Master our Teacher and our Rebbe — of blessed memory — warned us greatly not to think greatly. And he said explicitly that this matter called "ibber trachtein" — thinking too much — throws a person greatly — G-d protect us. And if you are accustomed to this from before — it is essential to strive to break this — and to overcome every time to divert your mind — and not to think excessively about anything — in particular regarding evil thoughts and evil ponderings — one must flee from them completely — and not to turn his mind backward at all — and to forget completely at every time what has passed at the start. And trust in his great power — that all will turn to good. Only be strong and bold greatly — as above. And "u'v'motzo'ei m'nuchah yamtzi l'cha r'vachah" — and at the end of the rest He will grant you relief. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם ג' דְּבָרִים תר"ג אוּמַאן.
Overview: Thursday, Erev Rosh Chodesh Menachem Av — Uman — 5603. To his son Dovid Tzvi. He sent a letter to Rabbi Yitzchok in Tultchin — who will send nine new rubles to his daughter Chana Tzirel — six for the Torah scroll from Savran and three for the Torah scroll from Tshehrin. Regarding the scribe — you know how to conduct yourself with him — so he not snatch money before the writing. The scribe said he received only an advance from Savran — but Rabbi Shlomo said he gave him six new rubles — three for the advance and three for hides. Therefore he should have hides for three new rubles for the Torah scroll from Savran. Do not give him money for hides except when you see him taking the money to buy hides immediately. And now my son — be strong and bold greatly — to begin from now to engage every day in Torah and prayer. Fix regular times in Gemara and the posskim and Chumash with Rashi. And in particular every day in the books of our Rebbe — of blessed memory. Guard greatly from anger and irritability and a broken spirit — that you not destroy your life force for nothing. "V'haseir ka'as mi'libecha v'ha'aveir ra'ah mi'b'sarecha." For upon you is laid no burden except Torah and prayer and mitzvos. Remember your Creator in the days of your youth. ## Segment 3
שָׁלוֹם וִישׁוּעָה לִבְנִי, מוֹרֵנוּ הָרַב יִצְחָק, שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו, שֶׁיִּחְיוּ.
On the past Sunday he sent him another letter — via our anshei sh'lomaynu who were here at the holy tziyun — Rabbi Matil — son-in-law of Rabbi Sh. A. — and Rabbi Nissan — a relative of the Rabbi. And certainly it reached his hand. And there he informed him — that he gave twenty new rubles to Rabbi Sho'el — and that he should give from them nine to his daughter — may she live — for the scribe. And five he should receive for himself and note that they are money of the work. And six he should send to Rabbi Shimshon and Rabbi Shmelka — for the livelihood of his household. ## Segment 4
בְּיוֹם א' הֶעָבַר שָׁלַחְתִּי לְךָ עוֹד אִגֶּרֶת עַל־יְדֵי אַנְשֵׁי־שְׁלוֹמֵנוּ שֶׁהָיוּ פֹּה עַל צִיּוּן הַקָּדוֹשׁ, וְהֵם רַבִּי מָאטִיל חָתָן רַבִּי ש"א וְרַבִּי נִיסָן קְרוֹבוֹ שֶׁל הָרַב, וּבְוַדַּאי הִגִּיעַ לְיָדוֹ. וְשָׁם הוֹדַעְתִּיו, שֶׁנָּתַתִּי עֶשְׂרִים רוּבָּל־חָדָשׁ לְר' שׁוֹאֵל וְשֶׁיִּתֵּן מֵהֶם תִּשְׁעָה לְבִתִּי, תִּחְיֶה, בִּשְׁבִיל הַסּוֹפֵר. וַחֲמִשָּׁה יְקַבֵּל לְעַצְמוֹ וְיִרְשֹׁם שֶׁהֵם מְעוֹת הָעֵסֶק וְשִׁשָּׁה יִשְׁלַח לְר' שִׁמְשׁוֹן, וְרְ' שְׁמֶעלְקֶא לְפַרְנָסַת בֵּיתִי. גַּם כָּתַבְתִּי לְךָ כַּמָּה דְּבָרִים הַמְּשִׁיבִים וּמְחַזְּקִין נֶפֶשׁ נֶאֱנָח וְנִדְכָּא כָּמוֹךָ וְכָמוֹנִי וּכְמוֹ כָל אַנְשֵׁי שְׁלוֹמֵנוּ וּכְמוֹ כָּל נַפְשׁוֹת יִשְׂרָאֵל הַנְּתוּנִים בְּצָרָה וּבְשִׁבְיָה, וְהַגָּלוּת בְּגַשְׁמִיּוּת מִתְאָרֵךְ, וּגְזֵרוֹת לֹא טוֹבוֹת נִשְׁמָעוֹת וְהַבֵּית הַמִּקְדָּשׁ חָרֵב בַּעֲווֹנוֹתֵינוּ. וְעַל כֻּלָּם מִתְגַּבֵּר גָּלוּת הַנֶּפֶשׁ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עַל כָּל אֶחָד וְאֶחָד אֲשֶׁר כָּשַׁל כֹּחַ הַסַּבָל כַּאֲשֶׁר גַּם אֲנִי הָאֶבְיוֹן יוֹדֵעַ מַכְאוֹבֵי כַּמָּה וְכַמָּה נְפָשׁוֹת בְּפֵרוּשׁ חוּץ מַה שֶּׁאֲנִי מֵבִין מִקָּרוֹב וּמֵרָחוֹק. בַּעַל הָרַחֲמִים בַּעַל הַיְשׁוּעוֹת יְתַקֵּן כָּל זֶה, וְיִשְׁלַח לָנוּ הַמַּנְהִיג הָרַחֲמָן, וִיקֻיַּם "כִּי מְרַחֲמָם יְנַהֲגֵם" וְכוּ'. וְעִקַּר הָרַחֲמָנוּת לְהוֹצִיא אֶת יִשְׂרָאֵל מֵעֲווֹנוֹת. וְהָעִקָּר לְהוֹצִיאָם מֵהָרוּחַ שְׁטוּת וְהַשִּׁגָּעוֹן וְיַמְשִׁיךְ עֲלֵיהֶם דַּעַת שֶׁיָּבִינוּ רְמִיזוֹתָיו הַקְּדוֹשִׁים לִבְרֹחַ מֵהָרוּחַ שְׁטוּת וּלְהָסִיחַ דַּעְתּוֹ מֵהֶם וּלְהִמָּלֵט מֵהֶם בְּשֵׁב וְאַל תַּעֲשֶׂה.
And he also wrote to him several things that restore and strengthen the soul of a sighing and crushed person — like him and like him and like all our anshei sh'lomaynu — and like all the souls of Israel who are given over to trouble and captivity. And the exile in its materiality is prolonged — and bad decrees are heard — and the Temple is destroyed in our sins. And over all of these — the exile of the soul strengthens — in the general and in the particular — over each and every person — whose strength of bearing has weakened. As also he — the poor one — knows the pain of many many souls explicitly — beyond what he understands from near and from far. May the Master of Mercy and the Master of Salvations rectify all this — and send us the compassionate guide — and may it be fulfilled: "ki m'rachamam y'nahalem" — for he who has compassion upon them will guide them. And the essential compassion — to take Israel out of their sins. And the essential — to take them out from the spirit of foolishness and the madness — and draw upon them knowledge — that they understand his holy hints — to flee from the spirit of foolishness — and to divert their minds from them — and to escape from them in "shev v'al ta'aseh." ## Segment 5
וְתִשְׁאַל אֶת פִּי רַבִּי נַחְמָן נֵרוֹ יָאִיר שֶׁיְּסַפֵּר לְךָ מַה שֶּׁהוּטַב מְאֹד בְּעֵינֵי אֶחָד שֶׁרָאָה בְּהַסֵּפֶר הֶחָדָשׁ מַה שֶּׁכָּתוּב עַל פָּסוּק "וַיִּגְנֹב יַעֲקֹב אֶת לֵב לָבָן הָאֲרַמִּי עַל בְּלִי הִגִּיד לוֹ כִּי בּוֹרֵחַ הוּא". שְׁמַע הֵיטֵב וְשִׂים לִבְּךָ לֵילֵךְ בָּזֶה, לְהַסִּיחַ דַּעְתְּךָ מִזֶּה וְיוֹעִיל לְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And ask of Rabbi Nachman — may his light shine — that he tell you what greatly pleased one who saw in the new book — what is written on the verse "va'yignov Yaakov es leiv Lavan ha'arami al b'li higid lo ki bo're'ach hu." Hear well and set your heart to go in this — to divert your mind from this — and it will help you — with Hashem's help. ## Segment 6
וּמֵעַתָּה תִּהְיֶה רָגִיל לִשְׁקֹד עַל הַסְּפָרִים שֶׁחָנַּנִי ה' לְחַדֵּשׁ בְּתוֹרָתוֹ הַקְּדוֹשָׁה, שֶׁהֵם סִפְרֵי לִקּוּטֵי הֲלָכוֹת וְתִסְתַּכֵּל בָּהֶם בְּכָל יוֹם וּבְכָל עֵת. וּבִפְרָט הַהֲלָכוֹת שֶׁכָּתַבְתִּי בְּסָמוּךְ בַּשָּׁנִים הַסְּמוּכִים. וְלַה' הַתִּקְוָה שֶׁיּוֹעִילוּ לְךָ הַרְבֵּה.
And from now be accustomed to be diligent in the books that Hashem graciously gave him to make new in his holy Torah — which are the books of Likutay Halachos — and look carefully in them every day and at every time. And in particular the halachos he wrote recently in the close years. And to Hashem the hope that they will greatly help him. ## Segment 7
וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ מְאֹד לִתְפֹּס מַחֲשַׁבְתְּךָ בְּכָל מַה דְּאֶפְשָׁר. לְהַכְנִיס מַחֲשַׁבְתְּךָ בִּשְׁעַת הַמַּשָּׂא וּמַתָּן בְּעֵסֶק הַמַּשָּׂא וּמַתָּן, וְהַכֹּל בְּשִׂמְחָה בְּלִי כַּעַס וְעַצְבוּת וּדְאָגוֹת וּבְלִי רוּחַ נְכֵאָה. וּבִשְׁעַת הַתְּפִלָּה תַּכְרִיחַ מַחֲשַׁבְתְּךָ לְקָשְׁרָהּ אֶל הַדִּבּוּר בְּקֶשֶׁר אַמִּיץ וְחָזָק, וּלְהִתְפַּלֵּל אֲפִלּוּ בִּמְהִירוּת, רַק לְמַהֵר לְמַלֵּט מַחֲשַׁבְתְּךָ מִמַּחְשְׁבוֹת חוּץ. וַאֲפִלּוּ כְּשֶׁפִּתְאֹם גּוֹנֶבֶת עַצְמָהּ הַמַּחֲשָׁבָה וּפוֹרַחַת לְמָקוֹם שֶׁפּוֹרַחַת, תִּתְפֹּס אוֹתָהּ בְּעַל כָּרְחָהּ כְּמוֹ סוּס בְּאַפְסָר וְתַכְנִיס אוֹתָהּ לְתוֹךְ דִּבּוּרֵי הַתְּפִלָּה הַקְּדוֹשָׁה. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בִּשְׁעַת הַלִּמּוּד, שָׁם בְּנָקֵל יוֹתֵר לְהַכְנִיס הַמַּחֲשָׁבָה בְּתוֹךְ הַלִּמּוּד, כִּי הֲלֹא צְרִיכִין לְהָבִין מַה שֶּׁלּוֹמְדִים. וּמַה שֶּׁנַּעֲשֶׂה עִמְּךָ מִמֵּילָא אַל תִּסְתַּכֵּל עַל זֶה כְּלָל. כִּי הָעִקָּר לִשְׁמֹר יָדָיו מֵעֲשׂוֹת כָּל רַע. וּכְבָר דִּבַּרְנוּ וְסִפַּרְנוּ הַרְבֵּה מִגֹּדֶל כֹּחוֹ שֶׁל הַזָּקֵן דִּקְדֻשָּׁה שֶׁהוּא בְּעַצְמוֹ אָמַר שֶׁאֲפִלּוּ אִם הָיָה עוֹבֵר עֲבֵרָה הַגְּדוֹלָה שֶׁבַּתּוֹרָה לֹא הָיָה נוֹפֵל כְּלָל. וְהָיָה אַחַר כָּךְ אִישׁ כָּשֵׁר כְּבַתְּחִלָּה, רַק אַחַר כָּךְ הָיָה עוֹשֶׂה תְּשׁוּבָה.
And now my son — be strong and bold greatly — to grasp your thought with all possible effort. To bring your thought into the work of commerce in the time of commerce. And all in joy — without anger and sadness and worries — and without a broken spirit. And in the time of prayer — force your thought to bind it to the word — with a strong and firm bond — and to pray even quickly — only to hurry to rescue your thought from external thoughts. And even when suddenly the thought steals itself away and flies to the place where it flies — grab it forcibly — like a horse by the bridle — and bring it inside the words of the holy prayer. And all the more so and all the more so at the time of Torah study — there it is easier to bring the thought inside the study — for one must understand what one learns. And what happens with you of itself — do not look at that at all. For the essential is to guard your hands from doing any evil. And they have already spoken and told greatly of the immensity of the power of the holy elder — who himself said — that even if he had committed the greatest transgression in the Torah — he would not have fallen at all. And he would have been a proper person afterwards as before — only afterwards he would have done teshuvah. ## Segment 8
וְהִנֵּה בְּדַעְתִּי לִנְסֹעַ בְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם לְטִירָהאוִויצֶע וּמִשָּׁם יַנְחֵנִי ה' בְּחַסְדּוֹ לִקְהִלַּת טְשֶׁעהרִין עַל שַׁבַּת נַחֲמוּ וּמִן הַסְּתָם יַגִּיעַ אֵלַי שָׁם מִכְתָּבֶיךָ. בַּעַל הָרַחֲמִים יוֹשִׁיעֵנִי שֶׁתַּשְׁמִיעֵנִי בְּשׂוֹרוֹת טוֹבוֹת. גַּם שֶׁאֶזְכֶּה לִשְׁמֹעַ הַטּוֹב מֵעֵסֶק הַסְּחוֹרָה שֶׁלָּנוּ. וּתְהִלָּה לָאֵל הַכְּאֵב שֶׁלִּי כְּבָר נִתְרַפֵּא הַרְבֵּה בְּחַסְדּוֹ, אַךְ עֲדַיִן אֲנִי צָרִיךְ לִישׁוּעָה שֶׁיֻּגְמַר רְפוּאָתוֹ בִּשְׁלֵמוּת. וְהָעִקָּר הוּא רְפוּאַת הַנֶּפֶשׁ שֶׁהוּא שִׂמְחָה. כִּי אִם הָיִינוּ שְׂמֵחִים הָיָה מִתְבַּטֵּל מִמֵּילָא כָּל הַשְּׁטוּתִים הַנַּ"ל. אַךְ מַה יָּקָר חַסְדְּךָ ה' שֶׁשָּׁמַעְנוּ הַמַּעֲשֶׂה שֶׁל זֶה שֶׁיֵּשׁ לוֹ כֹּחַ בְּיָדָיו לְרַפְּאוֹת הַבַּת מַלְכָּה וּלְהוֹצִיא מִמֶּנָּה כָּל הַחִצִּים וְכוּ', וְכָל רְפוּאָתָהּ הִיא שִׂמְחָה שֶׁבָּא עַל יְדֵי עֲשָׂרָה מִינֵי נְגִינָה. אַשְׁרֵינוּ, אַשְׁרֶיךָ גַּם אַתָּה שֶׁאֵין אַתָּה מִתְנַגֵּד עַל פֶּלֶא כָּזֶה וְכוּ'.
And behold — he intends to travel tomorrow — if Hashem wills — to Tirahowitz — and from there Hashem will guide him in His chesed to the congregation of Tshehrin for Shabbas Nachamu — and presumably his letters will reach him there. May the Master of Mercy save him — that he cause him to hear good tidings. And also that he merit to hear good tidings from the matter of their merchandise. And praised be G-d — his pain has already been greatly healed in His chesed — but he still needs salvation that his healing be completed in wholeness. And the essential healing is the healing of the soul — which is joy. For if we were joyous — all the above-mentioned foolishnesses would be nullified of themselves. But how precious is Your chesed Hashem — that we heard the story of this one who has power in his hands to heal the princess — and to draw out from her all the arrows — and all her healing is joy — that comes through ten types of melody. Ashreinu — ashreinu — and you too are blessed — that you do not oppose such a wonder. ## Segment 9
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits salvation. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. Overview: Tuesday, Parshas Devarim — Uman — 5603. To Yitzchok. On the past Sunday he sent him another letter via our anshei sh'lomaynu at the holy tziyun. And there he informed him of the distribution of the twenty rubles. And he also wrote several things that restore and strengthen a sighing and crushed soul — like him and like all souls of Israel given over to trouble and captivity. The exile is prolonged — bad decrees are heard — the Temple is destroyed in our sins — and the exile of the soul strengthens over each and every person. May the Master of Mercy rectify all this — and send us the compassionate guide — "ki m'rachamam y'nahalem." The essential compassion — to take Israel out of their sins — the essential — to take them out from the spirit of foolishness and draw upon them knowledge to understand his holy hints — to flee from the spirit of foolishness in "shev v'al ta'aseh." Ask Rabbi Nachman what greatly pleased one who saw in the new book — what is written on the verse "va'yignov Yaakov es leiv Lavan." Hear well and set your heart to go in this — to divert your mind from this. From now be accustomed to be diligent in the books of Likutay Halachos — and look carefully in them every day. And now my son — be strong and bold greatly — to grasp your thought. Bring your thought into commerce in the time of commerce. And in the time of prayer — force your thought to bind it to the word. Even when the thought steals away — grab it like a horse by the bridle. At Torah study it is easier. Do not look at what happens with you of itself — the essential is to guard your hands from doing any evil. He himself said — that even if he had committed the greatest transgression in the Torah — he would not have fallen at all — and he would have done teshuvah afterwards. The essential healing is the healing of the soul — which is joy — for if we were joyous all the foolishnesses would be nullified. How precious is Your chesed — that we heard the story of the one who heals the princess — all her healing is joy that comes through ten types of melody. Ashreinu — ashreinu. # תלד URL: https://ajew.org/reader-plain/alim-litrufa/2/433/ # תלד
תלד
Source: https://ajew.org/reader/alim-litrufa/2/433 ## Segment 1
תלד
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹם ג' עֵקֶב תר"ג טְשֶׁעהרִין.
Overview: Tuesday, Parshas Devarim — Uman — 5603. To Yitzchok. On the past Sunday he sent him another letter via our anshei sh'lomaynu at the holy tziyun. And there he informed him of the distribution of the twenty rubles. And he also wrote several things that restore and strengthen a sighing and crushed soul — like him and like all souls of Israel given over to trouble and captivity. The exile is prolonged — bad decrees are heard — the Temple is destroyed in our sins — and the exile of the soul strengthens over each and every person. May the Master of Mercy rectify all this — and send us the compassionate guide — "ki m'rachamam y'nahalem." The essential compassion — to take Israel out of their sins — the essential — to take them out from the spirit of foolishness and draw upon them knowledge to understand his holy hints — to flee from the spirit of foolishness in "shev v'al ta'aseh." Ask Rabbi Nachman what greatly pleased one who saw in the new book — what is written on the verse "va'yignov Yaakov es leiv Lavan." Hear well and set your heart to go in this — to divert your mind from this. From now be accustomed to be diligent in the books of Likutay Halachos — and look carefully in them every day. And now my son — be strong and bold greatly — to grasp your thought. Bring your thought into commerce in the time of commerce. And in the time of prayer — force your thought to bind it to the word. Even when the thought steals away — grab it like a horse by the bridle. At Torah study it is easier. Do not look at what happens with you of itself — the essential is to guard your hands from doing any evil. He himself said — that even if he had committed the greatest transgression in the Torah — he would not have fallen at all — and he would have done teshuvah afterwards. The essential healing is the healing of the soul — which is joy — for if we were joyous all the foolishnesses would be nullified. How precious is Your chesed — that we heard the story of the one who heals the princess — all her healing is joy that comes through ten types of melody. Ashreinu — ashreinu. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letter on the past holy Shabbas. And he already sent him another letter from Uman — via Rabbi Dovid. And he wanted to send it via the postal and it was delayed — as Rabbi Dovid above reported to him. And just now it is before the prayer — and the postal is urgent here — and it is impossible to extend at all. And let him receive twenty new rubles — and send ten new rubles to Breslov — to the hand of Rabbi Shimshon and Rabbi Shmelka — may they live — for the livelihood of his household as he arranged with them. And ten new rubles he should hold in his hand. And he intends to travel tomorrow — if Hashem wills — to Krumintchag for the coming holy Shabbas — and from there return here — if Hashem wills. And he will remain here for the holy Shabbas of Parshas Shoftim — which is Rosh Chodesh Elul. And from here he will travel to Medvedivka for the following Shabbas — and afterwards return to Uman. May Hashem Yisborach guide him in the straight path — and lead him in peace — according to His good will and the will of those who fear Him. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי בְּיוֹם שַׁבַּת קֹדֶשׁ הֶעָבַר. וּכְבָר שָׁלַחְתִּי לוֹ עוֹד אִגֶּרֶת מֵאוּמַאן עַל יְדֵי רַבִּי דָּוִד. וְרָצִיתִי לְשָׁלְחוֹ עַל־יְדֵי הַפָּאסְט וְנִתְעַכֵּב כַּאֲשֶׁר סִפֵּר לְךָ ר"ד הַנַּ"ל. וְכָעֵת הוּא קֹדֶם הַתְּפִלָּה, וְהַפָּאסְט נְחוּצָה פֹּה, וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וִיקַבֵּל עֶשְׂרִים רוּבָּל־חָדָשׁ, וְיִשְׁלַח עֲשָׂרָה רוּבָּל־חָדָשׁ לִבְרֶסְלֶב לְיַד רַבִּי שִׁמְשׁוֹן וְרַבִּי שְׁמֶעלְקֶא, שֶׁיִּחְיוּ, לְפַרְנָסַת בֵּיתִי כַּאֲשֶׁר הֶעֱמַדְתִּי עִמָּהֶם, וַעֲשָׂרָה רוּבָּל־חָדָשׁ יְעַכֵּב בְּיָדוֹ. וּבְדַעְתִּי לִנְסֹעַ בְּיוֹם מָחָר, אִם יִרְצֶה הַשֵּׁם לִקְרֶימִינְטְשַׁאק עַל שַׁבַּת־קֹדֶשׁ, הַבָּא עָלֵינוּ לְטוֹבָה, וּמִשָּׁם אָשׁוּב לְפֹה, אִם־יִרְצֶה הַשֵּׁם. וְאֶתְעַכֵּב פֹּה עַל שַׁבַּת־קֹדֶשׁ פָּרָשַׁת שׁוֹפְטִים, שֶׁהוּא רֹאשׁ־חֹדֶשׁ אֱלוּל. וּמִפֹּה אֶסַּע לְמֶעדְוֶדוּבְקֶא עַל שַׁבָּת שֶׁלְּאַחֲרָיו, וְאַחַר־כָּךְ אָשׁוּב לְאוּמַאן. הַשֵּׁם יִתְבָּרַךְ יַנְחֵנִי בְּדֶרֶךְ הַיָּשָׁר וְיוֹלִיכֵנִי לְשָׁלוֹם כִּרְצוֹנוֹ הַטּוֹב וְכִרְצוֹן יְרֵאָיו וְכוּ'.
And regarding the books — certainly it is essential to send for them — but not to multiply expenses for the sake of only twenty — rather they should settle upon the counsel of Hashem. Perhaps he can bring all the books deposited there soon — as you know. And he trusts — that certainly you will do to the greatest good — in a way that they reach your hand quickly — in a way that you can bring some books for Rosh Hashana coming upon them for good. But also for only the twenty alone — it is also worth spending some expenses — but not a large sum. And from yourselves you will understand all this — and the counsel of Hashem will stand. ## Segment 5
וְאוֹדוֹת הַסְּפָרִים, בְּוַדַּאי הַהֶכְרֵחַ לִשְׁלֹחַ עֲבוּרָם, אֲבָל לֹא לְהַרְבּוֹת בְּהוֹצָאוֹת בִּשְׁבִיל עֶשְׂרִים לְבַד, רַק אַתֶּם צְרִיכִין לְהִתְיַשֵּׁב בַּעֲצַת ה'. אוּלַי תּוּכַל לְהָבִיא כָּל הַסְּפָרִים הַמֻּנָּחִים שָׁם בְּסָמוּךְ הַיְדוּעִים לָכֶם. וּמֻבְטְחַנִי שֶׁבְּוַדַּאי תַּעֲשׂוּ עַל צַד הַיּוֹתֵר טוֹב, בְּאֹפֶן שֶׁיַּגִּיעַ לְיֶדְכֶם מְהֵרָה בְּאֹפֶן שֶׁתּוּכְלוּ לְהָבִיא כַּמָּה סְפָרִים עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. אַךְ גַּם בִּשְׁבִיל הָעֶשְׂרִים לְבַד גַּם כֵּן כְּדַאי לְהוֹצִיא אֵיזֶה הוֹצָאוֹת, אֲבָל לֹא סַךְ הַרְבֵּה. וּמֵאֲלֵיכֶם תָּבִינוּ כָּל זֶה וַעֲצַת ה' הִיא תָקוּם.
And he read his letter carefully — and he is comforted — that praised be G-d — he holds somewhat to his holy ways — of blessed memory. May Hashem Yisborach strengthen his heart and our hearts — and gladden him quickly. And add every day to accustom yourself in his Torah — to understand well his hints — and to fulfil them properly. And you yourself already wrote — that one must be silent and one does not know at all. And praised be G-d — on the past Shabbas Nachamu — they spoke wondrous innovations in his holy Torah — "ki m'rachamam y'nahalem" — where is explained there this matter: "the seal of wisdom is silence." And they explained — with Hashem's help — the matter of the three Eichah — and the matter of "nachamu nachamu" — and so forth and so forth. And the essential — that through his great power — there is hope for all of us — however it is — and for all of Israel. And praised be G-d — he greatly gave life to all the hearers — through his words that flow from the source of his holy wisdom. Ashreinu — that we merited to be in his holy portion. ## Segment 6
וּמִכְתָּבְךָ קָרִיתִי הֵיטֵב, וְנֶחָמָתִי שֶׁתְּהִלָּה לָאֵל אַתָּה אוֹחֵז בִּדְרָכָיו זַ"ל קְצָת. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וּלְבָבֵנוּ וּלְשַׂמַּחֲךָ מְהֵרָה. וְתוֹסִיף בְּכָל יוֹם לְהַרְגִּיל עַצְמְךָ בְּתוֹרָתוֹ לְהָבִין הֵיטֵב הָרְמָזִים שֶׁלּוֹ וּלְקַיְּמָם כָּרָאוּי. וּכְבָר כָּתַבְתָּ בְּעַצְמְךָ שֶׁצְּרִיכִין לִשְׁתֹּק וְאֵין יוֹדְעִים כְּלָל. וּתְהִלָּה לָאֵל שַׁבַּת נַחֲמוּ הֶעָבַר דִּבַּרְנוּ חִדּוּשִׁים נִפְלָאִים בְּתוֹרָתוֹ הַקְּדוֹשָׁה "כִּי מְרַחֲמָם יְנַהֲגֵם" שֶׁשָּׁם מְבֹאָר עִנְיָן זֶה סְיָג לַחָכְמָה שְׁתִיקָה, וּבֵאַרְנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עִנְיַן הג' אֵיכָה וְעִנְיַן נַחֲמוּ נַחֲמוּ וְכוּ' וְכוּ' וְהָעִקָּר שֶׁבְּכֹחוֹ הַגָּדוֹל יֵשׁ תִּקְוָה לְכֻלָּנוּ אֵיךְ שֶׁהוּא וּלְכָל יִשְׂרָאֵל. וּתְהִלָּה לָאֵל הֶחֱיֵיתִי אֶת כָּל הַשּׁוֹמְעִין מְאֹד בִּדְבָרֵינוּ הַנּוֹבְעִים מִמְּקוֹר חָכְמָתוֹ הַקְּדוֹשָׁה. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ. וְאִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה, כִּי הַדְּבָרִים אֲרֻכִּים מְאֹד, וְיוֹתֵר מֵהֵמָּה יֵשׁ בְּלִבִּי.
And it is impossible to explain in the open field — for the words are very long — and there is more in his heart. But this one must remember at every time — in particular you — you my son — that no one knows at all — and you do not know what you do not know. Only this is clear and the truth — pure and limpid — that however it is — however it happens with you — and however you are obligated in several matters — and however you are compelled in most matters — and however you are — in several matters — in several mitzvos and good points that you snatch in His chesed and His wondrous salvation every day — in all that passes over you — in all these His chesed is very great upon you — that you merited to be in his portion — and to be called by his holy name — and to be included in the general gathering of his holy gathering. And in particular on Rosh Hashana — which is the essential time of the gathering — which is the aspect of the shofar that gathers the dispersed of His people Israel — as one prays in the blessing: "t'ka b'shofar gadol l'cheroteinu." ## Segment 7
אֲבָל זֶה צְרִיכִין לִזְכֹּר בְּכָל פַּעַם, בִּפְרָט אַתָּה אַתָּה בְּנִי שֶׁאֵין יוֹדְעִין כְּלָל, וְאֵינְךָ יוֹדֵעַ מַה שֶּׁאֵין אַתָּה יוֹדֵעַ. רַק זֶה בָּרוּר וֶאֱמֶת זַךְ וְצָלוּל שֶׁאֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא אֵיךְ שֶׁנַּעֲשֶׂה עִמְּךָ וְאֵיךְ שֶׁאַתָּה חַיָּב בְּכַמָּה דְּבָרִים, וְאֵיךְ שֶׁאַתָּה אָנוּס הַרְבֵּה בְּרֹב הַדְּבָרִים וְאֵיךְ שֶׁאַתָּה בְּכַמָּה דְּבָרִים בְּכַמָּה מִצְוֹת וּנְקֻדּוֹת טוֹבוֹת שֶׁאַתָּה חוֹטֵף בְּחַסְדּוֹ וִישׁוּעָתוֹ הַנִּפְלָאָה בְּכָל יוֹם בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ, בְּכָל אֵלֶּה חַסְדּוֹ גָּדוֹל עָלֶיךָ מְאֹד שֶׁזָּכִיתָ לִהְיוֹת בְּחֶלְקוֹ וּלְהִקָּרֵא עַל שְׁמוֹ הַקָּדוֹשׁ וּלְהִתְקַבֵּץ בִּכְלַל קִבּוּץ שֶׁלּוֹ הַקָּדוֹשׁ. וּבִפְרָט עַל רֹאשׁ הַשָּׁנָה שֶׁהוּא עִקַּר זְמַן הַקִּבּוּץ שֶׁזֶּה בְּחִינַת שׁוֹפָר שֶׁמְּקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל כְּמוֹ שֶׁמִּתְפַּלְּלִים בְּבִרְכַּת 'תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵנוּ' וְכוּ'. וּבְשַׁבַּת נַחֲמוּ הַזֶּה דִּבַּרְנוּ הַרְבֵּה בְּעִנְיַן נִפְלְאוֹת נוֹרְאוֹת מַעֲלַת הַקִּבּוּץ שֶׁל כָּל עֲשָׂרָה מִבְּנֵי יִשְׂרָאֵל. כִּי 'אַכָּל בֵּי עֲשָׂרָה שְׁכִינְתָּא שַׁרְיָא', וְאוֹמְרִים דְּבָרִים שֶׁבִּקְדֻשָּׁה, וְאָז מְעוֹרְרִים בְּיוֹתֵר כָּל דָּרֵי מַעְלָה וְדָרֵי מַטָּה לְקַדֵּשׁ שְׁמוֹ בָּרַבִּים לְהוֹדִיעַ כִּי "מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ". וְאָז יְכוֹלִים לְהָרִים הַכֹּל וְכוּ'. וְהָעִקָּר עַל יְדֵי שֶׁמְּקֻשָּׁרִים לְהָרוֹעֶה הָאֲמִתִּי הָעוֹסֵק לְקַבֵּץ עֶדְרוֹ, כְּמוֹ שֶׁכָּתוּב (יְשַׁעְיָה מ) "כְּרוֹעֶה עֶדְרוֹ יִרְעֶה, בִּזְרוֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא" וְכוּ'. וְעַל כָּל פָּנִים שֶׁלֹּא לַחֲלֹק עָלָיו חַס וְשָׁלוֹם. אוֹי אוֹי וַאֲבוֹי לְהַחוֹלֵק עַצְמוֹ מֵרוֹעֵה יִשְׂרָאֵל כָּזֶה. אַשְׁרֵי אַשְׁרֵי הַמִּשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לִכְלֹל בְּהַקִּבּוּץ הַקָּדוֹשׁ שֶׁלּוֹ. לְעוֹלָם לֹא נֵבוֹשׁ בְּחַסְדוֹ אֵיךְ שֶׁעוֹבֵר עַל כָּל אֶחָד, כִּי כֹּחוֹ גָּדוֹל וְנוֹרָא וְנִשְׂגָּב מְאֹד מְאֹד עַד אֵין חֵקֶר. וְזֶה סָמוּךְ שָׁמַעְתִּי מִידִידֵנוּ הַוָּתִיק רַבִּי גֵּרְשׁוֹן נֵרוֹ יָאִיר נֶכֶד הַמַּגִּיד זַ"ל מִטִּירָהאוִויצֶע, שֶׁשָּׁמַע מִפִּיו הַקָּדוֹשׁ שֶׁבְּרֹאשׁ הַשָּׁנָה הַכֹּל מְקַבְּלִים מִמֶּנּוּ תִּקּוּן אֲפִלּוּ דְּבָרִים שֶׁאִי אֶפְשָׁר לְתַקְּנָם בִּזְמַן אַחֵר, בְּרֹאשׁ הַשָּׁנָה נִתְתַּקֵּן הַכֹּל. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ כִּי זְמַן הַתְּפִלָּה הִגִּיעַ.
And on this Shabbas Nachamu we spoke greatly — on the matter of the wondrous and awesome virtue of the gathering of ten of the children of Israel. For "at every gathering of ten — the Shechinah rests" — and they say things of holiness — and then they arouse even more all the dwellers above and the dwellers below — to sanctify His name among the many — to make known that "m'lo kol ha'aretz k'vodo." And then they can raise everything. And the essential — through being bound to the true shepherd who engages in gathering his flock — as it is written: "k'ro'eh edro yir'eh — biz'ro'o y'kabetz t'la'im u'v'cheiko yisa." And in any case — not to oppose him — G-d forbid. Woe woe and alas — to one who separates himself from such a shepherd of Israel. Blessed and blessed is one who longs and yearns to be included in his holy gathering. We shall never be shamed — in His chesed — however it passes over each person — for his power is great and awesome and very very exalted — without measure. And he recently heard — from his veteran dear friend Rabbi Gershon — may his light shine — grandson of the Maggid — of blessed memory — from Tirahowitz — who heard from his holy mouth — that on Rosh Hashana — all receive their rectification from him — even things that cannot be rectified at any other time — on Rosh Hashana all is rectified. More than this — there is no leisure to extend — for the time of prayer has arrived. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits salvation. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. ## Segment 11
לְרַבִּי נַחְמָן נֵרוֹ יָאִיר, תִּתֵּן שְׁנַיִם אוֹ שְׁלֹשָׁה זְהוּבִים בְּכָל שָׁבוּעַ כַּאֲשֶׁר עַד עַתָּה, וְתִפְרֹס בִּשְׁלֹם יְדִידִי רַבִּי נַחְמָן, נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל. וְאֵין פְּנַאי עַתָּה לִכְתֹּב לוֹ שׁוּם דָּבָר, רַק שֶׁיָּבוֹא עַל רֹאשׁ־הַשָּׁנָה לְשָׁלוֹם, וְיִהְיֶה הַכֹּל עַל נָכוֹן, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And peace to all our anshei sh'lomaynu with great love. And to Rabbi Nachman — may his light shine — give two or three gold coins every week as until now. And extend peace to his dear friend Rabbi Nachman — grandson of our Master our Teacher and our Rebbe — of blessed memory. And there is no leisure now to write him anything — only that he come for Rosh Hashana in peace — and all will be properly arranged — with Hashem's help. Overview: Tuesday, Parshas Eikev — Tshehrin — 5603. To Yitzchok. He received his letter on the past holy Shabbas. He already sent another letter from Uman — but it was delayed. Just now it is before prayer — the postal is urgent — impossible to extend. Let him receive twenty new rubles — ten to Breslov for his household — ten he holds. He intends to travel tomorrow to Krumintchag for Shabbas — and return here. Then Shabbas Shoftim — Rosh Chodesh Elul — then Medvedivka — then Uman. Regarding the books — they should settle upon the counsel of Hashem. He is comforted — that praised be G-d — he holds somewhat to his holy ways. Add every day to accustom yourself in his Torah — to understand well his hints. You yourself already wrote — that one must be silent and one does not know at all. And praised be G-d — on the past Shabbas Nachamu — they spoke wondrous innovations in his holy Torah — "ki m'rachamam y'nahalem" — the seal of wisdom is silence — the three Eichah — and "nachamu nachamu." Through his great power — there is hope for all — however it is — and for all of Israel. Praised be G-d — he greatly gave life to all the hearers. Ashreinu. No one knows at all — and you do not know what you do not know. Only this is clear — that His chesed is very great upon you — that you merited to be in his portion — and to be called by his holy name — and to be included in his holy gathering. And in particular on Rosh Hashana — the essential time of the gathering — the aspect of the shofar that gathers the dispersed of Israel. On this Shabbas Nachamu — they spoke greatly on the wondrous virtue of the gathering of ten — "at every gathering of ten — the Shechinah rests." And the essential — through being bound to the true shepherd who engages in gathering his flock. Woe and alas — to one who separates from such a shepherd of Israel. Ashrei ashrei — one who longs to be included in his holy gathering. He heard from his veteran dear friend Rabbi Gershon — grandson of the Maggid from Tirahowitz — who heard from his holy mouth — that on Rosh Hashana all receive their rectification — even things that cannot be rectified at any other time — on Rosh Hashana all is rectified. He received his letter yesterday — on Rosh Chodesh Elul — before the prayer — and it was for him sorrow and comfort. Just now he does not know what to write to him — for he has already written to him greatly. And the days of Rosh Hashana are approaching and they will speak face to face — with Hashem's help. And for now my son — be strong and bold — and begin to bless in your thought: "shehecheyanu v'kiy'manu v'higi'anu la'zman ha'zeh" — which is the holy Rosh Hashana — that they merit to gather together — with Hashem's help. And only in this he gives himself life. And also you — it is fitting that you give yourself life from this — that the year has already passed — and the days of Rosh Hashana have arrived — in which they gather together at the holy tziyun. # תלה URL: https://ajew.org/reader-plain/alim-litrufa/2/434/ # תלה
תלה
Source: https://ajew.org/reader/alim-litrufa/2/434 ## Segment 1
תלה
And peace to all our anshei sh'lomaynu with great love. And to Rabbi Nachman — may his light shine — give two or three gold coins every week as until now. And extend peace to his dear friend Rabbi Nachman — grandson of our Master our Teacher and our Rebbe — of blessed memory. And there is no leisure now to write him anything — only that he come for Rosh Hashana in peace — and all will be properly arranged — with Hashem's help. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹם ב' ב' אֱלוּל תר"ג טְשֶׁעהרִין.
Overview: Tuesday, Parshas Eikev — Tshehrin — 5603. To Yitzchok. He received his letter on the past holy Shabbas. He already sent another letter from Uman — but it was delayed. Just now it is before prayer — the postal is urgent — impossible to extend. Let him receive twenty new rubles — ten to Breslov for his household — ten he holds. He intends to travel tomorrow to Krumintchag for Shabbas — and return here. Then Shabbas Shoftim — Rosh Chodesh Elul — then Medvedivka — then Uman. Regarding the books — they should settle upon the counsel of Hashem. He is comforted — that praised be G-d — he holds somewhat to his holy ways. Add every day to accustom yourself in his Torah — to understand well his hints. You yourself already wrote — that one must be silent and one does not know at all. And praised be G-d — on the past Shabbas Nachamu — they spoke wondrous innovations in his holy Torah — "ki m'rachamam y'nahalem" — the seal of wisdom is silence — the three Eichah — and "nachamu nachamu." Through his great power — there is hope for all — however it is — and for all of Israel. Praised be G-d — he greatly gave life to all the hearers. Ashreinu. No one knows at all — and you do not know what you do not know. Only this is clear — that His chesed is very great upon you — that you merited to be in his portion — and to be called by his holy name — and to be included in his holy gathering. And in particular on Rosh Hashana — the essential time of the gathering — the aspect of the shofar that gathers the dispersed of Israel. On this Shabbas Nachamu — they spoke greatly on the wondrous virtue of the gathering of ten — "at every gathering of ten — the Shechinah rests." And the essential — through being bound to the true shepherd who engages in gathering his flock. Woe and alas — to one who separates from such a shepherd of Israel. Ashrei ashrei — one who longs to be included in his holy gathering. He heard from his veteran dear friend Rabbi Gershon — grandson of the Maggid from Tirahowitz — who heard from his holy mouth — that on Rosh Hashana all receive their rectification — even things that cannot be rectified at any other time — on Rosh Hashana all is rectified. ## Segment 3
שָׁלוֹם רַב לִבְנִי יְדִידִי הַוָּתִיק הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ. וּבִפְרָט לִבְנוֹ נֶכְדִּי חֲבִיבִי דָּוִד צְבִי שֶׁיִּחְיֶה.
He received his letter yesterday — on Rosh Chodesh Elul — before the prayer — and it was for him sorrow and comfort. Just now he does not know what to write to him — for he has already written to him greatly. And the days of Rosh Hashana are approaching and they will speak face to face — with Hashem's help. And for now my son — be strong and bold — and begin to bless in your thought: "shehecheyanu v'kiy'manu v'higi'anu la'zman ha'zeh" — which is the holy Rosh Hashana — that they merit to gather together — with Hashem's help. And only in this he gives himself life. And also you — it is fitting that you give yourself life from this — that the year has already passed — and the days of Rosh Hashana have arrived — in which they gather together at the holy tziyun. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל בְּרֹאשׁ חֹדֶשׁ אֱלוּל קֹדֶם הַתְּפִלָּה וְהָיָה לִי צַעַר וְנַחַת. כָּעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ כִּי כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, וִימֵי רֹאשׁ הַשָּׁנָה מְמַשְׁמְשִׁין לָבוֹא וּנְדַבֵּר פָּנִים אֶל פָּנִים בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּלְעֵת עַתָּה בְּנִי חֲזַק וֶאֱמַץ וְתַתְחִיל לְבָרֵךְ בְּמַחֲשַׁבְתְּךָ שֶׁהֶחֱיָנוּ וְהִגִּיעָנוּ וְקִיְּמָנוּ לַזְּמַן הַזֶּה שֶׁהוּא רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ שֶׁנִּזְכֶּה לְהִתְוַעֵד יַחַד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְרַק בָּזֶה אֲנִי מְחַיֶּה אֶת עַצְמִי. וְגַם אַתָּה רָאוּי לְךָ לְהַחֲיוֹת אֶת עַצְמְךָ בָּזֶה שֶׁכְּבָר עָבְרָה הַשָּׁנָה, וְהִגִּיעַ יְמֵי רֹאשׁ הַשָּׁנָה שֶׁבָּהֶם נִתְוַעֵד יַחַד עַל צִיּוּן הַקָּדוֹשׁ וְכוּ'.
And the postal is urgent today — and it is impossible to extend at all. And let him receive the sum of thirty new rubles — from this he should send to the hand of Rabbi Shimshon and Rabbi Shmelka — the sum of six new rubles — for the livelihood of his household. And four new rubles to the hand of his wife — may she live — as he wrote in his letter to there — attached here. And five new rubles to the hand of his daughter Chana Tzirel — may she live — which is for the Torah scroll of Rabbi Tzvi from here. Total — fifteen new rubles. And fifteen new rubles — let him receive for himself — and note five new rubles — that they are money of the work. And ten are his. And note that he received them from here — Tshehrin. And also note today and the time — so that the account be clear. And bring him the clear account on Rosh Hashana coming upon them for good — that is — what is registered after the account — that he already received from him recently. And also note briefly the general account — that was until that day — from the receipts and the disbursements — both his and the work's. And afterwards note in detail the receipts and disbursements — his and the work's — that were after the above-mentioned account. And presumably he will do everything to the greatest good — and bring him to Uman — with Hashem's help. His letter to Krumintchag has still not been sent there — but he does not need to wait any more for his letter — for on the past Shabbas he came from Krumintchag — and Rabbi Ephraim said to him explicitly several times — that he wishes to write to him — that he should bring him *lulavim. ## Segment 5
וְהַפָּאסְט נְחוּצָה הַיּוֹם, וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וּתְקַבֵּל סַךְ שְׁלֹשִׁים רוּבָּל־חָדָשׁ, מִזֶּה תִּשְׁלַח לְיַד רַבִּי שִׁמְשׁוֹן וְרַבִּי שְׁמֶעלְקֶא סַךְ שִׁשָּׁה רוּבָּל־חָדָשׁ עַל פַּרְנָסַת בֵּיתִי וְאַרְבָּעָה רוּבָּל־חָדָשׁ לְיַד זוּגָתִי תִחְיֶה כַּאֲשֶׁר כָּתַבְתִּי בְמִכְתָבִי לְשָׁם הָרָצוּף פֹּה וְה' רוּבָּל־חָדָשׁ לְיַד בִּתִּי חַנָּה צִירְל תִּחְיֶה, שֶׁהוּא עַל הַסֵּפֶר־תּוֹרָה שֶׁל רַבִּי צְבִי מִפֹּה; סַךְ הַכֹּל חֲמִשָּׁה עָשָׂר רוּבָּל־חָדָשׁ, וַחֲמִשָּׁה עָשָׂר רוּבָּל־חָדָשׁ תְּקַבֵּל לְעַצְמְךָ, וְתִרְשֹׁם חֲמִשָּׁה רוּבָּל חָדָשׁ שֶׁהֵם מִמְּעוֹת הָעֵסֶק, וַעֲשָׂרָה הֵם שֶׁלִּי, וְתִרְשֹׁם שֶׁקִּבַּלְתֶּם מִפֹּה טְשֶׁעהרִין. וְגַם תִּרְשֹׁם הַיּוֹם וְהַזְּמַן, כְּדֵי שֶׁיִּהְיֶה הַחֶשְׁבּוֹן בָּרוּר, וְתָבִיא לִי הַחֶשְׁבּוֹן בָּרוּר עַל רֹאשׁ־הַשָּׁנָה, הַבָּא עָלֵינוּ לְטוֹבָה, דְּהַיְנוּ מַה שֶּׁנִּרְשַׁם אַחַר הַחֶשְׁבּוֹן, שֶׁכְּבָר קִבַּלְתִּי מִמְּךָ בְּסָמוּךְ; וְגַם תִּרְשֹׁם בְּקִצּוּר כְּלַל הַחֶשְׁבּוֹן, שֶׁהָיָה עַד אוֹתוֹ הַיּוֹם מֵהַקַּבָּלוֹת וְהַנְּתִינוֹת, הֵן מִשֶּׁלִּי, הֵן שֶׁל הָעֵסֶק, וְאַחַר־כָּךְ תִּרְשֹׁם בִּפְרָטִיּוּת הַקַּבָּלוֹת וְהַנְּתִינוֹת שֶׁלִּי וְשֶׁל הָעֵסֶק שֶׁהָיָה אַחַר הַחֶשְׁבּוֹן הַנַּ"ל, וּמִן הַסְּתָם תַּעֲשֶׂה הַכֹּל עַל צַד הַיּוֹתֵר טוֹב וְתָבִיא לִי לְאוּמַאן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. מִכְתָּבְךָ לִקְרֶימִנְשַׁאק עֲדַיִן לֹא נִשְׁלַח לְשָׁם, אַךְ אֵינְךָ צָרִיךְ לְהַמְתִּין עוֹד עַל מִכְתָּבוֹ, כִּי עַל שַׁבַּת הֶעָבַר בָּאתִי מִקְּרֶימִנְשַׁאק וְאָמַר רַבִּי אֶפְרַיִם אֵלַי בְּפֵרוּשׁ כַּמָּה פְּעָמִים, שֶׁרְצוֹנוֹ לִכְתֹּב לְךָ שֶׁתָּבִיא לוֹ לוּלָבִים.
And regarding their work — he has great comfort — that you are engaging in this. May Hashem Yisborach grant them that it come in peace quickly in good condition. And all our anshei sh'lomaynu await this greatly. And presumably he will write to him quickly to Uman — the salvation of Hashem — that He will do in this matter — in His chesed. And to here he should not write anymore. And he intends to travel for the coming *Shabbas to the congregation of Medvedivka — and after the holy *Shabbas — to travel toward Uman. And his will is very strong to arrive there for the holy *Shabbas of Parshas Ki Teitzei. And may Hashem save him. ## Segment 6
וְאוֹדוֹת הָעֵסֶק שֶׁלָּנוּ יֵשׁ לִי נַחַת גָּדוֹל מַה שֶּׁאַתֶּם עוֹסְקִים בָּזֶה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ שֶׁיָּבוֹא לְשָׁלוֹם מְהֵרָה עִם הַסְּחוֹרָה בְּכִי טוֹב. וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ מְחַכִּים מְאֹד לָזֶה, וּמֵהַסְּתָם תִּכְתֹּב לִי בִּזְרִיזוּת לְאוּמַאן יְשׁוּעַת ה' אֲשֶׁר יַעֲשֶׂה בְּעִנְיַן זֶה בְּחַסְדּוֹ יִתְבָּרַךְ. וּלְפֹה אֵין לְךָ לִכְתֹּב עוֹד. וּבְדַעְתִּי לִנְסֹעַ עַל שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה לִקְהִלַּת מֶעדְוֶועדִיבְקֶא, וְאַחַר שַׁבַּת קֹדֶשׁ לִנְהֹג נְסִיעוֹת לְאוּמַאן, וּרְצוֹנִי חָזָק מְאֹד לָבוֹא לְשָׁם עַל שַׁבַּת קֹדֶשׁ פָּרָשַׁת כִּי תֵּצֵא. וַה' יוֹשִׁיעֵנִי, וּמֵהַסְּתָם יַגִּיעֵנִי לְשָׁם מִכְתָּבֶיךָ כְּדַרְכְּךָ הַטּוֹב.
And now my son — be strong and bold in all the things you have already heard. And remember at every time — the immensity of the greatness and the awesomeness of the power of the most elder of elders of holiness — in Whose shadow we shelter — that through the immensity of his power — all will be rectified — with Hashem's help. And upon us to praise at every time — that He set us apart from those who err — who oppose him. And to rejoice greatly — that we merited to be called by his holy name. And the joy of Hashem in this is our strength — against all that passes over us at every time. For His chesed greatly surpasses upon us — and the truth of Hashem is forever. ## Segment 7
וְעַתָּה בְּנִי חֲזַק וֶאֱמַץ בְּכָל הַדְּבָרִים שֶׁשָּׁמַעְתָּ מִכְּבָר. וְתִזְכֹּר בְּכָל פַּעַם עֹצֶם גְּדֻלָּתוֹ וְנוֹרָאוֹת כֹּחוֹ שֶׁל זָקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה שֶׁאָנוּ חוֹסִים בּוֹ, שֶׁבְּעֹצֶם כֹּחוֹ יִתְתַקֵּן הַכֹּל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְעָלֵינוּ לְשַׁבֵּחַ בְּכָל עֵת שֶׁהִבְדִּילָנוּ מִן הַתּוֹעִים הַחוֹלְקִים עָלָיו, וְלִשְׂמֹחַ מְאֹד מַה שֶּׁזָּכִינוּ לְהִקָּרֵא עַל שְׁמוֹ הַקָּדוֹשׁ. וְחֶדְוַת ה' בָּזֶה הוּא מָעֻזֵּנוּ כְּנֶגֶד כָּל מַה שֶּׁעוֹבֵר עָלֵינוּ בְּכָל עֵת. כִּי חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם.
The words of your father — who awaits to see him in life and peace and joy quickly — nagila v'nismecha bishu'aso. And may Hashem Yisborach in His mercies give in your heart and in the heart of all of us — to strengthen ourselves from now — to prepare ourselves for the holy Rosh Hashana — and may we merit to be written and sealed well — for good long life — and for peace. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה מְהֵרָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יִתֵּן בְּלִבְּךָ וּבְלֵב כֻּלָּנוּ לְהִתְחַזֵּק מֵעַתָּה לְהָכִין עַצְמֵנוּ עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ, וְנִזְכֶּה לִכְתִיבָה וַחֲתִימָה טוֹבָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם.
Nussun of Breslov. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וְלִידִידִי כְּנַפְשִׁי הָרַבָּנִי הַנָּגִיד מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר. סוֹף דָּבָר הַכֹּל נִשְׁמָע תֵּדַע שֶׁאֲנִי מְזָרֶזְךָ לְטוֹבָתְךָ הַנִּצְחִית שֶׁתָּבוֹא בְּשִׂמְחָה עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. וְאַל תִּסְתַּכֵּל עַל חֲשַׁשׁ עִכּוּב סְחוֹרָתְךָ עִם דְּבַשׁ שֶׁהוּא בַּיָּמִים הַלָּלוּ. כִּי הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו יִתְבָּרַךְ לְהַשְׁפִּיעַ לְךָ רֶוַח בְּכִפְלֵי כִּפְלַיִם מִמָּקוֹם אַחֵר, בִּפְרָט בְּרֹאשׁ הַשָּׁנָה שֶׁאָז עוֹסְקִין לְהַמְתִּיק בְּחִינַת דְּבַשׁ שֶׁהוּא סוֹד הַכַּוָּנוֹת שֶׁל שׁוֹפָר, וְגַם אוֹכְלִים דְּבַשׁ אָז. וּבְוַדַּאי יֻמְתַּק לְךָ הַרְבֵּה הַרְבֵּה יוֹתֵר בָּזֶה וּבַבָּא כְּשֶׁתִּהְיֶה נִמְנֶה עִמָּנוּ בְּרֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה. וּמֵחֲמַת נְחִיצַת הַפָּאסְט אִי אֶפְשָׁר לְהַאֲרִיךְ. וּלְחָכָם יַסְפִּיק מִעוּט דְּבָרִים אֵלֶּה וּלְהַשּׁוֹמֵעַ יֻנְעַם וְיֻמְתַּק יוֹתֵר מִדְּבַשׁ וְנֹפֶת צוּפִים וְכוּ'.
And peace to all our anshei sh'lomaynu with great love — and to his dear friend the rabbinical scholar — the nagid — our Teacher the Rabbi Yaakov — may his light shine. The end of the matter — all heard — know that he urges him for his eternal benefit — that he come with joy on Rosh Hashana coming upon them for good. And do not look at the concern about the delay of your merchandise with honey — which is in these days. For there is much benefit and salvation before Him Yisborach — to pour out upon him benefit in many fold from another place. In particular on Rosh Hashana — when they engage in the sweetening of the aspect of honey — which is the secret of the intentions of the shofar — and one also eats honey then. And certainly much and much more will be sweetened for you — in this world and in the World to Come — when you will be counted with us on Rosh Hashana coming upon them for good. And because of the urgency of the postal — it is impossible to extend. And for the wise one — these few words will suffice — and for the listener — it will be sweeter and more pleasant than honey and the droppings of the honeycomb. ## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 12
וְשָׁלוֹם לִידִידִי וַחֲבִיבִי כְּנַפְשִׁי, הַוָּתִיק הָרַבָּנִי, פְּרִי קֹדֶשׁ, מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר.
And peace to his dear friend and beloved as his own soul — the veteran rabbinical scholar — the holy fruit — our Teacher the Rabbi Nachman — may his light shine. He received his letter and read it carefully — and also gave it to Rabbi Avraham Dov — may he live. And just now he needs to receive it from him — to give it to his uncle and brother-in-law — may he live — to read. But just now they are excusing themselves greatly — because much was taken from them and they have no livelihood standing at all. Even so — he will see to speak with them more — and to Hashem the salvation. And you my beloved — cast your burden upon Hashem and He will sustain you — and certainly He will not abandon you. And if Hashem wills — in the days of Rosh Hashana — they will speak face to face — all that is in his heart. And also in Krumintchag — he spoke with his father-in-law Rabbi Leibel — and he said — that already prepared in his hand is a gift for his daughter — may she live — and he will send it via Rabbi Ephraim — may his light shine — on Rosh Hashana — coming upon them for good. ## Segment 13
מִכְתָּבְךָ קִבַּלְתִּי וּקְרָאתִיו הֵיטֵב וְגַם מָסַרְתִּי אוֹתוֹ לְרַבִּי אַבְרָהָם דֹּב, שֶׁיִּחְיֶה, וְעַתָּה אֲנִי צָרִיךְ לְקַבְּלוֹ מִמֶּנּוּ לִתֵּן אוֹתוֹ לִקְרוֹת לְדוֹדְךָ וּלְגִיסְךָ, שֶׁיִּחְיֶה. אַךְ כָּעֵת הֵם מִתְנַצְּלִים הַרְבֵּה מֵחֲמַת שֶׁלָּקְחוּ הַרְבֵּה מֵהֶם, וְאֵין לָהֶם שׁוּם מַעֲמַד פַּרְנָסָה, אַף־עַל־פִּי־כֵן אֶרְאֶה לְדַבֵּר עִמָּהֶם עוֹד, וְלַה' הַיְשׁוּעָה. וְאַתָּה, חֲבִיבִי, הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכֶּלְךָ, וּבְוַדַּאי לֹא יַעֲזֹב אוֹתְךָ. וְאִם יִרְצֶה הַשֵּׁם בִּימֵי רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה נְדַבֵּר פָּנִים אֶל פָּנִים כְּכֹל אֲשֶׁר בִּלְבָבִי. גַּם בִּקְרֶימִנְטְשַׁאק דִּבַּרְתִּי עִם מְחֻתָּנְךָ רַבִּי לֵיבְּלִי, וְאָמַר, שֶׁכְּבָר מוּכָן בְּיָדוֹ מַתָּנָה לְבִתְּךָ תִּחְיֶה, וְיִשְׁלְחָהּ עַל־יְדֵי רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר, עַל רֹאשׁ־הַשָּׁנָה, הַבָּא עָלֵינוּ לְטוֹבָה וְכוּ'.
Overview: Monday, the 2nd of Elul — Tshehrin — 5603. To Yitzchok and in particular to his grandson Dovid Tzvi. He received his letter yesterday on Rosh Chodesh Elul before the prayer — sorrow and comfort. The days of Rosh Hashana are approaching and they will speak face to face. For now my son — be strong and bold — and begin to bless in your thought: "shehecheyanu v'kiy'manu v'higi'anu la'zman ha'zeh" — which is the holy Rosh Hashana — when they merit to gather together. Only in this does he give himself life. And the year has passed — and the days of Rosh Hashana have arrived. He receives thirty new rubles — with detailed distribution. He should bring a clear account to Uman on Rosh Hashana. He intends to travel to Medvedivka for Shabbas — and then toward Uman — with strong will to arrive for Shabbas Ki Teitzei. And now my son — be strong and bold — remember at every time — the immensity of the greatness and awesomeness of the power of the most elder of elders — in Whose shadow we shelter — in his power all will be rectified. Upon us to praise at every time that He set us apart from those who oppose him. The joy of Hashem in this is our strength — against all that passes over us at every time. For His chesed greatly surpasses upon us — and the truth of Hashem is forever. ## Segment 14
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת בְּלֵב וָנֶפֶשׁ וּמִתְגַעְגֵּעַ בְּכָל לֵב לִישׁוּעָתְךָ וּמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה בְּאוּמַאן בְּחַיִּים וְשָׁלוֹם וְשִׂמְחָה נָתָן הַנַּ"ל.
He received his letter from his dear friend — from the hand of his veteran dear friend our Teacher the Rabbi Avraham Ber — may his light shine — and it was close to the entry of the holy Shabbas — and he read it very carefully. And his heart yearns over him — for he knew his pain. But this is his consolation in his poverty — that he himself preceded the healing before the wound — to comfort and to gladden himself — with the words of the holy Torah of the flowing stream — the source of wisdom. And in particular — what he spoke and related with them before his departure — from the Torah: "ilmalei milcha lo havei alma yachol lismeval meriruta" — were it not for salt — the world would be unable to bear the bitterness. And you wrote to him — that only for your sake Hashem Yisborach arranged — that he spoke these words — even though according to the imagination the essential speaking was with Rabbi Yaakov bar Tzvi — may his light shine. And in this you gladdened him greatly — his dear friend — greatly — in seeing the wonders of Hashem. And the immensity of the wondrous awesomeness of the holiness of his holy Torah — that through his great power — he is still with him — and arranges for him true words at every time — to direct to each one — to the point of his heart — according to the time and the season. And he — in his poverty and lowliness — and his great smallness in his own eyes — but in the great power of the most elder of elders of holiness — he trusts. Until several times — in His wondrous chesed — he sees fulfilled in him the verse: "Hashem Elokai nasan li l'shon limudim lada'as laut es ya'ef davar." My beloved ones — my dear ones and my dear friends — he has already preceded to speak greatly with them — all that he heard from his holy mouth. And how many holy books are full of this — and greatly greatly he showed them with their own eyes — that the world is full of suffering and troubles and pains and worries — from all kinds of different worries. And as is written in the holy book of the Sh'lah in a rhyming manner: there is no day — there is no moment without a trial — there is no year — there is no shemittah — and so forth — look there. But more than this — our Master our Teacher and our Rebbe — of blessed memory — opened his eyes — to see this eye to eye — every time. And there is no wisdom and no understanding and no counsel — to be saved from all this — except to flee to Hashem Yisborach and to His holy Torah. And in particular to express his conversation before Him Yisborach at every time. And in particular in a time of distress and pressure — and when one feels his deficiencies. And now my son — see and understand and be wise — and remember well all that they spoke of this. How much we have to rejoice and to strengthen ourselves — and to trust in His chesed Yisborach. And to double remind oneself — how greatly His chesed surpassed upon us — that we were saved from being opponents and disagreers against the tzaddik yesod olam — who is the aspect of the eternal covenant of salt — through which all the sweetening of the bitterness of the world comes. And what would we have done — if after all these trials — G-d protect us — we were now separated — G-d forbid — from our life force and our root and our hope — were it not for Hashem Who was for us — blessed be Hashem Who did not give us as prey to their teeth. And for Hashem's sake — let not these words grow old in your eyes — even though we spoke of them many times. And fulfil: "al tavuz ki zak'nah imecha" — as our Sages interpreted. For since you see that the old and foolish king strengthens himself at every time — as if anew — when in truth they are old and worn out matters — and he is not ashamed to strengthen himself against the person every day anew — as our Sages said — all the more so — thousands of thousands of kal v'chomer — how greatly we are obligated to set our hearts and to believe in the words of the Torah of truth — that are renewed every day — to return every day to his holy Torah words and his holy conversations and his very very deep and awesome counsels. And the essential — that they be in your eyes every day truly new — for they are truly new every day — in the aspect of "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." For they flow from the most elder of elders — who said — that he is very old — and he is a complete child and suckling — completely. "Ha'nishma kazos — t'hilah la'el yeish va'yeish lanu al mi lismoch." And for Hashem's sake — that you honor your precious wife — who is from the lineage of this elder — and from the lineage of many holy ones. All the more so — do not distress her — G-d forbid — in any way. And trust in Hashem — for He will not abandon you. And He Who granted you to cleave to a daughter of good and holy people like her — and you were saved from what you were saved as you know — He will grant you in His immense mercies — to have children and grandchildren from her. For there is much benefit and salvation before Him. For this too is a segula for children — not to distress her — G-d forbid — at all. On the contrary — to comfort and to gladden her at every time. And as we find with Elkana and Hannah: "halo anochi tov lach" — until they merited to have Shmuel — and she was a hundred and thirty years old. All the more so and all the more so — praised be G-d — she is still fitting to have many children — with Hashem's help. And may Hashem — Who remembered Sara and Rachel and Hannah — remember them in mercy quickly — with an enduring offspring for His service and His fear. And may be fulfilled in them the haftarah of this parashah — "ranni akara lo yaldah ki rabbu v'nei shomemah." All the more so and all the more so that she is not barren at all. Only for everything there is a time — a time to give birth. # תלו URL: https://ajew.org/reader-plain/alim-litrufa/2/435/ # תלו
תלו
Source: https://ajew.org/reader/alim-litrufa/2/435 ## Segment 1
תלו
And peace to his dear friend and beloved as his own soul — the veteran rabbinical scholar — the holy fruit — our Teacher the Rabbi Nachman — may his light shine. He received his letter and read it carefully — and also gave it to Rabbi Avraham Dov — may he live. And just now he needs to receive it from him — to give it to his uncle and brother-in-law — may he live — to read. But just now they are excusing themselves greatly — because much was taken from them and they have no livelihood standing at all. Even so — he will see to speak with them more — and to Hashem the salvation. And you my beloved — cast your burden upon Hashem and He will sustain you — and certainly He will not abandon you. And if Hashem wills — in the days of Rosh Hashana — they will speak face to face — all that is in his heart. And also in Krumintchag — he spoke with his father-in-law Rabbi Leibel — and he said — that already prepared in his hand is a gift for his daughter — may she live — and he will send it via Rabbi Ephraim — may his light shine — on Rosh Hashana — coming upon them for good. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תֵּצֵא תר"ג מֶעדְוֶועדִיוְקֶע.
Overview: Monday, the 2nd of Elul — Tshehrin — 5603. To Yitzchok and in particular to his grandson Dovid Tzvi. He received his letter yesterday on Rosh Chodesh Elul before the prayer — sorrow and comfort. The days of Rosh Hashana are approaching and they will speak face to face. For now my son — be strong and bold — and begin to bless in your thought: "shehecheyanu v'kiy'manu v'higi'anu la'zman ha'zeh" — which is the holy Rosh Hashana — when they merit to gather together. Only in this does he give himself life. And the year has passed — and the days of Rosh Hashana have arrived. He receives thirty new rubles — with detailed distribution. He should bring a clear account to Uman on Rosh Hashana. He intends to travel to Medvedivka for Shabbas — and then toward Uman — with strong will to arrive for Shabbas Ki Teitzei. And now my son — be strong and bold — remember at every time — the immensity of the greatness and awesomeness of the power of the most elder of elders — in Whose shadow we shelter — in his power all will be rectified. Upon us to praise at every time that He set us apart from those who oppose him. The joy of Hashem in this is our strength — against all that passes over us at every time. For His chesed greatly surpasses upon us — and the truth of Hashem is forever. ## Segment 3
רַב חֶסֶד וּבְרָכָה לְהֵטִיב. יַשְׁפִּיעַ עָלָיו וְעַל בֵּיתוֹ אַךְ טוֹב וָחֶסֶד. וְכֹחַ הַחֶסֶד הַנִּפְלָא וְהַנּוֹרָא שֶׁל רֹאשׁ הַשָּׁנָה שֶׁמַּמְשִׁיךְ הַיּוֹדֵעַ עִנְיַן רֹאשׁ הַשָּׁנָה לְעֻמְקָא יָגֵן וְיַעֲזֹר וְיוֹשִׁיעַ לִידִיד נַפְשִׁי הַוָּתִיק הָרַבָּנִי הַמֻּפְלָא הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב אַבְרָהָם אַבָּא נֵרוֹ יָאִיר לוֹ וּלְבֵיתוֹ שָׁלוֹם וְחַיִּים וְכָל טוּב, יֵלְכוּ יוֹנְקוֹתָם וְיִהְיֶה כַזַּיִת הוֹדָם. בְּנֵיהֶם וּבְנֵי בְנֵיהֶם יִהְיוּ כִּשְׁתִילֵי זֵיתִים סָבִיב לְשֻׁלְחָנָם וְכוּ' אָמֵן כֵּן יְהִי רָצוֹן.
He received his letter from his dear friend — from the hand of his veteran dear friend our Teacher the Rabbi Avraham Ber — may his light shine — and it was close to the entry of the holy Shabbas — and he read it very carefully. And his heart yearns over him — for he knew his pain. But this is his consolation in his poverty — that he himself preceded the healing before the wound — to comfort and to gladden himself — with the words of the holy Torah of the flowing stream — the source of wisdom. And in particular — what he spoke and related with them before his departure — from the Torah: "ilmalei milcha lo havei alma yachol lismeval meriruta" — were it not for salt — the world would be unable to bear the bitterness. And you wrote to him — that only for your sake Hashem Yisborach arranged — that he spoke these words — even though according to the imagination the essential speaking was with Rabbi Yaakov bar Tzvi — may his light shine. And in this you gladdened him greatly — his dear friend — greatly — in seeing the wonders of Hashem. And the immensity of the wondrous awesomeness of the holiness of his holy Torah — that through his great power — he is still with him — and arranges for him true words at every time — to direct to each one — to the point of his heart — according to the time and the season. And he — in his poverty and lowliness — and his great smallness in his own eyes — but in the great power of the most elder of elders of holiness — he trusts. Until several times — in His wondrous chesed — he sees fulfilled in him the verse: "Hashem Elokai nasan li l'shon limudim lada'as laut es ya'ef davar." ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי יְדִיד נַפְשִׁי מִיַּד יְדִידֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם בֶּער נֵרוֹ יָאִיר וְהָיָה סָמוּךְ לִכְנִיסַת שַׁבַּת קֹדֶשׁ וְקָרִיתִיו הֵיטֵב הֵיטֵב. וְהוֹמֶה עָלַי לִבִּי, כִּי יָדַעְתִּי אֶת מַכְאוֹבָיו, אַךְ זֹאת נֶחָמָתִי בְעָנְיִי מַה שֶּׁאַתָּה בְּעַצְמְךָ הִקְדַּמְתָּ רְפוּאָה לַמַּכָּה לְנַחֵם וּלְשַׂמֵּחַ עַצְמְךָ בְּדִבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה שֶׁל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה, בִּפְרָט מַה שֶּׁדִּבַּרְתִּי וְסַחְתִּי עִמָּכֶם קֹדֶם נְסִיעָתִי מֵהַתּוֹרָה אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא. וְכָתַבְתָּ לִי שֶׁרַק בִּשְׁבִילְךָ גִּלְגֵּל הַשֵּׁם יִתְבָּרַךְ שֶׁדִּבַּרְתִּי דְּבָרַי אֵלֶּה, אַף שֶׁלְּפִי הַדִּמְיוֹן הָיָה עִקַּר הַדִּבּוּר עִם רַבִּי יַעֲקֹב בר"צ נֵרוֹ יָאִיר. וּבָזֶה שִׂמַּחְתַּנִי יְדִידִי הַרְבֵּה בִּרְאוֹתִי נִפְלְאוֹת ה'. וְעֹצֶם נִפְלְאוֹת נוֹרְאוֹת קְדֻשַּׁת תּוֹרָתוֹ הַקְּדוֹשָׁה שֶׁבְּכֹחוֹ הַגָּדוֹל הוּא עִמִּי עֲדַיִן, וּמַזְמִין לִי דִּבּוּרִים אֲמִתִּיִּים בְּכָל פַּעַם לְכַוֵּן לְכָל אֶחָד לְתוֹךְ נְקֻדַּת לְבָבוֹ כְּפִי הָעֵת וְהַזְּמַן. וַאֲנִי בְּעָנְיִי וְשִׁפְלוּתִי וְקַטְנוּתִי בְּעֵינַי מְאֹד מְאֹד, אֲבָל בְּכֹחוֹ הַגָּדוֹל שֶׁל הַזָּקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה אֲנִי בּוֹטֵחַ. עַד שֶׁכַּמָּה פְּעָמִים אֲנִי רוֹאֶה בְּחַסְדּוֹ הַנִּפְלָאָה שֶׁמְּקַיֵּם בִּי הַמִּקְרָא (יְשַׁעְיָה נ) "ה' אֱלֹקִים נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת יָעֵף דָּבָר" וְכוּ'.
My beloved ones — my dear ones and my dear friends — he has already preceded to speak greatly with them — all that he heard from his holy mouth. And how many holy books are full of this — and greatly greatly he showed them with their own eyes — that the world is full of suffering and troubles and pains and worries — from all kinds of different worries. And as is written in the holy book of the Sh'lah in a rhyming manner: there is no day — there is no moment without a trial — there is no year — there is no shemittah — and so forth — look there. But more than this — our Master our Teacher and our Rebbe — of blessed memory — opened his eyes — to see this eye to eye — every time. And there is no wisdom and no understanding and no counsel — to be saved from all this — except to flee to Hashem Yisborach and to His holy Torah. And in particular to express his conversation before Him Yisborach at every time. And in particular in a time of distress and pressure — and when one feels his deficiencies. ## Segment 5
אֲהוּבַי חֲבִיבַי וִידִידַי כְּבָר הִקְדַּמְתִּי לְדַבֵּר עִמָּכֶם הַרְבֵּה מַה שֶּׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ. וְכַמָּה סְפָרִים קְדוֹשִׁים מְלֵאִים מִזֶּה וְהַרְבֵּה הַרְבֵּה הֶרְאֵיתִיכֶם בְּעֵינֵיכֶם שֶׁהָעוֹלָם מָלֵא יִסּוּרִים וְצָרוֹת וּמַכְאוֹבוֹת וּדְאָגוֹת מִדְּאָגוֹת שׁוֹנוֹת. וּכְמוֹ שֶׁכָּתוּב בַּסֵּפֶר שְׁלָ"ה הַקָּדוֹשׁ בְּדֶרֶךְ חֲרוּזִי אֵין יוֹם וְכוּ' אֵין רֶגַע בְּלֹא פֶּגַע אֵין שָׁנָה אֵין שְׁמִטָּה וְכוּ' עַיֵּן שָׁם. אֲבָל יוֹתֵר מִזֶּה פָּתַח אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה אֶת עֵינַי לִרְאוֹת זֹאת עַיִן בְּעַיִן בְּכָל פַּעַם. וְאֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לְהִנָּצֵל מִכָּל זֶה כִּי אִם לִבְרֹחַ לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה, וּבִפְרָט לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַךְ בְּכָל פַּעַם, וּבִפְרָט בְּעֵת צָרָה וְדֹחַק וּכְשֶׁמַּרְגִּישִׁין חֶסְרוֹנוֹתָיו וְכוּ'.
And now my son — see and understand and be wise — and remember well all that they spoke of this. How much we have to rejoice and to strengthen ourselves — and to trust in His chesed Yisborach. And to double remind oneself — how greatly His chesed surpassed upon us — that we were saved from being opponents and disagreers against the tzaddik yesod olam — who is the aspect of the eternal covenant of salt — through which all the sweetening of the bitterness of the world comes. And what would we have done — if after all these trials — G-d protect us — we were now separated — G-d forbid — from our life force and our root and our hope — were it not for Hashem Who was for us — blessed be Hashem Who did not give us as prey to their teeth. And for Hashem's sake — let not these words grow old in your eyes — even though we spoke of them many times. And fulfil: "al tavuz ki zak'nah imecha" — as our Sages interpreted. For since you see that the old and foolish king strengthens himself at every time — as if anew — when in truth they are old and worn out matters — and he is not ashamed to strengthen himself against the person every day anew — as our Sages said — all the more so — thousands of thousands of kal v'chomer — how greatly we are obligated to set our hearts and to believe in the words of the Torah of truth — that are renewed every day — to return every day to his holy Torah words and his holy conversations and his very very deep and awesome counsels. And the essential — that they be in your eyes every day truly new — for they are truly new every day — in the aspect of "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." For they flow from the most elder of elders — who said — that he is very old — and he is a complete child and suckling — completely. "Ha'nishma kazos — t'hilah la'el yeish va'yeish lanu al mi lismoch." ## Segment 6
וְעַתָּה בְּנִי רְאֵה וְהָבֵן וַחֲכַם וּזְכֹר הֵיטֵב כָּל מַה שֶּׁדִּבַּרְנוּ בָּזֶה. כַּמָּה יֵשׁ לָנוּ לִשְׂמֹחַ וּלְהִתְחַזֵּק וְלִבְטֹחַ בְּחַסְדּוֹ יִתְבָּרַךְ. וּלְהַזְכִּיר אֶת עַצְמוֹ בְּכִפְלַיִם, כַּמָּה וְכַמָּה גָּבַר עָלֵינוּ חַסְדּוֹ שֶׁנִּצַּלְנוּ מִלִּהְיוֹת מִתְנַגֵּד וְחוֹלֵק עַל הַצַּדִּיק יְסוֹד עוֹלָם שֶׁהוּא בְּחִינַת בְּרִית מֶלַח עוֹלָם שֶׁכָּל הַמְתָּקַת מְרִירוּתָא דְּעָלְמָא עַל יָדוֹ. וּמֶה הָיִינוּ עוֹשִׂים אִם אַחֲרֵי כָּל הַפְּגָעִים הָאֵלֶּה רַחֲמָנָא לִצְלַן מֵעַתָּה הָיִינוּ מְחֻלָּקִים חַס וְשָׁלוֹם מֵחַיּוּתֵנוּ וְשָׁרְשֵׁנוּ וְתִקְוָתֵנוּ, לוּלֵי ה' שֶׁהָיָה לָנוּ וְכוּ', בָּרוּךְ ה' שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם. וּלְמַעַן הַשֵּׁם יִתְבָּרַךְ אַל יַזְקִינוּ בְּעֵינֶיךָ דְּבָרִים הָאֵלֶּה אַף עַל פִּי שֶׁדִּבַּרְנוּ בָּהֶם כַּמָּה פְּעָמִים, וּתְקַיֵּם (מִשְׁלֵי כג) "אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ" כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל, כִּי מֵאַחַר שֶׁאַתָּה רוֹאֶה שֶׁהַמֶּלֶךְ זָקֵן וּכְסִיל מִתְגַּבֵּר בְּכָל עֵת כְּאִלּוּ הֵם חֲדָשִׁים, מַה שֶּׁבֶּאֱמֶת הֵם דְּבָרִים יְשָׁנִים וּבְלוּיִים, וְאֵינוֹ מִתְבַּיֵּשׁ לְהִתְגַּבֵּר עַל הָאָדָם בְּכָל יוֹם מֵחָדָשׁ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, מִכָּל שֶׁכֵּן אַלְפֵי אַלָפִים קַל־וָחֹמֶר כַּמָּה וְכַמָּה אָנוּ מְחֻיָּבִים לָשִׂים לֵב וּלְהַאֲמִין לְדִבְרֵי תּוֹרַת אֱמֶת הַמִּתְחַדְּשִׁים בְּכָל יוֹם, לַחֲזֹר בְּכָל יוֹם דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשִׁים וְשִׂיחוֹתָיו הַקְּדוֹשׁוֹת וַעֲצוֹתָיו הָעֲמֻקּוֹת וְהַנּוֹרָאוֹת מְאֹד מְאֹד. וְהָעִקָּר שֶׁיִּהְיֶה בְּעֵינֶיךָ בְּכָל יוֹם חֲדָשִׁים מַמָּשׁ, כִּי הֵם חֲדָשִׁים מַמָּשׁ בֶּאֱמֶת בְּכָל יוֹם בִּבְחִינַת חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ', חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. כִּי הֵם נוֹבְעִים מֵהַזָּקֵן שֶׁבַּזְּקֵנִים שֶׁאָמַר שֶׁהוּא זָקֵן מְאֹד, וְהוּא תִּינוֹק וְיָנִיק לְגַמְרֵי וְכוּ'. הַנִּשְׁמָע כָּזֹאת, תְּהִלָּה לָאֵל יֵשׁ וָיֵשׁ לָנוּ עַל מִי לִסְמֹךְ.
And for Hashem's sake — that you honor your precious wife — who is from the lineage of this elder — and from the lineage of many holy ones. All the more so — do not distress her — G-d forbid — in any way. And trust in Hashem — for He will not abandon you. And He Who granted you to cleave to a daughter of good and holy people like her — and you were saved from what you were saved as you know — He will grant you in His immense mercies — to have children and grandchildren from her. For there is much benefit and salvation before Him. For this too is a segula for children — not to distress her — G-d forbid — at all. On the contrary — to comfort and to gladden her at every time. And as we find with Elkana and Hannah: "halo anochi tov lach" — until they merited to have Shmuel — and she was a hundred and thirty years old. All the more so and all the more so — praised be G-d — she is still fitting to have many children — with Hashem's help. And may Hashem — Who remembered Sara and Rachel and Hannah — remember them in mercy quickly — with an enduring offspring for His service and His fear. And may be fulfilled in them the haftarah of this parashah — "ranni akara lo yaldah ki rabbu v'nei shomemah." All the more so and all the more so that she is not barren at all. Only for everything there is a time — a time to give birth. ## Segment 7
וּלְמַעַן ה' יִתְבָּרַךְ שֶׁתְּכַבֵּד אֶת אִשְׁתְּךָ הַיְקָרָה שֶׁהִיא מִגֶּזַע הַזָּקֵן וְכוּ' הַזֶּה, וּמִגֶּזַע קְדוֹשִׁים הַרְבֵּה. מִכָּל שֶׁכֵּן שֶׁלֹּא תְּצַעֲרָהּ חַס וְשָׁלוֹם בְּשׁוּם דָּבָר. וּבְטַח בַּה' כִּי לֹא יַעֲזֹב אוֹתְךָ. וַאֲשֶׁר זִכָּה אוֹתְךָ לְהִתְדַּבֵּק בְּבַת טוֹבִים וּקְדוֹשִׁים כְּמוֹתָהּ, וְנִצַּלְתָּ מִמַּה שֶּׁנִּצַּלְתָּ כַּיָּדוּעַ לְךָ, הוּא יְזַכֶּה אוֹתְךָ בְּרַחֲמָיו הָעֲצוּמִים לְהוֹלִיד מִמֶּנָּה בָּנִים וּבְנֵי בָּנִים, כִּי הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו. כִּי גַּם זֶה מְסֻגָּל לְבָנִים לִבְלִי לְצַעֲרָהּ חַס וְשָׁלוֹם כְּלָל. אַדְּרַבָּה לְנַחֲמָהּ וּלְשַׂמְּחָהּ בְּכָל עֵת, וּכְמוֹ שֶׁמָּצִינוּ בְּאֶלְקָנָה וְחַנָּה הֲלֹא אָנֹכִי טוֹב לָךְ וְכוּ'. עַד שֶׁזָּכוּ לְהוֹלִיד אֶת שְׁמוּאֵל, וּבַת מֵאָה וּשְׁלֹשִׁים שָׁנָה הָיְתָה. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁתְּהִלָּה לָאֵל הִיא עֲדַיִן רָאוּי לְהוֹלִיד כַּמָּה בָּנִים בְּעֶזְרַת ה' יִתְבָּרַךְ. וְה' אֲשֶׁר פָּקַד אֶת שָׂרָה רָחֵל וְחַנָּה הוּא יִפְקְדֵם בְּרַחֲמִים מְהֵרָה בְּזֶרַע שֶׁל קְיָמָא לַעֲבוֹדָתוֹ וְיִרְאָתוֹ. וִיקֻיַּם בָּהֶם הַהַפְטָרָה שֶׁל פָּרָשָׁה זֹאת שֶׁהוּא "רָנִּי עֲקָרָה לֹא יָלָדָה וְכוּ' כִּי רַבּוּ בְּנֵי שֹׁמֵמָה" וְכוּ'. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁהִיא אֵינָהּ עֲקָרָה כְּלָל. רַק לַכֹּל עֵת וְכוּ' עֵת לָלֶדֶת...
And for now — be strong and bold — and accustom yourself to walk in his holy ways — to pray with intention — and to bind your thought to the words of the prayer with a strong and firm bond — and let the prayer not be upon you like a burden — G-d forbid. And learn every day — and in particular the posskim and his holy books. And say Psalms and prayers with intention. And express your conversation before Him Yisborach every day. And more than all — strengthen yourself greatly to gladden your soul at every time. And strengthen yourself with strong trust in His chesed Yisborach — for He will not abandon them — for with Hashem there is chesed and with Him abundant redemption. ## Segment 8
וּלְעֵת עַתָּה חֲזַק וֶאֱמַץ וְתַרְגִיל עַצְּמְךָ לֵילֵךְ בִּדְּרָכָיו הַקְּדוֹשׁוֹת לְהִתְפַּלֵּל בְּכַוָּנָה וּלְקַשֵּׁר מַחֲשַׁבְתְּךָ אֶל דִּבּוּרֵי הַתְּפִלָּה בְּקֶשֶׁר אַמִּיץ וְחָזָק, וְלֹא תִּהְיֶה עָלֶיךָ הַתְּפִלָּה כְּמַשְּׂאוֹי חַס וְשָׁלוֹם, וְתִלְמַד בְּכָל יוֹם וּבִפְרָט פּוֹסְקִים וּסְפָרָיו הַקְּדוֹשִׁים, וְתֹאמַר תְּהִלִּים וּתְפִלּוֹת בְּכַוָּנָה, וּתְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם, וּבְיוֹתֵר תִּתְחַזֵּק הַרְבֵּה לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת, וּתְחַזֵּק עַצְמְךָ בְּבִטָּחוֹן חָזָק בְּחַסְדּוֹ יִתְבָּרַךְ כִּי לֹא יַעֲזֹב אֶתְכֶם, כִּי עִם ה' הַחֶסֶד וְהַרְבֵּה עִמּוֹ פְּדוּת.
The words of one who loves you in truth forever — who intercedes for you — who awaits your salvation quickly — and awaits to see you quickly in joy and life and peace. ## Segment 9
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח וּמַעְתִּיר בַּעַדְכֶם וּמְצַפֶּה לִישׁוּעַתְכֶם מְהֵרָה וּמְחַכֶּה לִרְאוֹתְךָ מְהֵרָה בְּשִׂמְחָה וְחַיִּים וְשָׁלוֹם
Nussun of Breslov. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
וְשָׁלוֹם רַב לִידִיד נַפְשִׁי וּלְבָבִי הַוָּתִיק הַנָּגִיד פְּרִי קֹדֶשׁ וְכוּ', מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And great peace to his dear friend as his own soul and heart — the veteran — the nagid — the holy fruit — our Teacher the Rabbi Avraham Ber — may he live — with all his descendants — may they live. May Hashem Yisborach strengthen his heart in Torah and prayer and charity and good deeds — and may he merit to walk in the ways of his holy ancestors — and begin every day anew. And in particular in these days — when one must await Rosh Hashana coming upon them for good — that we merit that He renew upon us a good year — until we merit to long life — good life — which the holy elders blessed the holy couple. Ashrei ha'm'chakeh lazeh — ashrei ha'zocheh lazeh — ashrei ozen she'shoma kol eileh — ashreinu she'anu ma'aminim u'margishim m'at amkus nora'os k'dushas d'varim ha'eileh she'lo nishme'u mei'olam — and all of them rise to the height of the highest heavens — far above — and descend to the abyss — to give life to each and every one of us wherever he is. Who has heard such a thing — who has seen such things — until here Your mercies helped us — not to forget completely — G-d forbid — all these awesome things — and to engage in them — to print them — to spread his springs outward — so may Hashem add His chesed with us — more and more — that we merit to fulfil his holy words and to walk in them — and to illuminate the face of the world with his great and awesome light — and the lip of truth shall be established forever. ## Segment 12
הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבוֹ בְּתוֹרָה וּתְפִלָּה וּצְדָקָה וּמַעֲשִׂים טוֹבִים, וְיִזְכֶּה לֵילֵךְ בְּדַרְכֵי אֲבוֹתָיו הַקְּדוֹשִׁים, וְיַתְחִיל בְּכָל יוֹם מֵחָדָשׁ, וּבִפְרָט בַּיָּמִים הַלָּלוּ שֶׁצְּרִיכִים לְצַפּוֹת עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה שֶׁנִּזְכֶּה שֶׁיְּחַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה עֲדֵי נִזְכֶּה לְחַיִּים אֲרֻכִּים חַיִּים טוֹבִים שֶׁבֵּרְכוּ הַזְּקֵנִים הַקְּדוֹשִׁים אֶת הַזּוּג הַקָּדוֹשׁ. אַשְׁרֵי הַמְחַכֶּה לָזֶה, אַשְׁרֵי הַזּוֹכֶה לָזֶה, אַשְׁרֵי אֹזֶן שֶׁשּׁוֹמֵעַ כָּל אֵלֶּה, אַשְׁרֵינוּ שֶׁאָנוּ מַאֲמִינִים וּמַרְגִּישִׁים מְעַט עַמְקוּת נוֹרְאוֹת קְדֻשַּׁת דְּבָרִים הָאֵלֶּה שֶׁלֹּא נִשְׁמְעוּ מֵעוֹלָם, וְכֻלָּם עוֹלִים עַד רוּם גָּבְהֵי שָׁמַיִם הָרָמִים וּלְעֵלָּא וּלְעֵלָּא וְכוּ' וְכוּ', וְיוֹרְדִים עַד הַתְּהוֹם לְהַחֲיוֹת אוֹתָנוּ אֶת כָּל אֶחָד וְאֶחָד בַּאֲשֶׁר הוּא שָׁם.
Overview: Sunday, Parshas Ki Teitzei — Medvedivka — 5603. To Rabbi Avraham Abba. He received his letter close to the entry of the holy Shabbas — and read it very carefully. His heart yearns over him — for he knows his pain. But this is his consolation — that he himself preceded the healing before the wound — to comfort himself with the Torah: "ilmalei milcha lo havei alma yachol lismeval meriruta." You wrote that only for your sake Hashem arranged that he spoke these words — and in this you gladdened him greatly — in seeing the wonders of Hashem. His holy Torah — through his great power — still arranges for him true words at every time — to direct to each one to the point of his heart. He is in his poverty and lowliness — but in the power of the holy elder he trusts. He sees fulfilled in him: "Hashem Elokai nasan li l'shon limudim lada'as laut es ya'ef davar." He has already preceded to speak greatly with them — all that he heard from his holy mouth. Many holy books are full of this — and he showed them with their own eyes — that the world is full of suffering and troubles from all kinds of different worries. There is no day without a trial — there is no moment without a trial. But our Master — of blessed memory — opened their eyes to see this eye to eye — every time. There is no wisdom to be saved from all this — except to flee to Hashem and to His holy Torah — and to express his conversation before Him at every time. How much they have to rejoice and to strengthen themselves. How greatly His chesed surpassed upon us — that we were saved from opposing the tzaddik yesod olam — who is the aspect of the eternal covenant of salt — through which all the sweetening of the bitterness of the world comes. Let not these words grow old in your eyes — for the old and foolish king strengthens himself as if anew — how greatly we are obligated to return every day to his words — which are truly new every day — "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." For they flow from the most elder of elders — who said he is very old and yet a complete child and suckling. Honor your precious wife — do not distress her at all — on the contrary comfort and gladden her. This too is a segula for children. And accustom yourself to walk in his holy ways — to pray with intention — to bind your thought to the words of prayer — to learn every day — to say Psalms — to express your conversation before Him every day. And more than all — gladden your soul at every time. ## Segment 13
מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה, עַד הֵנָּה עֲזָרוּנוּ רַחֲמֶיךָ וְכוּ', לִבְלִי לִשְׁכֹּחַ לְגַמְרֵי חַס וְשָׁלוֹם אֶת כָּל הַנּוֹרָאוֹת הָאֵלֶּה וְלַעֲסֹק בָּהֶם לְהַדְפִּיסָם לְהָפִיץ מַעְיְנוֹתָיו חוּצָה, כֵּן יוֹסִיף ה' חַסְדּוֹ עִמָּנוּ כָּהֵנָּה וְכָהֵנָּה יוֹתֵר וְיוֹתֵר שֶׁנִּזְכֶּה לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים וְלֵילֵךְ בָּהֶם, וּלְהָאִיר פְּנֵי תֵּבֵל בְּאוֹרוֹ הַגָּדוֹל וְהַנּוֹרָא, וּשְׂפַת אֱמֶת תִּכּוֹן לָעַד וְכוּ'.
On Thursday Parshas Ki Teitzei past — he arrived here in peace — with Hashem's help. And he was awaiting good tidings from his dear friend Rabbi Nachman. And praised be G-d — today — between the prayer and his walk to the holy tziyun — there came to him a bearer of good tidings — he is Rabbi Nachman bar Rabbi M. the Kohen — from their congregation. And he informed him — the salvation of Hashem — that Rabbi Nachman has already come in peace — with twenty silver. Mah nashiv laHashem k'chol asher g'malanu — ad heinah ki'rachamav u'ch'rov chasadav — ilu finu malei. For greatly were his eyes consumed — to hear the good from him. In particular since it is before Rosh Hashana. Good to give thanks to Hashem — Who added His chesed to bring him in peace without the consuming of eyes. Chasd'o gavar aleinu ve'emes Hashem l'olam — hall'luyah. And afterwards he received his letter — with this good tidings — blessed be Hashem Yisborach — Who helped until here. And he should seek from Hashem Yisborach — and give over to Him all his movements — and He Yisborach will complete for him for good — Amen so may it be His will. And more than this — there is no leisure to extend. Only one must believe — that all that passes over a person — in whatever aspect it is — all are wondrous hints — to understand the deeds of Hashem and His greatness — without measure. In particular before Rosh Hashana — one must pay attention to this more. Would that all of us merit — to renew ourselves in this Rosh Hashana for good — and throw off from ourselves completely — all the confusions of the mind — and so forth — that have been from before. For even so — even so — the mind is in the hand of man to direct it as he wishes. And in particular — may we merit to multiply prayer and supplications — and conversations between him and his Creator. And to begin to accustom himself every day — to make from the Torahs — prayers. For this is a foundation of foundations and rises above all. Ashrei she'yocheiz bazeh. And I have — praised be G-d — much much to speak of this. But the scroll is short and the leisure does not agree. The words of your father — who awaits to see you quickly with joy. Nussun of Breslov. ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תלז URL: https://ajew.org/reader-plain/alim-litrufa/2/436/ # תלז
תלז
Source: https://ajew.org/reader/alim-litrufa/2/436 ## Segment 1
תלז
And great peace to his dear friend as his own soul and heart — the veteran — the nagid — the holy fruit — our Teacher the Rabbi Avraham Ber — may he live — with all his descendants — may they live. May Hashem Yisborach strengthen his heart in Torah and prayer and charity and good deeds — and may he merit to walk in the ways of his holy ancestors — and begin every day anew. And in particular in these days — when one must await Rosh Hashana coming upon them for good — that we merit that He renew upon us a good year — until we merit to long life — good life — which the holy elders blessed the holy couple. Ashrei ha'm'chakeh lazeh — ashrei ha'zocheh lazeh — ashrei ozen she'shoma kol eileh — ashreinu she'anu ma'aminim u'margishim m'at amkus nora'os k'dushas d'varim ha'eileh she'lo nishme'u mei'olam — and all of them rise to the height of the highest heavens — far above — and descend to the abyss — to give life to each and every one of us wherever he is. Who has heard such a thing — who has seen such things — until here Your mercies helped us — not to forget completely — G-d forbid — all these awesome things — and to engage in them — to print them — to spread his springs outward — so may Hashem add His chesed with us — more and more — that we merit to fulfil his holy words and to walk in them — and to illuminate the face of the world with his great and awesome light — and the lip of truth shall be established forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תָּבוֹא תר"ג אוּמַאן.
Overview: Sunday, Parshas Ki Teitzei — Medvedivka — 5603. To Rabbi Avraham Abba. He received his letter close to the entry of the holy Shabbas — and read it very carefully. His heart yearns over him — for he knows his pain. But this is his consolation — that he himself preceded the healing before the wound — to comfort himself with the Torah: "ilmalei milcha lo havei alma yachol lismeval meriruta." You wrote that only for your sake Hashem arranged that he spoke these words — and in this you gladdened him greatly — in seeing the wonders of Hashem. His holy Torah — through his great power — still arranges for him true words at every time — to direct to each one to the point of his heart. He is in his poverty and lowliness — but in the power of the holy elder he trusts. He sees fulfilled in him: "Hashem Elokai nasan li l'shon limudim lada'as laut es ya'ef davar." He has already preceded to speak greatly with them — all that he heard from his holy mouth. Many holy books are full of this — and he showed them with their own eyes — that the world is full of suffering and troubles from all kinds of different worries. There is no day without a trial — there is no moment without a trial. But our Master — of blessed memory — opened their eyes to see this eye to eye — every time. There is no wisdom to be saved from all this — except to flee to Hashem and to His holy Torah — and to express his conversation before Him at every time. How much they have to rejoice and to strengthen themselves. How greatly His chesed surpassed upon us — that we were saved from opposing the tzaddik yesod olam — who is the aspect of the eternal covenant of salt — through which all the sweetening of the bitterness of the world comes. Let not these words grow old in your eyes — for the old and foolish king strengthens himself as if anew — how greatly we are obligated to return every day to his words — which are truly new every day — "chasdei Hashem ki lo samu — chadashim la'b'karim — rabbah emunasecha." For they flow from the most elder of elders — who said he is very old and yet a complete child and suckling. Honor your precious wife — do not distress her at all — on the contrary comfort and gladden her. This too is a segula for children. And accustom yourself to walk in his holy ways — to pray with intention — to bind your thought to the words of prayer — to learn every day — to say Psalms — to express your conversation before Him every day. And more than all — gladden your soul at every time. ## Segment 3
רַב חֶסֶד וּמַרְבֶּה לְהֵטִיב, יַרְבֶּה חַסְדּוֹ וְטוּבוֹ עִמּוֹ לְהַטּוֹת לְבָבוֹ אֵלָיו וִיחַזְּקוֹ וִיאַמְּצוֹ בְּהִתְחַזְּקוּת דִּקְדֻשָּׁה לְהַגְבִּיר הַטּוֹב עַל הָרַע לְהַנְטוֹתוֹ לִתְחִיָּה, וְיִכָּתֵב וְיֵחָתֵם בְּתוֹךְ הַקִּבּוּץ הַקָּדוֹשׁ בְּסִפְרָן שֶׁל צַדִּיקִים לְחַיִּים טוֹבִים לְחַיִּים אֲרֻכִּים וּלְשָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
On Thursday Parshas Ki Teitzei past — he arrived here in peace — with Hashem's help. And he was awaiting good tidings from his dear friend Rabbi Nachman. And praised be G-d — today — between the prayer and his walk to the holy tziyun — there came to him a bearer of good tidings — he is Rabbi Nachman bar Rabbi M. the Kohen — from their congregation. And he informed him — the salvation of Hashem — that Rabbi Nachman has already come in peace — with twenty silver. Mah nashiv laHashem k'chol asher g'malanu — ad heinah ki'rachamav u'ch'rov chasadav — ilu finu malei. For greatly were his eyes consumed — to hear the good from him. In particular since it is before Rosh Hashana. Good to give thanks to Hashem — Who added His chesed to bring him in peace without the consuming of eyes. Chasd'o gavar aleinu ve'emes Hashem l'olam — hall'luyah. And afterwards he received his letter — with this good tidings — blessed be Hashem Yisborach — Who helped until here. And he should seek from Hashem Yisborach — and give over to Him all his movements — and He Yisborach will complete for him for good — Amen so may it be His will. ## Segment 4
בְּיוֹם ה' כִּי תֵצֵא הֶעָבַר בָּאתִי לְפֹה בְּשָׁלוֹם בְּעֶזְרַת ה' יִתְבָּרַךְ וְהָיִיתִי מְצַפֶּה לִידִיעָה טוֹבָה מִידִידֵנוּ רַבִּי נַחְמָן, וּתְהִלָּה לָקֵל הַיּוֹם בֵּין הַתְּפִלָּה וּבֵין הִלּוּכִי עַל צִיּוּן הַקָּדוֹשׁ בָּא אֵלַי מְבַשֵּׂר טוֹב הוּא רַבִּי נַחְמָן בר"מ הַכֹּהֵן מִקְּהִלַּתְכֶם, וְהוֹדִיעַ לִי יְשׁוּעַת ה' שֶׁכְּבָר בָּא רַבִּי נַחְמָן בְּשָׁלוֹם עִם עֶשְׂרִים כֶּסֶף.
And more than this — there is no leisure to extend. Only one must believe — that all that passes over a person — in whatever aspect it is — all are wondrous hints — to understand the deeds of Hashem and His greatness — without measure. In particular before Rosh Hashana — one must pay attention to this more. Would that all of us merit — to renew ourselves in this Rosh Hashana for good — and throw off from ourselves completely — all the confusions of the mind — and so forth — that have been from before. For even so — even so — the mind is in the hand of man to direct it as he wishes. And in particular — may we merit to multiply prayer and supplications — and conversations between him and his Creator. And to begin to accustom himself every day — to make from the Torahs — prayers. For this is a foundation of foundations and rises above all. Ashrei she'yocheiz bazeh. And I have — praised be G-d — much much to speak of this. But the scroll is short and the leisure does not agree. ## Segment 5
מַה נָּשִׁיב לַה' כְּכָל אֲשֶׁר גְּמָלָנוּ עַד הֵנָּה כְּרַחֲמָיו וּכְרֹב חֲסָדָיו אִלּוּ פִינוּ מָלֵא וְכוּ', כִּי מְאֹד הָיוּ עֵינַי כָּלוֹת לִשְׁמֹעַ הַטּוֹב מִמֶּנּוּ, בִּפְרָט שֶׁהוּא קֹדֶם רֹאשׁ הַשָּׁנָה. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר הוֹסִיף חַסְדּוֹ לַהֲבִיאוֹ לְשָׁלוֹם בְּלִי כִּלְיוֹן עֵינַיִם. חַסְדּוֹ גָּבַר עָלֵינוּ וֶאֱמֶת ה' לְעוֹלָם הַלְלוּיָהּ. וְאַחַר כָּךְ קִבַּלְתִּי מִכְתָּבְךָ בִּבְשׂוֹרָה טוֹבָה הַזֹּאת, בָּרוּךְ הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר עַד כֹּה עֲזָרָנוּ, וּתְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ וְתִמְסֹר לוֹ כָּל תְּנוּעוֹתֶיךָ, וְהוּא יִתְבָּרַךְ יִגְמֹר בַּעַדְךָ לְטוֹבָה אָמֵן כֵּן יְהִי רָצוֹן.
The words of your father — who awaits to see you quickly with joy. ## Segment 6
וְיָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, רַק צְרִיכִין לְהַאֲמִין שֶׁכָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּאֵיזֶה בְחִינָה שֶׁהוּא, הַכֹּל רְמָזִים נִפְלָאִים לְהָבִין פְּעֻלּוֹת ה' וּגְדֻלָּתוֹ עַד אֵין חֵקֶר, בִּפְרָט קֹדֶם רֹאשׁ הַשָּׁנָה שֶׁצְּרִיכִין לָתֵת לֵב לָזֶה בְּיוֹתֵר. מִי יִתֵּן שֶׁנִּזְכֶּה כֻּלָּנוּ לְהִתְחַדֵּשׁ בְּזֶה רֹאשׁ הַשָּׁנָה לְטוֹבָה, וְנַשְׁלִיךְ מֵעָלֵינוּ לְגַמְרֵי כָּל בִּלְבּוּלֵי הַדַּעַת וְכוּ' שֶׁמִּכְּבָר. כִּי אַף עַל פִּי כֵן אַף עַל פִּי כֵן הַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ, וּבִפְרָט שֶׁנִּזְכֶּה לְהַרְבּוֹת בִּתְפִלָּה וּבַקָּשׁוֹת וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ וּלְהַתְחִיל לְהַרְגִּיל עַצְמוֹ בְּכָל יוֹם לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת, כִּי זֶה יְסוֹד מוּסָד וְעוֹלֶה עַל הַכֹּל. אַשְׁרֵי שֶׁיֹּאחֵז בָּזֶה, וְיֵשׁ לִי תְּהִלָּה לָאֵל הַרְבֵּה הַרְבֵּה לְדַבֵּר בָּזֶה, אַךְ קְצָרָה הַיְרִיעָה וְאֵין הַפְּנַאי מַסְכִּים.
Nussun of Breslov. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה מְהֵרָה.
And extend peace to his veteran dear friend — our Teacher the Rabbi Nachman — the merchant — may he live. If he has not yet left his home — see that he bring with him one or two items of merchandise at least. For he greatly needs to see them before the world gathers here — for several reasons. And if it is possible that he bring them with a light expense — with all the fifteen as in his letter — very good. And may Hashem Yisborach complete all for good. And he wonders that he did not write him the extension of peace — from their dear friend Rabbi Nachman — may his light shine — grandson of our Master our Teacher and our Rebbe — the memory of the righteous for a blessing. And also from Rabbi Yosef. And he should send him tidings of them — via Rabbi Nachman or via his letter. And he always yearns for the salvation of Hashem — in all matters — in the general and in the particular — and in the details of details of particularity — both in the need of the material — and in the essential healing and livelihood — which is the healing and livelihood of the soul — his and his household and all those attached — and all of Israel. For our needs are very very many — which it is impossible to detail. But He Yisborach is mighty to save — and to Him are all our hopes — in the power of the elder — who blessed the children with good life and long life. Nagila v'nismecha bishu'aso — Amen ken y'hi ratzon. And also Rabbi Ephraim son of Rabbi Naftali sent him a letter in Tshehrin — that he write to him that he should purchase for him lulavim and hadassim — proper and mehudar. May Hashem Yisborach grant all of them — to be in the category of the weeping child — until they merit to a mehudar esrog with all its species. Would that they merit to smell the good fragrance of all the holy mitzvos — and in particular the holy mitzvos of this holy month — which is the month of Tishrei — coming upon them for good — Amen. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְתִפְרֹס בִּשְׁלוֹם יְדִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן סוֹחֵר שֶׁיִּחְיֶה, אִם עֲדַיִן לֹא יָצָא מִבֵּיתוֹ תִּרְאֶה שֶׁיָּבִיא עִמּוֹ אֵיזֶה סְחוֹרָה אֶחָד אוֹ שְׁנַיִם עַל כָּל פָּנִים, כִּי אֲנִי צָרִיךְ מְאֹד לִרְאוֹתָם קֹדֶם שֶׁיִּתְקַבְּצוּ הָעוֹלָם לְפֹה מִכַּמָּה טְעָמִים, וְאִם אֶפְשָׁר שֶׁיָּבִיא בְּהוֹצָאָה קַלָּה עִם כָּל הַחֲמִשָּׁה עָשָׂר כְּמִכְתָּבְךָ מַה טּוֹב, וְהַשֵּׁם יִתְבָּרַךְ יִגְמֹר הַכֹּל לְטוֹבָה.
Here begin the letters of the year 5604. ## Segment 10
וְנִפְלֵאתִי שֶׁלֹּא כָּתַבְתָּ לִי פְּרִישַׂת שָׁלוֹם מִידִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, וְגַם מֵרַבִּי יוֹסֵף, וְתִשְׁלַח לִי יְדִיעָה מֵהֶם עַל יְדֵי רַבִּי נַחְמָן אוֹ עַל יְדֵי מִכְתָּבְךָ, וַאֲנִי תָּמִיד אֲיַחֵל לִישׁוּעַת ה' בְּכָל הַדְּבָרִים בִּכְלָל וּבִפְרָט וּבִפְרָטֵי פְּרָטֵי פְּרָטִיּוּת הֵן בְּהִצְטָרְכוּת הַגַּשְׁמִיִּים הֵן בְּעִקַּר הָרְפוּאָה וְהַפַּרְנָסָה שֶׁהִיא רְפוּאַת וּפַרְנָסַת הַנֶּפֶשׁ שֶׁלִּי וְשֶׁל בְּנֵי בֵיתִי וְשֶׁל כָּל הַנִּלְוִים וְשֶׁל כָּל יִשְׂרָאֵל, כִּי צְרָכֵינוּ מְרֻבִּים מְאֹד מְאֹד אֲשֶׁר אִי אֶפְשָׁר לְפָרְטָם, אֲבָל הוּא יִתְבָּרַךְ רַב לְהוֹשִׁיעַ וְאֵלָיו כָּל תִּקְווֹתֵנוּ בְּכֹחוֹ שֶׁל הַזָּקֵן שֶׁבֵּרֵךְ אֶת הַבָּנִים בְּחַיִּים טוֹבִים וְחַיִּים אֲרֻכִּים, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ אָמֵן כֵּן יְהִי רָצוֹן.
Overview: Sunday, Parshas Ki Tavo — Uman — 5603. To Yitzchok. On Thursday Parshas Ki Teitzei past — he arrived here in peace — with Hashem's help. He was awaiting good tidings from his dear friend Rabbi Nachman. And praised be G-d — today — between the prayer and his walk to the holy tziyun — there came to him a bearer of good tidings — and he informed him — the salvation of Hashem — that Rabbi Nachman has already come in peace — with twenty silver. Mah nashiv laHashem — ilu finu malei. For greatly were his eyes consumed — to hear the good from him. In particular since it is before Rosh Hashana. Good to give thanks to Hashem — Who added His chesed to bring him in peace. Chasd'o gavar aleinu ve'emes Hashem l'olam — hall'luyah. And more than this — there is no leisure to extend. Only one must believe — that all that passes over a person — in whatever aspect — all are wondrous hints — to understand the deeds of Hashem and His greatness — without measure. In particular before Rosh Hashana — one must pay attention to this more. Would that all of them merit — to renew themselves in this Rosh Hashana — and throw off from themselves completely all the confusions of the mind that have been from before. For even so — the mind is in the hand of man to direct as he wishes. And in particular — may they merit to multiply prayer and supplications and conversations between him and his Creator. And to begin to accustom himself every day — to make from the Torahs prayers. For this is a foundation of foundations and rises above all. Ashrei she'yocheiz bazeh. ## Segment 11
וִיפְרֹס בִּשְׁלוֹם כָּל בְּנֵי בֵיתִי בִּבְרֶסְלֶב וּבִשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ, וְקַבֵּל רָצוּף פֹּה אִגֶּרֶת מֵ.. וְאִם אֶפְשָׁר שֶׁיְּדַבֵּר עִמּוֹ לְטוֹבַת חָתְנוֹ מַה טּוֹב בִּפְרַט לְהָבִיא לוֹ הַחַפֵצִים שֶׁלּוֹ עַל יוֹם־טוֹב הַבָּא עָלֵינוּ לְטוֹבָה, כִּי אֵיךְ שֶׁהוּא אַף עַל פִּי כֵן רָצוֹן הַשֵּׁם יִתְבָּרַךְ וְרָצוֹן רַבֵּנוּ זַ"ל שֶׁיִּתְוַסְּפוּ נְפָשׁוֹת שֶׁהֵם בְּחִינַת שְׁכֵנִים אֶל הַקִּבּוּץ הַקָּדוֹשׁ וְאַתָּה מָרוֹם לְעוֹלָם ה'.
He received his letter today — before Baruch She'amar — and he read it immediately — even though there was no leisure for it. And the greatness of his pain — you will be able to understand. In particular — since it reached him at a time when he was feeling ill in his stomach — and he is obligated to pray with the congregation on such a day. And in the very depth of his confusion and the turmoil of his mind and his weakness — his good letter reached him. But even so — he believes that all is for good. He received the sum of three and a half silver rubles and distributed them as he wished — may the merit of the charity stand at his right to save him from now from all evil. And he requested in supplication from Hashem Yisborach: save please — for his sake. And also he requested to know what to reply to him. ## Segment 12
מֵרַבִּי אֶפְרַיִם בֶּן רַבִּי נַפְתָּלִי קִבַּלְתִּי מִכְתָּב בִּטְשֶׁעהרִין שֶׁאֶכְתֹּב לְךָ שֶׁתִּקְנֶה לוֹ לוּלָבִים וַהֲדַסִּים כְּשֵׁרִים וּמְהֻדָּרִים, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ כֻּלָּנוּ לִהְיוֹת בִּכְלַל נַעַר בּוֹכֶה עַד שֶׁנִּזְכֶּה לְאֶתְרוֹג מְהֻדָּר עִם כָּל מִינָיו, מִי יִתֵּן שֶׁנִּזְכֶּה לְהָרִיחַ הָרֵיחַ טוֹב שֶׁל כָּל הַמִּצְווֹת הַקְּדוֹשׁוֹת, וּבִפְרָט הַמִּצְווֹת הַקְּדוֹשׁוֹת שֶׁל הַחֹדֶשׁ הַקָּדוֹשׁ הַזֶּה הוּא חֹדֶשׁ תִּשְׁרֵי הַבָּא עָלֵינוּ לְטוֹבָה אָמֵן.
But even now you need to give yourself life from this — that in any case you are not an opponent against such a truth. For in truth there are those who are much much worse — and they are still great opponents — and they harm themselves and the world — more than their multitude of corruptions. Baruch Rachmana d'paltach mei'chada — blessed be Hashem Who saved you from one — not to be an opponent at all. Believe me — there were times that passed over me like you — exactly — and even more than this. And precisely at that time — I heard from his holy mouth — that he said this to me. Baruch Eloheinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im. Ein tz'veiten oyf mir volt ir gekrign — "And secondly — would you have contested Me?" And still and still — I give myself life from this — and all my life force is in this. And more than this — there is no leisure to write to him. ## Segment 13
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תר"ד
And now you need not think any thoughts — how to fulfil the obligation of the day. Only to leap over the day. Nor ibershpringen — with all that you can. And do not think at all about what has passed — all the more so certainly not to think at all about the future. Un me hot gor nit tzu ton. Se vet altz iber flien. Un mir hobin af emetsin tzu dupin. Gott iz groys un groys un me veyst gor nit un firt tamid oys. Af Rosh Hashana bistu given un vest zain — there is nothing to do — everything will fly past us — and we have someone to lean upon. G-d is great and great and one knows nothing at all — and He always brings out victorious. You were at Rosh Hashana and you will be. With Hashem's help. And all will turn to good through the melody of 72 strings — and will be fulfilled: "ba'yom ha'hu y'vukash avon Yisrael v'einenu" — that the sins will be sought and searched in order that they were converted to merits — and are not there — that they will be included in the Infinite — for the descent is the purpose of the ascent. And do not press the moment at all. And do not begin to think at all. And what is done with you — do not look at that at all. Nor iber geshpringen — to pass by leaping. And "sasson v'simcha yassigu v'nasu yagon va'anacha." And even now you need to convert the sorrow and sighing to great joy. And the more you are worse in your own eyes — the more you need to rejoice in this — and to convert the very intensity of the sorrow and sighing to joy and gladness — that one who is so corrupted merited to be at Rosh Hashana and to prostrate himself at such an awesome and holy tziyun — who had no regard at all for this world — and all the world does not rise for him like the blink of an eye. And he can draw out all ten types of arrows and heal all. And this is the true meaning of "sasson v'simcha yassigu v'nasu yagon va'anacha" — which he — the memory of the righteous and holy one for a blessing — revealed — to convert all the sorrow and sighing to joy and gladness — as above. And understand well — to rejoice in this greatly — and not to begin to think at all — only to leap over the mountains and to jump over the hills — which are the musical modes of the melody — and so forth. But we need only to leap — literally — as above — nor iber geshpringen. And — truly in all of this — only joy. The words of your father. # תלח URL: https://ajew.org/reader-plain/alim-litrufa/2/437/ # תלח
תלח
Source: https://ajew.org/reader/alim-litrufa/2/437 ## Segment 1
תלח
Here begin the letters of the year 5604. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם א' הוֹשַׁעְנָא רַבָּא תר"ד.
Overview: Sunday, Parshas Ki Tavo — Uman — 5603. To Yitzchok. On Thursday Parshas Ki Teitzei past — he arrived here in peace — with Hashem's help. He was awaiting good tidings from his dear friend Rabbi Nachman. And praised be G-d — today — between the prayer and his walk to the holy tziyun — there came to him a bearer of good tidings — and he informed him — the salvation of Hashem — that Rabbi Nachman has already come in peace — with twenty silver. Mah nashiv laHashem — ilu finu malei. For greatly were his eyes consumed — to hear the good from him. In particular since it is before Rosh Hashana. Good to give thanks to Hashem — Who added His chesed to bring him in peace. Chasd'o gavar aleinu ve'emes Hashem l'olam — hall'luyah. And more than this — there is no leisure to extend. Only one must believe — that all that passes over a person — in whatever aspect — all are wondrous hints — to understand the deeds of Hashem and His greatness — without measure. In particular before Rosh Hashana — one must pay attention to this more. Would that all of them merit — to renew themselves in this Rosh Hashana — and throw off from themselves completely all the confusions of the mind that have been from before. For even so — the mind is in the hand of man to direct as he wishes. And in particular — may they merit to multiply prayer and supplications and conversations between him and his Creator. And to begin to accustom himself every day — to make from the Torahs prayers. For this is a foundation of foundations and rises above all. Ashrei she'yocheiz bazeh. ## Segment 3
גְּמַר חֲתִימָה טוֹבָה לָנֶצַח לִבְנִי שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ.
He received his letter today — before Baruch She'amar — and he read it immediately — even though there was no leisure for it. And the greatness of his pain — you will be able to understand. In particular — since it reached him at a time when he was feeling ill in his stomach — and he is obligated to pray with the congregation on such a day. And in the very depth of his confusion and the turmoil of his mind and his weakness — his good letter reached him. But even so — he believes that all is for good. He received the sum of three and a half silver rubles and distributed them as he wished — may the merit of the charity stand at his right to save him from now from all evil. And he requested in supplication from Hashem Yisborach: save please — for his sake. And also he requested to know what to reply to him. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם קֹדֶם בָּרוּךְ שֶׁאָמַר, וּקְרָאתִיו תֵּכֶף וְאַף עַל פִּי שֶׁלֹּא הָיָה הַפְּנַאי מַסְכִּים. וְגֹדֶל צַעֲרִי תּוּכַל לְהָבִין. בִּפְרָט שֶׁהִגִּיעַ אֵלַי בְּעֵת שֶׁהָיִיתִי חָשׁ בְּמֵעַי, וַאֲנִי מֻכְרָח לְהִתְפַּלֵּל עִם הַצִּבּוּר בְּיוֹם כָּזֶה. וּבְעֹצֶם בִּלְבּוּל טִרְדַּת דַּעְתִּי וַחֲלִישׁוּתִי הִגִּיעַנִי מִכְתָּבְךָ הַטּוֹב. אַךְ אַף עַל פִּי כֵן אֲנִי מַאֲמִין שֶׁהַכֹּל לְטוֹבָה. הַסַּךְ שְׁלשָׁה רוּבַּל כֶּסֶף וָחֵצִי קִבַּלְתִּי וְחִלַּקְתִּי כִּרְצוֹנְךָ, זְכוּת הַצְּדָקָה תַּעֲמֹד לִימִינְךָ לְהַצִּילְךָ מֵעַתָּה מִכָּל רַע. וּבִקַּשְׁתִּי בְּתַחֲנוּנִים מֵהַשֵּׁם יִתְבָּרַךְ הוֹשַׁע נָא בִּשְׁבִילְךָ, וְגַם בִּקַּשְׁתִּי שֶׁאֵדַע מַה לַּהֲשִׁיבְךָ. אַךְ גַּם עַתָּה אַתָּה צָרִיךְ לְהַחֲיוֹת עַצְמְךָ מַה שֶּׁעַל כָּל פָּנִים אֵין אַתָּה מִתְנַגֵּד עַל אֱמֶת כָּזֶה. כִּי בֶּאֱמֶת יֵשׁ גְּרוּעִים מִמְּךָ הַרְבֵּה הַרְבֵּה וַעֲדַיִן הֵם מִתְנַגְּדִים גְּדוֹלִים, וְהֵם מַזִּיקִין לְעַצְמָן וּלְהָעוֹלָם יוֹתֵר מֵרִבּוּי הַקִּלְקוּלִים שֶׁלָּהֶם. בְּרִיךְ רַחֲמָנָא דְּפָּלְטָךְ מֵחֲדָא [בָּרוּךְ ה' שֶׁהִצִּילְךָ מֵאֶחָד] שֶׁלֹּא לִהְיוֹת מִתְנַגֵּד עַל כָּל פָּנִים. תַּאֲמִין לִי שֶׁהָיוּ לִי עִתִּים שֶׁעָבְרוּ עָלַי כְּמוֹתְךָ מַמָּשׁ וְיוֹתֵר מִזֶּה. וְאָז דַּיְקָא שָׁמַעְתִּי מִפִּיו שֶׁאָמַר לִי זֹאת. בָּרוּךְ אֱלֹהֵינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים. אִין צְוֵוייעֶן אוֹיף מִיר וָואלְט אִיר גִּקְרִיגְט [וְשֵׁנִית, עָלַי הָיִיתֶם חוֹלְקִים?] וְכוּ' וְכוּ'. וַעֲדַיִן עֲדַיִן אֲנִי מְחַיֶּה עַצְמִי בָּזֶה וְכָל חַיּוּתִי הוּא בָּזֶה וְיֶתֶר מִזֶּה אֵין פְּנַאי לִכְתֹּב לְךָ. קִוִּיתִי לַה' שֶׁיֹּאמַר לְצָרוֹתֶיךָ וּלְצָרוֹתֵינוּ דַּי וִימַהֵר לְהוֹשִׁיעֲךָ מְהֵרָה כִּי לֹא לָנֶצַח יָרִיב וְכוּ'.
But even now you need to give yourself life from this — that in any case you are not an opponent against such a truth. For in truth there are those who are much much worse — and they are still great opponents — and they harm themselves and the world — more than their multitude of corruptions. Baruch Rachmana d'paltach mei'chada — blessed be Hashem Who saved you from one — not to be an opponent at all. Believe me — there were times that passed over me like you — exactly — and even more than this. And precisely at that time — I heard from his holy mouth — that he said this to me. Baruch Eloheinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im. Ein tz'veiten oyf mir volt ir gekrign — "And secondly — would you have contested Me?" And still and still — I give myself life from this — and all my life force is in this. And more than this — there is no leisure to write to him. ## Segment 5
וְעַתָּה אַתָּה אֵינְךָ צָרִיךְ לַחֲשֹׁב שׁוּם מַחֲשָׁבוֹת אֵיךְ לָצֵאת יְדֵי חוֹבַת הַיּוֹם, רַק לְדַלֵּג עַל הַיּוֹם. נָאר אִבֶּערְשְׁפְּרִינְגֶען [לְדַלֵּג] בְּכָל מַה שֶּׁתּוּכַל. וְאַל תַּחֲשֹׁב עַל מַה שֶּׁעָבַר מִכֹּל־שֶׁכֵּן שֶׁלֹּא לַחֲשֹׁב כְּלָל עַל לְהַבָּא. אוּן מֶע הָאט גָּאר נִיט צוּ טָאן. סֶע וֶועט אַלְץ אִיבֶּער פְלִיהֶין. אוּן מִיר הָאבִּין אָף אֶימִיצִין צוּ דּוּפִּין. גָּאט אִיז גְּרוֹיס אוּן גְּרוֹיס אוּן מֶע וֶוייסְט גָאר נִיט אוּן פִירְט תָּמִיד אוֹיס. אָף רֹאשׁ הַשָּׁנָה בִּיסְטוּ גִיוֶוען אוּן וֶועסְט זַיין [אֵין שׁוּם דָּבָר לַעֲשׂוֹת הַכֹּל יַעֲבוֹר לָנוּ וְיֵשׁ לָנוּ עַל מִי לִסְמוֹךְ ה' גָּדוֹל וְגָדוֹל וְלֹא יוֹדְעִים וְהוּא מְנַצֵּחַ תָּמִיד, הָיִיתָ בְּרֹאשׁ הַשָּׁנָה וְגַם תִּהְיֶה]. בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה עַל יְדֵי הַנִּגּוּן שֶׁל ע"ב נִימִין וִיקֻיַּם "בַּיּוֹם הַהוּא יְבֻקַּשׁ עֲווֹן יִשְׂרָאֵל" שֶׁיְּבַקְּשׁוּ וִיחַפְּשׂוּ הָעֲווֹנוֹת כְּדֵי שֶׁהִתְהַפְּכוּ לִזְכֻיּוֹת. וְאֵינֶנּוּ, שֶׁיֻּכְלְלוּ בְּאֵין סוֹף כִּי הַיְרִידָה הִוא תַּכְלִית הָעֲלִיָּה, וְאַל תִּדְחֹק אֶת הַשָּׁעָה כְּלָל. וְאַל תַּתְחִיל לַחֲשֹׁב כְּלָל. וּמַה שֶּׁעוֹשִׂין עִמְּךָ אַל תִּסְתַּכֵּל עַל זֶה כְּלָל, נָאר אִיבֶּער גִּישְׁפְּרִינְגֶען [לַעֲבֹר בְּדִלּוּג], וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיג וְכוּ'.
And now you need not think any thoughts — how to fulfil the obligation of the day. Only to leap over the day. Nor ibershpringen — with all that you can. And do not think at all about what has passed — all the more so certainly not to think at all about the future. Un me hot gor nit tzu ton. Se vet altz iber flien. Un mir hobin af emetsin tzu dupin. Gott iz groys un groys un me veyst gor nit un firt tamid oys. Af Rosh Hashana bistu given un vest zain — there is nothing to do — everything will fly past us — and we have someone to lean upon. G-d is great and great and one knows nothing at all — and He always brings out victorious. You were at Rosh Hashana and you will be. With Hashem's help. And all will turn to good through the melody of 72 strings — and will be fulfilled: "ba'yom ha'hu y'vukash avon Yisrael v'einenu" — that the sins will be sought and searched in order that they were converted to merits — and are not there — that they will be included in the Infinite — for the descent is the purpose of the ascent. And do not press the moment at all. And do not begin to think at all. And what is done with you — do not look at that at all. Nor iber geshpringen — to pass by leaping. And "sasson v'simcha yassigu v'nasu yagon va'anacha." ## Segment 6
וְגַם עַתָּה אַתָּה צָרִיךְ לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה גְּדוֹלָה. וְכָל מַה שֶּׁאַתָּה גָּרוּעַ יוֹתֵר בְּעֵינֶיךָ אַתָּה צָרִיךְ לִשְׂמֹחַ בָּזֶה בְּיוֹתֵר, וְלַהֲפֹךְ עֹצֶם הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה שֶׁגָּרוּעַ כָּזֶה זָכָה לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה וּלְהִשְׁתַּטֵּחַ עַל הַצִּיּוּן הַקָּדוֹשׁ וְהַנּוֹרָא כָּזֶה שֶׁלֹּא הָיָה לוֹ שׁוּם הִסְתַּכְּלוּת בְּזֶה הָעוֹלָם, וְכָל הָעוֹלָם אֵינוֹ עוֹלֶה אֶצְלוֹ כְּהֶרֶף עַיִן וְכוּ'. וְהוּא יָכוֹל לְהוֹצִיא כָּל הָעֲשָׂרָה מִינֵי חִצִּים וְכוּ' וּלְרַפּאוֹת הַכֹּל וְכוּ'. וְזֶהוּ הַפֵּרוּשׁ הָאֲמִתִּי שֶׁל "שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה" שֶׁגִּלָּה הוּא זִכְרוֹנוֹ לִבְרָכָה, לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה הַיְנוּ כַּנַּ"ל. וְהָבֵן הֵיטֵב לִשְׂמֹחַ בָּזֶה הַרְבֵּה וְלִבְלִי לְהַתְחִיל לַחֲשֹׁב כְּלָל רַק לְדַלֵּג עַל הֶהָרִים וּלְקַפֵּץ עַל הַגְּבָעוֹת שֶׁהֵם הַמִּדּוֹת שֶׁל הַנִּגּוּן וְכוּ'. אֲבָל אֲנַחְנוּ צְרִיכִים רַק לְדַלֵּג כִּפְשׁוּטוֹ כַּנַּ"ל נָאר אִיבֶּר גִּישְׁפְּרִינְגֶען. אוּן, טַאקֶי פָארְט הָאפּ [רַק לְדַלֵּג וּבְכָל זֹאת בֶּאֱמֶת רַק שִׂמְחָה].
And even now you need to convert the sorrow and sighing to great joy. And the more you are worse in your own eyes — the more you need to rejoice in this — and to convert the very intensity of the sorrow and sighing to joy and gladness — that one who is so corrupted merited to be at Rosh Hashana and to prostrate himself at such an awesome and holy tziyun — who had no regard at all for this world — and all the world does not rise for him like the blink of an eye. And he can draw out all ten types of arrows and heal all. And this is the true meaning of "sasson v'simcha yassigu v'nasu yagon va'anacha" — which he — the memory of the righteous and holy one for a blessing — revealed — to convert all the sorrow and sighing to joy and gladness — as above. And understand well — to rejoice in this greatly — and not to begin to think at all — only to leap over the mountains and to jump over the hills — which are the musical modes of the melody — and so forth. But we need only to leap — literally — as above — nor iber geshpringen. And — truly in all of this — only joy. The words of your father. Nussun of Breslov. Overview: Sunday, Hoshana Rabbah — 5604. He received his letter before Baruch She'amar — and read it immediately. The greatness of his pain — you will understand. In particular since it reached him at a time when he was ill in his stomach — and he must pray with the congregation on such a day. But even so — he believes all is for good. He distributed the charity and prayed for him. Even now you need to give yourself life — that in any case you are not an opponent against such a truth. For there are those much worse — who are still great opponents. Baruch Rachmana d'paltach — He saved you from one — not to be an opponent at all. Believe me — there were times that passed over me like you — exactly. And precisely at that time — I heard from his holy mouth — that he said this to me. Baruch Eloheinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im. And still and still — I give myself life from this — and all my life force is in this. And now you need not think any thoughts. Only to leap over the day — nor ibershpringen. Do not think about what has passed — all the more so not about the future. Gott iz groys un groys un me veyst gor nit un firt tamid oys. Af Rosh Hashana bistu given un vest zain. And all will turn to good through the melody of 72 strings — "ba'yom ha'hu y'vukash avon Yisrael v'einenu" — the sins were converted to merits — the descent is the purpose of the ascent. Do not press the moment at all. Nor iber geshpringen. And "sasson v'simcha yassigu v'nasu yagon va'anacha." And even now — convert all the sorrow and sighing to great joy. The more you are worse in your own eyes — the more you need to rejoice — that one who is so corrupted merited to be at Rosh Hashana and to prostrate himself at such an awesome and holy tziyun. And this is the true meaning of "sasson v'simcha yassigu v'nasu yagon va'anacha" — to convert all the sorrow and sighing to joy and gladness. And truly — in all of this — only joy. ## Segment 7
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תלט URL: https://ajew.org/reader-plain/alim-litrufa/2/438/ # תלט
תלט
Source: https://ajew.org/reader/alim-litrufa/2/438 ## Segment 1
תלט
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' נֹחַ רֹאשׁ חֹדֶשׁ חֶשְׁוָן תר"ד בְּרֶסְלֶב.
Overview: Sunday, Hoshana Rabbah — 5604. He received his letter before Baruch She'amar — and read it immediately. The greatness of his pain — you will understand. In particular since it reached him at a time when he was ill in his stomach — and he must pray with the congregation on such a day. But even so — he believes all is for good. He distributed the charity and prayed for him. Even now you need to give yourself life — that in any case you are not an opponent against such a truth. For there are those much worse — who are still great opponents. Baruch Rachmana d'paltach — He saved you from one — not to be an opponent at all. Believe me — there were times that passed over me like you — exactly. And precisely at that time — I heard from his holy mouth — that he said this to me. Baruch Eloheinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im. And still and still — I give myself life from this — and all my life force is in this. And now you need not think any thoughts. Only to leap over the day — nor ibershpringen. Do not think about what has passed — all the more so not about the future. Gott iz groys un groys un me veyst gor nit un firt tamid oys. Af Rosh Hashana bistu given un vest zain. And all will turn to good through the melody of 72 strings — "ba'yom ha'hu y'vukash avon Yisrael v'einenu" — the sins were converted to merits — the descent is the purpose of the ascent. Do not press the moment at all. Nor iber geshpringen. And "sasson v'simcha yassigu v'nasu yagon va'anacha." And even now — convert all the sorrow and sighing to great joy. The more you are worse in your own eyes — the more you need to rejoice — that one who is so corrupted merited to be at Rosh Hashana and to prostrate himself at such an awesome and holy tziyun. And this is the true meaning of "sasson v'simcha yassigu v'nasu yagon va'anacha" — to convert all the sorrow and sighing to joy and gladness. And truly — in all of this — only joy. ## Segment 3
שָׁלוֹם לַאֲהוּבִי יְדִידִי כְּנַפְשִׁי הָרַבָּנִי הַנָּגִיד הַוָּתִיק פְּרִי צַדִּיק וְכוּ'. מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם דֹּב בֶּער שֶׁיִּחְיֶה. לוֹ וּלְבֵיתוֹ וּלְכָל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ שָׁלוֹם וְחַיִּים וְכָל טוּב אָמֵן.
Praised be G-d — the days of the festival have passed in peace and in some joy. And his mother — may she live — and his sister — may she live — and his brother-in-law and his descendants — may they live — praised be G-d — are in life and peace. May Hashem Yisborach grant them to sustain them with honor and in life and peace. And may it be fulfilled quickly in all of them: "u'fri ha'aretz l'ga'on v'l'tif'eres" — Amen so may it be His will. ## Segment 4
תְּהִלָּה לָאֵל עָבְרוּ יְמֵי הֶחָג בְּשָׁלוֹם וּבְשִׂמְחָה קְצָת. וְאִמּוֹ תִּחְיֶה וַאֲחוֹתוֹ תִּחְיֶה וְגִיסוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ תְּהִלָּה לָאֵל בְּחַיִּים וְשָׁלוֹם. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּם לְפַרְנֶסָם בְּכָבוֹד וּבְחַיִּים וְשָׁלוֹם וִיקֻיַּם מְהֵרָה בְּכֻלְּכֶם וּפְרִי הָאָרֶץ לְגָאוֹן וּלְתִפְאֶרֶת אָמֵן כֵּן יְהִי רָצוֹן.
And there is no news to tell. But even so — he believes — and somewhat they see — wondrous new things every day. For Hashem Yisborach renews in His goodness every day always — the act of creation. And the changes every day — for one who pays attention to look at this — all are hints — to remind us to draw close to Him Yisborach. As written in the Torah: "vay'hi miketz zikaron" — to attach one's thought to the World to Come — in the general and in the particular — to enlarge his knowledge every day — on the hints that Hashem Yisborach hints to him. For He Yisborach constricts Himself from infinite to finite — and so forth and so forth. Set your hearts well — well — to every Torah and to every conversation — and to every hint — in his holy Torah and his stories. Ashrei she'yocheiz bahem. Hafoch bahem v'hafoch bahem — and learn them every day — and set your hearts to them. For it is not an empty thing — what Hashem Yisborach revealed to us in this generation — through our holy and awesome Rebbe — the memory of the righteous and holy one for a blessing. And let them not grow old — G-d forbid — in your eyes — for they are wondrous and awesome innovations — very very much — and are renewed every day and at every time — and they call out and proclaim and reveal His divinity in the world — that "m'lo kol ha'aretz k'vodo" — and they show the straight path and awesome counsels — to each and every one — in every place where he is. And my will is very strong to extend and to broaden the word in this. For only in this must one speak every day and at every time and at every hour. For outside of this — all is vanity — vanity of vanities — it has no substance at all. ## Segment 5
וַחֲדָשׁוֹת אֵין לְהַגִּיד. רַק אַף עַל פִּי כֵן אֲנִי מַאֲמִין וּקְצָת אָנוּ רוֹאִים חִדּוּשִׁים נִפְלָאִים בְּכָל יוֹם, כִּי הַשֵּׁם יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית. וְהַשִּׁנּוּיִים בְּכָל יוֹם לְמִי שֶׁמֵּשִׂים לֵב לְהִסְתַּכֵּל עַל זֶה וְהַכֹּל רְמָזִים לְהַזְכִּירֵנוּ לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה "וַיְהִי מִקֵּץ זִכָּרוֹן", לְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי בִּכְלָל וּבִפְרָט לְהַגְדִּיל דַּעְתּוֹ בְּכָל יוֹם עַל הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ. כִּי הוּא יִתְבָּרַךְ מְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית וְכוּ' וְכוּ'. שִׂימוּ לְבַבְכֶם הֵיטֵב הֵיטֵב לְכָל תּוֹרָה וּלְכָל שִׂיחָה וּלְכָל רֶמֶז שֶׁבְּתוֹרָתוֹ הַקְּדוֹשָׁה וּמַעֲשִׂיּוֹת שֶׁלּוֹ וְכוּ'. אַשְׁרֵי שֶׁיֹּאחֵז בָּהֶם. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְתִלְמְדוּ אוֹתָם בְּכָל יוֹם וְשִׂימוּ לְבַבְכֶם אֲלֵיהֶם, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ גִּלָּה לָנוּ בַּדּוֹר הַזֶּה עַל יְדֵי רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְאַל יִתְיַשְּׁנוּ חַס וְשָׁלוֹם בְּעֵינֵיכֶם כִּי הֵם חִדּוּשִׁים חֲדָשִׁים נִפְלָאִים וְנוֹרָאִים מְאֹד מְאֹד, וּמִתְחַדְּשִׁים בְּכָל יוֹם וּבְכָל עֵת וְקוֹרְאִים וּמַכְרִיזִים וּמְגַלִּים אֱלֹהוּתוֹ בָּעוֹלָם שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וּמוֹרִים דֶּרֶךְ יְשָׁרָה וְעֵצוֹת נוֹרָאוֹת לְכָל אֶחָד וְאֶחָד בְּכָל מָקוֹם שֶׁהוּא. וּרְצוֹנִי חָזָק מְאֹד לְהַאֲרִיךְ וּלְהַרְחִיב הַדִּבּוּר בָּזֶה. כִּי רַק בָּזֶה צְרִיכִין לְדַבֵּר בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה. כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל, הֲבֵל הֲבָלִים אֵין בּוֹ מַמָּשׁ. (חָסֵר מִכָּאן וּלְהָלְאָה גְּמַר הַמִּכְתָּב הַזֶּה).
[Here the manuscript is incomplete — the rest of this letter is missing.] Nussun of Breslov. Overview: Wednesday, Parshas Noach — Rosh Chodesh Cheshvan — Breslov — 5604. To his dear friend Rabbi Avraham Dov Ber. Praised be G-d — the days of the festival have passed in peace and some joy. His mother and sister and brother-in-law are in life and peace — may Hashem sustain them with honor. And there is no news to tell. But even so — he believes and somewhat they see wondrous new things every day. For Hashem Yisborach renews every day the act of creation. All the changes every day — for one who pays attention — all are hints to remind one to draw close to Him Yisborach — as written in the Torah: "vay'hi miketz zikaron" — to attach one's thought to the World to Come — to enlarge one's knowledge every day on the hints that Hashem hints — for He constricts Himself from infinite to finite. Set your hearts well to every Torah and to every conversation and to every hint in his holy Torah and his stories. Ashrei she'yocheiz bahem. Hafoch bahem v'hafoch bahem — and learn them every day. For it is not an empty thing — what Hashem revealed to us in this generation — through our holy and awesome Rebbe — of blessed memory. And let them not grow old in your eyes — for they are wondrous innovations — renewed every day — calling out and proclaiming and revealing His divinity — "m'lo kol ha'aretz k'vodo." For only in this must one speak every day and at every time. For outside of this — all is vanity — vanity of vanities — it has no substance at all. [The rest of this letter is missing from the manuscript.] # תמ URL: https://ajew.org/reader-plain/alim-litrufa/2/439/ # תמ
תמ
Source: https://ajew.org/reader/alim-litrufa/2/439 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' נֹחַ תד"ר בְּרֶסְלֶב.
Thanks be to G-d — the days of the festival have passed in peace. Baruch Rachmana d'saiyean ad kan. Just now he has come to remind him — that he should see to strive to collect the money that is owed to him for the books. In particular — from his dear friend the nagid our Teacher the Rabbi Tzvi Hirsh son of Rabbi Y. T. — may his light shine — from Krakow. For his promise is with him like something placed in a box. But he is speaking to urge him more. For he urgently needs money now — for he is a great debtor from this work — as he has already told you somewhat. And just now he still has no knowledge at all from their work. And nothing of his merchandise has reached them. But to Hashem the salvation and the hope — that soon he will receive as befitting. And just now his mind is not clear because of this — for he cannot give himself counsel — how to conduct himself — until their things arrive — known to you. And we have no one to lean on except our Father in Heaven. ## Segment 2
שָׁלוֹם וְחַיִּים וְכָל טוּב לִידִידִי הַוָּתִיק הַמֻּפְלָג וְכוּ' מוֹרֵנוּ הָרַב אֶפְרַיִם נֵרוֹ יָאִיר, עִם כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ.
Just now he is a great debtor. And his livelihood is pressed. And his expenses are great — may Hashem Yisborach have mercy. And upon you to do all that is possible — for the benefit of the work and for the benefit of his livelihood — for they touch each other. Upon you to do your part with all your strength — and to send him immediately — both from Rabbi Tzvi above — and for the rest of the merchandise that he gave into his hand — and what you can collect for the needs of his livelihood. Send everything immediately — for the hour requires this. And may Hashem complete for you for good — and sustain you with honor — and send a complete healing to your wife — may she live. And may you merit to raise all your descendants — may they live — with honor — for length of days and good years — in a way that you merit to walk in the ways of Hashem in truth. In the holy ways that we received from the pride of our strength — our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing. And to add every day in holiness and knowledge — and to be every day literally as a new creation — as it truly is — as one blesses on this: ha'notein la'ya'ef koach — as our Sages said — and brought in his words of blessed memory regarding this. ## Segment 3
תּוֹדָה לָאֵל עָבְרוּ יְמֵי הֶחָג בְּשָׁלוֹם, בְּרִיךְ רַחֲמָנָא דְּסַיְּעָן עַד כָּאן. עַתָּה בָּאתִי לְהַזְכִּירוֹ שֶׁיִּרְאֶה לְהִשְׁתַּדֵּל לִגְבּוֹת הַמָּעוֹת הַמַּגִּיעַ לִי בְּעַד הַסְּפָרִים. בִּפְרָט אֵצֶל יְדִידִי הַנָּגִיד מוֹרֵנוּ הָרַב צְבִי הִירְשׁ בֶּן רַבִּי י"ט נֵרוֹ יָאִיר מִקְּרָאקָא, כִּי הַבְטָחָתוֹ הִיא אֶצְלִי כְּמָאן דְּמֻנָּח בְּקֻפְסָא. אַךְ לִזְרוּזֵי יְתֵרָא קָאֲמִינָא. כִּי אֲנִי מֻכְרָח עַתָּה לְמָעוֹת כִּי אֲנִי בַּעַל חוֹב גָּדוֹל מֵעֵסֶק זֶה, כַּאֲשֶׁר כְּבָר סִפַּרְתִּי לָכֶם קְצָת, וְכָעֵת עֲדַיִן אֵין לִי שׁוּם יְדִיעָה מֵעִסְקֵנוּ. וְלֹא הִגִּיעַ לָנוּ שׁוּם דָּבָר מֵחֶפְצֵנוּ. אַךְ לַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁבְּקָרוֹב אֲקַבֵּל כָּרָאוּי. וּלְעֵת עַתָּה אֵין דַּעְתִּי צְלוּלָה מֵחֲמַת זֶה, כִּי אֵינִי יָכוֹל לָשִׁית עֵצוֹת בְּנַפְשִׁי אֵיךְ לְהִתְנַהֵג עַד שֶׁיַּגִּיעַ אֵלֵינוּ הַחֲפָצִים שֶׁלָּנוּ הַיְדוּעִים לְךָ. וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.
And my soul and your soul know greatly — how greatly we need to bless almost every hour: ha'notein la'ya'ef koach — Who gives strength to the weary — One Who gives strength to the weary like me and like you and like all our anshei sh'lomaynu — to bear and to carry what we carry — whose strength of bearing has nearly weakened. Were it not for Hashem's help for us — almost — and were it not for Your Torah which is my delight. Therefore it is essential to accustom oneself — to fulfil his words — upon him be peace — who warned very greatly not to grow old — G-d forbid — but rather to renew oneself at every hour — all the more so every single day — and to accustom oneself greatly in the attribute of forgetfulness — which from this aspect is very very good — to forget at every time what has passed until here. And not to bring to mind at all what has passed. And if even now it happens what it happens — and one cannot fulfil the obligation of the day — in any case — nagila v'nismecha bishu'aso — for what He did not make us to serve idolaters and He set us apart from those who err. And to begin from now to long — with good and strong wills — for Hashem Yisborach and His Torah. And the good in His eyes He will do with me — for all the occupation of this world and its desires — and the preoccupation of livelihood — all is vanity of vanities — vanity of vanities — all is vanity. And the bread and clothing that Hashem Yisborach wills to give us — He will certainly give — in His good hand — in His mercies and chasadim — with no multiplicity of occupations and preoccupations. For only He Yisborach sustains and provides — until we merit to fulfil in truth: "ki vo yismach libeinu ki v'shem kodsho vatachnu" — Amen so may it be His will. ## Segment 4
לְעֵת עַתָּה אֲנִי בַּעַל חוֹב גָּדוֹל. וּפַרְנָסָתִי דְּחוּקָה וְהוֹצָאוֹתַי מְרֻבִּים, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם. וְעָלֶיךָ לַעֲשׂוֹת כָּל מַה דְּאֶפְשָׁר לְטוֹבַת הָעֵסֶק וּלְטוֹבַת פַּרְנָסָתִי כִּי הֵם נוֹגְעִים זֶה בָּזֶה. עָלֶיךָ לַעֲשׂוֹת אֶת שֶׁלְּךָ בְּכָל כֹּחֲךָ, וְלִשְׁלֹחַ לִי מִיָּד הֵן מֵרַבִּי צְבִי הַנַּ"ל הֵן בְּעַד שְׁאָר הַסְּחוֹרָה שֶׁמָּסַרְתִּי בְּיָדְךָ, הֵן מַה שֶׁתּוּכַל לִגְבּוֹת לְצֹרֶךְ פַּרְנָסָתִי. הַכֹּל תִּשְׁלַח מִיָּד, כִּי הַשָּׁעָה צְרִיכָה לְכָךְ. וַה' יִגְמֹר בַּעַדְךָ לְטוֹבָה, וִיפַרְנֵס אוֹתְךָ בְּכָבוֹד, וְיִשְׁלַח רְפוּאָה שְׁלֵמָה לְזוּגָתְךָ תִּחְיֶה. וְתִזְכֶּה לְגַדֵּל כָּל יוֹצְאֵי חֲלָצֶיךָ שֶׁיִּחְיוּ בְּכָבוֹד לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת, בְּאֹפֶן שֶׁתִּזְכֶּה לֵילֵךְ בְּדַרְכֵי ה' בֶּאֱמֶת. בִּדְרָכִים קְדוֹשִׁים שֶׁקִּבַּלְנוּ מִגְּאוֹן עֻזֵּנוּ, אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וּלְהוֹסִיף בְּכָל יוֹם קְדֻשָּׁה וָדַעַת וְלִהְיוֹת בְּכָל יוֹם כִּבְרִיָּה חֲדָשָׁה מַמָּשׁ. כַּאֲשֶׁר הוּא בֶּאֱמֶת כְּמוֹ שֶׁמְּבָרְכִין עַל זֶה הַנּוֹתֵן לַיָּעֵף כֹּחַ. כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה וּמוּבָא בִּדְבָרָיו זַ"ל מִזֶּה.
The words of one who loves you in truth forever — who awaits your reply quickly — and who intercedes for you. ## Segment 5
וְנַפְשִׁי וְנַפְשְׁךָ יוֹדְעִים מְאֹד כַּמָּה וְכַמָּה אָנוּ צְרִיכִים לְבָרֵךְ כִּמְעַט בְּכָל שָׁעָה הַנּוֹתֵן לַיָּעֵף כֹּחַ, שֶׁנּוֹתֵן כֹּחַ לְיָעֵף כָּמוֹנִי וְכָמוֹךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ לִסְבֹּל וְלִשָּׂא מַה שֶׁנּוֹשְׂאִים אֲשֶׁר כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל, לוּלֵא ה' עֶזְרָתָה לָנוּ כִּמְעַט וְכוּ' וְלוּלֵא תוֹרָתְךָ שַׁעֲשֻׁעָי וְכוּ'. עַל כֵּן בְּהֶכְרֵחַ לְהַרְגִּיל עַצְמוֹ לְקַיֵּם דְּבָרָיו עָלָיו הַשָּׁלוֹם שֶׁהִזְהִיר מְאֹד מְאֹד לִבְלִי לִהְיוֹת זָקֵן חַס וְשָׁלוֹם, רַק לְהִתְחַדֵּשׁ בְּכָל שָׁעָה מִכָּל שֶׁכֵּן בְּכָל יוֹם וָיוֹם וּלְהַרְגִּיל עַצְמוֹ מְאֹד בְּמִדַּת הַשִּׁכְחָה, שֶׁמִּצַּד זֶה הִיא יָפָה מְאֹד מְאֹד לִשְׁכֹּחַ בְּכָל עֵת מַה שֶּׁעָבַר עַד הֵנָּה. וְלִבְלִי לְהַעֲלוֹת עַל הַדַּעַת כְּלָל מַה שֶּׁעָבַר. וְאִם גַּם עַתָּה נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה וְאֵין יְכוֹלִים לַעֲשׂוֹת חוֹבוֹתֵינוּ חוֹבַת הַיּוֹם, עַל כָּל פָּנִים נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, מַה שֶּׁלֹּא עָשָׂנוּ לְעוֹבְדֵי כּוֹכָבִים וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ', וּלְהַתְחִיל מֵעַתָּה לִכְסֹף בִּרְצוֹנוֹת טוֹבִים וַחֲזָקִים לְהַשֵּׁם יִתְבָּרַךְ וְתוֹרָתוֹ. וְהַטּוֹב בְּעֵינָיו יַעֲשֶׂה עִמִּי, כִּי כָּל עִסְקֵי זֶה הָעוֹלָם וְתַאֲווֹתָיו וְטִרְדַּת הַפַּרְנָסָה הַכֹּל הֲבֵל הֲבָלִים, הֲבֵל הֲבָלִים הַכֹּל הָבֶל. וְהַלֶּחֶם וְהַמַּלְבּוּשׁ שֶׁיִּרְצֶה הַשֵּׁם יִתְבָּרַךְ לִתֵּן לָנוּ, בְּוַדַּאי יִתֵּן בְּיָדוֹ הַטּוֹבָה בְּרַחֲמָיו וַחֲסָדָיו בְּלִי רִבּוּי עֲסָקִים וּטְרָדוֹת. כִּי רַק הוּא יִתְבָּרַךְ זָן וּמְפַרְנֵס וְכוּ' עַד שֶׁנִּזְכֶּה לְקַיֵּם בֶּאֱמֶת כִּי בוֹ יִשְׂמַח לִבֵּנוּ כִּי בְשֵׁם קָדְשׁוֹ בָּטָחְנוּ וְכוּ'. אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 6
וְתוֹדִיעֵנִי מִשְּׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ וּמִשְּׁלוֹמְךָ הַטּוֹב וּמִשְּׁלוֹם בָּנֶיךָ שֶׁיִּחְיֶה, בִּפְרָט מִשְּׁלוֹם בִּנְךָ יְדִידִי רַבִּי יְחִיאֵל נֵרוֹ יָאִיר, וְזוּגָתוֹ תִּחְיֶה. וְגַם תּוֹדִיעֵנִי מִידִידֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן בֶּן חַיָּה זִכְרוֹנָהּ לִבְרָכָה נֶכֶד אַדְמוֹ"ר זַ"ל אִם כְּבָר נָסַע מֵאִתְּכֶם, וּמַה פָּעַל אֵצֶל מְחֻתָּנוֹ וְאֶצְלְכֶם, וְאִם הוּא עֲדַיִן אֶצְלְכֶם. תִּפְרֹס בִּשְׁלוֹמוֹ בְּאַהֲבָה מֵאִתִּי וּמִכָּל אַנְשֵׁי־שְׁלוֹמֵנוּ, וּבִפְרָט מִשְּׁלוֹם זוּגָתוֹ תִּחְיֶה וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ מִטּוּלְטְשִׁין. כִּי רַבִּי נַחְמָן מִטּוּלְטְשִׁין הוּא כָּעֵת בְּבֵיתִי, וְאָמַר, שֶׁזּוּגָתוֹ תִּחְיֶה, בִּקְּשָׁה אוֹתוֹ מְאֹד לִפְרֹס בִּשְׁלוֹם בַּעְלָהּ רַבִּי נַחְמָן הַנַּ"ל. הַשֵּׁם יִתְבָּרַךְ יַצְלִיחוֹ וְיָשׁוּב לְבֵיתוֹ בְּשָׁלוֹם, וְיִזְכֶּה לַעֲסֹק בְּתוֹרָה וּתְפִלָּה כָּל יְמֵי חַיָּיו כַּנָּאֶה לַאֲבוֹתֵינוּ הַקְּדוֹשִׁים. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
And inform him of the peace of all our anshei sh'lomaynu — and of his own good peace — and the peace of his sons — may they live — in particular the peace of his son — his dear friend Rabbi Yechiel — may his light shine — and his wife — may she live. And also inform him of his veteran dear friend our Teacher the Rabbi Nachman son of Chaya — of blessed memory — grandson of our Rebbe — of blessed memory — whether he has already traveled from them — and what he accomplished with his father-in-law and with them — and if he is still with them. Extend peace to him with love — from him and from all our anshei sh'lomaynu — and in particular the peace of his wife — may she live — and his descendants — may they live — from Tultchin. For Rabbi Nachman from Tultchin is now in his home — and said that his wife — may she live — greatly requested him to extend the peace of her husband Rabbi Nachman above. May Hashem Yisborach make him successful and may he return home in peace. And may he merit to engage in Torah and prayer all the days of his life — as befits our holy ancestors. ## Segment 7
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח וּמְצַפֶּה לִתְשׁוּבָתְךָ מְהֵרָה וּמַעְתִּיר בַּעַדְכֶם.
Overview: Thursday, Parshas Noach — Breslov — 5604. To his dear friend Rabbi Ephraim. Thanks be to G-d — the days of the festival have passed in peace. Baruch Rachmana d'saiyean ad kan. He has come to remind him — to strive to collect the money owed for the books — in particular from Rabbi Tzvi Hirsh from Krakow — whose promise is like something placed in a box. He urgently needs money — for he is a great debtor from this work — his mind is not clear — his livelihood is pressed — his expenses are great. Upon him to do all that is possible for the benefit of the work and his livelihood — and to send everything immediately — for the hour requires this. And my soul and your soul know greatly — how greatly we need to bless almost every hour: ha'notein la'ya'ef koach. Therefore it is essential to accustom oneself — to fulfil his words — who warned greatly not to grow old — but rather to renew oneself at every hour. And to accustom oneself greatly in the attribute of forgetfulness — to forget at every time what has passed. If even now one cannot fulfil the obligation of the day — in any case — nagila v'nismecha bishu'aso — for He did not make us to serve idolaters and He set us apart from those who err. And to begin from now to long with good and strong wills for Hashem and His Torah. For all the occupation of this world and livelihood — all is vanity of vanities. The bread and clothing that Hashem wills to give — He will certainly give — in His good hand — with no multiplicity of occupations. For only He Yisborach sustains and provides. "Ki vo yismach libeinu ki v'shem kodsho vatachnu." ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְתִפְרֹס בְּאַהֲבָה בִּשְׁלוֹם יְדִידִי הַנָּגִיד מוֹרֵנוּ הָרַב צְבִי הַנַּ"ל עִם כָּל בְּנֵי בֵיתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וּבִשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ. וּבִפְרָט בִּשְׁלוֹם חוֹתֶנְךָ יְדִידִי נֵרוֹ יָאִיר. וּתְקַבֵּל מִמֶּנּוּ מַה שֶּׁמַּגִּיעַ מֵאִתּוֹ כִּמְדֻמֶּה סַךְ יוּ"ד זְהוּבִים וְתִשְׁלְחֵם לִי בְּתוֹךְ הַמָּעוֹת שֶׁתְּקַבֵּל. גַּם תִּשְׁלַח לִי הַמָּעוֹת בְּעַד הַבַּיידִיל כְּפִי מַה שֶּׁתּוּכַל לִגְבּוֹת. אַךְ בְּלִי קְטָטוֹת וּבִזְיוֹנוֹת חַס וְשָׁלוֹם לְקַיֵּם אַל יֵבֹשׁוּ וְכוּ'. רַק חַיִּים וְשָׁלוֹם אָמֵן.
May Hashem the G-d of the heavens and the G-d of the earth bless them with the blessing of mazal tov. And may their union be beautiful in this world and in the World to Come — and may the blessing of the fathers be fulfilled in them. And may the Almighty bless you — may their branches spread — and may their glory be as the olive tree. And you my grandson — my dear friend Dovid Tzvi — may he live — be strong my son and be strong — from now — to be diligent in your learning — to bring your head and all your thought inside the learning — and not to be a thinker of other thoughts — G-d forbid. And strengthen yourself every day to pray with intention — morning and evening and afternoon. And accustom yourself to say Psalms every day. And if you are occupied to go to the study hall to learn — say at any rate some Psalms — a few chapters. And in times of leisure — say more. Blessed are you my son if you accustom yourself from your youth and young adulthood — to walk in the ways of Hashem — and to throw off the deeds of youth — and to guard your hand from doing any evil. And more than all — to guard your thought from thinking external thoughts — G-d forbid. And if Hashem wills — on the coming Chanukah you will be here — and he will speak with you face to face — according to your longing and your good awakening. And more than this he placed in the mouth of the bearer of this letter — our dear friend — may his light shine. And beware to be in joy always — but not through hitting and quarreling — G-d forbid — with the young men. Only rejoice and exult in the joy of Israel — in this world and in the World to Come forever — Amen so may it be His will. # מד URL: https://ajew.org/reader-plain/alim-litrufa/2/44/ # מד
מד
Source: https://ajew.org/reader/alim-litrufa/2/44 ## Segment 1
מד בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, מוֹצָאֵי שַׁבָּת הַגָּדוֹל [י"ג ניסן] תקצ"א. אֲהוּבִי בְּנִי. בְּעֶרֶב שַׁבָּת שָׁלַחְתִּי לְךָ מִכְתָּבִי בַּאֲרִיכוּת, וּבְוַדַּאי הָיָה לְךָ לְנַחַת, וְתוֹדָה לָאֵל כְּבָר הוֹעִיל לִי הַרְבֵּה הַמִּכְתָּב שֶׁכָּתַבְתִּי לְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, שִׂים לִבְּךָ הֵיטֵב לַדְּבָרִים הָאֵלֶּה וְיֶעֱרַב לְךָ לָנֶצַח. כָּעֵת אֵין לְחַדֵּשׁ דָּבָר, וְיֶעֱרַב לָכֶם שִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְתִזְכֶּה לְהִתְחַדֵּשׁ מֵעַתָּה לְגַמְרֵי לָצֵאת מֵעַבְדוּת לְחֵרוּת עוֹלָם מֵחָמֵץ לְמַצָּה שֶׁלֹּא תַּחְמִיץ עוֹד אֶת מֹחֲךָ חַס וְשָׁלוֹם בְּשׁוּם מַחֲשָׁבוֹת חִיצוֹנִיּוֹת, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּשׁוּם תַּאֲוָה וְהִרְהוּר חַס וְשָׁלוֹם. וּתְקַיֵּם גְּעַר חַיַּת קָנֶה כַּמְבֹאָר בְּסִימָן ה' עַיֵּן שָׁם וְעַל יְדֵי זֶה תִּזְכֶּה לְשִׂמְחָה וְכוּ' אָמֵן כֵּן יְהִי רָצוֹן. דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה. נָתָן מִבְּרֶסְלֶב
Peace and life — to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may he live. Your letter I received before Shabbos. And behold — no doubt you have already heard that in my household the children have been ill with the illness of the mazlin [מָאזְלִין — measles; the text adds in parentheses the contemporary term ademes — scarlet fever or rubella. Both were life-threatening in the nineteenth century with no medical treatment] — and they were in great danger. And by the kindness of Hashem they returned to their health with the help of Hashem Yisborach. But my son Yosef Yonah — may he live — is still laid on the sickbed of illness [עֶרֶשׂ דְּוַי — eres d'vai: a direct biblical phrase from Tehillim 41:4 — Hashem will support him on the sickbed of illness [ה' יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי]. Reb Nussun then immediately prays ה' יִסְעֳדֵהוּ — "may Hashem support him" — using the very same verb from that same verse. The verse in Tehillim continues: "You have transformed all his lying down in his illness" — the whole passage is a prayer for miraculous recovery through divine support, not human remedy]. May Hashem support him speedily. Also in the household of my son Rabbi Shakhnah — may he live — two children were ill with the aforementioned illness — and thank G-d they are returning to their strength with the help of Hashem Yisborach. And now my eyes are strained all day to hear the good from your son — may he live. Please, very much — inform me quickly of his good welfare. And a prayer to the Living G-d that I merit quickly to hear good tidings from him — that he has returned to his health. And may Hashem Yisborach lengthen his days and years — and may you merit to raise him to Torah, to the chuppah [marriage canopy] and to good deeds — Omain. And behold — we already know that in all that passes over a person we have no refuge except to Him, Yisborach, alone. And all His intention, Yisborach, in all He brings upon a person — everything is only so that he remember Him and pray to Him — as it is written: Call out to Me in the day of distress — I will rescue you and you will honour Me [Tehillim 50:15]. And now, my son — take upon yourself the yoke of Heaven at every time — and pray to Him at every time about every matter — and hope in Hashem and He will save you. And on account of the urgency it is impossible to extend further. The words of your father — who seeks your peace always with love, and who intercedes on your behalf, and who awaits to hear the good from you always. Nussun of Breslov. # תמא URL: https://ajew.org/reader-plain/alim-litrufa/2/440/ # תמא
תמא
Source: https://ajew.org/reader/alim-litrufa/2/440 ## Segment 1
תמא
And inform him of the peace of all our anshei sh'lomaynu — and of his own good peace — and the peace of his sons — may they live — in particular the peace of his son — his dear friend Rabbi Yechiel — may his light shine — and his wife — may she live. And also inform him of his veteran dear friend our Teacher the Rabbi Nachman son of Chaya — of blessed memory — grandson of our Rebbe — of blessed memory — whether he has already traveled from them — and what he accomplished with his father-in-law and with them — and if he is still with them. Extend peace to him with love — from him and from all our anshei sh'lomaynu — and in particular the peace of his wife — may she live — and his descendants — may they live — from Tultchin. For Rabbi Nachman from Tultchin is now in his home — and said that his wife — may she live — greatly requested him to extend the peace of her husband Rabbi Nachman above. May Hashem Yisborach make him successful and may he return home in peace. And may he merit to engage in Torah and prayer all the days of his life — as befits our holy ancestors. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר בֹּקֶר יוֹם ד' חַיֵּי שָׂרָה תר"ד לפ"ק בְּרֶסְלֶב.
Overview: Thursday, Parshas Noach — Breslov — 5604. To his dear friend Rabbi Ephraim. Thanks be to G-d — the days of the festival have passed in peace. Baruch Rachmana d'saiyean ad kan. He has come to remind him — to strive to collect the money owed for the books — in particular from Rabbi Tzvi Hirsh from Krakow — whose promise is like something placed in a box. He urgently needs money — for he is a great debtor from this work — his mind is not clear — his livelihood is pressed — his expenses are great. Upon him to do all that is possible for the benefit of the work and his livelihood — and to send everything immediately — for the hour requires this. And my soul and your soul know greatly — how greatly we need to bless almost every hour: ha'notein la'ya'ef koach. Therefore it is essential to accustom oneself — to fulfil his words — who warned greatly not to grow old — but rather to renew oneself at every hour. And to accustom oneself greatly in the attribute of forgetfulness — to forget at every time what has passed. If even now one cannot fulfil the obligation of the day — in any case — nagila v'nismecha bishu'aso — for He did not make us to serve idolaters and He set us apart from those who err. And to begin from now to long with good and strong wills for Hashem and His Torah. For all the occupation of this world and livelihood — all is vanity of vanities. The bread and clothing that Hashem wills to give — He will certainly give — in His good hand — with no multiplicity of occupations. For only He Yisborach sustains and provides. "Ki vo yismach libeinu ki v'shem kodsho vatachnu." ## Segment 3
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְכוּ' אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה. עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ וּבִפְרָט לִבְנוֹ נֶכְדִּי חֲבִיבִי הֶחָתָן הַמֻּפְלָא דָּוִד צְבִי שֶׁיִּחְיֶה.
May Hashem the G-d of the heavens and the G-d of the earth bless them with the blessing of mazal tov. And may their union be beautiful in this world and in the World to Come — and may the blessing of the fathers be fulfilled in them. And may the Almighty bless you — may their branches spread — and may their glory be as the olive tree. ## Segment 4
ה' אֱלֹהֵי הַשָּׁמַיִם וֶאֱלֹהֵי הָאָרֶץ יְבָרְכֵם בְּבִרְכַּת מַזָּל טוֹב. וְיִהְיֶה זִוּוּגָם עוֹלֶה יָפֶה בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא וִיקֻיַּם בָּהֶם בִּרְכַּת אָבוֹת. וְאֵל שַׁדַּי יְבָרֵךְ אֶתְכֶם וְכוּ', יֵלְכוּ יוֹנְקוֹתָם וְיִהְיֶה כַזַּיִת הוֹדָם.
And you my grandson — my dear friend Dovid Tzvi — may he live — be strong my son and be strong — from now — to be diligent in your learning — to bring your head and all your thought inside the learning — and not to be a thinker of other thoughts — G-d forbid. And strengthen yourself every day to pray with intention — morning and evening and afternoon. And accustom yourself to say Psalms every day. And if you are occupied to go to the study hall to learn — say at any rate some Psalms — a few chapters. And in times of leisure — say more. Blessed are you my son if you accustom yourself from your youth and young adulthood — to walk in the ways of Hashem — and to throw off the deeds of youth — and to guard your hand from doing any evil. And more than all — to guard your thought from thinking external thoughts — G-d forbid. And if Hashem wills — on the coming Chanukah you will be here — and he will speak with you face to face — according to your longing and your good awakening. And more than this he placed in the mouth of the bearer of this letter — our dear friend — may his light shine. And beware to be in joy always — but not through hitting and quarreling — G-d forbid — with the young men. Only rejoice and exult in the joy of Israel — in this world and in the World to Come forever — Amen so may it be His will. ## Segment 5
וְאַתָּה נֶכְדִּי יְדִידִי דָּוִד צְבִי שֶׁיִּחְיֶה חֲזַק בְּנִי וַחֲזַק מֵעַתָּה לְהַתְמִיד בְּלִמּוּדְךָ וּלְהַכְנִיס רֹאשְׁךָ וְכָל מַחֲשַׁבְתְּךָ בְּתוֹךְ הַלִּמּוּד. וְלֹא תִּהְיֶה בַּעַל מַחֲשָׁבָה חַס וָשָׁלוֹם לַחֲשׁוֹב מַחֲשָׁבוֹת אֲחֵרוֹת חָלִילָה. וְתִתְגַּבֵּר בְּכָל יוֹם לְהִתְפַּלֵּל בְּכַוָּנָה עֶרֶב וָבֹקֶר וְצָהֳרַיִם, וּלְהַרְגִּיל עַצְמְךָ לוֹמַר תְּהִלִּים בְּכָל יוֹם, וְאִם אַתָּה טָרוּד לֵילֵךְ אֶל הַחֶדֶר לִלְמֹד, תֹּאמַר עַל כָּל פָּנִים תְּהִלִּים מְעַט אֵיזֶה קַפִּיטְלִיךְ, וּבְעֵת הַפְּנַאי תֹּאמַר יוֹתֵר. אַשְׁרֶיךָ בְּנִי אִם תַּרְגִּיל עַצְמְךָ מִיַּלְדוּתְךָ וְנַעֲרוּתְךָ לֵילֵךְ בְּדַרְכֵי ה', וְתַשְׁלִיךְ מַעֲשֵׂי נַעֲרוּת וְתִשְׁמֹר יָדְךָ מֵעֲשׂוֹת כָּל רַע, וּבְיוֹתֵר תִּשְׁמֹר מַחֲשַׁבְתְּךָ מִלַּחְשֹׁב מַחְשְׁבוֹת חוּץ חַס וְשָׁלוֹם. וְאִם יִרְצֶה הַשֵּׁם עַל חֲנֻכָּה הַבָּא עָלֵינוּ לְטוֹבָה תִּהְיֶה פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וַאֲדַבֵּר עִמְּךָ פָּנִים אֶל פָּנִים כְּפִי תְּשׁוּקָתְךָ וְהִתְעוֹרְרוּת שֶׁלְּךָ הַטּוֹב, וְיָתֵר מִזֶּה שַׂמְתִּי בְּפִי מוֹסֵר כְּתָב זֶה יְדִידֵינוּ נֵרוֹ יָאִיר. וְתִזָּהֵר לִהְיוֹת בְּשִׂמְחָה תָּמִיד, אֲבָל לֹא עַל יְדֵי הַכָּאוֹת וּמְרִיבוֹת חַס וְשָׁלוֹם עִם הַנְּעָרִים, רַק תִּשְׂמַח וְתָגִיל בְּשִׂמְחַת יִשְׂרָאֵל בָּזֶה וּבַבָּא לָנֶצַח, אָמֵן כֵּן יְהִי רָצוֹן.
And behold my beloved son — my dear one — he received his letter. And he rejoices over his salvation — that praised be G-d — Hashem was in his help — to come out from the previous trouble — and to merit to make a match with the daughter of a Torah scholar — with Hashem's help. And you see my beloved son — that Hashem is still with you and with us — and does not abandon you. Therefore strengthen and embolden your heart and hope to Hashem always — for He will still help you in all that you need to be saved — in body and soul and money — and all will turn to good through the power of the Eshel in Ramah — upon whom we live and upon whom we lean. And his great power is very strong — in this world and in the World to Come forever. And in his great chesed — may He not abandon us and not forsake us. Your eyes will see wonders — with Hashem's help. And it will be fulfilled: "v'hayah ki yipalei b'einecha" — the greatness of the wondrous chesed — also in my eyes it will be wondrous — the greatness of the chesed that He does for them. ## Segment 6
וְהִנֵּה אֲהוּבִי בְּנִי חֲבִיבִי מִכְתָּבְךָ קִבַּלְתִּי. וְשָׂשׂ אָנֹכִי עַל יְשׁוּעָתְךָ שֶׁתְּהִלָּה לָאֵל הָיָה ה' בְּעֶזְרְךָ. לָצֵאת מִצָּרָה הַקּוֹדְמוֹת וְלִזְכּוֹת לְהַהֵפֶךְ לְהִשְׁתַּדֵּךְ עִם בַּת תַּלְמִיד חָכָם בְּעֶזְרַת ה' יִתְבָּרַךְ, וְהִנְּךָ רוֹאֶה בְּנִי חֲבִיבִי כִּי עֲדַיִן ה' עִמְּךָ וְעִמָּנוּ וְאֵינוֹ עוֹזֵב אוֹתְךָ חָלִילָה. עַל כֵּן חַזֵּק וְאַמֵּץ לִבְּךָ וְקַוֵּה אֶל ה' תָּמִיד כִּי עוֹד יַעַזְרְךָ בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשַׁע, בְּגוּף וָנֶפֶשׁ וּמָמוֹן וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה בְּכֹחַ הָאֵשֶׁל בָּרָמָה וְכוּ' וְכוּ' שֶׁאָנוּ חַיִּים מִמֶּנּוּ וְנִשְׁעָנִים עָלָיו וְכוּ'. וְכֹחוֹ הַגָּדוֹל חָזָק מְאֹד בָּזֶה וּבַבָּא לָנֶצַח, וּבְחַסְדּוֹ הַגָּדוֹל אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ. עֵינֶיךָ תִּרְאֶינָה נִפְלָאוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וִיקֻיַּם וְהָיָה כִּי יִפָּלֵא בְּעֵינֶיךָ גֹּדֶל הַחֶסֶד הַנִּפְלָא גַּם בְּעֵינַי יִפָּלֵא עַל גֹּדֶל הַחֶסֶד שֶׁאֲנִי עוֹשֶׂה לָהֶם.
And in the matter of the merchandise — you greatly gave his soul life in your previous letter. May Hashem give your soul life and save you quickly materially and spiritually. And now he relies on you — that certainly you will strive in this with all your strength — and do everything to the greatest good — in a way that everything reaches you quickly. And request from Hashem that He rectify you with good counsel — also in this. For already known to us — the request "v'takneinu b'eitzah tovah milfanecha" — is an awesome and essential request for a person at every time — in all aspects. ## Segment 7
וְהִנֵּה בְּעֵסֶק הַסְּחוֹרָה הֶחֱיִיתַנִי בְּמִכְתָּבְךָ הַקּוֹדֵם הַרְבֵּה הַרְבֵּה. הַשֵּׁם יִתְבָּרַךְ יְחַיֶּה נַפְשְׁךָ וְיוֹשִׁיעֲךָ מְהֵרָה בְּרוּחָנִיּוּת וְגַשְׁמִיּוּת. וְעַתָּה אֲנִי סוֹמֵךְ עָלֶיךָ שֶׁבְּוַדַּאי תִּשְׁתַּדֵּל בָּזֶה בְּכָל כֹּחֲךָ, וְתַעֲשֶׂה הַכֹּל עַל צַד הַיּוֹתֵר טוֹב בְּאֹפֶן שֶׁיַּגִּיעַ הַכֹּל אֲלֵיכֶם מְהֵרָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּתְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיְּתַקֵּן אוֹתְךָ בְּעֵצָה טוֹבָה גַּם בָּזֶה. כִּי כְּבָר יָדוּעַ לָנוּ שֶׁבַּקָּשַׁת וְתַקְּנֵנוּ בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ, הִיא בַּקָּשָׁה נוֹרָאָה וּמֻכְרַחַת לְהָאָדָם מְאֹד בְּכָל עֵת בְּכָל הָאֳפָנִים.
And how greatly you gave his soul life — in what you wrote — how you conducted yourself properly in the matter of the match — that in the very depth of the confusion of your mind for nothing in the matter of the match — you strengthened yourself and took leisure to write the letter there. And you considered your ways — is this not the essential? And afterwards this was for your good — that you dismissed the confusions — through this you learned Gemara in the midst of such confusion and preoccupation. This is the measure and this is good for you — my beloved son. Would that this heart of yours be so all the days — to throw off all the confusions from you — and to leap and jump from within all the thoughts and confusions — however they are — into the necessary occupations. For there is no moment that you will not find what to engage in then — for on the study of the holy Torah alone — one can spend days and years — all the days of the world. In particular — praised be G-d — there are now many books — Tanach and Mishnayos and Shas and books of mussar — and his holy books and our explanations — which Hashem helped us. And also one must pray and converse between himself and his Creator — or at least to cry out or to rejoice in his heart that He created us for His honor. And also one must speak with his companions — both in matters of Heaven and in the necessary matters of commerce — or sometimes for the sake of peace — which is also a mitzvah — as our Sages said: no one ever greeted him first. And all the more so — at every time new occupations are renewed. Such as now — that you made a match — a good mazal — and you were obligated then to engage in our work. And also now you need to engage in your occupations and our occupations — such and such. And through all this one can leap and flee from what one needs to flee — and not to look backward at all. ## Segment 8
וּמַה מְּאֹד הֶחֱיֵיתָ נַפְשִׁי בַּמֶּה שֶׁכָּתַבְתָּ לִי אֵיךְ נָהַגְתָּ כָּרָאוּי בְּעֵסֶק זֶה שֶׁבְּעֹצֶם בִּלְבּוּל דַּעְתְּךָ בְּחִנָּם בְּעֵסֶק הַשִּׁדּוּךְ, הִתְחַזַּקְתָּ וְלָקַחְתָּ פְּנַאי לִכְתֹּב הָאִגֶּרֶת שָׁם. וְחִשַּׁבְתָּ דְּרָכֶיךָ הֲלֹא זֶה הָעִקָּר וְכוּ'. וְאַחַר כָּךְ הָיָה זֶה לְךָ לְטוֹבָה שֶׁפָּטַרְתָּ הַבִּלְבּוּלִים, עַל יְדֵי זֶה לָמַדְתָּ גְּמָרָא בְּתוֹךְ בִּלְבּוּלֵי טִרְדָּא כָּזֹאת. כָּךְ הוּא הַמִּדָּה וְכָךְ יָפֶה לְךָ בְּנִי חֲבִיבִי. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה כָּל הַיָּמִים לְהַשְׁלִיךְ כָּל הַבִּלְבּוּלִים מֵאִתְּךָ, וּלְדַלֵּג וְלִקְפֹּץ מִתּוֹךְ כָּל הַהִרְהוּרִים וְהַבִּלְבּוּלִים אֵיךְ שֶׁהֵם לְתוֹךְ עֲסָקִים הַמֻּכְרָחִים. כִּי הֲלֹא אֵין רֶגַע שֶׁלֹּא תִּמְצָא מַה לַּעֲסֹק אָז, כִּי עַל לִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה לְבַד יְכוֹלִים לְבַלּוֹת יָמִים וְשָׁנִים כָּל יְמֵי עוֹלָם. בִּפְרָט שֶׁתְּהִלָּה לָאֵל יֵשׁ עַתָּה סְפָרִים הַרְבֵּה תנ"כ וּמִשְׁנָיוֹת וְשַׁ"ס וְסִפְרֵי מוּסָר וְכוּ', וּסְפָרָיו הַקְּדוֹשִׁים וּבֵאוּרֵנוּ וְכוּ' שֶׁעֲזָרָנוּ ה' יִתְבָּרַךְ. וְגַם צְרִיכִין לְהִתְפַּלֵּל וְלָשׂוּחַ בֵּינוֹ לְבֵין קוֹנוֹ, אוֹ עַל כָּל פָּנִים לִצְעֹק אוֹ לִשְׂמֹחַ בְּלִבּוֹ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְכוּ'. וְגַם צְרִיכִים לְדַבֵּר עִם חֲבֵרֵנוּ הֵן בְּמִלֵּי דִּשְׁמַיָּא הֵן בְּעִסְקֵי מַשָּׂא וּמַתָּן הַמֻּכְרָח אוֹ לִפְעָמִים לְמַעַן הַשָּׁלוֹם שֶׁגַּם זֶה מִצְוָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת י"ז) מֵעוֹלָם לֹא הִקְדִּימוֹ אָדָם שָׁלוֹם מֵעוֹלָם. וּמִכָּל שֶׁכֵּן שֶׁבְּכָל פַּעַם נִתְחַדְּשִׁין עַל פִּי רֹב כַּמָּה עֲסָקִים חֲדָשִׁים. כְּגוֹן עַתָּה שֶׁעָשִׂיתָ שִׁדּוּךְ לְמַזָּל טוֹב וְהֻכְרַחְתָּ אָז לַעֲסֹק בָּעֵסֶק שֶׁלָּנוּ. וְגַם עַתָּה אַתָּה צָרִיךְ לַעֲסֹק בַּעֲסָקֶיךָ וּבַעֲסָקֵינוּ כָּאֵלֶּה וְכָאֵלֶּה. וְעַל יְדֵי כָּל זֶה יְכוֹלִים לְדַלֵּג וְלִבְרֹחַ מִמַּה שֶּׁצְּרִיכִין לִבְרֹחַ וְלִבְלִי לְהִסְתַּכֵּל לַאֲחוֹרָיו כְּלָל וּכְלָל, וּלְקַיֵּם מַה שֶּׁכָּתוּב (סֵפֶר הַמִּדּוֹת נֵאוּף י) אַל תִּכְנֹס עִם פִּתּוּיֶיךָ בְּטוֹעֵן וְנִטְעָן וְכוּ'. וְאִם הוּא בָּא פִּתְאֹם כְּמַכְרִיחַ חַס וְשָׁלוֹם, מַה לַּעֲשׂוֹת אֹנֶס רַחֲמָנָא פַּטְרֵהּ. רַק אַתָּה תִּתְחַזֵּק בְּשִׂמְחָה וְלִבְרֹחַ בְּכָל כֹּחֲךָ בִּגְנֵבָה וּבְהֶסַּח הַדַּעַת וְכוּ'. עַל פִּי כָּל דַּרְכֵּי הָעֵצוֹת וְהָרְמָזִים וְהַהִתְחַזְּקוּת שֶׁהוֹרָה אוֹתָנוּ הוּא זַ"ל. וְהִנֵּה עַתָּה כָּל מַחְשְׁבוֹתַי בְּעִנְיַן שִׂמְחָה עַל פִּי הַתּוֹרָה שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְכוּ', לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה וְכוּ' וְגַם עַל פִּי הַתּוֹרָה אֶמְצָעִיתָא דְּעָלְמָא בְּסִימָן כ"ד שֶׁמְּדַבֶּרֶת שָׁם מֵהַתִּשְׁעָה הֵיכָלִין דְּלָאו אִנּוּן נְהוֹרִין וְכוּ'. וּבְשַׁבַּת הֶעָבַר וְהַקּוֹדֵם לוֹ דִּבַּרְנוּ בָּזֶה. תְּהִלָּה לָאֵל שֶׁהֶחֱיָה נְפָשׁוֹת רַבּוֹת תְּהִלָּה לָאֵל. מִי יִתֵּן שֶׁנִּזְכֶּה לְדַבֵּר בָּזֶה הַרְבֵּה בְּאֹפֶן שֶׁנִּזְכֶּה לְהִוָּשַׁע, לְקַיֵּם כְּכָל הַכָּתוּב שָׁם לַעֲשׂוֹת כָּל מִצְוָה בְּשִׂמְחָה גְּדוֹלָה עַד שֶׁנִּזְכֶּה לְכָל הַנֶּאֱמַר שָׁם. אַשְׁרֵי מִי שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ וְכוּ' כְּמוֹ שֶׁכָּתוּב שָׁם. יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ כִּי זְמַן תְּפִלַּת הַשַּׁחַר מְמַשְׁמֵשׁ לָבוֹא, יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וְכוּ' שַׂבְּעֵנוּ בַּבֹּקֶר חֲסָדֶיךָ וּנְרַנְּנָה וְנִשְׂמְחָה כָּל יָמֵינוּ אָמֵן כֵּן יְהִי רָצוֹן.
And to fulfil what is written in the Sefer HaMidos (Adultery 10): do not enter with its enticements into pleading and counter-pleading. And if it comes suddenly as if compelling — G-d forbid — what can one do — force majeure exempts. Only strengthen yourself in joy and flee with all your strength — in stealth and in diversion of the mind. According to all the ways of the counsels and hints and strengthening that he — of blessed memory — taught us. And behold — just now all his thoughts are on the matter of joy — according to the Torah "sasson v'simcha yassigu" — to convert all the sorrow and sighing to joy — and also according to the Torah "emtzaita d'alma" in chapter 24 — which speaks there of the nine heichalos that are not lights. And on the past Shabbas and the one before it — they spoke of this. Praised be G-d — it gave life to many souls. Would that they merit to speak of this greatly — in a way that they merit to be saved — to fulfil all that is written there — to do every mitzvah with great joy — until they merit to all that is said there. Blessed is one who pursues his thought to attain these attainments. More than this there is no leisure to extend — for the time of the morning prayer is approaching. Yomam y'tzaveh Hashem chasdo — sab'einu va'boker chasadecha u'n'ranena v'nismecha kol yameinu — Amen so may it be His will. ## Segment 9
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם וּמְצַפֶּה לִישׁוּעָתְךָ.
The words of your father — who intercedes for you — and who awaits your salvation. Nussun of Breslov. Overview: Wednesday dawn, Parshas Chayei Sarah — Breslov — 5604. To Yitzchok and in particular his grandson the groom Dovid Tzvi. Mazal Tov on the wedding — may Hashem bless them — may their union be beautiful — may the blessing of the fathers be fulfilled. And to his grandson Dovid Tzvi — be strong from now to be diligent in your learning — to bring your head and all your thought inside the learning — not to think other thoughts. Strengthen yourself every day to pray with intention — morning and evening and afternoon — and say Psalms every day. Blessed are you if you accustom yourself from your youth to walk in the ways of Hashem — to throw off the deeds of youth — to guard your hand from doing evil — and above all to guard your thought from external thoughts. If Hashem wills — on the coming Chanukah you will be here. Beware to be in joy always — but not through hitting or quarreling — only rejoice in the joy of Israel. And to Yitzchok — he received his letter and rejoices over his salvation — that Hashem was in his help — to come out from the previous trouble and to merit to make a match with the daughter of a Torah scholar. Hashem is still with you — strengthen and embolden your heart — hope to Hashem always — all will turn to good through the power of the Eshel in Ramah. Your eyes will see wonders — "v'hayah ki yipalei b'einecha." In the matter of the merchandise — you gave his soul life in your previous letter. Request from Hashem that He rectify you with good counsel — "v'takneinu b'eitzah tovah milfanecha." How greatly you gave his soul life — that in the very depth of the confusion of your mind — you strengthened yourself and took leisure to write the letter there and considered your ways. You learned Gemara in the midst of such confusion. Would that this heart of yours be so all the days — to leap and jump from within all the thoughts and confusions into the necessary occupations. For there is no moment that you will not find what to engage in. The Torah alone — one can spend days and years. Also pray and converse with your Creator. Also speak with your companions. At every time new occupations are renewed. Through all this one can leap and flee and not look backward at all. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תמב URL: https://ajew.org/reader-plain/alim-litrufa/2/441/ # תמב
תמב
Source: https://ajew.org/reader/alim-litrufa/2/441 ## Segment 1
תמב
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר בֹּקֶר יוֹם ג' וַיִּשְׁלַח תר"ד בְּרֶסְלֶב.
Overview: Wednesday dawn, Parshas Chayei Sarah — Breslov — 5604. To Yitzchok and in particular his grandson the groom Dovid Tzvi. Mazal Tov on the wedding — may Hashem bless them — may their union be beautiful — may the blessing of the fathers be fulfilled. And to his grandson Dovid Tzvi — be strong from now to be diligent in your learning — to bring your head and all your thought inside the learning — not to think other thoughts. Strengthen yourself every day to pray with intention — morning and evening and afternoon — and say Psalms every day. Blessed are you if you accustom yourself from your youth to walk in the ways of Hashem — to throw off the deeds of youth — to guard your hand from doing evil — and above all to guard your thought from external thoughts. If Hashem wills — on the coming Chanukah you will be here. Beware to be in joy always — but not through hitting or quarreling — only rejoice in the joy of Israel. And to Yitzchok — he received his letter and rejoices over his salvation — that Hashem was in his help — to come out from the previous trouble and to merit to make a match with the daughter of a Torah scholar. Hashem is still with you — strengthen and embolden your heart — hope to Hashem always — all will turn to good through the power of the Eshel in Ramah. Your eyes will see wonders — "v'hayah ki yipalei b'einecha." In the matter of the merchandise — you gave his soul life in your previous letter. Request from Hashem that He rectify you with good counsel — "v'takneinu b'eitzah tovah milfanecha." How greatly you gave his soul life — that in the very depth of the confusion of your mind — you strengthened yourself and took leisure to write the letter there and considered your ways. You learned Gemara in the midst of such confusion. Would that this heart of yours be so all the days — to leap and jump from within all the thoughts and confusions into the necessary occupations. For there is no moment that you will not find what to engage in. The Torah alone — one can spend days and years. Also pray and converse with your Creator. Also speak with your companions. At every time new occupations are renewed. Through all this one can leap and flee and not look backward at all. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letters — with the letter from Rabbi Shimshon — may his light shine. And regarding him — he has already written greatly — what is sufficient to give his soul life. And more than this — look in his holy books and in his words — what they merited to explain and to make new in them — which all flow from his words — from the flowing stream — the source of wisdom. Hafoch bahem v'hafoch bahem v'siv u'v'lei bahem — turn in them and turn in them — grow old and worn in them. And even so — he wanted to extend the word to him — as his good desire — but Hashem made everything beautiful in its time. For just now he was obligated to send to the hand of Rabbi Shimshon and Rabbi Ephraim in Krumintchag — and he said: one remembrance rises for here and for there. And behold — you will understand from yourself — that these words were said also to you and to all of you — to give your soul life and the soul of all of us. ## Segment 4
מִכְתָּבָיו קִבַּלְתִּי עִם הַמִּכְתָּב מֵרַבִּי שִׁמְשׁוֹן וְעַל אוֹדוֹתָיו כְּבָר הִרְבֵּיתִי לִכְתֹּב לוֹ מַה שֶּׁיֵּשׁ בּוֹ דַּי לְהַחֲיוֹת נַפְשׁוֹ. וְיוֹתֵר מִזֶּה עַיֵּן בִּסְפָרָיו הַקְּדוֹשִׁים וּבִדְבָרֵינוּ מַה שֶּׁזָּכִינוּ לְבָאֵר וּלְחַדֵּשׁ בָּהֶם בִּישׁוּעָתוֹ יִתְבָּרַךְ, שֶׁכֻּלָּם נוֹבְעִים מִדְּבָרָיו מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵהּ בָּהֶם וְכוּ'. וְאַף עַל פִּי כֵן הָיָה רְצוֹנִי לְהַרְחִיב הַדִּבּוּר אֵלָיו כִּתְשׁוּקָתוֹ הַטּוֹבָה, אַךְ אֶת הַכֹּל יָפֶה עָשָׂה ה' בְּעִתּוֹ שֶׁעַתָּה הֻכְרַחְתִּי לִשְׁלֹחַ לְיָדוֹ מִכְתָּב לְר' שִׁמְשׁוֹן נֵרוֹ יָאִיר וּלְרַבִּי אֶפְרַיִם נֵרוֹ יָאִיר לְקְרוּמִינְטְשַׁאג, וְאָמַרְתִּי זִכָּרוֹן אֶחָד עוֹלֶה לְכָאן וּלְכָאן. וְהִנֵּה תָּבִין מֵאֵלֶיךָ שֶׁאֵלּוּ הַדְּבָרִים נֶאֶמְרוּ גַּם אֵלֶיךָ וּלְכֻלְּכֶם לְהַחֲיוֹת נַפְשְׁךָ וְנֶפֶשׁ כֻּלָּנוּ. וְאוֹר הַבֹּקֶר הִגִּיעַ, ה' בֹּקֶר תִּשְׁמַע קוֹלֵנוּ, בֹּקֶר דְּאַבְרָהָם יָגֵן עָלֵינוּ, יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וִישׁוּעָתוֹ לְשַׂמְּחֵנוּ בִּישׁוּעָתוֹ בְּכָל עֵת. וְיֶתֶר הַכֹּל שַׂמְתִּי בְּפִי מוֹסֵר כְּתָב זֶה, וּמֵאֵלֶיךָ תָּבִין אֵיךְ לִכְתֹּב לְר' שִׁמְשׁוֹן, וְלַה' הַיְשׁוּעָה.
And the light of morning has arrived. Hashem boker tishma koleinu — boker d'Avraham yagen aleinu — yomam y'tzaveh Hashem chasdo v'ishu'aso l'samcheinu bishu'aso b'chol eis. And the rest of everything he placed in the mouth of the bearer of this letter. And from yourself you will understand how to write to Rabbi Shimshon. And to Hashem the salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
The words of your father — who awaits your salvation quickly. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. Overview: Wednesday dawn, Parshas Vayishlach — Breslov — 5604. To Yitzchok. He received his letters with the letter from Rabbi Shimshon. And regarding him — he has already written greatly — what is sufficient to give his soul life. And more than this — look in his holy books and in his words — what they merited to explain and to make new — which all flow from his words — from the flowing stream — the source of wisdom. Hafoch bahem v'hafoch bahem v'siv u'v'lei bahem. And even so — he wanted to extend the word to him — as his good desire — but Hashem made everything beautiful in its time. For just now he was obligated to send a letter to Rabbi Shimshon and Rabbi Ephraim in Krumintchag — and he said: one remembrance rises for here and for there. And behold — you will understand from yourself — that these words were said also to you and to all of you — to give your soul life and the soul of all of us. And the light of morning has arrived. Hashem boker tishma koleinu — boker d'Avraham yagen aleinu — yomam y'tzaveh Hashem chasdo v'ishu'aso l'samcheinu bishu'aso b'chol eis. And the rest of everything he placed in the mouth of the bearer of this letter. And from yourself you will understand how to write to Rabbi Shimshon. And to Hashem the salvation. # תמג URL: https://ajew.org/reader-plain/alim-litrufa/2/442/ # תמג
תמג
Source: https://ajew.org/reader/alim-litrufa/2/442 ## Segment 1
תמג
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בָּרוּךְ־הַשֵּׁם, אוֹר בֹּקֶר יִזְרַח שֶׁמֶשׁ יוֹם ג' י"ב כִּסְלֵו, וַ'יַּרְא ה' כִּ'י סָ'ר לִ'רְאוֹת, תר"ד.
Overview: Wednesday dawn, Parshas Vayishlach — Breslov — 5604. To Yitzchok. He received his letters with the letter from Rabbi Shimshon. And regarding him — he has already written greatly — what is sufficient to give his soul life. And more than this — look in his holy books and in his words — what they merited to explain and to make new — which all flow from his words — from the flowing stream — the source of wisdom. Hafoch bahem v'hafoch bahem v'siv u'v'lei bahem. And even so — he wanted to extend the word to him — as his good desire — but Hashem made everything beautiful in its time. For just now he was obligated to send a letter to Rabbi Shimshon and Rabbi Ephraim in Krumintchag — and he said: one remembrance rises for here and for there. And behold — you will understand from yourself — that these words were said also to you and to all of you — to give your soul life and the soul of all of us. And the light of morning has arrived. Hashem boker tishma koleinu — boker d'Avraham yagen aleinu — yomam y'tzaveh Hashem chasdo v'ishu'aso l'samcheinu bishu'aso b'chol eis. And the rest of everything he placed in the mouth of the bearer of this letter. And from yourself you will understand how to write to Rabbi Shimshon. And to Hashem the salvation. ## Segment 3
שָׁלוֹם וְחַיִּים וָחֶסֶד לִידִידִי נַפְשִׁי וְלִבִּי הַוָּתִיק הָרַבָּנִי נֵרוֹ, יָאִיר, מוֹרֵנוּ הָרַב אֶפְרַיִם נֵרוֹ יָאִיר, לוֹ וּלְבֵיתוֹ וּלְיוֹצְאֵי חֲלָצָיו חַיִּים וְשָׁלוֹם וְכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח, אָמֵן כֵּן יְהִי רָצוֹן.
He received his letter on the past Friday — with the sum of thirty silver rubles. May Hashem repay your work — and may your reward be complete — for what you toiled for him — and for such a holy work — and the merit of the many forever. So may you merit to strive and to endeavor more and more at every time — in deed and in word — and more than all — with strong will and great longings — to long for the general good — in a way that you have a great portion in our work — to spread his springs outward — to illuminate the light of truth — which is the light of the pure Menorah — the holy light of Chanukah — which is approaching upon us and upon all Israel. Our eyes are lifted to Hashem — shlaich or'cha va'amis'cha — and those who hope to Hashem will renew their strength. And He Who has the power and the dominion — will give strength to the weary — and to those without strength — He will greatly increase power — to begin and to complete all our days — this heavenly work — the merit of the many. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי בְּיוֹם ו' הֶעָבַר עִם הַסַּךְ שְׁלֹשִׁים רוּבַּל־כֶּסֶף. יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מִשְׂכֻּרְתְּךָ שְׁלֵמָה, אֲשֶׁר טָרַחְתָּ בִּשְׁבִילִי וּבִשְׁבִיל עֵסֶק קָדוֹשׁ וּזְכוּת הָרַבִּים לָנֶצַח כָּזֶה, כֵּן תִּזְכֶּה לְהִתְאַמֵּץ וּלְהִשְׁתַּדֵּל יוֹתֵר וְיוֹתֵר בְּכָל עֵת, בְּעוּבְדָא וּבְמִלּוּלָא, וּבְיוֹתֵר בְּרָצוֹן חָזָק וְכִסּוּפִין גְּדוֹלִים לִכְסֹף לַטּוֹב הַכְּלָלִי בְּאֹפֶן שֶׁיִּהְיֶה לְךָ גַּם חֵלֶק גָּדוֹל בְּעִסְקֵנוּ בִּישׁוּעָתוֹ יִתְבָּרַךְ לְהָפִיץ מַעְיְנוֹתָיו חוּצָה לְהָאִיר אוֹר הָאֱמֶת, שֶׁהוּא אוֹר הַמְּנוֹרָה הַטְּהוֹרָה, אוֹר חֲנֻכָּה הַקָּדוֹשׁ, הַמְמַשְׁמֵשׁ לָבוֹא עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, עֵינֵינוּ תְּלוּיוֹת אֶל ה'; שְׁלַח אוֹרְךָ וַאֲמִתְּךָ וְכוּ', וְקֹוֵי ה' יַחֲלִיפוּ כֹּחַ וְכוּ', וַאֲשֶׁר לוֹ הַכֹּחַ וְהַמֶּמְשָׁלָה וְכוּ' יִתֵּן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה לְהַתְחִיל וְלִגְמֹר כָּל יָמֵינוּ מְלֶאכֶת שָׁמַיִם זְכוּת הָרַבִּים כָּזֶה. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ כַּוָּנָתִי לְטוֹבָה, וּבְוַדַּאי אֵינִי שׁוֹגֶה, חַס וְשָׁלוֹם, בָּזֶה כְּלָל מַה שֶּׁאֲנִי כּוֹסֵף לְכָל זֶה וְכוּ', אַךְ כָּשַׁל כֹּחַ הַסֵּבֶל, וִימֵי זִקְנָה וְשֵׂיבָה מְמַשְׁמְשִׁים וּבָאִים, וְהָאֱמֶת נֶעְדֶּרֶת מְאֹד, וַאֲפִלּוּ אַנְשֵׁי־שְׁלוֹמֵנוּ הַיְקָרִים הַנֶּאֱהָבִים וְהַנְּעִימִים, נְדִיבֵי עַם ה' הַחֲרֵדִים לִדְבָרָיו וּמִתְנַדְּבִים כָּרָאוּי יְשַׁלֵּם ה' שְׂכָרָם, אַךְ גַּם הֵם עֲדַיִן אֵינָם יוֹדְעִים אֶת אֲשֶׁר בִּלְבָבִי בָּזֶה, מִכָּל־שֶׁכֵּן וְכָל־שֶׁכֵּן מַה שֶּׁאֲנִי רוֹאֶה מֵרָחוֹק וְכוּ', עַל־כֵּן עַתָּה אַתָּה בָּרוּךְ ה' עָלֶיךָ וְעַל כָּל אֶחָד וְאֶחָד מֵאִתְּכֶם הָאוֹחֲזִים בְּאַהֲבָתֵנוּ וּבְאַהֲבַת אֲמִתַּת אֵיתָן אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זְכוּתוֹ יָגֵן עָלֵינוּ, לִכְסֹף וּלְהִשְׁתּוֹקֵק בְּכָל עֵת לְכָל הַנַּ"ל וּלְהוֹצִיא הַכִּסּוּפִין בַּפֶּה, וַאֲגַב עַל־יְדֵי זֶה תּוּכַל לְפָרֵשׁ שִׂיחָתְךָ עַל חֶסְרוֹנוֹתֶיךָ בְּגוּף וְנֶפֶשׁ וּמָמוֹן, וְה' יוֹשִׁיעֲךָ; וּלְהִשְׁתַּדֵּל בָּזֶה בְּכָל כֹּחֲךָ וְלַה' הַיְשׁוּעָה. וְעַל פְּנֵי הַשָּׂדֶה אִי אֶפְשָׁר לְבָאֵר יוֹתֵר. וְהִנֵּה גַם אָנֹכִי נִכְסַפְתִּי מְאֹד לִרְאוֹת פָּנֶיךָ בְּשִׂמְחָה, אַךְ רַב הַדֶּרֶךְ בֵּינֵינוּ.
Hashem Yisborach knows his intention for good — and certainly he is not erring — G-d forbid — in this at all — in what he longs for all this. But the strength of bearing has weakened — and the days of old age and grey hairs are approaching — and the truth is very much absent — and even his dear precious anshei sh'lomaynu — the generous ones of the people of Hashem — who tremble at His word and contribute as befitting — may Hashem repay their reward — but even they still do not know what is in his heart in this — all the more so what he sees from afar. Therefore now — you — blessed be Hashem — upon you and upon each and every one of you who hold to our love — and to the love of the truth of the eternal one — our Master our Teacher and our Rebbe — his merit shall protect us — to long and to yearn at every time for all the above — and to bring out the longings in the mouth. And incidentally through this you will be able to express your conversation on your deficiencies — in body and soul and money — and Hashem will save you. And to strive in this with all your strength. And in the open field it is impossible to explain more. ## Segment 5
וְהִנֵּה עַתָּה כָּל עִסְקִי בְּהַתּוֹרָה, "תִּשְׁעָה הֵיכָלִין דְּלָאו אִנּוּן נְהוֹרִין" וְכוּ', וְהָעִקָּר שֶׁאֶזְכֶּה אֲנִי וְכֻלָּנוּ לְקַיֵּם מַה שֶּׁכָּתוּב שָׁם, שֶׁהָעִקָּר הוּא שִׂמְחַת הַמִּצְוָה שֶׁעַל יָדָהּ מְבָרְרִין מֵהֵיכְלֵי הַתְּמוּרוֹת וְכוּ' וְהוֹלְכִין וְעוֹלִין וּמְקַבְּלִין בִּרְכַּת הַשֵּׂכֶל וְהַמְסַדֵּר וְהַמְיַשֵּׁב, עִם הַמְשָׁכַת הָאֱמוּנָה לְהַמֹּחִין וּלְהַמְסַדֵּר, עַד שֶׁהַמֹּחִין מַכִּין בְּהַפְּרִיסָא, וְנַעֲשִׂין תִּשְׁעָה הֵיכָלִין; אַשְׁרֵי מִי שֶׁיִּרְדֹּף מַחֲשַׁבְתּוֹ לְהַשִּׂיג הַשָּׂגוֹת אֵלּוּ וְכוּ'. אַשְׁרֵינוּ, אַשְׁרֵינוּ אֶלֶף אֲלָפִים וְרִבּוֹא רִבְבוֹת פְּעָמִים בְּכָל עֵת וָרֶגַע, שֶׁזָּכִינוּ לִשְׁמֹעַ וְלִרְאוֹת בְּסֵפֶר דְּבָרִים כָּאֵלּוּ, וְכַמָּה וְכַמָּה הָיָה הָעוֹלָם מִתְמוֹטֵט (חסר) הַחֻרְבָּן עַד שֶׁבְּחֶמְלָתוֹ עִיר וְקַדִּישׁ מִן שְׁמַיָּא נָחֵת לְגַלּוֹת בִּקְדֻשָּׁתוֹ דְּבָרִים הָאֵלּוּ, אַף־עַל־פִּי שֶׁאֵין מְבִינִים אוֹתָם, אַף־עַל־פִּי־כֵן הוּא צְמִיחַת קֶרֶן יְשׁוּעָה מַה שֶּׁגִּלָּה הַתַּנָּא הָאֱלֹקִי רַבִּי שִׁמְעוֹן בַּר יוֹחָאִי, זַ"ל, דְּבָרִים הָאֵלּוּ, שֶׁלֹּא נִתְגַּלּוּ מִימוֹת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ וְאַחַר־כָּךְ עוֹד כַּמָּה וָכַמָּה הָיָה הָעוֹלָם מִתְמוֹטֵט, עַד שֶׁזָּכִינוּ בַּדּוֹר הַזֶּה לִשְׁמֹעַ מִפִּי הַנַּ'חַל נ'וֹבֵעַ מְ'קוֹר חָ'כְמָה הָעֵצוֹת הַקְּדוֹשׁוֹת וְהַנּוֹרָאוֹת לִזְכּוֹת לָזֶה עַל־יְדֵי עֲשִׂיַּת הַמִּצְוָה בְּשִׂמְחָה. וּתְהִלָּה לָאֵל, בְּחַסְדּוֹ הַנִּפְלָא כְּבָר עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ לְבָאֵר וּלְחַדֵּשׁ בָּזֶה נִפְלָא בְּכֹחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה וְכוּ', אַךְ עֲדַיִן צְרִיכִין יְשׁוּעָה וְרַחֲמִים רַבִּים לְקַיְּמָם וְלַעֲשׂוֹת הַמִּצְווֹת בְּשִׂמְחָה לִזְכּוֹת לְכָל מַה שֶּׁכָּתוּב שָׁם, אַךְ זֹאת נֶחָמָתִי בְעָנְיִי, שֶׁאֲנִי יוֹדֵעַ עַל־כָּל־פָּנִים מִזֶּה וְאֵינִי חוֹלֵק חַס וְשָׁלוֹם, עַל אֱמֶת נוֹרָא וְנִפְלָא כָּזֶה. וְגַם... לְבָבִי אֲנִי שָׂמֵחַ הַרְבֵּה בָּזֶה, שֶׁשָּׁפָל כָּמוֹנִי זוֹכֶה בְּעוֹד רֶגַע... לְהִתְעַטֵּף בְּצִיצִית בְּטַלִּית גָּדוֹל וְטַלִּית קָטָן וּלְהַנִּיחַ תְּפִלִּין כִּתְרֵי דְּמַלְכָּא וְלוֹמַר כָּל סֵדֶר הַתְּפִלָּה, בִּרְכַּת הַשַּׁחַר וְקָרְבָּנוֹת וּפְסוּקֵי דְּזִמְרָה וּקְרִיאַת שְׁמַע וּתְפִלָּה וְאַשְׁרֵי וּבָא לְצִיּוֹן וְכוּ', וְאוּלַי אֶזְכֶּה לוֹמַר אֵיזֶה דִּבּוּרִים אֲמִתִּיִּים בְּתוֹכָם, שֶׁיָּאִירוּ לִי בְּכֹחוֹ הַגָּדוֹל לִרְאוֹת הַפְּתָחִים וְכוּ' לְקַיֵּם: תַּחְתִּיִּים שְׁנִיִּים וּשְׁלִישִׁיִּים תַּעֲשֶׂהָ, אַתְיָא וְנִמְהַיָּא דִּי עֲבַד עִמָּנָא אֱלָקָא שְׁמַיָּא, הֲנִשְׁמָע כָּזֹאת אוֹ הֲנִרְאֶה כָּמוֹהוּ וְכוּ'.
And behold — also he greatly longs to see your face with joy — but the road between them is great. And behold — just now all his occupation is in the Torah — "nine heichalos that are not lights" — and the essential — that he and all of them merit to fulfil what is written there — that the essential is the joy of the mitzvah — through which one clarifies from the heichalos of the exchanges — and goes and rises and receives the blessing of the intellect and the arranger and the settler — with the drawing of faith to the minds and the arranger — until the minds strike in the pargod — and the nine heichalos are made. Ashrei mi she'yirdof machshavto l'hasig ha'sagos eileh. Ashreinu — ashreinu — a thousand thousands and ten thousand ten thousands of times at every time and moment — that we merited to hear and to see in a book such things. And how greatly the world was tottering — until in His compassion — a holy and divine one descended from Heaven — to reveal in his holiness these things — even though they are not understood — even so it is the sprouting of the horn of salvation — what the divine Tanna Rabbi Shimon bar Yochai — of blessed memory — revealed — things that were not revealed from the days of Moshe our Teacher — as written in the holy Zohar. And afterwards still how greatly the world was tottering — until we merited in this generation to hear from the flowing stream — the source of wisdom — the holy and awesome counsels — to merit to this through doing the mitzvah with joy. And praised be G-d — in His wondrous chesed — Hashem already helped them to explain and to make new in this — wondrously — through the power of the holy elder. But still they need salvation and great mercies to fulfil them and to do the mitzvos with joy — to merit to all that is written there. But this is his consolation in his poverty — that he knows in any case from this — and he is not an opponent — G-d forbid — against such an awesome and wondrous truth. And also in his heart he greatly rejoices in this — that one as lowly as him merits in another moment to wrap himself in tzitzis in a large tallis and a small tallis — and to put on tefillin — the crowns of the King — and to say the entire order of prayer — the morning blessings and the sacrifices and the verses of song and the Shema and the prayer and Ashrei and Ba L'Tziyon — and perhaps he will merit to say some true words within them — that will illuminate for him through his great power. And may he merit to see the openings — to fulfil: "tachtiyim sh'niyim u'sh'lishiyim ta'aseh — atya v'nimhaya di avad imana Elaka sh'maya — ha'nishma kazos o ha'nir'ah kamohu." ## Segment 6
גַּם יָדוּעַ לְךָ יְדִידִי, שֶׁיְּמֵי חֲתֻנַּת בְּנִי נַחְמָן שֶׁיִּחְיֶה מְמַשְׁמְשִׁים לָבוֹא, עַל־כֵּן תִּשְׁתַּדֵּל גַּם בָּזֶה בְּחָכְמָתְךָ לְדַבֵּר עִם מִי שֶׁתֵּדַע לְדַבֵּר לַעֲזֹר לִי עַל הוֹצָאוֹת צָרְכֵי הַנִּשּׂוּאִין לְמַזָּל טוֹב. גַּם תְּדַבֵּר עִם מְחוּתָנְתִּי אֵשֶׁת הַגְּבִיר רַבִּי יַעֲקֹב יְרַאוְוסְקֶא שֶׁתִּתֵּן כָּרָאוּי, וְעַל־כָּל־פָּנִים תִּשְׁלַח דְּרָשָׁה־גִּישַׁאנְק, כִּי גַּם בָּזֶה צְרִיכִים לְהִשְׁתַּדֵּל, שֶׁיִּהְיֶה עַל־כָּל־פָּנִים דְּרָשָׁה גִּישַׁאנְק כָּרָאוּי, כַּנָּהוּג עַתָּה, בִּפְרָט כִּי יָדַעְתָּ מַה שֶּׁעָבַר עַל מְחֻתָּנִי נֵרוֹ יָאִיר הַשֵּׁם יִתְבָּרַךְ יַצִּילֵהוּ בִּשְׁלֵמוּת מְהֵרָה עַל־כָּל־פָּנִים אֵינוֹ יָכוֹל לְסַלֵּק כָּרָאוּי, וּמֵחֲמַת זֶה הָעֹל כָּבֵד עָלָי בְּיוֹתֵר, וְגַם צְרִיכִים עַל־כָּל־פָּנִים שֶׁיִּתְרַבֶּה הַדְּרָשָׁה־גִּישַׁאנְק, גַּם הִצְטָרְכוּת הַנִּשּׂוּאִין רַבִּים מְאֹד וְצָרְכֵי פַּרְנָסָתִי, כִּי טַפְלֵי תָּלוּ בִי וְכוּ', וַעֲנִיֵּי אַנְשֵׁי־שְׁלוֹמֵנוּ נִכְנָסִים וְיוֹצְאִים הַשֵּׁם יִתְבָּרַךְ יְרַחֵם; וְאֵין לְהַאֲרִיךְ בָּזֶה, כִּי מֵאֵלָיו יִזְדָּרֵז בָּזֶה, וְקַמָּא קַמָּא דְּמָטֵי לָךְ תִּשְׁלַח לִי, הֵן עַל הָעֵסֶק הֵן עַל כָּל הַנַּ"ל, וְה' הַטּוֹב יִגְמֹר הַכֹּל לְטוֹבָה מְהֵרָה, וְאוֹר הַשַּׁחַר בּוֹקֵעַ, וַאֲרוּכָתְךָ מְהֵרָה תִּצְמַח. וּזְמַן הַתְּפִלָּה מְמַשְׁמֵשׁ לָבוֹא, וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. יוֹמָם יְצַוֶּה ה' חַסְדּוֹ, וְכִימוֹת עִנִּיתָנוּ יְשַׂמְּחֵנוּ, וּבְחַסְדּוֹ הַנִּפְלָא יְקֻיַּם: "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ". וְעַיֵּן מַה שֶּׁכָּתוּב בְּמִדְרַשׁ־רַבָּה פָּרָשָׁה זֹאת עַל פָּסוּק "כִּי עָלָה הַשַּׁחַר", עַיֵּן שָׁם פָּסוּק זֶה חֲדָשִׁים וְכוּ': עַל־יְדֵי שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וְאַתָּה מְחַדְּשֵׁנוּ בְּבָקְרָן שֶׁל מַלְכֻיּוֹת, רַבָּה אֱמוּנָתֶךָ לְגָאֳלֵנוּ וְכוּ'. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר לְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל הַחֲסָדִים שֶׁכְּבָר עָשָׂה עִמָּנוּ לְקָרְבֵנוּ וּלְהַטְעִימֵנוּ מִזִּיו נֹעַם תּוֹרוֹת כָּאֵלֶּה וְכוּ' וְלִהְיוֹת בָּטוּחַ שֶׁלֹּא יַעֲזֹב חַסְדּוֹ מֵאִתָּנוּ, וּכְאָב אֶת בֵּן יְרַחֲמֵנוּ וִישַׂמְּחֵנוּ בִּישׁוּעָתוֹ לָנֶצַח. וְאִם יִרְצֶה הַשֵּׁם עוֹד חָזוֹן לַמּוֹעֵד.
And also known to you my dear friend — that the days of the wedding of his son Nachman — may he live — are approaching. Therefore strive also in this — with your wisdom — to speak with whoever you know to speak — to help him with the expenses of the needs of the wedding — a good mazal. And also speak with his mother-in-law — the wife of the wealthy man Rabbi Yaakov Yeravska — that she give as befitting. And in any case send the drasha-gishank. For also in this one must strive — that there be in any case a drasha-gishank as befitting — as is the custom now. In particular since you know what passed over his father-in-law — may his light shine — Hashem save him completely quickly — in any case he cannot settle as befitting — and because of this the burden is heavier upon him more. And also one needs in any case that the drasha-gishank be multiplied. And also the needs of the wedding are very many — and the needs of his livelihood — for dependents hang upon him — and the poor of our anshei sh'lomaynu come and go — may Hashem have mercy. And there is no need to extend in this — for from himself he will hurry in this. And the first that reaches you — send to him — both for the work and for all the above. And may the Good Hashem complete all for good quickly. And the light of morning is breaking — and your healing will quickly sprout. ## Segment 7
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח וּמְצַפֶּה לִישׁוּעָה.
And the time of prayer is approaching — and it is impossible to extend more. Yomam y'tzaveh Hashem chasdo — v'chimei inisanu y'samcheinu — and in His wondrous chesed may it be fulfilled: "chadashim la'b'karim rabbah emunasecha." And look at what is written in Midrash Rabbah on this parashah on the verse "ki alah ha'shachar" — look there — this verse: chadashim — through Your renewing us every morning and Your renewing us in the morning of kingdoms — rabbah emunasecha to redeem us. And there is much to speak of this to gladden our souls — in all the chasadim that He already did with us — to draw us close and to give us a taste of the splendor of the pleasantness of such Torahs — and to be confident that He will not abandon His chesed from us — and like a father with a son He will have mercy upon us and gladden us in His salvation forever. And if Hashem wills — the vision is still for its appointed time. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם רַב לִכְבוֹד יְדִידִי הַוָּתִיק הַנָּגִיד, מוֹרֵנוּ הָרַב שְׁמוּאֵל נֵרוֹ יָאִיר עִם שְׁלוֹם כָּל בְּנֵי־בֵיתוֹ.
The words of one who loves you in truth forever — and who awaits salvation. ## Segment 10
נָא לְקַיֵּם דְּבָרוֹ לְסַלֵּק מִיָּד הַסַּךְ שֶׁהִבְטִיחַ בְּעַד הַסְּפָרִים, כִּי רַבִּי אֶפְרַיִם חֲתָנוֹ, שֶׁיִּחְיֶה, שָׁלַח לִי מָעוֹת בְּעֵת שֶׁמַּעֲלָתוֹ לֹא הָיָה בְּבֵיתוֹ, עַל־כֵּן יְקַיֵּם עַתָּה לְסַלֵּק תֵּכֶף וְיַגִּיעַ לְיָדַי מְהֵרָה, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְשָׁלוֹם וְחַיִּים, וְיַצְלִיחַ בַּעֲסָקָיו בְּאֹפֶן שֶׁיִּהְיֶה... הָאֲמִתִּית.
Nussun of Breslov. ## Segment 11
אוֹהֲבוֹ בֶּאֱמֶת.
One who loves him in truth. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 13
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ, כָּל אֶחָד וְאֶחָד לְפִי מַעֲלַת כְּבוֹדָם הָרָמָה, בִּפְרָט לִידִידִי הַנָּגִיד הַוָּתִיק מוֹרֵנוּ הָרַב צְבִי הִירְשׁ נֵרוֹ יָאִיר, וּלְיוֹצְאֵי חֲלָצָיו וְכָל בְּנֵי־בֵיתוֹ שֶׁיִּחְיֶה.
Overview: Wednesday dawn — the 12th of Kislev — Breslov — 5604. To Rabbi Ephraim. He received his letter on the past Friday with the sum of thirty silver rubles. May Hashem repay your work — and may your reward be complete — for what you toiled for him and for such a holy work — the merit of the many forever. So may you merit to strive and to endeavor more and more — in deed and in word — and above all — with strong will and great longings — to long for the general good — to spread his springs outward — to illuminate the light of truth — the light of the pure Menorah — the holy light of Chanukah which is approaching. Our eyes are lifted to Hashem — He will give strength to the weary — to begin and to complete all our days — this heavenly work — the merit of the many. Hashem Yisborach knows his intention for good — and certainly he is not erring. But the strength of bearing has weakened — and the days of old age and grey hairs are approaching — and the truth is very much absent — and even his dear anshei sh'lomaynu still do not know what is in his heart — all the more so what he sees from afar. Therefore now — you and each and every one who hold to our love — long and yearn at every time for all the above — and bring out the longings in the mouth. And through this you will be able to express your conversation on your deficiencies — and Hashem will save you. Just now all his occupation is in the Torah — the nine heichalos that are not lights — and the essential — that the essential is the joy of the mitzvah — through which one clarifies from the heichalos of the exchanges and goes and rises and receives the blessing of the intellect. Ashreinu — ashreinu — a thousand thousands of times — that we merited to hear and to see in a book such things. The world was tottering — until in His compassion a holy and divine one descended from Heaven to reveal these things — even though they are not understood — even so it is the sprouting of the horn of salvation. And this is his consolation in his poverty — that he knows in any case from this — and is not an opponent against such an awesome and wondrous truth. And also in his heart he greatly rejoices — that one as lowly as him merits in another moment to wrap himself in tzitzis and to put on tefillin — the crowns of the King — and to say the entire order of prayer. And the days of the wedding of his son Nachman are approaching — strive with your wisdom to speak with whoever you know — to help with the expenses of the wedding. Also speak with his mother-in-law — that she give as befitting — and in any case send the drasha-gishank. And the first that reaches you — send to him — for the work and for all the above. Yomam y'tzaveh Hashem chasdo — v'chimei inisanu y'samcheinu — chadashim la'b'karim rabbah emunasecha. And look at what is written in Midrash Rabbah on this parashah on the verse "ki alah ha'shachar" — chadashim — through Your renewing us every morning — rabbah emunasecha to redeem us. And there is much to speak of this to gladden our souls. And if Hashem wills — the vision is still for its appointed time. ## Segment 14
כִּי קִבַּלְתִּי הַסַּךְ שֶׁמָּסַר לִידִידֵנוּ רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר. יְשַׁלֵּם ה' פָּעָלְךָ וִיצַו ה' אִתְּךָ אֶת הַבְּרָכָה וְיַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה, וְתִזְכֶּה עוֹד כָּהֵנָּה וְכָהֵנָּה, שֶׁיִּהְיֶה לְךָ תָּמִיד חֵלֶק גָּדוֹל בְּעִסְקֵנוּ בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, כִּי הוּא חֶלְקְךָ בַּחַיִּים וּבַעֲמָלְךָ אֲשֶׁר אַתָּה עָמֵל, כִּי כָּל עֲמָלְךָ הוּא רַק בִּשְׁבִיל זֶה כַּיָּדוּעַ לְךָ, כְּמוֹ שֶׁבֵּאֵר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, שֶׁצְּרִיכִין בִּשְׁעַת הַמַּשָּׂא־וּמַתָּן לְכַוֵּן בְּכָל דִּבּוּר וּבְכָל הִלּוּךְ שֶׁהוֹלֵךְ וּמְדַבֵּר כְּדֵי שֶׁיַּרְוִיחַ וְיִתֵּן צְדָקָה, וְהָעִקָּר לִתֵּן צְדָקָה לְהוֹגֵן וְכוּ', וְאֵין שׁוּם צְדָקָה נֶחֱשֶׁבֶת כְּמוֹ צְדָקָה שֶׁל הַדְּפוּס, וּמֵאֵלֶיךָ תָבִין וְכוּ', וְאֵין פְּנַאי לְהַאֲרִיךְ יוֹתֵר.
Since the bearer of this letter — our dear friend — may his light shine — arose — he could not restrain himself from seeking their peace. Even though recently he sent him his letter via the postal — and a letter from his brother-in-law — may his light shine — with the sum of five new rubles. Just now there is nothing new. Presumably he will strive for his benefit as befitting. ## Segment 15
יְדִידְךָ לָנֶצַח
Your beloved friend forever ## Segment 16
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 17
וְיִקְרָא מִכְתָּב זֶה, כִּי גַּם אֵלָיו נֶאֶמְרוּ דְּבָרִים אֵלֶּה.
And the days of Chanukah are approaching. And just now he wrote a letter to his dear friend Rabbi Abeli — may he live — and to our anshei sh'lomaynu — and he mentioned to them some wondrous and awesome things that they heard about Chanukah — ashreinu. Just now there is no leisure to repeat the words. Perhaps you will be in Tshehrin — seek to be shown his letter. And all his longing and thought just now — in the matter of the holy Chanukah — is to merit to joy. And in His wondrous chesed — He already helped him greatly to make innovations in this — in His wondrous chesed. But would that they merit to fulfil it — to merit to joy always — as he greatly strengthened them in this — in many ways and deep and wondrous counsels. Nagila v'nismecha bishu'aso. ## Segment 18
שָׁלוֹם לִידִידִי הַנָּגִיד מוֹרֵנוּ הָרַב יְהוֹשֻׁעַ נֵרוֹ יָאִיר.
The words of one who loves you in truth forever. And because of the great urgency it is impossible to extend — as it is in his heart to speak of this greatly. ## Segment 19
לְמַעַן הַשֵּׁם יִתְבָּרַךְ, אַל תְּשַׁנֶּה מִדְּבָרֵנוּ שֶׁדִּבַּרְנוּ עִמְּךָ וְהִבְטַחְתָּ קְצָת לִתֵּן לְכָל הַפָּחוֹת שְׁלֹשָׁה רוּבָּל־חָדָשׁ עַל הָעֵסֶק בְּעַד סֵפֶר, וּבְפָחוֹת מִזֶּה לֹא תְּקַבֵּל סֵפֶר. וְעַתָּה אֶשְׁאָלְךָ: הֲנָכוֹן שֶׁבְּבֵיתְךָ לֹא יִהְיֶה סֵפֶר הֶחָדָשׁ, וּמֻבְטְחַנִי שֶׁתְּקַיֵּם דְּבָרַי, וְהַשֵּׁם יִתְבָּרַךְ יַצְלִיחֲךָ בָּזֶה וּבַבָּא לָנֶצַח.
Nussun of Breslov. ## Segment 20
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 21
גַּם אָנֹכִי דּוֹרֵשׁ שְׁלוֹם יְדִיד נַפְשִׁי בְּאַהֲבָה עַזָּה וּתְשׁוּאַת חֵן לוֹ עַל פְּרִיסַת שְׁלוֹמוֹ אֵלַי. הִנֵּה מַה טּוֹב וּמַה נָּעִים אַהֲבָתֵנוּ יַחַד. יְהִי ה' בְּעֶזְרֵנוּ, שֶׁנִּזְכֶּה לְהִתְוַעֵד תָּמִיד בְּיַחַד אֵצֶל כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי נֵרוֹ יָאִיר, אֲשֶׁר אֶצְלוֹ שׁוֹפֵעַ הַיּוֹם אוֹר הַצַּדִּיק הָאֱמֶת. יְקַבֵּל מִמֶּנוּ עֵצוֹת עֲמֻקּוֹת אֵיךְ לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים תָּמִיד לְשַׂמֵּחַ נַפְשֵׁנוּ, אָמֵן כֵּן יְהִי רָצוֹן.
Overview: Wednesday, Parshas Vayeishev — Breslov — 5604. To Rabbi Ephraim and all his anshei sh'lomaynu. Since the bearer arose — he could not restrain himself from seeking their peace. Even though recently he sent him his letter via the postal and a letter from his brother-in-law — with five new rubles. Just now there is nothing new. The days of Chanukah are approaching. He wrote a letter to his dear friend Rabbi Abeli — and mentioned to them some wondrous and awesome things they heard about Chanukah — ashreinu. Perhaps you will be in Tshehrin — seek to be shown his letter. All his longing just now in the matter of the holy Chanukah — is to merit to joy. In His wondrous chesed — He already helped him greatly to make innovations in this. But would that they merit to fulfil it — to merit to joy always — as he greatly strengthened them in many ways and deep and wondrous counsels. Nagila v'nismecha bishu'aso. ## Segment 22
דִּבְרֵי יְדִידוֹ לָנֶצַח
The words of his beloved friend forever ## Segment 23
יִצְחָק שְׁטֶרִינְהַרְץ
Yitzchok of Sterinhartz ## Segment 24
יְדִידֵנוּ הָרַב נַחְמָן מַדְפִּיס, דּוֹרֵשׁ שְׁלוֹמוֹ בְּאַהֲבָה.
There is nothing new to report of what is under the sun. But since Hashem arranged the bearer of this letter to his home — his brother-in-law Rabbi Baruch — may his light shine — he said he would not withhold from the desire of his longing — to extend his hand in a letter. Perhaps Hashem will arrange under his pen — from the innovations that are above the sun — that are renewed every day and at every time — in the aspect of "u'v'tuvo m'chadesh" — the aspect of: "chadashim la'b'karim rabbah emunasecha" — and in particular in the holy days of Chanukah — which are days of gratitude — the aspect of the delight of the World to Come. And in truth — every day Hashem Yisborach does new chasadim with each and every person — in the aspect of "chadashim la'b'karim" — the aspect of "chasdei Hashem ki lo samu" — and as it is understandable to the discerning from the commentary of Rashi there — who explained that the chasadim renew every morning. And certainly one must thank them every day — for this is the essential delight of the World to Come — that one must draw upon himself every single day. For to this we were created — to thank and to praise His great name Yisborach — every day and at every time — which is the aspect of all the blessings and thanksgivings that our Sages instituted for us to say every day. And in particular what one says in the blessing of Modim: "nodeh l'cha — al nisecha she'b'chol yom imanu — v'al nifl'osecha v'tovosecha she'b'chol eis — erev va'voker v'tzaharayim." And according to how much a person engages in this in his lifetime — to thank and to praise His name Yisborach always — so he will merit in the World to Come to engage in this — in thanksgiving and praise — which is the essential delight of the World to Come. And all the more so in the days of Chanukah — which were established only for this — to thank and to praise Your great name — which is the aspect of the delight of the World to Come. As our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — revealed to us the awesomeness of the holiness of Chanukah — as written in chapter 2 of Likutay Tinyyana. And in particular — in every year — certainly many miracles and salvations and wonders are done — some of which one knows — and many miracles done in concealment — for the one who benefits from the miracle does not recognize his miracle. And behold my son — my dear friend — Hashem Yisborach helped you — that you made a proper match for your son — my dear grandson — may he live. And one must give thanks for the past — and request for the future — that they merit that the union go beautifully — and be completed in good condition in all its aspects. And likewise many more salvations and wonders that Hashem Yisborach did with us in the general. And in particular — that we merited to bring out the book — and so forth. That also you will be able to understand from afar — how great is the salvation and the wondrous and awesome miracle — that in the very depth of our exile from all sides — for there are none in the world as pursued as us — despised and crushed — swept away are we among Israel themselves — all the more so. And in our lowliness He remembered us — for His chesed is forever. Lulei Hashem she'hayah lanu — and so forth — lulei Hashem she'hayah lanu — what a wondrous innovation that we were saved from between their teeth — who wanted to swallow us alive — G-d forbid. Blessed be Hashem Who did not give us as prey to their teeth. And is this still small in your eyes — O Full of Mercy — that You granted us this year to bring out to light — how great are Your deeds Hashem — and praised be G-d — you have a great portion in this — in His chesed Yisborach. And it is impossible to extend in writing about this — in particular in the open field — for the multitudes of parchment sheets would not suffice. Ilu pinu malei shira ka'yam — and so forth. The end of the matter — all heard — that also you need to gladden your soul — in the great salvations above-mentioned that he reminded you of — all the more so since there are still more and more to relate. Un taki fort hop — and truly in any case only joy. And may Hashem gladden your soul and our soul in the joy of the holiness of the holy Chanukah. May the Merciful One do for us miracles and wonders even now — as He did miracles with us in the days of Matisyahu — and so forth. The words of your father — who awaits to see him with his son — may he live — in life and joy shortly. In any case — see to come at the beginning of the night of Friday. Nagila v'nismecha bishu'aso. Nussun of Breslov. And extend peace to all our anshei sh'lomaynu with great love — and in particular the peace of his dear friend as his own soul — the rabbinical scholar and so forth — our Teacher the Rabbi Yaakov — may his light shine. And tell him that he should come for the coming holy Shabbas — without excuse. And certainly he will not regret this — not in this world and not in the World to Come — and the opposite is understood from itself. And a wise one — it is easy to understand. May Hashem illuminate the light of truth — which is the aspect of the light of the Chanukah candle — as written in chapter 2 above-mentioned. Overview: Tuesday, the 2nd of Chanukah — Breslov — 5604. To Yitzchok and in particular his grandson the groom Dovid Tzvi. There is nothing new to report of what is under the sun. But since Hashem arranged the bearer to his home — he could not withhold — perhaps Hashem will arrange under his pen — from the innovations that are above the sun — that are renewed every day — "chadashim la'b'karim rabbah emunasecha." In particular in the holy days of Chanukah — which are days of gratitude — the aspect of the delight of the World to Come. In truth — every day Hashem does new chasadim with each person — as Rashi explained — that the chasadim renew every morning. One must thank them every day — for this is the essential delight of the World to Come — that one must draw upon himself every single day. We were created to thank and to praise His great name. This is the aspect of all the blessings and thanksgivings our Sages instituted — and in particular what one says in Modim: "al nisecha she'b'chol yom imanu." The days of Chanukah were established only for this — to thank and to praise — which is the aspect of the delight of the World to Come — as our Master — of blessed memory — revealed the awesomeness of the holiness of Chanukah — in chapter 2 of Likutay Tinyyana. And one must give thanks for the past — for the match — and for the great salvations — in particular that they merited to bring out the book — how great is the salvation and the awesome miracle — that in the very depth of our exile — we were saved from between their teeth. Blessed be Hashem Who did not give us as prey to their teeth. Also you have a great portion in this. Un taki fort hop. May Hashem gladden your soul and our soul in the joy of the holiness of the holy Chanukah. May the Merciful One do for us miracles even now — as He did miracles with us in the days of Matisyahu. But he hopes to Hashem Yisborach — Who until here helped him in His mercies to raise this holy building — through the great power of the holy elder — He will complete for them to fix also the roof — with additional improvements — and all will turn to good. Just now his mind is not clear at all — and it is impossible to explain in the open field what is in his heart in this. Just now — after many thoughts about the matter of his travels — in particular now — when such new things occurred — the counsel of Hashem will stand. And he strengthened himself in His salvation and hired today a cart to Tshehrin — to travel after Shabbas immediately — on Sunday — there. May Hashem Yisborach have mercy and lead him in peace — that he be able to arrive there one or two days before the holy Shabbas of Parshas Sh'mos. And to Hashem the salvation. And may Hashem Yisborach strengthen your heart and our hearts — that we merit to gladden our souls — and to convert all the sorrow and sighing to joy. That after all that passes over us — we are called by his holy name — and we are not joyful over the trouble of the falling of the roof from such a holy place — rather we are pained in his trouble — and we trust in Hashem Yisborach — that all will be rectified quickly — and all will turn to good. And in truth — according to this way — and according to all that they spoke and wrote in this — one can convert all to joy. And it is a very very wondrous and awesome counsel. But even so — the adversary strengthens greatly in sadness and melancholy. But one must be a great stubborn one in this — to remember oneself every time — the truth in truth. For is it not true — that even so — Hashem Yisborach has helped us greatly — without measure. And all that he instills in his heart — weakness of spirit and sadness — from the multitude of the corruptions and blemishes and sins — even though all this is true — on the contrary — this is the strength of his joy — that even so — I too merit to be in the category of this holy gathering — called by the name of the flowing stream — the source of wisdom — and also the holy and divine one — and so forth. And the more he knows his transgressions — the more he must convert all to joy — that on the contrary — in this he rejoices more and more — that even so he merited to be in his portion. And Hashem saves in His mercies — until one merits to come to great joy through this — and combined with the other remaining counsels — and the essential through the words of foolishness and making oneself joyous. Blessed is our G-d — Who created us for His honor and set us apart from those who err — in many aspects. More than this there is no leisure to extend. The words of your father — who is pained in your trouble — and awaits your salvation. Nussun of Breslov. # תמד URL: https://ajew.org/reader-plain/alim-litrufa/2/443/ # תמד
תמד
Source: https://ajew.org/reader/alim-litrufa/2/443 ## Segment 1
תמד
Nussun of Breslov. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם ד' וַיֵּשֶׁב תר"ד בְּרֶסְלֶב.
Overview: Wednesday dawn — the 12th of Kislev — Breslov — 5604. To Rabbi Ephraim. He received his letter on the past Friday with the sum of thirty silver rubles. May Hashem repay your work — and may your reward be complete — for what you toiled for him and for such a holy work — the merit of the many forever. So may you merit to strive and to endeavor more and more — in deed and in word — and above all — with strong will and great longings — to long for the general good — to spread his springs outward — to illuminate the light of truth — the light of the pure Menorah — the holy light of Chanukah which is approaching. Our eyes are lifted to Hashem — He will give strength to the weary — to begin and to complete all our days — this heavenly work — the merit of the many. Hashem Yisborach knows his intention for good — and certainly he is not erring. But the strength of bearing has weakened — and the days of old age and grey hairs are approaching — and the truth is very much absent — and even his dear anshei sh'lomaynu still do not know what is in his heart — all the more so what he sees from afar. Therefore now — you and each and every one who hold to our love — long and yearn at every time for all the above — and bring out the longings in the mouth. And through this you will be able to express your conversation on your deficiencies — and Hashem will save you. Just now all his occupation is in the Torah — the nine heichalos that are not lights — and the essential — that the essential is the joy of the mitzvah — through which one clarifies from the heichalos of the exchanges and goes and rises and receives the blessing of the intellect. Ashreinu — ashreinu — a thousand thousands of times — that we merited to hear and to see in a book such things. The world was tottering — until in His compassion a holy and divine one descended from Heaven to reveal these things — even though they are not understood — even so it is the sprouting of the horn of salvation. And this is his consolation in his poverty — that he knows in any case from this — and is not an opponent against such an awesome and wondrous truth. And also in his heart he greatly rejoices — that one as lowly as him merits in another moment to wrap himself in tzitzis and to put on tefillin — the crowns of the King — and to say the entire order of prayer. And the days of the wedding of his son Nachman are approaching — strive with your wisdom to speak with whoever you know — to help with the expenses of the wedding. Also speak with his mother-in-law — that she give as befitting — and in any case send the drasha-gishank. And the first that reaches you — send to him — for the work and for all the above. Yomam y'tzaveh Hashem chasdo — v'chimei inisanu y'samcheinu — chadashim la'b'karim rabbah emunasecha. And look at what is written in Midrash Rabbah on this parashah on the verse "ki alah ha'shachar" — chadashim — through Your renewing us every morning — rabbah emunasecha to redeem us. And there is much to speak of this to gladden our souls. And if Hashem wills — the vision is still for its appointed time. ## Segment 3
לִידִידִי כְּנַפְשִׁי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב אֶפְרַיִם נֵרוֹ יָאִיר, וּלְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ שָׁלוֹם וְיֵשַׁע רַב.
Since the bearer of this letter — our dear friend — may his light shine — arose — he could not restrain himself from seeking their peace. Even though recently he sent him his letter via the postal — and a letter from his brother-in-law — may his light shine — with the sum of five new rubles. Just now there is nothing new. Presumably he will strive for his benefit as befitting. ## Segment 4
אֲגַב שֶׁנִּזְדַּמֵּן מוֹסֵר כְּתָב זֶה יְדִידֵנוּ נֵרוֹ יָאִיר, לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלִּדְרֹשׁ בִּשְׁלֹמָם, אַף כִּי בְּסָמוּךְ שָׁלַחְתִּי לוֹ מִכְתָּבִי עַל־יְדֵי הַפָּאסְט וּמִכְתָּב מִמַּעֲלַת גִּיסוֹ נֵרוֹ יָאִיר, עִם סַךְ חֲמִשָּׁה רוּבָּל־חָדָשׁ. כָּעֵת אֵין לְחַדֵּשׁ, מִן הַסְּתָם יִשְׁתַּדֵּל לְטוֹבָתִי כָּרָאוּי. וִימֵי הַחֲנֻכָּה מְמַשְׁמְשִׁים לָבוֹא, וּבְשָׁעָה זֹאת כָּתַבְתִּי מִכְתָּב לִידִידֵנוּ רַבִּי אַבֶּילֶי שֶׁיִּחְיֶה וְאַנְשֵׁי־שְׁלוֹמֵנוּ וְהִזְכַּרְתִּים קְצָת נִפְלָאוֹת נוֹרָאוֹת שֶׁשָּׁמַעְנוּ עַל חֲנֻכָּה אַשְׁרֵינוּ וְכוּ'. כָּעֵת אֵין פְּנַאי לִכְפֹּל הַדְּבָרִים. אוּלַי תִּהְיֶה בִּטְשֶׁעהרִין, תְּבַקֵּשׁ לְהַרְאוֹת לְךָ מִכְתָּבִי. וְכָל תְּשׁוּקָתִי וְרַעְיוֹנִי עַתָּה בְּעִנְיַן חֲנֻכָּה הַקָּדוֹשׁ הוּא לִזְכּוֹת לְשִׂמְחָה, וּבְחַסְדּוֹ הַנִּפְלָא כְּבָר עֲזָרַנִי הַרְבֵּה לְחַדֵּשׁ בָּזֶה בְּחַסְדּוֹ הַנִּפְלָא, אַךְ מִי יִתֵּן, שֶׁנִּזְכֶּה לְקַיֵּם לִזְכּוֹת לְשִׂמְחָה תָּמִיד, כַּאֲשֶׁר חִזֵּק אוֹתָנוּ הַרְבֵּה בָּזֶה בְּכַמָּה דְּרָכִים וְעֵצוֹת עֲמֻקּוֹת, נִפְלָאוֹת וְנוֹרָאוֹת. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And the days of Chanukah are approaching. And just now he wrote a letter to his dear friend Rabbi Abeli — may he live — and to our anshei sh'lomaynu — and he mentioned to them some wondrous and awesome things that they heard about Chanukah — ashreinu. Just now there is no leisure to repeat the words. Perhaps you will be in Tshehrin — seek to be shown his letter. And all his longing and thought just now — in the matter of the holy Chanukah — is to merit to joy. And in His wondrous chesed — He already helped him greatly to make innovations in this — in His wondrous chesed. But would that they merit to fulfil it — to merit to joy always — as he greatly strengthened them in this — in many ways and deep and wondrous counsels. Nagila v'nismecha bishu'aso. ## Segment 5
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
The words of one who loves you in truth forever. And because of the great urgency it is impossible to extend — as it is in his heart to speak of this greatly. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
מִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כַּאֲשֶׁר בִּלְבָבִי לְדַבֵּר בָּזֶה הַרְבֵּה.
Nussun of Breslov. Overview: Wednesday, Parshas Vayeishev — Breslov — 5604. To Rabbi Ephraim and all his anshei sh'lomaynu. Since the bearer arose — he could not restrain himself from seeking their peace. Even though recently he sent him his letter via the postal and a letter from his brother-in-law — with five new rubles. Just now there is nothing new. The days of Chanukah are approaching. He wrote a letter to his dear friend Rabbi Abeli — and mentioned to them some wondrous and awesome things they heard about Chanukah — ashreinu. Perhaps you will be in Tshehrin — seek to be shown his letter. All his longing just now in the matter of the holy Chanukah — is to merit to joy. In His wondrous chesed — He already helped him greatly to make innovations in this. But would that they merit to fulfil it — to merit to joy always — as he greatly strengthened them in many ways and deep and wondrous counsels. Nagila v'nismecha bishu'aso. There is nothing new to report of what is under the sun. But since Hashem arranged the bearer of this letter to his home — his brother-in-law Rabbi Baruch — may his light shine — he said he would not withhold from the desire of his longing — to extend his hand in a letter. Perhaps Hashem will arrange under his pen — from the innovations that are above the sun — that are renewed every day and at every time — in the aspect of "u'v'tuvo m'chadesh" — the aspect of: "chadashim la'b'karim rabbah emunasecha" — and in particular in the holy days of Chanukah — which are days of gratitude — the aspect of the delight of the World to Come. And in truth — every day Hashem Yisborach does new chasadim with each and every person — in the aspect of "chadashim la'b'karim" — the aspect of "chasdei Hashem ki lo samu" — and as it is understandable to the discerning from the commentary of Rashi there — who explained that the chasadim renew every morning. And certainly one must thank them every day — for this is the essential delight of the World to Come — that one must draw upon himself every single day. For to this we were created — to thank and to praise His great name Yisborach — every day and at every time — which is the aspect of all the blessings and thanksgivings that our Sages instituted for us to say every day. And in particular what one says in the blessing of Modim: "nodeh l'cha — al nisecha she'b'chol yom imanu — v'al nifl'osecha v'tovosecha she'b'chol eis — erev va'voker v'tzaharayim." And according to how much a person engages in this in his lifetime — to thank and to praise His name Yisborach always — so he will merit in the World to Come to engage in this — in thanksgiving and praise — which is the essential delight of the World to Come. And all the more so in the days of Chanukah — which were established only for this — to thank and to praise Your great name — which is the aspect of the delight of the World to Come. As our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — revealed to us the awesomeness of the holiness of Chanukah — as written in chapter 2 of Likutay Tinyyana. And in particular — in every year — certainly many miracles and salvations and wonders are done — some of which one knows — and many miracles done in concealment — for the one who benefits from the miracle does not recognize his miracle. # תמה URL: https://ajew.org/reader-plain/alim-litrufa/2/444/ # תמה
תמה
Source: https://ajew.org/reader/alim-litrufa/2/444 ## Segment 1
תמה
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' ב דַּחֲנֻכָּה תר"ד בְּרֶסְלֶב.
Overview: Wednesday, Parshas Vayeishev — Breslov — 5604. To Rabbi Ephraim and all his anshei sh'lomaynu. Since the bearer arose — he could not restrain himself from seeking their peace. Even though recently he sent him his letter via the postal and a letter from his brother-in-law — with five new rubles. Just now there is nothing new. The days of Chanukah are approaching. He wrote a letter to his dear friend Rabbi Abeli — and mentioned to them some wondrous and awesome things they heard about Chanukah — ashreinu. Perhaps you will be in Tshehrin — seek to be shown his letter. All his longing just now in the matter of the holy Chanukah — is to merit to joy. In His wondrous chesed — He already helped him greatly to make innovations in this. But would that they merit to fulfil it — to merit to joy always — as he greatly strengthened them in many ways and deep and wondrous counsels. Nagila v'nismecha bishu'aso. ## Segment 3
בַּעַל הַנִּסִּים יַעֲשֶׂה נִסִּים וְנִפְלָאוֹת לְהוֹשִׁיעֲךָ בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשַׁע. אֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצֶיךָ הַיְקָרִים שֶׁיִּחְיוּ וּבִפְרָט בִּנְךָ הֶחָתָן הַמֻּפְלָא מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
There is nothing new to report of what is under the sun. But since Hashem arranged the bearer of this letter to his home — his brother-in-law Rabbi Baruch — may his light shine — he said he would not withhold from the desire of his longing — to extend his hand in a letter. Perhaps Hashem will arrange under his pen — from the innovations that are above the sun — that are renewed every day and at every time — in the aspect of "u'v'tuvo m'chadesh" — the aspect of: "chadashim la'b'karim rabbah emunasecha" — and in particular in the holy days of Chanukah — which are days of gratitude — the aspect of the delight of the World to Come. And in truth — every day Hashem Yisborach does new chasadim with each and every person — in the aspect of "chadashim la'b'karim" — the aspect of "chasdei Hashem ki lo samu" — and as it is understandable to the discerning from the commentary of Rashi there — who explained that the chasadim renew every morning. And certainly one must thank them every day — for this is the essential delight of the World to Come — that one must draw upon himself every single day. For to this we were created — to thank and to praise His great name Yisborach — every day and at every time — which is the aspect of all the blessings and thanksgivings that our Sages instituted for us to say every day. And in particular what one says in the blessing of Modim: "nodeh l'cha — al nisecha she'b'chol yom imanu — v'al nifl'osecha v'tovosecha she'b'chol eis — erev va'voker v'tzaharayim." And according to how much a person engages in this in his lifetime — to thank and to praise His name Yisborach always — so he will merit in the World to Come to engage in this — in thanksgiving and praise — which is the essential delight of the World to Come. And all the more so in the days of Chanukah — which were established only for this — to thank and to praise Your great name — which is the aspect of the delight of the World to Come. As our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — revealed to us the awesomeness of the holiness of Chanukah — as written in chapter 2 of Likutay Tinyyana. And in particular — in every year — certainly many miracles and salvations and wonders are done — some of which one knows — and many miracles done in concealment — for the one who benefits from the miracle does not recognize his miracle. ## Segment 4
אֵין לְחַדֵּשׁ בַּמֶּה שֶׁתַּחַת הַשֶּׁמֶשׁ. אַךְ הוֹאִיל וְהִזְמִין ה' מוֹסֵר כְּתָב זֶה לְבֵיתִי גִּיסִי רַבִּי בָּרוּךְ נֵרוֹ יָאִיר, אָמַרְתִּי לֹא אֶמְנַע טוֹב תְּשׁוּקָתְךָ לִנְטוֹת יָדִי בְּמִכְתָּב, אוּלַי יַזְמִין ה' תַּחַת קוּלְמוּסִי מֵהַחִדּוּשִׁים שֶׁהֵם לְמַעְלָה מֵהַשֶּׁמֶשׁ שֶׁהֵם מִתְחַדְּשִׁים בְּכָל יוֹם וּבְכָל עֵת בִּבְחִינַת וּבְטוּבוֹ מְחַדֵּשׁ וְכוּ', בְּחִינַת (אֵיכָה ג) "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ", וּבִפְרָט בִּימֵי חֲנֻכָּה הַקְּדוֹשִׁים שֶׁהֵם יְמֵי הוֹדָאָה בְּחִינַת שַׁעֲשׁוּעַ עוֹלָם הַבָּא. וּבֶאֱמֶת בְּכָל יוֹם עוֹשֶׂה הַשֵּׁם יִתְבָּרַךְ עִם כָּל אֶחָד וְאֶחָד חֲסָדִים חֲדָשִׁים בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים וְכוּ'. בְּחִינַת חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' וְכַמּוּבָן לַמַּשְׂכִּיל מִפֵּרוּשׁ רַשִּׁ"י שָׁם שֶׁפֵּרֵשׁ שָׁם שֶׁהַחֲסָדִים מִתְחַדְּשִׁים בְּכָל בֹּקֶר. וּבְוַדַּאי צְרִיכִין בְּכָל יוֹם לְהוֹדוֹת עֲלֵיהֶם, שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא שֶׁצְּרִיכִין לְהַמְשִׁיךְ עַל עַצְמוֹ בְּכָל יוֹם וָיוֹם, כִּי לְכָךְ נוֹצַרְנוּ לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ בְּכָל יוֹם וּבְכָל עֵת וְכוּ', שֶׁזֶּהוּ בְּחִינַת כָּל הַבְּרָכוֹת וְהַהוֹדָאוֹת וְכוּ' שֶׁתִּקְּנוּ לָנוּ רַבּוֹתֵינוּ זַ"ל לוֹמַר בְּכָל יוֹם וּבִפְרָט מַה שֶּׁאוֹמְרִים בְּבִרְכַּת מוֹדִים וְכוּ': נוֹדֶה לְךָ וְכוּ' עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת עֶרֶב וָבֹקֶר וְצָהֳרָיִם וְכוּ'. וּכְפִי מַה שֶּׁהָאָדָם עוֹסֵק בָּזֶה בְּחַיָּיו לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ יִתְבָּרַךְ תָּמִיד, כֵּן יִזְכֶּה לָעוֹלָם הַבָּא לַעֲסֹק בָּזֶה בְּהוֹדָאָה וְהַלֵּל שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא. וּמִכָּל שֶׁכֵּן בִּימֵי חֲנֻכָּה שֶׁנִּקְבְּעוּ רַק עַל זֶה לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל שֶׁהוּא בְּחִינַת שַׁעֲשׁוּעַ עוֹלָם הַבָּא, כְּמוֹ שֶׁגִּלָּה לָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה נוֹרְאוֹת קְדֻשַּׁת חֲנֻכָּה כְּמוֹ שֶׁכָּתוּב בְּסִימָן ב' בְּלִקּוּטֵי תִּנְיָנָא, וּבִפְרָט שֶׁבְּכָל שָׁנָה בְּוַדַּאי נַעֲשִׂים כַּמָּה נִסִּים וִישׁוּעוֹת וְנִפְלָאוֹת. כַּמָּה שֶׁיּוֹדְעִים מֵהֶם, וְהַרְבֵּה נִסִּים שֶׁנַּעֲשִׂים בְּאִתְכַּסְיָא, כִּי אֵין בַּעַל הַנֵּס מַכִּיר בְּנִסּוֹ.
And behold my son — my dear friend — Hashem Yisborach helped you — that you made a proper match for your son — my dear grandson — may he live. And one must give thanks for the past — and request for the future — that they merit that the union go beautifully — and be completed in good condition in all its aspects. And likewise many more salvations and wonders that Hashem Yisborach did with us in the general. And in particular — that we merited to bring out the book — and so forth. That also you will be able to understand from afar — how great is the salvation and the wondrous and awesome miracle — that in the very depth of our exile from all sides — for there are none in the world as pursued as us — despised and crushed — swept away are we among Israel themselves — all the more so. And in our lowliness He remembered us — for His chesed is forever. Lulei Hashem she'hayah lanu — and so forth — lulei Hashem she'hayah lanu — what a wondrous innovation that we were saved from between their teeth — who wanted to swallow us alive — G-d forbid. Blessed be Hashem Who did not give us as prey to their teeth. And is this still small in your eyes — O Full of Mercy — that You granted us this year to bring out to light — how great are Your deeds Hashem — and praised be G-d — you have a great portion in this — in His chesed Yisborach. And it is impossible to extend in writing about this — in particular in the open field — for the multitudes of parchment sheets would not suffice. Ilu pinu malei shira ka'yam — and so forth. The end of the matter — all heard — that also you need to gladden your soul — in the great salvations above-mentioned that he reminded you of — all the more so since there are still more and more to relate. Un taki fort hop — and truly in any case only joy. And may Hashem gladden your soul and our soul in the joy of the holiness of the holy Chanukah. May the Merciful One do for us miracles and wonders even now — as He did miracles with us in the days of Matisyahu — and so forth. ## Segment 5
וְהִנֵּה בְּנִי יְדִידִי הִנֵּה עֲזָרְךָ הַשֵּׁם יִתְבָּרַךְ שֶׁעָשִׂיתָ שִׁדּוּךְ הָגוּן עִם בִּנְךָ נֶכְדִּי יְדִידִי שֶׁיִּחְיֶה, וּצְרִיכִין לְהוֹדוֹת עַל הֶעָבָר וּלְבַקֵּשׁ עַל לְהַבָּא שֶׁנִּזְכֶּה שֶׁיִּהְיֶה הַזִּוּוּג עוֹלֶה יָפֶה וְיֻגְמַר בְּכִי טוֹב בְּכָל הַבְּחִינוֹת. וְכֵן עוֹד כַּמָּה יְשׁוּעוֹת וְנִפְלָאוֹת שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ בִּכְלָל. וּבִפְרָט שֶׁזָּכִינוּ לְהוֹצִיא הַסֵּפֶר וְכוּ'; שֶׁגַּם אַתָּה תּוּכַל לְהָבִין מֵרָחוֹק כַּמָּה גָּדוֹל הַיְשׁוּעָה וְהַנֵּס הַנִּפְלָא וְהַנּוֹרָא הַזֶּה, שֶׁבְּעֹצֶם גָּלוּתֵנוּ מִכָּל הַצְּדָדִים שֶׁאֵין בָּעוֹלָם נִרְדָּפִים כָּמוֹנוּ, נִבְזִים וּדְווּיִים סְחוּפִים אֲנַחְנוּ בֵּין יִשְׂרָאֵל בְּעַצְמָן מִכָּל שֶׁכֵּן וְכוּ', וּבְשִׁפְלֵנוּ זָכַר לָנוּ כִּי לְעוֹלָם חַסְדּוֹ. לוּלֵא ה' שֶׁהָיָה לָנוּ וְכוּ', לוּלֵא ה' שֶׁהָיָה לָנוּ שֶׁהוּא חִדּוּשׁ נִפְלָא שֶׁנִּצַּלְנוּ מִבֵּין שִׁנֵּיהֶם, שֶׁהָיוּ רוֹצִים לְבָלְעֵנוּ חַיִּים חַס וְשָׁלוֹם. בָּרוּךְ ה' שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם. וְתִקְטַן עוֹד זֹאת בְּעֵינֶיךָ מָלֵא רַחֲמִים וְזִכִּיתָנוּ בַּשָּׁנָה הַזֹּאת לְהוֹצִיא לָאוֹר וְכוּ' מַה גָּדְלוּ מַעֲשֶׂיךָ ה' וְכוּ', וּתְהִלָּה לָאֵל יֵשׁ לְךָ חֵלֶק גָּדוֹל בָּזֶה בְּחַסְדּוֹ יִתְבָּרַךְ. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב בָּזֶה בִּפְרָט עַל פְּנֵי הַשָּׂדֶה כִּי לֹא יַסְפִּיקוּ הֲמוֹן יְרִיעוֹת. אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וְכוּ' סוֹף דָּבָר הַכֹּל נִשְׁמָע שֶׁגַּם אַתָּה צָרִיךְ לְשַׂמֵּחַ נַפְשְׁךָ בִּישׁוּעוֹת הַגְּדוֹלוֹת הַנַּ"ל שֶׁהִזְכַּרְתִּי לְךָ, מִכָּל שֶׁכֵּן שֶׁיֵּשׁ עוֹד וָעוֹד אֲשֶׁר רַבּוּ לְסַפֵּר. אוּן טַאקֶי פָארְט הָאפּ. וַה' יְשַׂמַּח נַפְשְׁךָ וְנַפְשֵׁנוּ בְּשִׂמְחַת קְדֻשַּׁת חֲנֻכָּה הַקְּדוֹשִׁים, הָרַחֲמָן הוּא יַעֲשֶׂה לָנוּ נִסִּים וְנִפְלָאוֹת גַּם עַתָּה כְּשֵׁם שֶׁעָשָׂה עִמָּנוּ נִסִּים בִּימֵי מַתִּתְיָהוּ וְכוּ'.
The words of your father — who awaits to see him with his son — may he live — in life and joy shortly. In any case — see to come at the beginning of the night of Friday. Nagila v'nismecha bishu'aso. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתוֹ עִם בִּנְךָ שֶׁיִּחְיֶה בְּחַיִּים וְשִׂמְחָה בְּקָרוֹב, עַל כָּל פָּנִים תִּרְאֶה לָבוֹא תְּחִלַּת לֵיל ו' נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְתִפְרֹס בִּשְׁלוֹם כָּל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט בִּשְׁלוֹם יְדִידִי כְּנַפְשִׁי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר, וְתֹאמַר לוֹ שֶׁיָּבוֹא עַל שַׁבַּת־קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּלִי תֵּרוּץ. וּבְוַדַּאי לֹא יִתְחָרֵט עַל זֶה, לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא, וְהַהֵפֶךְ מוּבָן מִמֵּילָא; וְדַעַת לְנָבוֹן נָקָל. ה' יָאִיר אוֹר הָאֱמֶת וְכוּ', שֶׁזֶּהוּ בְּחִינַת אוֹר נֵר חֲנֻכָּה, כְּמוֹ שֶׁכָּתוּב בְּסִימָן ב' הַנַּ"ל.
And extend peace to all our anshei sh'lomaynu with great love — and in particular the peace of his dear friend as his own soul — the rabbinical scholar and so forth — our Teacher the Rabbi Yaakov — may his light shine. And tell him that he should come for the coming holy Shabbas — without excuse. And certainly he will not regret this — not in this world and not in the World to Come — and the opposite is understood from itself. And a wise one — it is easy to understand. May Hashem illuminate the light of truth — which is the aspect of the light of the Chanukah candle — as written in chapter 2 above-mentioned. Overview: Tuesday, the 2nd of Chanukah — Breslov — 5604. To Yitzchok and in particular his grandson the groom Dovid Tzvi. There is nothing new to report of what is under the sun. But since Hashem arranged the bearer to his home — he could not withhold — perhaps Hashem will arrange under his pen — from the innovations that are above the sun — that are renewed every day — "chadashim la'b'karim rabbah emunasecha." In particular in the holy days of Chanukah — which are days of gratitude — the aspect of the delight of the World to Come. In truth — every day Hashem does new chasadim with each person — as Rashi explained — that the chasadim renew every morning. One must thank them every day — for this is the essential delight of the World to Come — that one must draw upon himself every single day. We were created to thank and to praise His great name. This is the aspect of all the blessings and thanksgivings our Sages instituted — and in particular what one says in Modim: "al nisecha she'b'chol yom imanu." The days of Chanukah were established only for this — to thank and to praise — which is the aspect of the delight of the World to Come — as our Master — of blessed memory — revealed the awesomeness of the holiness of Chanukah — in chapter 2 of Likutay Tinyyana. And one must give thanks for the past — for the match — and for the great salvations — in particular that they merited to bring out the book — how great is the salvation and the awesome miracle — that in the very depth of our exile — we were saved from between their teeth. Blessed be Hashem Who did not give us as prey to their teeth. Also you have a great portion in this. Un taki fort hop. May Hashem gladden your soul and our soul in the joy of the holiness of the holy Chanukah. May the Merciful One do for us miracles even now — as He did miracles with us in the days of Matisyahu. But he hopes to Hashem Yisborach — Who until here helped him in His mercies to raise this holy building — through the great power of the holy elder — He will complete for them to fix also the roof — with additional improvements — and all will turn to good. Just now his mind is not clear at all — and it is impossible to explain in the open field what is in his heart in this. Just now — after many thoughts about the matter of his travels — in particular now — when such new things occurred — the counsel of Hashem will stand. And he strengthened himself in His salvation and hired today a cart to Tshehrin — to travel after Shabbas immediately — on Sunday — there. May Hashem Yisborach have mercy and lead him in peace — that he be able to arrive there one or two days before the holy Shabbas of Parshas Sh'mos. And to Hashem the salvation. And may Hashem Yisborach strengthen your heart and our hearts — that we merit to gladden our souls — and to convert all the sorrow and sighing to joy. That after all that passes over us — we are called by his holy name — and we are not joyful over the trouble of the falling of the roof from such a holy place — rather we are pained in his trouble — and we trust in Hashem Yisborach — that all will be rectified quickly — and all will turn to good. And in truth — according to this way — and according to all that they spoke and wrote in this — one can convert all to joy. And it is a very very wondrous and awesome counsel. But even so — the adversary strengthens greatly in sadness and melancholy. But one must be a great stubborn one in this — to remember oneself every time — the truth in truth. For is it not true — that even so — Hashem Yisborach has helped us greatly — without measure. And all that he instills in his heart — weakness of spirit and sadness — from the multitude of the corruptions and blemishes and sins — even though all this is true — on the contrary — this is the strength of his joy — that even so — I too merit to be in the category of this holy gathering — called by the name of the flowing stream — the source of wisdom — and also the holy and divine one — and so forth. And the more he knows his transgressions — the more he must convert all to joy — that on the contrary — in this he rejoices more and more — that even so he merited to be in his portion. And Hashem saves in His mercies — until one merits to come to great joy through this — and combined with the other remaining counsels — and the essential through the words of foolishness and making oneself joyous. Blessed is our G-d — Who created us for His honor and set us apart from those who err — in many aspects. More than this there is no leisure to extend. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תמו URL: https://ajew.org/reader-plain/alim-litrufa/2/445/ # תמו
תמו
Source: https://ajew.org/reader/alim-litrufa/2/445 ## Segment 1
תמו
And extend peace to all our anshei sh'lomaynu with great love — and in particular the peace of his dear friend as his own soul — the rabbinical scholar and so forth — our Teacher the Rabbi Yaakov — may his light shine. And tell him that he should come for the coming holy Shabbas — without excuse. And certainly he will not regret this — not in this world and not in the World to Come — and the opposite is understood from itself. And a wise one — it is easy to understand. May Hashem illuminate the light of truth — which is the aspect of the light of the Chanukah candle — as written in chapter 2 above-mentioned. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' וַיְחִי תר"ד אוּמַאן.
Overview: Tuesday, the 2nd of Chanukah — Breslov — 5604. To Yitzchok and in particular his grandson the groom Dovid Tzvi. There is nothing new to report of what is under the sun. But since Hashem arranged the bearer to his home — he could not withhold — perhaps Hashem will arrange under his pen — from the innovations that are above the sun — that are renewed every day — "chadashim la'b'karim rabbah emunasecha." In particular in the holy days of Chanukah — which are days of gratitude — the aspect of the delight of the World to Come. In truth — every day Hashem does new chasadim with each person — as Rashi explained — that the chasadim renew every morning. One must thank them every day — for this is the essential delight of the World to Come — that one must draw upon himself every single day. We were created to thank and to praise His great name. This is the aspect of all the blessings and thanksgivings our Sages instituted — and in particular what one says in Modim: "al nisecha she'b'chol yom imanu." The days of Chanukah were established only for this — to thank and to praise — which is the aspect of the delight of the World to Come — as our Master — of blessed memory — revealed the awesomeness of the holiness of Chanukah — in chapter 2 of Likutay Tinyyana. And one must give thanks for the past — for the match — and for the great salvations — in particular that they merited to bring out the book — how great is the salvation and the awesome miracle — that in the very depth of our exile — we were saved from between their teeth. Blessed be Hashem Who did not give us as prey to their teeth. Also you have a great portion in this. Un taki fort hop. May Hashem gladden your soul and our soul in the joy of the holiness of the holy Chanukah. May the Merciful One do for us miracles even now — as He did miracles with us in the days of Matisyahu. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי ה"ה הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל בְּנֵי־בֵיתוֹ, שֶׁיִּחְיוּ.
But he hopes to Hashem Yisborach — Who until here helped him in His mercies to raise this holy building — through the great power of the holy elder — He will complete for them to fix also the roof — with additional improvements — and all will turn to good. Just now his mind is not clear at all — and it is impossible to explain in the open field what is in his heart in this. Just now — after many thoughts about the matter of his travels — in particular now — when such new things occurred — the counsel of Hashem will stand. And he strengthened himself in His salvation and hired today a cart to Tshehrin — to travel after Shabbas immediately — on Sunday — there. May Hashem Yisborach have mercy and lead him in peace — that he be able to arrive there one or two days before the holy Shabbas of Parshas Sh'mos. And to Hashem the salvation. And may Hashem Yisborach strengthen your heart and our hearts — that we merit to gladden our souls — and to convert all the sorrow and sighing to joy. That after all that passes over us — we are called by his holy name — and we are not joyful over the trouble of the falling of the roof from such a holy place — rather we are pained in his trouble — and we trust in Hashem Yisborach — that all will be rectified quickly — and all will turn to good. ## Segment 4
בָּאתִי לְפֹה בְּיוֹם ג', עֲשָׂרָה בְּטֵבֶת הֶעָבַר, וּמָצָאתִי הֲרִיסָה בְּגַג הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ, שֶׁבְּיוֹם ה' שֶׁלְּפָנָיו נָפַל הַגַּג הָעֶלְיוֹן שֶׁעַל בֵּית הַעֲלִיָּה שֶׁלִּי וְשֶׁעַל כָּל הַסְּטָאלֶעץ [מוֹשַׁב הַגַּג] שֶׁל בֵּית־הַמִּדְרָשׁ כֻּלּוֹ נָפַל עַל־יְדֵי הָרוּחוֹת וְהַזְּוָעוֹת, וְהָיָה נֵס, שֶׁלֹּא נֶהֱרַג וְלֹא נִזַּק שׁוּם בְּרִיָּה. וְגֹדֶל הַצַּעַר וְהָרַעַשׁ וְהַפַּחַד, שֶׁהָיָה לְרַבִּי נַפְתָּלִי וּבֵיתוֹ בְּעֵת שֶׁנָּפַל, יוּכַל לְשַׁעֵר; כִּמְעַט שֶׁיָּצָא רוּחָם, וְהַמִּתְנַּגְּדִים שָׂמְחוּ עָלֵינוּ, וְעַתָּה עוֹמֵד הַבֵּית־הַמִּדְרָשׁ בְּלִי גַּג הָעֶלְיוֹן, רַק הַגַּג שֶׁמִּן הַצְּדָדִים נִשְׁאָר, וְגֹדֶל צַעֲרִי וְעָגְמַת נֶפֶשׁ שֶׁלִּי מִזֶּה תּוּכְלוּ לְהָבִין בְּעַצְמֵכֶם, אַךְ אֲנִי מְקַוֶּה לְהַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר עַד הֵנָּה עֲזָרָנוּ בְּרַחֲמָיו לְהָקִים הַבִּנְיָן הַקָּדוֹשׁ הַזֶּה בְּכֹחוֹ הַגָּדוֹל שֶׁל זָקֵן דִּקְדֻשָּׁה, הוּא יִגְמֹר בַּעֲדֵנוּ לְתַקֵּן גַּם הַגַּג עִם תּוֹסֶפֶת תִּקּוּנִים, וְיִתְהַפֵּךְ לְטוֹבָה. לְעֵת עַתָּה דַּעְתִּי אֵינָּה צְלוּלָה כְּלָל, וְאִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה מַה שֶּׁבְּלִבִּי בָּזֶה. כְּעֵת, אַחַר רִבּוּי מַחְשְׁבוֹתַי בְּעִנְיַן נְסִיעָתִי, בִּפְרָט עַתָּה, שֶׁנִּתְהַוָּה חֲדָשׁוֹת כָּזֶה, עֲצַת ה' הִיא תָּקוּם, וְנִתְחַזַּקְתִּי בִּישׁוּעָתוֹ וְשָׂכַרְתִּי הַיּוֹם עֲגָלָה לִטְשֶׁעהרִין לִנְסֹעַ אַחַר שַׁבָּת מִיָּד בְּיוֹם א' לְשָׁם. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹלִיכֵנִי לְשָׁלוֹם, שֶׁאוּכַל לָבוֹא לְשָׁם יוֹם אוֹ יוֹמַיִם קֹדֶם שַׁבַּת פָּרָשַׁת שְׁמוֹת, וְלַה' הַיְשׁוּעָה. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וּלְבָבֵנוּ, שֶׁנִּזְכֶּה לְשַׂמֵּחַ נַפְשֵׁנוּ וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה, שֶׁאַחֲרֵי כָּל מַה שֶּׁעוֹבֵר עָלֵינוּ אָנוּ זוֹכִים לִהְיוֹת נִקְרָא עַל שְׁמוֹ הַקָּדוֹשׁ, וְאֵין אָנוּ שְׂמֵחִים עַל צָרַת נְפִילַת הַגַּג מִמָּקוֹם קָדוֹשׁ כָּזֶה, רַק אָנוּ מִצְטַעֲרִים בְּצָרָתוֹ, וְאָנוּ בְּטוּחִים בְּהַשֵּׁם יִתְבָּרַךְ, שֶׁיִּתַּקֵּן הַכֹּל מְהֵרָה, וּבֶאֱמֶת עַל־פִּי דֶּרֶךְ זֶה וְעַל־פִּי כָּל מַה שֶּׁדִּבַּרְנוּ וְכָתַבְנוּ בָּזֶה יְכוֹלִים לַהֲפֹךְ הַכֹּל לְשִׂמְחָה, וְהוּא עֵצָה נִפְלָאָה וְנוֹרָאָה מְאֹד מְאֹד, אַךְ אַף־עַל־פִּי־כֵן הַבַּעַל־דָּבָר מִתְגַּבֵּר מְאֹד בְּעַצְבוּת וּמָרָה־שְׁחוֹרָה, אַךְ צְרִיכִין לִהְיוֹת עַקְשָׁן גָּדוֹל בָּזֶה לִזְכֹּר אֶת עַצְמוֹ בְּכָל פַּעַם הָאֱמֶת לַאֲמִתּוֹ. הֲלֹא בֶּאֱמֶת אַף־עַל־פִּי־כֵן עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ מְאֹד בְּלִי שִׁעוּר, וְכָל מַה שֶּׁמַּכְנִיס בְּלִבִּי חֲלִישׁוּת הַדַּעַת וְעַצְבוּת מֵרִבּוּי הַקִּלְקוּלִים וְהַפְּגָמִים וְהָעֲווֹנוֹת וְכוּ', עִם שֶׁזֶּה הַכֹּל אֱמֶת, אַדְּרַבָּא זֶהוּ תֹּקֶף שִׂמְחָתִי, שֶׁאַף־עַל־פִּי־כֵן אָנֹכִי גַּם אָנֹכִי זוֹכֶה לִהְיוֹת בִּכְלַל הַקִּבּוּץ הַקָּדוֹשׁ הַזֶּה, הַנִּקְרָאִים עַל שֵׁם הַנַּ'חַל נ'וֹבֵעַ מְ'קוֹר חָ'כְמָה, אֲשֶׁר גַּם הָעִיר וְקַדִּישׁ וְכוּ', וְכָל מַה שֶּׁאֲנִי יוֹדֵעַ פִּשְׁעִי יוֹתֵר וְכוּ', אֲנִי צָרִיךְ לַהֲפֹךְ הַכֹּל לְשִׂמְחָה, שֶׁאַדְּרַבָּא, בָּזֶה אֲנִי שָׂמֵחַ יוֹתֵר וְיוֹתֵר, שֶׁאַף־עַל־פִּי־כֵן זָכִיתִי לִהְיוֹת בְּחֶלְקוֹ וְכוּ', וְה' מוֹשִׁיעַ בְּרַחֲמָיו עַד שֶׁזּוֹכִים לָבוֹא לְשִׂמְחָה גְּדוֹלָה עַל־יְדֵי זֶה וּבְצֵרוּף עוֹד שְׁאָרֵי עֵצוֹת, וְהָעִקָּר עַל־יְדֵי מִלֵּי דִּשְׁטוּתָא וְלַעֲשׂוֹת עַצְמוֹ שָׂמֵחַ וְכוּ'. בָּרוּךְ אֱלֹקֵינוּ, שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ' בְּכַמָּה בְּחִינוֹת. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
And in truth — according to this way — and according to all that they spoke and wrote in this — one can convert all to joy. And it is a very very wondrous and awesome counsel. But even so — the adversary strengthens greatly in sadness and melancholy. But one must be a great stubborn one in this — to remember oneself every time — the truth in truth. For is it not true — that even so — Hashem Yisborach has helped us greatly — without measure. And all that he instills in his heart — weakness of spirit and sadness — from the multitude of the corruptions and blemishes and sins — even though all this is true — on the contrary — this is the strength of his joy — that even so — I too merit to be in the category of this holy gathering — called by the name of the flowing stream — the source of wisdom — and also the holy and divine one — and so forth. And the more he knows his transgressions — the more he must convert all to joy — that on the contrary — in this he rejoices more and more — that even so he merited to be in his portion. And Hashem saves in His mercies — until one merits to come to great joy through this — and combined with the other remaining counsels — and the essential through the words of foolishness and making oneself joyous. Blessed is our G-d — Who created us for His honor and set us apart from those who err — in many aspects. More than this there is no leisure to extend. ## Segment 5
דִּבְרֵי אָבִיךָ, הַמְחַכֶּה לְשַׂמֶּחֲךָ וּלְשַׂמֵּחַ נַפְשִׁי וְנֶפֶשׁ כֻּלָּנוּ בִּישׁוּעָתוֹ הַגְּדוֹלָה וּמְצַפֶּה לִישׁוּעָה.
The words of your father — who is pained in your trouble — and awaits your salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְבִנְךָ הוּא נֶכְדִּי חֲבִיבִי כְּנַפְשִׁי הַיַּנִּיק וְחַכִּים מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
Nussun of Breslov. ## Segment 8
הָיִיתִי בְּבֵית מְחֻתָּנְךָ הַמֻּפְלָג נֵרוֹ יָאִיר וְדִבַּרְתִּי עִמּוֹ, וְכָל מְגַמָּתוֹ וְחֶפְצוֹ הוּא רַק שֶׁתַּתְמִיד בְּלִמּוּדְךָ הַטּוֹב וְתֵלֵךְ בְּדֶרֶךְ טוֹבִים וּלְהִתְפַּלֵּל בְּכַוָּנָה, וְלוֹמַר תְּהִלִּים בְּכַוָּנָה וּלְהִתְרַחֵק מִמּוֹשַׁב לֵצִים וּמִמַּעֲשֵׂה נַעֲרוּת. רַק לִשְׂמֹחַ בְּשִׂמְחַת יִשְׂרָאֵל וּלְהִתְקָרֵב בְּלֵב שָׁלֵם אֵלֵינוּ. וְתָכִין לְבָבְךָ לִשְׁמֹעַ מֵאִתָּנוּ דִּבְרֵי אֱמֶת לְהַחֲיוֹת אֶת נַפְשְׁךָ לָנֶצַח. בְּאֹפֶן שֶׁיְּקֻיַּם בְּךָ בֵּן חָכָם יְשַׂמַּח אָב. כִּי טוֹב לַגֶּבֶר כִּי יִשָּׂא עֹל בִּנְעוּרָיו כִּי הַיַּלְדוּת וְהַשַּׁחֲרוּת הֶבֶל. וּכְבָר יֵשׁ לְךָ בְּחִירָה, אַשְׁרֶיךָ אִם תִּבְחַר בַּחַיִּים בַּטּוֹב הָאֲמִתִּי וְהַנִּצְחִי שֶׁהוּא תּוֹרָה וּתְפִלָּה, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל שְׁמַע בְּנִי מוּסַר אָבִיךָ לְמַעַן תֶּחְכַּם בְּאַחֲרִיתְךָ.
And peace to his son — his beloved grandson as his own soul — the young and wise one — our Teacher the Rabbi Dovid Tzvi — may he live. ## Segment 9
דִּבְרֵי זְקֵנְךָ
The words of your grandfather. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
אַחַר גְּמַר כָּתְבִי מִכְתָּבִי זֶה, קִבַּלְתִּי מֵהַפָּאסְט מִכְתַּבְכֶם מִטּוּלְטְשִׁין וּמִבְּנִי רַבִּי דָּוִד צְבִי שֶׁהוּא עַתָּה שָׁם. וַאֲנִי כְּבָר מוּכָן לִנְסֹעַ מִיָּד לִקְרוּמִינְשַׁאג וְהֻכְרַחְתִּי לְעַכֵּב לַהֲשִׁיבָם. אֲהוּבִי בְּנִי חֲבִיבִי דָּוִד צְבִי שֶׁיִּחְיֶה, כְּבָר כָּתַבְתִּי לְךָ קֹדֶם שֶׁהוֹדַעְתַּנִי שְׁמוּעָה לֹא טוֹבָה מִבִּנְךָ זַ"ל שֶׁנֶּעְדַּר בַּעֲווֹנוֹתֵינוּ הָרַבִּים, וְהוֹכַחְתִּיךָ שֶׁלֹּא תִּהְיֶה בְּכַעַס וְרֹגֶז וּקְפִידָא כְּלָל. עַתָּה קִבַּלְתִּי מִכְתָּבְךָ מִצַּעַרְךָ הַקָּשֶׁה וְהַכָּבֵד, וּבְכָל צָרָתְךָ לִי צַר. כִּי הָיָה בְּנִי כִּי בְּנֵי בָּנִים הֵם כְּבָנִים. וּמָה אֹמַר לְךָ בְּנִי חֲבִיבִי לְנַחֵם אוֹתְךָ, גָּלוּי לַכֹּל כִּי אֵין אַתָּה הָרִאשׁוֹן חַס וְשָׁלוֹם. כִּי מִדָּה הִיא הַמְהַלֶּכֶת עַל כֹּל הָאָרֶץ. וּכְמוֹ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם וְעַתָּה לָמָּה אֶבְכֶּה אֲנִי הוֹלֵךְ אֵלָיו וְכוּ' (שְׁמוּאֵל ב) וּבִפְרָט כִּי גַּם זֶה שֶׁנֶּעְדַּר בַּעֲווֹנוֹתֵינוּ הָרַבִּים הוּא לְךָ לְבֵן בְּעָלְמָא דְּאָתֵי, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (סוֹטָה מח:) שֶׁמּוֹצִיא אֶת הָאָדָם הַיְנוּ אֲבִיהֶם מֵעֹנֶשׁ גֵּיהִנָּם, וְטוֹעֵן וְכִי עַל חִנָּם הִקְהֵיתָ אֶת שִׁנָּיו וְכוּ'. רַק הָעִקָּר שֶׁתָּשִׂים אֶל לִבְּךָ מֵעַתָּה, לְיַשֵּׁב עַצְמְךָ הֵיטֵב מַה נַּעֲשֶׂה עִמְּךָ בְּזֶה הָעוֹלָם. וּמַה שֶׁעָבַר עָבַר, כִּי חַנּוּן וְרַחוּם הוּא יִתְבָּרַךְ וּמַרְבֶּה לִסְלֹחַ, וּמֵעַתָּה תִּרְאֶה לְקַבֵּל עָלֶיךָ לְהַשְׁלִיךְ מֵעָלֶיךָ מַעֲשֵׂה נַעֲרוּת וְטִפְּשׁוּת וְרֹגֶז וּקְפִידוֹת, אֲפִלּוּ בְּמָקוֹם שֶׁעוֹשִׂים עַוְלָה נֶגְדְּךָ. תַּעֲבִיר עַל מִדּוֹתֶיךָ. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּמָקוֹם שֶׁלֹּא צָדַקְתָּ, רַק לְקַיֵּם שַׁיִיף וְעָיֵל שַׁיִיף וְנָפִיק, כִּי אָדָם לְעָמָל יוּלָּד וְכוּ'. וּבִפְרָט שֶׁלֹּא נוֹלַדְתָּ בַּעֲשִׁירוּת כְּלָל. וּמַה שֶּׁמֻּכְרָח לְךָ קַוֹּה קִוִּיתִי לַה' שֶׁאַחֲזִיק אוֹתְךָ בְּחַסְדּוֹ יִתְבָּרַךְ, אַךְ לֹא בִּגְדוֹלוֹת כִּי אִם בְּהֶכְרֵחִיּוּת. וְאִם יִרְצֶה הַשֵּׁם קִוִּיתִי לְחַסְדּוֹ שֶׁתֵּלֵד אִשְׁתְּךָ מְהֵרָה בְּנָקֵל זֶרַע שֶׁל קַיָּמָא. וְהַמָּקוֹם יְנַחֵם אוֹתְךָ בְּתוֹךְ אֲבֵלֵי צִיּוֹן וִירוּשָׁלַיִם וְיֵטִיב לְךָ מֵעַתָּה, רַק חֲזַק וֶאֱמַץ לְקַיֵּם דְּבָרַי, וְלֵילֵךְ בְּדַרְכֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל לִלְמֹד הַרְבֵּה בְּכָל יוֹם, וּלְהַכְרִיחַ בְּכָל הַכֹּחוֹת לְהִתְפַּלֵּל בְּכַוָּנָה וְלוֹמַר תְּהִלִּים וּתְפִלּוֹת בְּכָל יוֹם, וּלְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם. קַוֵּה לַה' וְיוֹשַׁע לְךָ וִינַחֶמְךָ בְּכִפְלַיִם. וְהִנְנִי מַזְהִיר אוֹתְךָ וּמְבַקֵּשׁ מִמְּךָ בְּנִי חֲבִיבִי שֶׁתְּצַיֵּת לִדְבָרַי מִיָּד. הַיְנוּ בְּאִם אַתָּה עֲדַיִן בְּבֵית אָחִיךָ ר' אִיצִיק, שֶׁתָּשׁוּב מִיָּד תֵּכֶף לְבֵיתְךָ. וְאַל תִּתְעַכֵּב בְּטוּלְטְשִׁין עוֹד כְּלָל וּתְבַלֶּה יָמֶיךָ בְּתוֹרָה כִּי זֹאת נֶחָמָתֵנוּ בְעָנְיֵנוּ וְכוּ', וּבְשִׂיחָה עִם אַנְשֵׁי שְׁלוֹמֵנוּ חֲבֵרִים יְדִידִים שֶׁיִּחְיוּ שֶׁרֹב דִּבּוּרָם הִיא מֵהַתַּכְלִית הַנִּצְחִי, וּבְדִבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה, וּלְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל עֵת. שְׁמַע בְּנִי לִדְבָרַי לְמַעַן יֵיטִיב לְךָ בָּזֶה וּבַבָּא לָנֶצַח. וּמִגֹּדֶל צַעֲרִי וְגֹדֶל נְחִיצָתִי עַתָּה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר וְדַי בָּזֶה כָּעֵת, וְאִם יִרְצֶה הַשֵּׁם בְּשׁוּבִי לְפֹה אֶכְתֹּב לְךָ עוֹד בִּישׁוּעָתוֹ יִתְבָּרַךְ לְנַחֵם וּלְחַזֵּק אוֹתְךָ כִּי חַסְדֵי ה' לֹא תָמְנוּ וְכוּ'.
He was in the home of his distinguished father-in-law — may his light shine — and spoke with him. And all his goal and desire is only that he continue diligently in his good learning — and walk in the way of good people — and pray with intention — and say Psalms with intention — and distance himself from a company of mockers — and from childish deeds. Only to rejoice in the joy of Israel — and to draw close to us with a whole heart. And prepare your heart to hear from us words of truth — to give life to your soul forever. In a way that it will be fulfilled in you: ben chakam y'sameach av. For it is good for a man that he bear a yoke in his youth — for youth and the beginning of life are vanity. And you already have free choice — blessed are you if you choose the life — the true and eternal good — which is Torah and prayer — for outside of this — all is vanity. Hear my son the instruction of your father — so that you be wise in your end. ## Segment 12
דִּבְרֵי אָבִיךָ הַמִּצְטַעֵר בְּצָרָתְךָ וּמְצַפֶּה לִישׁוּעָתְךָ.
The words of your grandfather. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 14
וְשָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר וְכוּ'.
Nussun as above. ## Segment 15
וְתֹאמַר שָׁלוֹם לְזוּגָתִי תִּחְיֶה וּלְכָל בְּנֵי בֵיתִי שֶׁיִּחְיוּ. וּתְבַקֵּשׁ וְתַזְהִיר אֶת אָחִיךָ הוּא בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה שֶׁיִּזָּהֵר לְמַעַן הַשֵּׁם יִתְבָּרַךְ וִירַחֵם עַל עַצְמוֹ וְעָלַי וְעַל כָּל בְּנֵי בֵיתוֹ, וְלֹא יִהְיֶה כַּעֲסָן וְרַגְזָן וְלֹא יִהְיֶה קַפְּדָן כְּלָל. רַק אַדְּרַבָּא מֵאַחַר שֶׁטִּבְעוֹ לְהַקְפִּיד וּלְהִתְרַגֵּז חַס וְשָׁלוֹם, יִתְגַּבֵּר לַהֲפֹךְ הַדָּבָר. וּבְרֹגֶז רַחֵם תִּזְכֹּר וְיַהֲפֹךְ הַכַּעַס לְרַחֲמָנוּת וְאָז יִהְיֶה טוֹב לוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. וְגַם אַתָּה תְּקַיֵּם כָּל זֶה, כִּי הַכַּעַס וְהַקְּפֵּדוּת מַזִּיקִים מְאֹד מְאֹד רַחֲמָנָא לִצְלַן, וּתְחַזְּקוּ בְּתוֹרַת ה' לִקְבֹּעַ עִתִּים לַתּוֹרָה עַל כָּל פָּנִים וְתִבְטְחוּ בַּה' וּתְצַפּוּ לִישׁוּעָתוֹ בְּכָל עֵת. כִּי עַל יְדֵי כַּעַס אֵין פּוֹעֲלִים כְּלוּם רַק מַזִּיקִים הַרְבֵּה, רַחֲמָנָא לִצְלָן; כִּי רַגְזָן לֹא עָלְתָה בְּיָדוֹ אֶלָּא רַגְזָנוּתוֹ, וְכָל מַה שֶּׁיְּכוֹלִים לִפְעֹל, פּוֹעֲלִים בְּדִבְרֵי נַחַת יוֹתֵר וְיוֹתֵר. כִּי דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים. וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
After completing the writing of his letter — he received via the postal — their letter from Tultchin — and from his son Rabbi Dovid Tzvi — who is now there. ## Segment 16
דִּבְרֵי אֲבִיכֶם הַדּוֹרֵשׁ שְׁלוֹמְכֶם תָּמִיד וּמְצַפֶּה לִישׁוּעָה
After completing the writing of his letter — he received via the postal — their letter from Tultchin — and from his son Rabbi Dovid Tzvi — who is now there. ## Segment 17
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 18
בְּעֶזְרַת ה' יִתְבָּרַךְ, מוֹצָאֵי שַׁבָּת אוֹר לְיוֹם א' שְׁמוֹת תר"ד אוּמִין.
The words of your father — who is pained in your trouble — and awaits your salvation. ## Segment 19
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And peace to my son the rabbinical scholar our Teacher the Rabbi Shakna — may his light shine. And extend peace to my wife — may she live — and to all my household — may they live. And request and warn your brother — he is my son Dovid Tzvi — may he live — that he beware — for Hashem's sake — and have mercy on himself and on me and on all the members of his household. And let him not be wrathful and angry and irritable at all. Rather — on the contrary — since his nature is to be irritable and to get angry — G-d forbid — let him overcome to convert this. And in anger — remember mercy — and convert the anger to compassion — and then it will be good for him in this world and in the World to Come. And also you fulfil all this — for anger and irritability harm very greatly — G-d protect us. And strengthen yourselves in the Torah of Hashem — to fix regular times for Torah in any case — and trust in Hashem and await His salvation at every time. For through anger nothing is accomplished — only one harms greatly — G-d protect us. For an angry one — all that he achieved was his anger. And all that one can accomplish — one accomplishes through gentle speech more and more. For the words of wise men in calm are hearkened to. And because of the great urgency it is impossible to extend at all. ## Segment 20
בְּיוֹם ה' הֶעָבָר שָׁלַחְתִּי מִפֹּה אִגֶּרֶת עַל יְדֵי הַפָּאסְט לְטוּלְטְשִׁין לְיַד בְּנִי ר' אִיצִיק שֶׁיִּחְיֶה, וְשָׁם פָּרַסְתִּי בִּשְׁלוֹמְכֶם גַּם כֵּן, וְהוֹדַעְתִּיו שָׁם צָרוֹתֵינוּ שֶׁאֵרַע לָנוּ בְּאֵלוּ הַיָּמִים, שֶׁבְּיוֹם ה' פָּרָשַׁת וַיִּגַּשׁ נָפַל הַגַּג הָעֶלְיוֹן מֵהַקְּלָאז שֶׁלָּנוּ וְנֶהֱרַס לְגַמְרֵי. וְהָיָה רַעַשׁ וּפַחַד גָּדוֹל לְר' נַפְתָּלִי וּבֵיתוֹ כַּאֲשֶׁר תּוּכְלוּ לְשַׁעֵר. וְהַחוֹלְקִים הַשּׂוֹנְאִים הָיָה לָהֶם נְקָמָה וְהָיִינוּ לְלַעַג וָקֶלֶס בְּעֵינֵיהֶם כְּדַרְכָּם. וְאָנֹכִי בָּאתִי לְפֹה בְּיוֹם ג' שֶׁהוּא עֲשָׂרָה בְּטֵבֵת וּמָצָאתִי פִּתְאֹם הַחֻרְבָּן הַזֶּה וְתוּכְלוּ לְשַׁעֵר צַעֲרִי. אַךְ בִּטְחוֹנִי בַּה' יִתְבָּרַךְ אֲשֶׁר עַד הֵנָּה עֲזָרָנוּ בְּרַחֲמָיו, גַּם עַתָּה אַל יַעַזְבֵנוּ וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. כָּעֵת נַעֲשָׂה עוֹד רַעַשׁ גָּדוֹל פֹּה שֶׁיָּצְאָה הַגְּזֵרָה לְגָרֵשׁ מִפֹּה כָּל שֶׁאֵינָם נִכְתָּבִים פֹּה. וּמֵאֵלֶיךָ תָּבִין שֶׁיְּדִידֵנוּ ר' נַפְתָּלִי נֵרוֹ יָאִיר הוּא אֶחָד מֵהֶם וּבְוַדַּאי יֵשׁ לוֹ צַעַר גָּדוֹל מִזֶּה. כָּעֵת אֵיךְ שֶׁיִּהְיֶה הוּא מֻכְרָח לְקַבֵּל בִּילֶעט [רִשָׁיוֹן]. עַל כֵּן הוּא שׁוֹלֵחַ מָעוֹת לְיַד בִּתּוֹ תִּחְיֶה. וּבִקֵּשׁ מִמֶּנִּי לִכְתֹּב לְךָ שֶׁתִּשְׁתַּדֵּל עֲבוּרוֹ לִטְרֹחַ בְּכָל כֹּחֲךָ לְטוֹבָתוֹ, הֵן לִרְאוֹת לְקַבֵּל מִיָּד מֵאַנְשֵׁי נֶעמֶרִיב זַאסְלִיוִיצֶענְיָא. כִּי כֻּלָּם הִבְטִיחוּ לוֹ שֶׁלֹּא לִקַּח מִמֶּנּוּ שׁוּם נְתִינָה. כִּי בְּנוֹ ר' אֶפְרַיִם מְשַׁלֵּם בַּעֲדוֹ כָּרָאוּי יוֹתֵר מִכֹּחוֹ הַרְבֵּה. וְאַחַר כָּךְ לְקַבֵּל בִּילֶעט מִיָּד בְּלִי הוֹצָאָה מְרֻבָּה. וַאֲנִי בָּטוּחַ בְּךָ שֶׁבְּוַדַּאי תִּשְׁתַּדֵּל בְּכָל מַה דְּאֶפְשָׁר לְמַעֲנוֹ וּלְמַעֲנִי לְזָרֵז מְאֹד בָּזֶה, כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ שֶׁאִי אֶפְשָׁר לוֹ עַתָּה לֵישֵׁב בְּלִי בִּילֶעט אֲפִלּוּ זְמַן מֻעָט. אַךְ לְזָרוֹזֵי יְתֵירָא קָאָתֵינָא לְזָרֶזְךָ שֶׁתַּכְנִיס עַצְמְךָ בָּזֶה שֶׁיַּגִּיעַ לוֹ הַבִּילֶעט בִּזְרִיזוּת בְּכָל מַה דְּאֶפְשָׁר לְהַקְדִּים וְלַה' הַיְשׁוּעָה: גַּם תֵּדַע שֶׁאֲנִי מֵכִין לְעַצְמִי לִנְסֹעַ בַּבֹּקֶר אִם יִרְצֶה ה' לִטְשֶׁעהרִין. וּבְתוֹךְ כָּךְ סִבֵּב ה' יִתְבָּרַךְ שֶׁאֶתְמוֹל בָּאוּ לְפֹה שְׁנֵי אֲנָשִׁים מֵאַנְשֵׁי שְׁלוֹמֵנוּ מִשָּׁם וְהֵבִיאוּ לְךָ אִגֶּרֶת מֵחֲתָנְךָ וּבִתְּךָ שֶׁתִּחְיֶה הָרָצוּף פֹּה, וְאִם יִרְצֶה ה' שָׁם בִּטְשֶׁעהרִין מֵהַסְּתָם אֶדְרֹשׁ בִּשְׁלוֹמָם בִּשְׁבִילְךָ. וּמֵחֲמַת טִרְדָּתְךָ לֹא יָכֹלְתִּי לְהַמְתִּין קֹדֶם נְסִיעָתִי עָלֶיךָ. גַּם תִּרְאֶה לְדַבֵּר עִם יְדִידֵנוּ ר' לֵיבּ כֹּהֵן שֶׁהוּא הָרַב וְכוּ' מִבְּרַסְלֶב שֶׁיִּשְׁתַּדֵּל לְטוֹבָתִי בְּהָעִנְיָן שֶׁהִבְטִיחַ לִי בְּאֹפֶן שֶׁאוּכַל בְּהֶתֵּר שֶׁיִּתְפַּלְּלוּ בְּבֵיתִי. וַעֲצָתוֹ הָיָה שֶׁבַּשָּׁנָה הַחֲדָשָׁה שֶׁלָּהֶם שֶׁאָז הוּא צָרִיךְ לְהוֹדִיעַ כַּמָּה בָּתֵּי תְּפִלּוֹת יֵשׁ בִּקְהִלָּתֵנוּ, שֶׁיִּכְתֹּב גַּם בֵּיתִי שֶׁיֵּשׁ שָׁם בֵּית תְּפִלָּה מְיֻחָד מִכַּמָּה שָׁנִים. וְגַם עַתָּה מִתְפַּלְּלִין בְּבַיִת מְיֻחָד לִתְפִלָּה, כַּאֲשֶׁר הוּא בֶּאֱמֶת שֶׁהָיָה בֵּית הַמִּדְרָשׁ בְּבֵיתִי כַּמָּה שָׁנִים. אַךְ שֶׁנִּתְבַּלְבֵּל לְפִי שָׁעָה וְכוּ', וְעַתָּה חָזַר לִמְקוֹמוֹ, אַךְ הוּא יִכְתֹּב סְתָם שֶׁיֵּשׁ עוֹד בֵּית הַמִּדְרָשׁ שְׁלִישִׁי. וְר' לֵיבּ בְּעַצְמוֹ אָמַר לִי שֶׁיַּעֲשֶׂה כֵּן. אַךְ קֹדֶם נְסִיעָתִי רָצִיתִי לַחֲזֹר לְדַבֵּר עִמּוֹ בָּזֶה, לְהַזְכִּירוֹ שֶׁלֹּא יִשְׁכַּח זֹאת, אַךְ לֹא אִסְתַּיַּיע מִלְּתָא לְהִתְרָאוֹת פָּנִים עִמּוֹ קֹדֶם נְסִיעָתִי. כָּעֵת תִּרְאֶה לְדַבֵּר עִמּוֹ בָּזֶה וְלִפְרֹס בִּשְׁלוֹמוֹ בְּאַהֲבָה בִּשְׁבִילִי וּלְהַמְתִּיק סוֹד יַחְדָּו לְהִתְיַעֵץ לְטוֹבָה בְּאֹפֶן שֶׁיִּהְיֶה רְשׁוּת עַל זֶה. וּמֻבְטְחַנִי שֶׁבְּוַדַּאי יַעֲשׂוּ עַל צַד הַיּוֹתֵר טוֹב, וְלַה' הַיְשׁוּעָה. וְאִם יִצְטָרְכוּ עַל זֶה אֵיזֶה הוֹצָאוֹת בְּוַדַּאי אַחֲזִיר לָהֶם. אַךְ לְפִי דִּבְרֵי ר' לֵיבּ עִמִּי אֵין צְרִיכִין עַתָּה שׁוּם הוֹצָאוֹת לָזֶה עַתָּה. וְאֵין לְהַאֲרִיךְ בָּזֶה. וְעִמָּם הַתְּבוּנָה לְהִתְנַהֵג בָּזֶה עַל צַד הַיּוֹתֵר טוֹב וּבְסוֹד, כַּאֲשֶׁר יָבִינוּ מֵעַצְמָם. וְה' הַטּוֹב יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה. וְיָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ. וְה' יִתְבָּרַךְ יַעֲזֹר לְךָ וִיפַרְנֶסְךָ בְּכָבוֹד וְתִפְטֹר מְהֵרָה הָעַבְדוּת וְהַסַּכָּנָה וְכוּ'. שֶׁל הִתְמַנּוּת דְרָאטְמַן. כִּי הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו יִתְבָּרַךְ לְפַרְנֶסְךָ בְּלֹא זֶה כַּאֲשֶׁר כָּל הָעוֹלָם מִתְפַּרְנְסִים מִמַּה שֶּׁמַּזְמִין לָהֶם ה' יִתְבָּרַךְ בְּלִי פְּחָדִים כָּאֵלֶּה, וּשְׁאָר חֲשָׁשׁוֹת רַבּוֹת שֶׁיֵּשׁ בָּזֶה שֶׁנּוֹגְעִים בְּהַתַּכְלִית הַנִּצְחִי. כִּי אִישׁ כָּשֵׁר פָּשׁוּט אֵין שַׁיָּךְ לוֹ פַּרְנָסָה כָּזֹאת חַס וְשָׁלוֹם, כַּיָּדוּעַ וּמוּבָן לַכֹּל. וְהַרְבֵּה רֶוַח וְהַצְלָחָה לְפָנָיו יִתְבָּרַךְ שֶׁתֵּצֵא מִזֶּה וּפַרְנָסָתְךָ לֹא יְקֻפַּח כְּלָל. כִּי כָּל פַּרְנָסָתוֹ שֶׁל אָדָם קְצוּבָה לוֹ מֵרֹאשׁ הַשָּׁנָה וְכוּ'. וּבִפְרָט שֶׁבְּסָמוּךְ קֹדֶם נְסִיעָתִי. שָׁמַעְתִּי שֶׁגַּם זוּגָתְךָ תִּחְיֶה אֵינָהּ מַסְכֶּמֶת כְּלָל שֶׁתִּהְיֶה רָאטְמַאן וְצוֹעֶקֶת וּמִצְטַעֶרֶת עַל זֶה מְאֹד. וְהָיָה לִי נַחַת מִזֶּה שֶׁהִיא אִשָּׁה כְּשֵׁרָה וּמְבִינָה שֶׁאֵינוֹ שַׁיָּךְ לְךָ כְּלָל. וְלַה' הַיְשׁוּעָה. דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמַעְתִּיר בַּעַדְךָ וּמְזָרֶזְךָ וּמְיַעֶצְךָ לְטוֹבָתְךָ בָּזֶה וּבַבָּא לָנֶצַח.
Nussun as above. And peace to my son the rabbinical scholar our Teacher the Rabbi Shakna — may his light shine. And extend peace to my wife — may she live — and to all my household — may they live. And request and warn your brother — he is my son Dovid Tzvi — may he live — that he beware — for Hashem's sake — and have mercy on himself and on me and on all the members of his household. And let him not be wrathful and angry and irritable at all. Rather — on the contrary — since his nature is to be irritable and to get angry — G-d forbid — let him overcome to convert this. And in anger — remember mercy — and convert the anger to compassion — and then it will be good for him in this world and in the World to Come. And also you fulfil all this — for anger and irritability harm very greatly — G-d protect us. And strengthen yourselves in the Torah of Hashem — to fix regular times for Torah in any case — and trust in Hashem and await His salvation at every time. For through anger nothing is accomplished — only one harms greatly — G-d protect us. For an angry one — all that he achieved was his anger. And all that one can accomplish — one accomplishes through gentle speech more and more. For the words of wise men in calm are hearkened to. And because of the great urgency it is impossible to extend at all. The words of your father — who always seeks your peace with love — and who intercedes for you — and who urges and advises you for your benefit — in this world and in the World to Come — forever. Nussun of Breslov. With the help of Hashem Yisborach — Motzo'ei Shabbas — the eve of Sunday — Parshas Sh'mos — 5604 — Uman. Peace — to my beloved son — my dear one — the rabbinical scholar — and so forth — our Teacher the Rabbi Shakna — may his light shine — with all his descendants — may they live. On the past Thursday he sent from here a letter via the postal to Tultchin — to the hand of his son Rabbi Yitzchok — may he live — and there he also extended the peace of their household. And there he informed him of his troubles that happened to them in these days — that on Thursday Parshas Vayigash the upper roof of our Kloyz fell — and was entirely destroyed. And there was a great commotion and fear for Rabbi Naftali and his household — as they can imagine. And the opponents who hate — had vengeance — and we became a mockery and a jest in their eyes — as is their way. And he arrived here on Tuesday — which is the tenth of Teves — and found suddenly this ruin — and they can imagine his pain. But his trust in Hashem Yisborach — Who until here helped him in His mercies — also now let Him not abandon him — and all will turn to good. The words of your father — who always seeks your peace with love — and who intercedes for you — and urges and advises you for your benefit in this world and in the World to Come — forever. Nussun of Breslov. Overview: Thursday, Parshas Vayechi — Uman — 5604. To Yitzchok. He arrived here on Tuesday the 10th of Teves — and found ruin — the upper roof of the Beis Midrash had collapsed on the previous Thursday Parshas Vayigash — due to winds and trembling. A miracle that no creature was killed or harmed. The terror of Rabbi Naftali and his household. The opponents rejoiced. The Beis Midrash stands without the upper roof. He trusts in Hashem Who helped until here — He will fix also the roof — and all will turn to good. After many thoughts — he hired a cart to Tshehrin — to travel after Shabbas on Sunday. May Hashem strengthen their hearts — to gladden their soul and convert all sorrow to joy. After all that passes over us — we are called by his holy name — we are troubled in his trouble — but we trust — all will be rectified. The adversary strengthens greatly in sadness — but one must be a great stubborn one — to remember oneself the truth in truth. Hashem helped us without measure — whatever makes him weak in spirit — on the contrary — this is the strength of his joy — that even so I too merit to be in the category of this holy gathering called by the name of the flowing stream. And to his grandson Dovid Tzvi — he was in the home of his father-in-law — all his desire is only that he continue in good learning — to pray with intention — to say Psalms — to distance himself from mockers and childish deeds — to rejoice in the joy of Israel — ben chakam y'sameach av. After completing the letter — he received a letter from Tultchin with a bad tiding — his son of Dovid Tzvi passed away in our many sins. He rebuked him not to be in anger. In all your trouble he is troubled — for grandchildren are like children. You are not the first. What has passed has passed — He is gracious and merciful — greatly multiplies forgiveness. From now throw off from yourself the deeds of youth and rage and irritability. Return home immediately from Tultchin. Spend your days in Torah — this is our consolation in our poverty. And from Motzo'ei Shabbas Parshas Sh'mos — Uman — another great commotion — an edict went out to expel all those not registered here. Rabbi Naftali is one of them — he must get a permit. Strive with all your strength for his benefit. And also speak with Rabbi Leib the Kohen about permitting prayer in his home. Also — your wife does not agree that you be a dratchman — and he had comfort from this — that she is an upright woman and understands it is not appropriate. Leave this appointment — your livelihood will not be diminished. ## Segment 21
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תמז URL: https://ajew.org/reader-plain/alim-litrufa/2/446/ # תמז
תמז
Source: https://ajew.org/reader/alim-litrufa/2/446 ## Segment 1
תמז
Nussun of Breslov. ## Segment 2
בָּרוּךְ־הַשֵּׁם, אוֹר לְיוֹם ג' ב' שְׁבָט בֹּא תד"ר קְרוּמִינְטְשַׁאק.
Overview: Thursday, Parshas Vayechi — Uman — 5604. To Yitzchok. He arrived here on Tuesday the 10th of Teves — and found ruin — the upper roof of the Beis Midrash had collapsed on the previous Thursday Parshas Vayigash — due to winds and trembling. A miracle that no creature was killed or harmed. The terror of Rabbi Naftali and his household. The opponents rejoiced. The Beis Midrash stands without the upper roof. He trusts in Hashem Who helped until here — He will fix also the roof — and all will turn to good. After many thoughts — he hired a cart to Tshehrin — to travel after Shabbas on Sunday. May Hashem strengthen their hearts — to gladden their soul and convert all sorrow to joy. After all that passes over us — we are called by his holy name — we are troubled in his trouble — but we trust — all will be rectified. The adversary strengthens greatly in sadness — but one must be a great stubborn one — to remember oneself the truth in truth. Hashem helped us without measure — whatever makes him weak in spirit — on the contrary — this is the strength of his joy — that even so I too merit to be in the category of this holy gathering called by the name of the flowing stream. And to his grandson Dovid Tzvi — he was in the home of his father-in-law — all his desire is only that he continue in good learning — to pray with intention — to say Psalms — to distance himself from mockers and childish deeds — to rejoice in the joy of Israel — ben chakam y'sameach av. After completing the letter — he received a letter from Tultchin with a bad tiding — his son of Dovid Tzvi passed away in our many sins. He rebuked him not to be in anger. In all your trouble he is troubled — for grandchildren are like children. You are not the first. What has passed has passed — He is gracious and merciful — greatly multiplies forgiveness. From now throw off from yourself the deeds of youth and rage and irritability. Return home immediately from Tultchin. Spend your days in Torah — this is our consolation in our poverty. And from Motzo'ei Shabbas Parshas Sh'mos — Uman — another great commotion — an edict went out to expel all those not registered here. Rabbi Naftali is one of them — he must get a permit. Strive with all your strength for his benefit. And also speak with Rabbi Leib the Kohen about permitting prayer in his home. Also — your wife does not agree that you be a dratchman — and he had comfort from this — that she is an upright woman and understands it is not appropriate. Leave this appointment — your livelihood will not be diminished. ## Segment 3
שָׁלוֹם לִידִידִי כְּנַפְשִׁי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב אֶפְרַיִם נֵרוֹ יָאִיר.
He is now in your home — for he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had preceded to travel again from here to Nikolayev. And his pain — you will understand from yourself. And he also was greatly pained over your great pain that will be from this. But to Hashem the hope — that He will rectify all and it will turn to good. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling together with him from Breslov to Uman to pass away there — to the heights of the highest heights. What happened then — at every moment and moment — it is impossible to imagine — even what flickers in his heart from this — all the more so what is above above the flickering that is in his understanding and his heart. And then he said in this language: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit — G-d is great — one knows nothing at all — such things happen in the world — one does not know at all. And even though they have already spoken greatly about this many times — and also some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem Yisborach. As he concluded then in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem and in His salvation — and not to be flustered and alarmed by anything — only to settle his mind at every time. And there is much to speak of this — and the time and the parchment are not sufficient. ## Segment 4
הִנְנִי עַתָּה בְּבֵיתְךָ, כִּי בָּאתִי לִקְהִלַּת קְרָאקָא בְּיוֹם ה' וָאֵרָא הֶעָבַר וְלֹא מָצָאתִי אֶת שֶׁאָהֲבָה נַפְשִׁי, כִּי הִקְדַּמְתָּ לָנוּד מִפֹּה שֵׁנִית לְנִיקָלַיֶיאב, וְצַעֲרִי תָּבִין מֵאֵלֶיךָ. גַּם נִצְטַעַרְתִּי הַרְבֵּה עַל צַעַרְךָ הַגָּדוֹל שֶׁיִּהְיֶה לְךָ מִזֶּה, אַךְ לַה' הַתִּקְוָה, שֶׁיְּתַקֵּן הַכֹּל, וְיִתְהַפֵּךְ לְטוֹבָה, כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ, וְהַכֹּל בִּכְלַל מַה שֶּׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּנָסְעִי עִמּוֹ יַחַד מִבְּרֶסְלֶב לְאוּמַאן לְהִסְתַּלֵּק שָׁם בְּרוּם רוּם גָּבְהֵי מְרוֹמִים וְכוּ'. מַה שֶּׁנַּעֲשָׂה אָז בְּכָל רֶגַע וָרֶגַע אִי אֶפְשָׁר לְשַׁעֵר אֲפִלּוּ מַה שֶּׁמִּתְנוֹצֵץ בְּלִבִּי מִזֶּה, מִכָּל־שֶׁכֵּן מַה שֶּׁלְּמַעְלָה לְמַעְלָה מֵהִתְנוֹצְצוּת שֶׁבְּדַעְתִּי וְלִבִּי, וְאָז אָמַר בְּזֶה הַלָּשׁוֹן: גָּאט אִיז גְּרוֹיס, מֶע וֵוייסְט גָּאר נִיט סֶע טוּהִין זִיךְ אָף דֶּער וֶועלְט אַזוֹנֶי זַאכִין מֶע וֵויסְט גָּאר נִיט וְכוּ' [ה' גָּדוֹל לֹא יוֹדְעִים כְּלוּם נַעֲשִׂים כָּאֵלּוּ דְבָרִים בָּעוֹלָם וְאֵין יוֹדְעִים כְּלָל]. וְאִם אָמְנָם כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה כַּמָּה פְּעָמִים, וְגַם קְצָתוֹ נִדְפַּס מִזֶּה בַּסֵּפֶר סִפּוּרֵי מַעֲשִׂיּוֹת, עִם כָּל זֶה עֲדַיִן צְרִיכִין לְמוֹדָעִי לֵידַע וּלְהוֹדִיעַ בְּכָל יוֹם, שֶׁאֵין יוֹדְעִין כְּלָל וְכוּ' וְעַל־יְדֵי זֶה דַיְקָא תִּתְחַזֵּק בִּצְעָקָה וּתְפִלָּה לְהַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁסִּיֵּם אָז בְּשִׂיחָתוֹ זֹאת: עַד שֶׁיָּבוֹא לְשִׂמְחָה גְּדוֹלָה עַל־יְדֵי זֶה, וְלָשׁוּב אֶל הַתְּמִימוּת וְהַפְּשִׁיטוּת לִבְטֹחַ בַּה' וּבִישׁוּעָתוֹ וְלִבְלִי לִהְיוֹת נֶחְפָּז וּמְבֹהָל מִשּׁוּם דָּבָר, רַק לְיַשֵּׁב דַּעְתּוֹ בְּכָל עֵת, וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, וְאֵין הַזְּמַן וְהַיְרִיעָה מַסְפִּיק.
Just now he returns to express a little of his conversation — since he already heard what happened in Uman — that the upper roof of our Beis Midrash fell. And he came on the tenth of Teves to Uman — and was still somewhat confused in his mind whether to conduct travels here. And suddenly upon coming to the Beis Midrash he saw this ruin — and his heart went out. And your father — may his light shine — told him immediately the greatness of the commotion and the fear he had at the time it fell — with a great trembling and loud noise — until he nearly fainted. And our many enemies and adversaries rushed running to their Beis Midrash with joy to announce this — and said — G-d forbid — that our entire Beis Midrash fell. Kol oy'veinu yal'igu lanu — and we did not know what to do — for our eyes are to You. Added to this — immediately in those days that he was there — the decree went out to expel from Uman all those who are not registered there. And from the police they announced loudly outside — as is the custom they speak — everyone to leave from there shortly. Whoever has no residence may linger only two months — and whoever has a residence may linger until the month of May. And from yourself you will understand — that your father — may his light shine — is also included in this threat. ## Segment 5
כָּעֵת אָשׁוּב לְפָרֵשׁ מְעַט שִׂיחָתִי, הֱיוֹת כְּבָר שָׁמַעְתָּ אֶת אֲשֶׁר נַעֲשָׂה בְּאוּמַאן, שֶׁנָּפַל הַגַּג הָעֶלְיוֹן שֶׁל הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ, וַאֲנִי בָּאתִי בְּיוֹם עֲשָׂרָה בְּטֵבֶת לְאוּמַאן, וְהָיִיתִי עֲדַיִן קְצָת נָבוֹךְ בְּדַעְתִּי אִם לִנְהוֹג נְסִיעוֹת לְכָאן, וּפִתְאֹם בְּבוֹאִי אֶל הַבֵּית־הַמִּדְרָשׁ רָאִיתִי הַחֻרְבָּן הַזֶּה, וְיָצָא לִבִּי. וְסִפֵּר לִי תֵּכֶף אָבִיךָ יְדִידִי שֶׁיִּחְיֶה, גֹּדֶל הָרַעַשׁ וְהַפַּחַד שֶׁהָיוּ לוֹ אָז בְּעֵת שֶׁנָּפַל בְּרַעַשׁ וְקוֹל גָּדוֹל, עַד שֶׁכִּמְעַט נֶחֱלַשׁ. וְאוֹיְבֵינוּ וְצָרֵינוּ הָרַבִּים נֶחְפְּזוּ רָצוּ אֶל בֵּית־הַמִּדְרָשׁ שֶׁלָּהֶם בְּשִׂמְחָה לְבַשֵּׂר זֹאת וְאָמְרוּ, שֶׁחַס וְשָׁלוֹם, כָּל הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ נָפַל. כָּל אוֹיְבֵינוּ יַלְעִיגוּ לָנוּ וְכוּ', וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה, כִּי אֵלֶיךָ עֵינֵינוּ. נוֹסָף לָזֶה, תֵּכֶף בְּאֵלּוּ הַיָּמִים שֶׁהָיִיתִי שָׁם יָצְאָה הַפְּקֻדָּה לְגָרֵשׁ מֵאוּמַאן כָּל שֶׁאֵינָם נִכְתָּבִים שָׁם, וּמֵהַפָּלִיצְייעֶן הִשְׁמִיעוּ בְּקוֹל גָּדוֹל עַל הַחוּץ, כַּנָּהוּג שֶׁיְּדַבְּרוּ, הַכֹּל לָצֵאת מִשָּׁם בְּסָמוּךְ; מִי שֶׁאֵין לוֹ דִּירָה לֹא יִתְעַכֵּב כִּי־אִם שְׁנֵי חֳדָשִׁים, וּמִי שֶׁיֵּשׁ לוֹ דִּירָה יִתְעַכֵּב עַד יֶרַח מַייא, וּמֵאֵלֶיךָ תָּבִין, שֶׁאָבִיךָ נֵרוֹ יָאִיר הוּא גַּם־כֵּן בִּכְלַל הָאִיּוּם הַזֶּה.
And behold — you already know — that your father — may his light shine — has longed and his soul has consumed itself for these many years — to travel to the Land of Israel. Just now he awakened even more — and wanted to travel alone. And his wife refused — and said that she specifically wants to travel with him. And they said they would rely on his view. All this the members of our anshei sh'lomaynu told him. And on the holy Shabbas of Parshas Vayechi — he spoke with him greatly about this — and explained to him the matter — that it is impossible for him to travel alone — for several reasons. And he promised him — that certainly the members of our anshei sh'lomaynu will sustain him with honor when he will be there — for all those who give him now — will obligate themselves and fulfil to send him to there — what they give him every year and more. And you and also he will oversee this — that it come to collection. And just now he was persuaded and agreed to his words. But they already know — that your father — may his light shine — is not a man of capacity at all — to engage in receiving the permit and the other preparations. And they spoke — that he should speak with you here about this. And their view was — that you should travel with him to our vicinity — and confer together in Uman. And it may be the need — that you travel with him immediately to Breslov and to Nemirov — to begin to engage in receiving the permit. And more than this it is impossible to explain — on what there is to speak of this. ## Segment 6
וְהִנֵּה כְּבָר יָדַעְתָּ, שֶׁאָבִיךָ נֵרוֹ יָאִיר, נִכְסְפָה וְגַם כָּלְתָה נַפְשׁוֹ זֶה כַּמָּה שָׁנִים לִנְסֹעַ לְאֶרֶץ־יִשְׂרָאֵל; כָּעֵת נִתְעוֹרֵר בְּיוֹתֵר וְרָצָה לִנְסֹעַ לְבַדּוֹ, וּמֵאֲנָה זוּגָתוֹ וְאָמְרָה, שֶׁרְצוֹנָהּ שֶׁהִיא דַּיְקָא תִּסַּע עִמּוֹ, וְאָמְרוּ שֶׁיִּסְמְכוּ עַל דַּעְתִּי. כָּל זֶה סִפְּרוּ לִי אַנְשֵׁי־שְׁלוֹמֵנוּ, וּבְיוֹם שַׁבַּת־קֹדֶשׁ פָּרָשַׁת וַיְחִי דִּבַּרְתִּי עִמּוֹ מִזֶּה הַרְבֵּה וְהִסְבַּרְתִּי לוֹ הַדָּבָר, שֶׁאִי אֶפְשָׁר לִנְסֹעַ לְבַדּוֹ מִכַּמָּה טְעָמִים, וְהִבְטַחְתִּי לוֹ, שֶׁבְּוַדַּאי יַחֲזִיקוּ אוֹתוֹ בְּכָבוֹד אַנְשֵׁי־שְׁלוֹמֵנוּ כְּשֶׁיִּהְיֶה שָׁם, כִּי כָּל הַנּוֹתְנִים לוֹ עַתָּה יְחַיְּבוּ עַצְמָן וִיקַיְּמוּ לִשְׁלֹחַ לוֹ לְשָׁם מַה שֶּׁנּוֹתְנִים לוֹ בְּכָל שָׁנָה וְיוֹתֵר, וְאַתָּה וְגַם אָנֹכִי נַשְׁגִּיחַ עַל זֶה שֶׁיָּבוֹא לִידֵי גּוּבַיינָא, וּלְעֵת עַתָּה נִתְרַצָּה וְהוֹדָה לִדְבָרַי, אַךְ כְּבָר יָדַעְנוּ, שֶׁאָבִיךָ נֵרוֹ יָאִיר אֵינוֹ אִישׁ־חַיִל לָזֶה כְּלָל לַעֲסֹק בְּקַבָּלַת הַבִּילֶעט וּבִשְׁאָר הֲכָנוֹת, וְדִבַּרְנוּ שֶׁאֲנִי אֲדַבֵּר עִמְּךָ פֹּה מִזֶּה, וְדַעְתֵּנוּ הָיָה, שֶׁאַתָּה תִּסַּע עִמִּי לִסְבִיבוֹתֵינוּ וְנַמְתִּיק סוֹד יַחְדָּו בְּאוּמַאן, וְאֶפְשָׁר הָיָה מֶהַצֹּרֶךְ, שֶׁתִּסַּע מִיָּד עִמִּי לִבְרֶסְלֶב וּלְנֶעמְרוֹב לְהַתְחִיל לַעֲסֹק בְּקַבָּלַת הַבִּילֶעט. וְיֶתֶר מִזֶּה אִי אֶפְשָׁר לְבָאֵר מַה שֶּׁיֵּשׁ לְדַבֵּר בָּזֶה;
And also they must begin to speak in these vicinities about the matter of the mamdos. And he has already spoken somewhat of this from Tshehrin. And behold — now he came here — and did not find you in this time of necessity — to speak with you about such a great matter — and the past is gone. Just now — understand from yourself — that it is essential that you urge yourself to come to him — to engage with you in this. In particular since even without this — he knows — that your heart burns with sparks of flame of our love — to gather with him. Perhaps Hashem will send through his mouth words to give his soul life and to advise him and to strengthen him in trust and joy and hisbodidus — and to remind each other where we are in the world — and what is done with us at every time and every day and every hour. Therefore know — that he intends to travel for Shabbas — if Hashem wills — to Tshehrin. And there he will remain until Thursday Parshas B'shalach — and travel in His salvation Yisborach for Shabbas Shirah to the congregation of Medvedivka. And from there he will see — if Hashem wills — to return to Tirahowitz. And presumably he will travel from there on Monday — if Hashem wills — which is the 15th of Shevat. Therefore — when you come — if Hashem wills — home in peace — if you can urge yourself to come to them for Shabbas Shirah to the congregation of Medvedivka — very good. Or in any case — on the above-mentioned Monday — only that you come on Monday morning. For he intends to urge himself — with Hashem's help — to travel on Monday after the prayer immediately with alacrity. And if they merit to gather there — very good — and confer together. And perhaps you will travel with him from there to Uman — as above. And if the time is not sufficient for him to come to Medvedivka as above — understand from yourself — to see to come to our vicinity soon — and there they will speak together face to face — and the counsel of Hashem will stand. ## Segment 7
גַּם צְרִיכִין לְהַתְחִיל לְדַבֵּר בִּסְבִיבוֹת אֵלּוּ בִּדְבַר הַמַּעֲמָדוֹת, וּכְבָר דִבַּרְתִּי קְצָת מִזֶּה מִטְּשֶׁעהרִין, וְהִנֵּה עַתָּה בָּאתִי לְפֹה וְלֹא מָצָאתִי אוֹתְךָ בְּעֵת הַהֶכְרֵחַ כָּזֶה לְדַבֵּר עִמְּךָ בְּעֵסֶק גָּדוֹל כָּזֶה וְהֶעָבָר אַיִן, כָּעֵת תָּבִין מֵאֵלֶיךָ, שֶׁהַהֶכְרֵחַ שֶׁתְּזָרֵז עַצְמְךָ לָבוֹא אֵלַי לַעֲסֹק עִמְּךָ בָּזֶה, בִּפְרָט שֶׁגַּם בְּלֹא זֶה יָדַעְתִּי, שֶׁלִּבְּךָ בּוֹעֵר בְּרִשְׁפֵּי שַׁלְהֶבֶת אַהֲבָתֵנוּ לְהִתְוַעֵד עִמִּי, אוּלַי יִשְׁלַח ה' בְּפִי דִּבּוּרִים לְהַחֲיוֹת נַפְשׁוֹ וּלְיַעֲצוֹ וּלְחַזְּקוֹ בְּבִטָּחוֹן וְשִׂמְחָה וְהִתְבּוֹדְדוּת וְכוּ' וּלְהַזְכִּיר זֶה אֶת זֶה הֵיכָן אֲנַחְנוּ בָּעוֹלָם וּמַה נַּעֲשֶׂה עִמָּנוּ בְּכָל עֵת וּבְכָל יוֹם וְכָל שָׁעָה וְכוּ', עַל־כֵּן תֵּדַע, שֶׁבְּדַעְתִּי לִנְסֹעַ עַל שַׁבָּת, אִם יִרְצֶה הַשֵּׁם, לִטְשֶׁעהרִין, וְשָׁם אֶתְעַכֵּב עַד יוֹם ה' בְּשַׁלַּח וְאֶסַּע בִּישׁוּעָתוֹ יִתְבָּרַךְ עַל שַׁבַּת־שִׁירָה לִקְהִלַּת מֶעדְוֶועדוּבְקֶא, וּמִשָּׁם אֶרְאֶה, אִם יִרְצֶה הַשֵּׁם, לָשׁוּב לְטִירָהאוִויצֶע, וּמִן הַסְּתָם אֶסַּע מִשָּׁם בְּיוֹם ב', אִם יִרְצֶה הַשֵּׁם, שֶׁהוּא ט"ו בִּשְׁבָט, עַל־כֵּן כְּשֶׁתָּבוֹא, אִם יִרְצֶה הַשֵּׁם, לְבֵיתְךָ בְּשָׁלוֹם, אִם תּוּכַל לְזָרֵז עַצְמְךָ לָבוֹא אֵלֵינוּ עַל שַׁבַּת־שִׁירָה לִקְהִלַּת מֶעדְוועדוּבְקֶא מַה טּוֹב אוֹ עַל־כָּל־פָּנִים עַל יוֹם ב' הַנַּ"ל, רַק שֶׁתָּבוֹא בְּיוֹם ב' בַּבֹּקֶר, כִּי בְּדַעְתִּי לְזָרֵז עַצְמִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, לִנְסֹעַ בְּיוֹם ב' אַחַר הַתְּפִלָּה מִיָּד בִּזְרִיזוּת, וְאִם נִזְכֶּה לְהִתְוַעֵד שָׁם מַה טּוֹב, וְנַמְתִּיק סוֹד יַחְדָּו, וְאֶפְשָׁר תִּסַּע עִמִּי מִשָּׁם לְאוּמַאן וְכוּ' כַּנַּ"ל. וְאִם לֹא יִהְיֶה הַזְּמַן מַסְפִּיק שֶׁאוּכַל לָבוֹא לְמֶעדְוֶועדוּבְקֶא כַּנַּ"ל, תָּבִין מֵעַצְמְךָ לִרְאוֹת לָבוֹא לִסְבִיבוֹתֵינוּ בְּסָמוּךְ וְשָׁם נְדַבֵּר יַחַד פָּנִים אֶל פָּנִים, וַעֲצַת ה' הִיא תָּקוּם.
And also from yourself understand to speak here in the matter of our Beis Midrash — for just now he cannot receive anything from them for this. For Rabbi Hirsh from Krakow said to him explicitly — that it is essential to wait for you — for he wants to give some wood with Krakow logs and planks. And his mind is not comfortable with this — for he feared that the expense would be greater — and also — G-d forbid — he would be delayed by this if he would need to wait for their wood. And money answers all. And Rabbi Tzvi said — that when you come in peace he will speak with you about this. And from yourself you will understand from this — how to conduct yourself to the greatest good. ## Segment 8
גַּם מֵאֵלֶיךָ תָּבִין לְדַבֵּר פֹּה מֵעִנְיַן הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ, כִּי לְעֵת עַתָּה אֵינִי יָכוֹל לְקַבֵּל מֵהֶם כְּלוּם עַל זֶה, כִּי רַבִּי הִירְשׁ מִקְּרָאקָא אָמַר לִי בְּפֵרוּשׁ, שֶׁהַהֶכְרֵחַ לְהַמְתִּין עָלֶיךָ, כִּי הוּא רוֹצֶה לִתֵּן אֵיזֶה עֵצִים עִם קְרַאקְוֶויס וּנְסָרִים, וַאֲנִי אֵין דַּעְתִּי נוֹחָה מִזֶּה, כִּי יָרֵאתִי, שֶׁתִּהְיֶה הַהוֹצָאָה יְתֵרָה, וְגַם, חַס וְשָׁלוֹם, יִהְיֶה לִי עִכּוּב מִזֶּה אִם אֶצְטָרֵךְ לְהַמְתִּין עַל עֵצִים שֶׁלָּהֶם, וְהַכֶּסֶף יַעֲנֶה אֶת הַכֹּל. וְאָמַר רַבִּי צְבִי, שֶׁכַּאֲשֶׁר תָּבוֹא לְשָׁלוֹם יְדַבֵּר עִמְּךָ מִזֶּה, וּמֵאֵלֶיךָ תָּבִין מִזֶּה אֵיךְ לְהִתְנַהֵג בָּזֶה עַל צַד הַיּוֹתֵר טוֹב.
More than this there is no leisure to extend. And a wise one — it is easy to understand how to conduct himself in all this — in a way that all will be completed and finished according to His will Yisborach and the will of the righteous — may their souls rest in Eden. And may we merit — that we have a good portion in this — in such a great merit of the many. And to Hashem the salvation. ## Segment 9
יוֹתֵר מִזֶּה אֵין לְהַאֲרִיךְ, וְדַעַת לְנָבוֹן נָקֵל אֵיךְ לְהִתְנַהֵג בְּכָל זֶה בְּאֹפֶן שֶׁיִהְיֶה וְיִגָּמֵר הַכֹּל כִּרְצוֹנוֹ יִתְבָּרַךְ וְכִרְצוֹן הַצַּדִּיקִים, נִשְׁמָתָם עֵדֶן, וַאֲנַחְנוּ נִזְכֶּה, שֶׁיִּהְיֶה לָנוּ חֵלֶק טוֹב בָּזֶה בִּזְכוּת הָרַבִּים כָּזֶה. וְלַה' הַיְשׁוּעָה.
Nussun of Breslov. ## Segment 10
דִּבְרֵי אוֹהַבְךָ, רַבְּךָ וַחֲבֶרְךָ וְאָחִיךָ, מְחַכֶּה בְּכָל עֵת לִישׁוּעָתְךָ בְּתוֹךְ יְשׁוּעַת כָּל חֶבְרָתֵנוּ וִישׁוּעַת כָּל יִשְׂרָאֵל, אָמֵן כֵּן יְהִי רָצוֹן, וְחוֹתֵם בְּבֵיתְךָ נַאֲוָה קֹדֶשׁ.
The words of one who loves you — your rabbi and companion and brother — who awaits at every time your salvation — within the salvation of all our fellowship — and the salvation of all Israel — Amen so may it be His will — and who seals in your home — a holy beauty. And also our veteran dear friend our Teacher the Rabbi Nachman — may his light shine — from Tultchin — is now with him here in your home. And it was remembered today — on Rosh Chodesh Shevat — that G-d forbid he might be angry with him for not having danced in your home. And he urged himself and danced a little today in your home — for you. And extends your peace with great love and precious affection. And if Hashem wills — when they gather together — to Hashem the hope — that they will dance and rejoice more — and nagila v'nismecha bishu'aso — chasdei Hashem lo samu — ve'emes Hashem l'olam — hall'luyah. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
גַּם יְדִידֵנוּ הַוָּתִיק, מוֹרֵנוּ הָרַב נַחְמָן, נֵרוֹ יָאִיר, מִטּוּלְטְשִׁין, הוּא עַתָּה עִמִּי פֹּה בְּבֵיתְךָ, וְנִזְכַּר הַיּוֹם בְּרֹאשׁ־חֹדֶשׁ שְׁבָט, שֶׁחַס וְשָׁלוֹם, תִּכְעֹס עָלָיו עַל שֶׁלֹּא רָקַד בְּבֵיתְךָ וְזֵרֵז עַצְמוֹ וְרָקַד קְצָת הַיּוֹם בְּבֵיתְךָ בִּשְׁבִילְךָ וּפוֹרֵס שְׁלוֹמְךָ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, וְאִם יִרְצֶה הַשֵּׁם, כְּשֶׁנִּתְוַעֵד יַחַד, לַה' הַתִּקְוָה, שֶׁנִּרְקֹד וְנִשְׂמַח יוֹתֵר וְנָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ, חַסְדֵי ה' לֹא תָמְנוּ וְכוּ', וֶאֱמֶת ה' לְעוֹלָם, הַלְלוּיָהּ.
Overview: Dawn of Tuesday — the 2nd of Shevat — Parshas Bo — Krumintchag — 5604. To Rabbi Ephraim. He is now in your home — he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had traveled again to Nikolayev. His pain — you will understand. But to Hashem the hope that He will rectify all. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling with him from Breslov to Uman to pass away there. What happened then at every moment it is impossible to imagine. And then he said: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit. Even though they have already spoken greatly about this many times — and some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem. As he concluded in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem — and not to be flustered by anything — only to settle his mind at every time. He returned to express his conversation — the roof of the Beis Midrash — Rabbi Naftali's terror — the enemies rushed to announce the collapse — the decree of expulsion from Uman. And Rabbi Naftali's longing to travel to the Land of Israel — his wife wants to go with him — they will rely on his view. On Shabbas Vayechi he spoke with him — explained it is impossible to travel alone — he promised that our anshei sh'lomaynu will sustain him with honor there. Rabbi Naftali agreed for now. Also the mamdos — Rabbi Tzvi of Krakow will speak with you when you come. Come to him — if possible for Shabbas Shirah to Medvedivka — or in any case on Monday the 15th of Shevat. He arrived here from Krumintchag before the holy Shabbas of Parshas Bo past. And if Hashem wills — this week — he will travel to Medvedivka — and from there to Tirahowitz — may Hashem Yisborach lead him in peace. And he already sent him his letter from here in Parshas Va'eira. Afterwards he received his letter this week. Just now he is very busy. And his will is strong to fulfil his desire — to write to him some words of strengthening in joy. But he already wrote to him greatly — greatly — and all the holy books are before you — hafoch bahem — and so forth. And just now there is no leisure at all — for the postal is urgent. And he is writing just now wrapped in his tallis — and he has not yet put on the tefillin of Rabbeinu Tam. Be strong and bold my beloved son — and gladden your soul in His salvation — that we merited to draw close to whom we drew close. Hu heitiv lanu — hu meitev lanu — hu yeitiv lanu — He was good to us — He is good to us — He will be good to us. And in His chesed — Hashem Yisborach poured upon him wondrous innovations on these three benefactions — and they are already written — in His chesed Yisborach — see Likutay Halachos — Pidyon Bechor — halachah 5. But it is impossible to explain in the open field. Hope to Hashem at every time — and He will save you. # תמח URL: https://ajew.org/reader-plain/alim-litrufa/2/447/ # תמח
תמח
Source: https://ajew.org/reader/alim-litrufa/2/447 ## Segment 1
תמח
The words of one who loves you — your rabbi and companion and brother — who awaits at every time your salvation — within the salvation of all our fellowship — and the salvation of all Israel — Amen so may it be His will — and who seals in your home — a holy beauty. And also our veteran dear friend our Teacher the Rabbi Nachman — may his light shine — from Tultchin — is now with him here in your home. And it was remembered today — on Rosh Chodesh Shevat — that G-d forbid he might be angry with him for not having danced in your home. And he urged himself and danced a little today in your home — for you. And extends your peace with great love and precious affection. And if Hashem wills — when they gather together — to Hashem the hope — that they will dance and rejoice more — and nagila v'nismecha bishu'aso — chasdei Hashem lo samu — ve'emes Hashem l'olam — hall'luyah. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' בְּשַׁלַח תר"ד טְשֶׁעהרִין.
Overview: Dawn of Tuesday — the 2nd of Shevat — Parshas Bo — Krumintchag — 5604. To Rabbi Ephraim. He is now in your home — he arrived to the congregation of Krakow on Thursday Va'eira past — and did not find the one whom his soul loves — for he had traveled again to Nikolayev. His pain — you will understand. But to Hashem the hope that He will rectify all. For very deep are His thoughts Yisborach — and all is within what he heard from his holy mouth — in his traveling with him from Breslov to Uman to pass away there. What happened then at every moment it is impossible to imagine. And then he said: Gott iz groys — me veyst gor nit — se tun zikh af der velt azonei zakhin — me veyst gor nit. Even though they have already spoken greatly about this many times — and some of it is printed in the book of Sipurei Ma'asiyos — even so — one must still always know and make known every day — that one does not know at all. And through this specifically — one will strengthen in crying out and prayer to Hashem. As he concluded in this conversation: until one comes to great joy through this — and returns to simplicity and wholesomeness — to trust in Hashem — and not to be flustered by anything — only to settle his mind at every time. He returned to express his conversation — the roof of the Beis Midrash — Rabbi Naftali's terror — the enemies rushed to announce the collapse — the decree of expulsion from Uman. And Rabbi Naftali's longing to travel to the Land of Israel — his wife wants to go with him — they will rely on his view. On Shabbas Vayechi he spoke with him — explained it is impossible to travel alone — he promised that our anshei sh'lomaynu will sustain him with honor there. Rabbi Naftali agreed for now. Also the mamdos — Rabbi Tzvi of Krakow will speak with you when you come. Come to him — if possible for Shabbas Shirah to Medvedivka — or in any case on Monday the 15th of Shevat. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He arrived here from Krumintchag before the holy Shabbas of Parshas Bo past. And if Hashem wills — this week — he will travel to Medvedivka — and from there to Tirahowitz — may Hashem Yisborach lead him in peace. And he already sent him his letter from here in Parshas Va'eira. Afterwards he received his letter this week. Just now he is very busy. And his will is strong to fulfil his desire — to write to him some words of strengthening in joy. But he already wrote to him greatly — greatly — and all the holy books are before you — hafoch bahem — and so forth. And just now there is no leisure at all — for the postal is urgent. And he is writing just now wrapped in his tallis — and he has not yet put on the tefillin of Rabbeinu Tam. ## Segment 4
בָּאתִי לְפֹה מִקְּרוּמִינְטְשַׁאג קֹדֶם שַׁבַּת פָּרָשַׁת בֹּא הֶעָבַר וְאִם יִרְצֶה הַשֵּׁם בְּשָׁבוּעַ זֹאת אֶסַּע לְמֶעדְוֶועדִיבְקֶא וּמִשָּׁם לְטִירָהאוִויצֶע הַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנִי לְשָׁלוֹם. וּכְבָר שָׁלַחְתִּי לוֹ מִכְתָּבִי מִפֹּה בְּפָרָשַׁת וָאֵרָא. אַחַר כָּךְ קִבַּלְתִּי מִכְתָּבְךָ בְּשָׁבוּעַ זֹאת. כָּעֵת אֲנִי טָרוּד מְאֹד וּרְצוֹנִי חָזָק לְמַלְּאוֹת רְצוֹנְךָ לִכְתֹּב לְךָ אֵיזֶה דְּבַר הִתְחַזְּקוּת בְּשִׂמְחָה. אַךְ כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה הַרְבֵּה, וְכָל סְפָרִים הַקְּדוֹשִׁים לְפָנֶיךָ הֲפֹךְ בָּהֶם וְכוּ'. וְכָעֵת אֵין פְּנַאי כְּלָל, כִּי הַפָּאסְט נְחוּצָה, וַאֲנִי כּוֹתֵב עַתָּה מְעֻטָּף בְּטַלִּית וַעֲדַיִן לֹא הִנַּחְתִּי תְּפִלִּין דְּרַבֵּנוּ תָּם. חֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי וְשַׂמַּח נַפְשְׁךָ בִּישׁוּעָתוֹ שֶׁזָּכִינוּ לְהִתְקָרֵב לְמִי שֶׁנִּתְקָרַבְנוּ, הוּא הֵטִיב לָנוּ הוּא מֵטִיב לָנוּ הוּא יֵטִיב לָנוּ וְכוּ'. וּבְחַסְדּוֹ הִשְׁפִּיעַ לִי הַשֵּׁם יִתְבָּרַךְ חִדּוּשִׁים נִפְלָאִים עַל אֵלֶּה הַשָּׁלֹשׁ הֲטָבוֹת וְהֵם כְּבָר כְּתוּבִים בְּחַסְדּוֹ יִתְבָּרַךְ (עַיֵּן לִקּוּטֵי הַלָכוֹת פִּדְיוֹן בְּכוֹר הֲלָכָה ה). אַךְ אִי אֶפְשָׁר לְבָאֵר עַל פְּנֵי הַשָּׂדֶה. קַוֵּה לַה' בְּכָל עֵת וְיוֹשַׁע לְךָ.
Be strong and bold my beloved son — and gladden your soul in His salvation — that we merited to draw close to whom we drew close. Hu heitiv lanu — hu meitev lanu — hu yeitiv lanu — He was good to us — He is good to us — He will be good to us. And in His chesed — Hashem Yisborach poured upon him wondrous innovations on these three benefactions — and they are already written — in His chesed Yisborach — see Likutay Halachos — Pidyon Bechor — halachah 5. But it is impossible to explain in the open field. Hope to Hashem at every time — and He will save you. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
The words of your father — who awaits salvation. Nussun of Breslov. Overview: Tuesday, Parshas B'Shalach — Tshehrin — 5604. To Yitzchok. He arrived here from Krumintchag before Shabbas Parshas Bo past. If Hashem wills — this week he will travel to Medvedivka and from there to Tirahowitz. He already sent him his letter from here in Parshas Va'eira. Afterwards he received his letter this week. Just now he is very busy — his will is strong to write words of strengthening in joy. But he already wrote greatly — and all the holy books are before you — hafoch bahem. Just now there is no leisure — for the postal is urgent. He is writing just now wrapped in his tallis — and has not yet put on the tefillin of Rabbeinu Tam. Be strong and bold my beloved son — and gladden your soul in His salvation — that we merited to draw close to whom we drew close. Hu heitiv lanu — hu meitev lanu — hu yeitiv lanu. And in His chesed — Hashem Yisborach poured upon him wondrous innovations on these three benefactions — already written in Likutay Halachos — Pidyon Bechor halachah 5. But it is impossible to explain in the open field. Hope to Hashem at every time — and He will save you. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תמט URL: https://ajew.org/reader-plain/alim-litrufa/2/448/ # תמט
תמט
Source: https://ajew.org/reader/alim-litrufa/2/448 ## Segment 1
תמט
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' תִּשָּׂא תר"ד.
Overview: Tuesday, Parshas B'Shalach — Tshehrin — 5604. To Yitzchok. He arrived here from Krumintchag before Shabbas Parshas Bo past. If Hashem wills — this week he will travel to Medvedivka and from there to Tirahowitz. He already sent him his letter from here in Parshas Va'eira. Afterwards he received his letter this week. Just now he is very busy — his will is strong to write words of strengthening in joy. But he already wrote greatly — and all the holy books are before you — hafoch bahem. Just now there is no leisure — for the postal is urgent. He is writing just now wrapped in his tallis — and has not yet put on the tefillin of Rabbeinu Tam. Be strong and bold my beloved son — and gladden your soul in His salvation — that we merited to draw close to whom we drew close. Hu heitiv lanu — hu meitev lanu — hu yeitiv lanu. And in His chesed — Hashem Yisborach poured upon him wondrous innovations on these three benefactions — already written in Likutay Halachos — Pidyon Bechor halachah 5. But it is impossible to explain in the open field. Hope to Hashem at every time — and He will save you. ## Segment 3
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
The bearer of this letter came to his home and brought the overcoat. And it was a great comfort to him — for he needed it greatly — as the bearer of this letter will relate to you. And there is much to write to him. But the time of Minchah has arrived — and the bearer of this letter is very urgent. And he placed everything in his mouth — both the matter of his traveling here for Shabbas — and the matter of his traveling to the wedding. For according to the custom of the world — and in particular the custom of the holy Israel — certainly he is obligated to be at the wedding — a good mazal. In particular since there will certainly be several of our anshei sh'lomaynu who are not blood relations with him — only because of the closeness of our souls — and so forth. All the more so you my son — is there anyone closer than you. But even so — his desire is not to pain you — if G-d forbid it is impossible — for force majeure exempts. But all that is possible — strive with all your strength — and request from Hashem Yisborach that you merit to be at the wedding — a good mazal — and to rejoice with them together. Certainly it is obligatory upon you to strive in this as above. And perhaps through our common joy together in the joy of the groom and bride — it will sprout for you and for us complete salvation — in all that we need to be saved. And to Hashem the salvation. ## Segment 4
מוֹסֵר כְּתָב זֶה בָּא לְבֵיתִי וְהֵבִיא הָרוּזִיוִוילְקֶע [מְעִיל עֶלְיוֹן], וְהָיָה לִי לְנַחַת כִּי הָיָה מֻכְרָח לִי מְאֹד כַּאֲשֶׁר יְסַפֵּר לְךָ מוֹסֵר כְּתָב זֶה. וְיֵשׁ הַרְבֵּה לִכְתֹּב לְךָ, אַךְ זְמַן הַמִּנְחָה הִגִּיעַ, וּמוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד. וְשַׂמְתִּי הַכֹּל בְּפִיו הֵן מֵעִנְיַן נְסִיעָתוֹ לְפֹה עַל אֵיזֶה שַׁבָּת יָבוֹא, הֵן מֵעִנְיַן נְסִיעָתוֹ עַל הַחֲתֻנָּה, שֶׁלְּפִי מִנְהַג הָעוֹלָם וּבִפְרָט מִנְהַג יִשְׂרָאֵל קְדוֹשִׁים בְּוַדַּאי הוּא מֻכְרָח לִהְיוֹת עַל הַחֲתֻנָּה לְמַזָּל טוֹב, בִּפְרָט שֶׁבְּוַדַּאי יִהְיֶה כַּמָּה אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁאֵינָם קְרוֹבִים בִּשְׁאֵר בָּשָׂר אִתִּי רַק מֵחֲמַת קִרְבַת נַפְשׁוֹתֵינוּ וְכוּ', מִכָּל שֶׁכֵּן אַתָּה בְּנִי הֲיֵשׁ קָרוֹב מִמְּךָ. אַךְ אַף עַל פִּי כֵן אֵין רְצוֹנִי לְצַעַרְךָ אִם חַס וְשָׁלוֹם יִהְיֶה בִּלְתִּי אֶפְשָׁרִי, כִּי אֹנֶס רַחֲמָנָא פַּטְרֵהּ. אַךְ כָּל מַה דְּאֶפְשָׁר לְהִשְׁתַּדֵּל בְּכָל כֹּחֲךָ וּלְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁתִּזְכֶּה לִהְיוֹת עַל הַחֲתֻנָּה לְמַזָּל טוֹב וְלִשְׂמֹחַ עִמָּנוּ יַחַד, בְּוַדַּאי חוֹבָה עָלֶיךָ לְהִשְׁתַּדֵּל בָּזֶה כַּנַּ"ל. וְגַם אוּלַי נִזְכֶּה עַל יְדֵי שִׂמְחָתֵנוּ יַחַד בְּשִׂמְחַת חָתָן וְכַלָּה שֶׁתִּצְמַח לְךָ וְלָנוּ יְשׁוּעָה שְׁלֵמָה בְּכָל מַה שֶּׁאָנוּ צְרִיכִים לְהִוָּשַׁע. וְלַה' הַיְשׁוּעָה.
And may Hashem Yisborach save you and make you successful in all that you turn to — and the essential is the success of the soul. And may you merit there and us here — to rejoice in the joy of Purim coming upon us for good. And beforehand — to cry out and pray properly — tomorrow — if Hashem wills — on Ta'anis Esther — until we merit that it be fulfilled: "ka'asoscha nora'os b'osan ha'yamim af itanu hafle t'shu'as olamim" — as You did awesome things in those days — do wondrous salvation for us too — and so forth. And because of the great urgency it is impossible to extend at all. ## Segment 5
וְהַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעֲךָ וְיַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה, וְעִקָּר הוּא הַצְלָחַת הַנֶּפֶשׁ. וְתִזְכּוּ אַתֶּם שָׁם וַאֲנַחְנוּ כָּאן לִשְׂמֹחַ בְּשִׂמְחַת פּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה. וּמִקֹּדֶם לִצְעֹק וּלְהִתְפַּלֵּל כָּרָאוּי מָחָר אִם יִרְצֶה הַשֵּׁם בְּתַעֲנִית אֶסְתֵּר עַד שֶׁנִּזְכֶּה שֶׁיְּקֻיַּם, כַּעֲשׂוֹתְךָ נוֹרָאוֹת בְּאוֹתָן הַיָּמִים אַף אִתָּנוּ הַפְלֵא תְּשׁוּעַת עוֹלָמִים וְכוּ', וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
The words of your father — who awaits to see you with joy — with his son my grandson Dovid Tzvi — may he live — nagila v'nismecha bishu'aso. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה עִם בִּנְךָ נֶכְדִּי דָּוִד צְבִי שֶׁיִּחְיֶה נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. Overview: Sunday, Parshas Tissa — 5604. To Yitzchok. The bearer came to his home and brought the overcoat — it was a great comfort for him as he needed it greatly. There is much to write — but the time of Minchah has arrived — the bearer is very urgent. He placed everything in his mouth — both the matter of his traveling here for Shabbas — and the matter of his traveling to the wedding. For according to the custom of the world — and in particular the custom of the holy Israel — certainly he is obligated to be at the wedding. In particular since there will certainly be several of our anshei sh'lomaynu who are not blood relations — only because of the closeness of our souls — all the more so you my son. But even so — his desire is not to pain you if it is impossible — force majeure exempts. But strive with all your strength — and request from Hashem that you merit to be at the wedding and to rejoice together. Perhaps through our common joy in the joy of the groom and bride — complete salvation will sprout. May Hashem save you and make you successful — the essential is the success of the soul. And may you merit to rejoice in the joy of Purim coming upon us. And beforehand — to cry out and pray properly tomorrow — if Hashem wills — on Ta'anis Esther — until we merit: "ka'asoscha nora'os b'osan ha'yamim af itanu hafle t'shu'as olamim." He arrived home in peace — on the eve of the holy Shabbas of Parshas Tetzaveh. And he was in the congregation of Lipovitz — and fixed the time of the wedding of his son — may he live — on Rosh Chodesh Nissan coming upon them for good. And meanwhile the days of Purim came in their times — and in the chasadim of Hashem — we rejoiced in His salvation Yisborach. And just now he is very preoccupied — to prepare himself for the wedding — a good mazal — at such a time close to Pesach. Therefore he informed him all this. And from yourself you will understand — to strive for his benefit in all that is possible — and to send immediately with the possible alacrity. And see to inform him what is in your mind — about the matter of your traveling to Uman for the holy festival of Pesach coming upon them for good. And also to be here as you spoke with him — may Hashem Yisborach lead and guide you in the paths of righteousness for His name's sake. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תנ URL: https://ajew.org/reader-plain/alim-litrufa/2/449/ # תנ
תנ
Source: https://ajew.org/reader/alim-litrufa/2/449 ## Segment 1
בָּרוּךְ־הַשֵּׁם, יוֹם א' פְּקוּדֵי י"ט אֲדָר תר"ד בְּרֶסְלֶב.
He arrived home in peace — on the eve of the holy Shabbas of Parshas Tetzaveh. And he was in the congregation of Lipovitz — and fixed the time of the wedding of his son — may he live — on Rosh Chodesh Nissan coming upon them for good. And meanwhile the days of Purim came in their times — and in the chasadim of Hashem — we rejoiced in His salvation Yisborach. And just now he is very preoccupied — to prepare himself for the wedding — a good mazal — at such a time close to Pesach. Therefore he informed him all this. And from yourself you will understand — to strive for his benefit in all that is possible — and to send immediately with the possible alacrity. And see to inform him what is in your mind — about the matter of your traveling to Uman for the holy festival of Pesach coming upon them for good. And also to be here as you spoke with him — may Hashem Yisborach lead and guide you in the paths of righteousness for His name's sake. ## Segment 2
שָׁלוֹם רַב לַאֲהוּבִי יְדִידִי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב אֶפְרַיִם, נֵרוֹ יָאִיר, עִם שְׁלוֹם זוּגָתוֹ, תִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו, שֶׁיִּחְיוּ.
And behold — in his home his daughter-in-law is lying on a bed of sickness — for she has a wound in her mouth — and it is difficult to bear the pain. May Hashem Yisborach heal her from Heaven quickly. And also his wife — may she live — became weakened today — at such a time when they need great preparation for the wedding — at such a time close to Pesach. But "kol d'aveid Rachmana l'tav aveid" — all that the Merciful One does is for good. And our eyes are lifted to Him — until He shows us grace — and it will be fulfilled: "v'El Shaddai yitein lanu rachamim" — and He will say to our troubles — enough. May He send complete healing from Heaven quickly to all of them — and save us for His name's sake in all that we need to be saved. ## Segment 3
בָּאתִי לְבֵיתִי בְּשָׁלוֹם אוֹר לְיוֹם ו' תְּצַוֶּה וְהָיִיתִי בִּקְהִלַּת לִיפָוִויץ וְהִגְבַּלְתִּי זְמַן הַחֲתֻנָּה שֶׁל בְּנִי שֶׁיִּחְיֶה, בְּרֹאשׁ־חֹדֶשׁ נִיסָן הַבָּא עָלֵינוּ לְטוֹבָה, וּבְתוֹךְ כָּךְ בָּאוּ יְמֵי הַפּוּרִים הָאֵלֶּה בִּזְמָנֵיהֶם וּבְחַסְדֵי ה' שָׂמַחְנוּ בִּישׁוּעָתוֹ יִתְבָּרַךְ וְכָעֵת אֲנִי טָרוּד מְאֹד לְהָכִין עַצְמִי עַל הַחֲתֻנָּה לְמַזָּל טוֹב בִּזְמַן כָּזֶה סָמוּךְ לְפֶסַח, עַל כֵּן הוֹדַעְתִּיו כָּל זֶה, וּמֵאֵלֶיךָ תָּבִין לְהִשְׁתַּדֵּל לְטוֹבָתִי בְּכָל מַה דְּאֶפְשָׁר, וְלִשְׁלֹחַ מִיָּד בַּזְּרִיזוּת הָאֶפְשָׁרִי. וְתִרְאֶה לְהוֹדִיעֵנִי מַה בְדַעְתְּךָ בְּעִנְיַן נְסִיעָתְךָ לְאוּמִין עַל חַג הַפֶּסַח הַבָּא עָלֵינוּ לְטוֹבָה. וְלִהְיוֹת פֹּה גַּם־כֵּן כַּאֲשֶׁר דִּבַּרְתָּ עִמִּי, הַשֵּׁם יִתְבָּרַךְ יוֹלִיכְךָ וְיַנְחֲךָ בְּמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ. וְהִנֵּה בְּבֵיתִי מוּטֶלֶת כַּלָּתִי עַל עֶרֶשׂ דְּוַי שֶׁיֵּשׁ לָהּ מַכָּה בְּפִיהָ, וְקָשֶׁה לִסְבֹּל הַצַּעַר, הַשֵּׁם יִתְבָּרַךְ יְרַפְּאָהּ מִן הַשָּׁמַיִם מְהֵרָה. גַּם זוּגָתִי תִּחְיֶה נֶחֶלְשָׁה הַיּוֹם, בְּעֵת כָּזֹאת שֶׁאָנוּ צְרִיכִין הֲכָנָה רַבָּה עַל הַחֲתֻנָּה, בְּעֵת כָּזֹאת סָמוּךְ לְפֶסַח. אַךְ כָּל דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד [כָּל מַה שֶּׁעוֹשֶׂה ה' הַכֹּל לְטוֹבָה]. וְעֵינֵינוּ תְּלוּיוֹת אֵלָיו עַד שֶׁיְּחָנֵנוּ וִיקֻיַּם "וְאֵל שַׁדַּי יִתֵּן לָנוּ רַחֲמִים" וְיֹאמַר לְצָרוֹתֵינוּ דַּי. יִשְׁלַח לְכֻּלָּם רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם מְהֵרָה וְיוֹשִׁיעֵנוּ לְמַעַן שְׁמוֹ בְּכָל מַה שֶּׁאָנוּ צְרִיכִים לְהִוָּשַׁע. וְגַם עַתָּה אֵין לִי שׁוּם חַיּוּת, כִּי אִם מַה שֶּׁזָּכִיתִי לְהִנָּצֵל מִפַּח יוֹקְשִׁים מִלִּהְיוֹת מִתְנַגֵּד עַל אוֹר נְקֻדַּת הָאֱמֶת הַמֵּאִיר בְּכָל הָעוֹלָמוֹת וְכוּ' מַה נָּשִׁיב לַה' וְכוּ'. חֲזַק אָחִי וַחֲזַק וְגַם אֲנַחְנוּ צְרִיכִין לְקַיֵּם מַה שֶּׁנֶּאֱמַר בַּזֹּהַר הַקָּדוֹשׁ וְזַכָּאָה מָאן דְּהוּא בְּהַהוּא עָלְמָא כְּעַמּוּדָא תַּקִּיף בְּכֻלָּהּ כְּמוֹ שֶׁנֶּאֱמַר בְּהַקְדָּמַת הַזֹּהַר הַקָּדוֹשׁ, כִּי כּוּלְהִי גּופֵי דְרוּפְתְּקֵי נִינְהוּ זַכָּאָה מָאן דְּהוּא דְרוּפְתְּקָא דְּאוֹרַיְתָא. וַאֲפִלּוּ בְּכָל מָקוֹם וְדַרְגָּה שֶׁהָאָדָם הוּא שָׁם צָרִיךְ לִהְיוֹת כְּעַמּוּדָא תַּקִּיף בְּכֻלָּה לִבְלִי לְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה וְהַתְּפִלָּה וְכוּ' וְלִהְיוֹת חָזָק מְאֹד בְּכָל דִּבּוּר וְדִבּוּר שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁעוֹבֵר עַל כָּל אָדָם בְּכָל יוֹם מִסְפַּר יְמֵי חַיֵּי הֶבְלוֹ מִי יוֹדֵעַ וְכוּ', אַשְׁרֵינוּ שֶׁבָּזֶה הַצֵּל עוֹבֵר, בְּזֶה הַגֵּיהִנֹּם, בָּזֶה הַמְרִירוּת וְכוּ', אָנוּ יוֹדְעִין מִצַּדִּיק חַי עָלְמִין כָּזֶה וְכוּ' שֶׁיָּכוֹל לְשַׂמֵּחַ וּלְהַחֲיוֹת גַּם אוֹתָנוּ וְלַה' הַתִּקְוָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. וּמִגֹּדֶל הַנְּחִיצָה וְהַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
And even now he has no life — except from what he merited — to be saved from the snare of fowlers — from being an opponent against the light of the point of truth that illuminates in all the worlds — mah nashiv laHashem. Be strong my brother and be strong — and also we must fulfil what is said in the holy Zohar: zaka'ah man d'hu b'hahu alma k'amuda takif b'kulah — blessed is one who is in this world like a strong pillar in all — as stated in the introduction to the holy Zohar — for all bodies are mere receptacles — blessed is one who is a receptacle of Torah. And even in every place and level where a person is — he must be like a strong pillar in all — not to despair from crying out and prayer — and to be very strong in every single word of our Master our Teacher and our Rebbe — of blessed memory — the flowing stream — the source of wisdom. For it is not an empty thing — what passes over every person — in every single day of the numbered days of his vaporous life — who knows — and so forth. Ashreinu — that in this the shadow passes — in this the purgatory — in this the bitterness — we know from such a tzaddik — the living one of worlds — and so forth — who can gladden and give life even to us. And to Hashem the hope — that all will turn to good — nagila v'nismecha bishu'aso. And because of the great urgency and the preoccupation — it is impossible to extend further. ## Segment 4
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח וּמְצַפֶּה לִתְשׁוּבָתוֹ חִישׁ קַל מְהֵרָה.
The words of one who loves him in truth forever — and who awaits his reply — swiftly — quickly. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְחוֹתְנוֹ יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב שְׁמוּאֵל נֵרוֹ יָאִיר, עִם כָּל בְּנֵי־בֵיתוֹ וְלִידִידִי הַנָּגִיד הָרַבָּנִי מוֹרֵנוּ הָרַב צְבִי הִירְשׁ נֵרוֹ יָאִיר מִקְּרָאקָא עִם כְּבוֹד בְּנֵי־בֵיתוֹ וְלִידִידִי הַנָּגִיד מוֹרֵנוּ הָרַב גְּדַלְיָה אַהֲרוֹן נֵרוֹ יָאִיר, עִם כְּבוֹד בְּנֵי־בֵיתוֹ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כָּל אֶחָד לְפִי מַעֲלָתוֹ. בִּקַּשְׁתִּי מִכֻּלָּם לִשְׁלֹחַ לִי דְּרָשָׁה גִּישַׁאנְק [דוֹרוֹן דְּרָשָׁה], לִקְרֹא בְּאַהֲבָה רַבָּה הַמַּתָּנוֹת בִּשְׁמָם בִּשְׁעַת הַחֲתֻנָּה כַּנָּהוּג, וְכָךְ נָאֶה וְיָפֶה לָהֶם, כִּי אֵין לִי אוֹהֲבִים וְרֵעִים בִּלְעֲדֵי אַנְשֵׁי־שְׁלוֹמֵנוּ, וְה' יַצְלִיחֵם בְּכָל אֲשֶׁר יִפְנוּ. גַּם אֲנִי פּוֹרֵס בִּשְׁלוֹם גִּיסִי וּמְחֻתָּנִי הֲלֹא הוּא הָרַבָּנִי הַמּוּפְלָא כְּבוֹד מוֹרֵנוּ הָרַב אֶפְרַיִם עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצָיו גָאר פְרַיינְטְלִיךְ [מְאֹד בִּידִידוּת]. גַּם אֲנִי פּוֹרֵס בִּשְׁלוֹם מְחֻתָּנִי הֲלֹא הוּא הָרַבָּנִי הַנָּגִיד וְהֶחָכָם כְּבוֹד מוֹרֵנוּ הָרַב שְׁמוּאֵל נֵרוֹ יָאִיר, עֵם שְׁלוֹם זוּגָתוֹ הַצְּנוּעָה מָרַת פֶּעסְיָא.
Nussun of Breslov. And peace to his father-in-law — his dear friend the rabbinical scholar our Teacher the Rabbi Shmuel — may his light shine — with all his household. And to his dear friend the nagid the rabbinical scholar our Teacher the Rabbi Tzvi Hirsh — may his light shine — from Krakow — with the honor of his household. And to his dear friend the nagid our Teacher the Rabbi Gedalya Aharon — may his light shine — with the honor of his household. And to all our anshei sh'lomaynu — each according to his level. He requested from all of them to send him a drasha-gishank — to call out with great love the gifts by their names at the time of the wedding — as is the custom. And this is proper and beautiful for them — for he has no friends and beloved ones except our anshei sh'lomaynu. And may Hashem make them successful in all they turn to. And also he extends the peace of his brother-in-law and his in-law — he is the extraordinary rabbinical scholar — the honor of our Teacher the Rabbi Ephraim — with the peace of his wife and his descendants — very warmly. And also he extends the peace of his in-law — he is the rabbinical scholar the nagid and scholar — the honor of our Teacher the Rabbi Shmuel — may his light shine — with the peace of his modest wife Maras Pesya. Overview: Sunday, Parshas Pekudei — the 19th of Adar — Breslov — 5604. To Rabbi Ephraim. He arrived home in peace on the eve of Shabbas Parshas Tetzaveh. He was in Lipovitz and fixed the time of the wedding of his son for Rosh Chodesh Nissan. Meanwhile the days of Purim came — and in the chasadim of Hashem we rejoiced in His salvation. Just now he is very preoccupied — to prepare himself for the wedding close to Pesach. He informs him all this — from yourself you will understand to strive for his benefit and to send immediately. And behold — in his home his daughter-in-law is lying on a bed of sickness with a wound in her mouth — may Hashem heal her quickly. And also his wife has weakened. But "kol d'aveid Rachmana l'tav aveid." Our eyes are lifted to Him — "v'El Shaddai yitein lanu rachamim." And even now he has no life — except from what he merited — to be saved from the snare of fowlers — from being an opponent against the light of the point of truth that illuminates in all the worlds. Be strong my brother — and we too must fulfil what is said in the holy Zohar — zaka'ah man d'hu b'hahu alma k'amuda takif b'kulah — for even in every place and level — one must be like a strong pillar — not to despair from crying out and prayer — and to be very strong in every single word of our Master our Rebbe. Ashreinu — that in this the shadow passes — in this the purgatory — in this the bitterness — we know from such a tzaddik who can gladden and give life even to us. And to Hashem the hope — that all will turn to good. Nagila v'nismecha bishu'aso. # מה URL: https://ajew.org/reader-plain/alim-litrufa/2/45/ # מה
מה
Source: https://ajew.org/reader/alim-litrufa/2/45 ## Segment 1
מה בָּרוּךְ הַשֵּׁם, יוֹם א' מְצוֹרָע [כ"ז ניסן] תקצ"א. אֲהוּבִי בְּנִי חֲבִיבִי. בְּיוֹם ה' אִסְרוּ חַג שָׁלַחְתִּי לְךָ מִכְתָּבִי, מֵהַסְּתָם הִגִּיעַ לְיָדְךָ, וְכָעֵת הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית, וַאֲנִי מוּכָן לַעֲמֹד וּלְהִתְפַּלֵּל, אַךְ מֵאַהֲבָתְךָ אֲנִי מוֹדִיעֲךָ, שֶׁתּוֹדָה לָאֵל אִתָּנוּ הַחַיִּים וְהַשָּׁלוֹם, וּתְקַבֵּל אִגֶּרֶת מִידִידֵנוּ רַבִּי חַיִּים נַחוּם נֵרוֹ יָאִיר, כִּי הֶחֱיָה אוֹתִי בַּמֶּה שֶׁהִזְכִּיר אוֹתִי מֵעִנְיַן בִּטּוּל הַזְּמַן, כִּי צְרִיכִין לֵילֵךְ בָּזֶה, כִּי בֶּאֱמֶת אֵין שׁוּם זְמַן כְּלָל, וּבְקָרוֹב אֶרְאֶה לִכְתֹּב לְךָ בַּאֲרִיכוּת יוֹתֵר. נָתָן מִבְּרֶסְלֶב
Peace and life — to my beloved son, my dear one, the veteran scholar, our Teacher the Rabbi Yitzchok — may he live. Please, my beloved son — inform me at once by the hand of this messenger of your welfare and the welfare of your son — may he live. For my eyes are scanning all day to hear the good from him. May Hashem Yisborach support him and restore him to his strength soon. And to tell you of the kindnesses of Hashem which He did with me in these days — the sheet of the scroll would be too short [תִּקְצַר הַיְרִיעָה — an expression drawn from the midrashic tradition, meaning the wonders exceed the capacity of language or writing to contain them]. For two of my sons — may they live — were ill with the illness of the mazlin [measles] — and also two of my wife's children — and all of them were in very great danger — and some of them were with me after despair — nearly — [רַחֲמָנָא לִצְלַן — Aramaic: may the Merciful One spare us — invoking G-d's mercy in contemplating an almost-unbearable outcome]. And with the greatness of His wonders and His awesome kindnesses they returned to their strength with the help of Hashem Yisborach. Only my son Yosef Yonah — may he live — has not yet returned to his full strength — because on the holy Shabbos and on Sunday of this week he was in very, very great danger — and close upon that moment, right at its edge, Hashem healed him and gave him life [וְזֶה סָמוּךְ — v'zeh somuch: literally "and this was adjacent, right up against it." The word somuch conveys extreme closeness — the healing came immediately adjacent to the moment of near-death, right at the very brink. The proximity itself is part of what makes it miraculous: not gradual recovery but a turning at the precise edge of the abyss] in His great mercy — without any remedies and without any action or strategy whatsoever — in our way — as is known to you. [כְּדַרְכֵּנוּ, כַּיָּדוּעַ לְךָ — "in our way, as is known to you": the Breslov way of trusting entirely in Hashem rather than conventional medicine — the healing came through prayer and divine mercy alone, with no medical intervention] May Hashem restore him to his full strength soon. And now my eyes are watching to hear the good from your son — may he live. Please — inform me at once. More than this there are no words on my tongue now to extend the speech. Please, my son — be very strong and resolute, and gladden your soul with all that you can — and remember the kindnesses of Hashem Who has already performed wonders with us: to place for us a remnant in the land to sustain us until this very day [לָשׂוּם לָנוּ שְׁאֵרִית בָּאָרֶץ לְהַחֲיוֹתֵנוּ כְּהַיּוֹם הַזֶּה — an echo of Yosef's words to his brothers [B'reishis 45:7]: "G-d sent me ahead of you to place for you a remnant on the earth and to sustain you for a great deliverance." Reb Nussun applies this language to the Breslov community: Rebbe Nachman's teachings were sent ahead as remedies to sustain us through all these trials, as Yosef was sent ahead to sustain his family through the famine] — through the wells of salvation and so forth. So may Hashem continue His kindness with us — and may He not forsake us and not abandon us forever [וְאַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לְעוֹלָם — two distinct verbs of abandonment drawn from different biblical sources: ya'azov — forsake [cf. D'vorim 31:6,8; Yehoshua 1:5] and yitosh — abandon, cast off [cf. Tehillim 94:14 — "Hashem will not abandon His people"]. The doubling of the prayer against abandonment, using two different verbs, intensifies and deepens the plea]. The words of your father — who seeks your peace always with love, and who intercedes on your behalf, and who awaits your reply speedily. Nussun of Breslov. # תנא URL: https://ajew.org/reader-plain/alim-litrufa/2/450/ # תנא
תנא
Source: https://ajew.org/reader/alim-litrufa/2/450 ## Segment 1
תנא
And peace to his father-in-law — his dear friend the rabbinical scholar our Teacher the Rabbi Shmuel — may his light shine — with all his household. And to his dear friend the nagid the rabbinical scholar our Teacher the Rabbi Tzvi Hirsh — may his light shine — from Krakow — with the honor of his household. And to his dear friend the nagid our Teacher the Rabbi Gedalya Aharon — may his light shine — with the honor of his household. And to all our anshei sh'lomaynu — each according to his level. He requested from all of them to send him a drasha-gishank — to call out with great love the gifts by their names at the time of the wedding — as is the custom. And this is proper and beautiful for them — for he has no friends and beloved ones except our anshei sh'lomaynu. And may Hashem make them successful in all they turn to. And also he extends the peace of his brother-in-law and his in-law — he is the extraordinary rabbinical scholar — the honor of our Teacher the Rabbi Ephraim — with the peace of his wife and his descendants — very warmly. And also he extends the peace of his in-law — he is the rabbinical scholar the nagid and scholar — the honor of our Teacher the Rabbi Shmuel — may his light shine — with the peace of his modest wife Maras Pesya. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' פְּקוּדֵי תר"ד בְּרֶסְלֶב.
Overview: Sunday, Parshas Pekudei — the 19th of Adar — Breslov — 5604. To Rabbi Ephraim. He arrived home in peace on the eve of Shabbas Parshas Tetzaveh. He was in Lipovitz and fixed the time of the wedding of his son for Rosh Chodesh Nissan. Meanwhile the days of Purim came — and in the chasadim of Hashem we rejoiced in His salvation. Just now he is very preoccupied — to prepare himself for the wedding close to Pesach. He informs him all this — from yourself you will understand to strive for his benefit and to send immediately. And behold — in his home his daughter-in-law is lying on a bed of sickness with a wound in her mouth — may Hashem heal her quickly. And also his wife has weakened. But "kol d'aveid Rachmana l'tav aveid." Our eyes are lifted to Him — "v'El Shaddai yitein lanu rachamim." And even now he has no life — except from what he merited — to be saved from the snare of fowlers — from being an opponent against the light of the point of truth that illuminates in all the worlds. Be strong my brother — and we too must fulfil what is said in the holy Zohar — zaka'ah man d'hu b'hahu alma k'amuda takif b'kulah — for even in every place and level — one must be like a strong pillar — not to despair from crying out and prayer — and to be very strong in every single word of our Master our Rebbe. Ashreinu — that in this the shadow passes — in this the purgatory — in this the bitterness — we know from such a tzaddik who can gladden and give life even to us. And to Hashem the hope — that all will turn to good. Nagila v'nismecha bishu'aso. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
He received his letter yesterday morning — for he had been awaiting his letter greatly. But within it was enclosed a letter from Rabbi Avraham Ber — may he live — with a great and bitter cry — for his daughter Chana Chaya — of blessed memory — passed away — from the wound in her mouth — and they had used the doctor while he was there — as Rabbi Nachman knows. And the immensity of his cry — unto his very soul. For in the previous year two of his children passed away from him — a son and a daughter. May Hashem Yisborach have mercy upon him and say to his troubles — enough. And may he merit to raise from now his daughters — may they live — and may He save him in all the salvations. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל בַּבֹּקֶר כִּי הָיִיתִי מְצַפֶּה הַרְבֵּה לְמִכְתָּבְךָ, אַךְ בְּתוֹכוֹ הָיָה רָצוּף הָאִגֶּרֶת מֵרַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה בְּקוֹל זְעָקָה גְּדוֹלָה וּמָרָה כִּי נִפְטְרָה בִּתּוֹ חַנָּה חַיָּה זַ"ל עַל יְדֵי הַמַּכָּה שֶׁהָיָה בְּפִיהָ, וְהִשְׁתַּמְּשׁוּ עִם הַדָּאקְטֶיר בִּהְיוֹתִי שָׁם כַּיָּדוּעַ לְר' נַחְמָן. וְעֹצֶם צַעֲקָתוֹ עַד הַנֶּפֶשׁ. כִּי בַּשָּׁנָה הַקּוֹדֶמֶת נֶעְדְּרוּ אֶצְלוֹ שְׁנֵי בָּנָיו הַיְנוּ בֵּן וּבַת. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו וְיֹאמַר לְצָרוֹתָיו דַּי, וְיִזְכֶּה לְגַדֵּל מֵעַתָּה בְּנוֹתָיו שֶׁיִּחְיוּ, וְיוֹשִׁיעוֹ בְּכָל הַיְשׁוּעוֹת. וְקֹדֶם שֶׁהִגִּיעַ מִכְתָּבְךָ אֶתְמוֹל קִבַּלְתִּי בַּבֹּקֶר מִכְתָּב קָטָן מִידִידֵנוּ רַבִּי נַחְמָן מֵהַיְיסִין שֶׁזּוּגָתוֹ וּבִתּוֹ אֵינָם בְּקַו הַבְּרִיאָה וּבִתּוֹ הַקְּטַנָּה חוֹלָה בְּיוֹתֵר. הַשֵּׁם יִתְבָּרַךְ יְסַעֲדָם מְהֵרָה.
And before his letter arrived yesterday — he received in the morning a small letter from his dear friend Rabbi Nachman from Heisin — that his wife and his daughter are not in good health — and his small daughter is more seriously ill. May Hashem Yisborach strengthen them quickly. ## Segment 5
וּמַה שֶּׁבְּבֵיתִי עַתָּה, כְּבָר נִשְׁמַע לְאָזְנֶיךָ שֶׁכַּלָּתִי מוּטֶלֶת עַל עֶרֶשׂ דְּוַי בִּכְאֵב עָצוּם בְּפִיהָ וְאֵין יוֹדְעִים מַהוּ, וְגֹדֶל כְּאֵבָהּ אִי אֶפְשָׁר לְבָאֵר. וְזֶה יוֹתֵר מֵעֲשָׂרָה יָמִים שֶׁמּוּטֶלֶת כֵּן וְאֵינָהּ אוֹכֶלֶת כְּלָל רַק חַיּוּתָהּ מִמַּיִם חַיִּים. וְגַם זוּגָתִי תִּחְיֶה נֶחֶלְשָׁה, וְהַיּוֹם הוֹלֶכֶת בַּבַּיִת תְּהִלָּה לָאֵל, אֲבָל אֵין לָהּ כֹּחַ כְּלָל. וְאַתָּה יָכוֹל לְהָבִין גֹּדֶל הָרַעַשׁ מַה שֶּׁיֵּשׁ בְּלֵב כָּל אֶחָד עַל שֶׁאֵינִי מַרְעִישׁ הָעוֹלָם בְּדָאקְטוֹרִים שְׁלוּחֵי הַמַּזִּיקִים רַחֲמָנָא לִצְלַן. וְרַבִּי אֶפְרַיִם נֶכֶד רַבֵּנוּ זַ"ל יֵשׁ לוֹ עֲדַיִן קַדַּחַת רְבִיעִית בְּבֵיתִי, וְצוֹעֵק עָלַי בְּכָל פַּעַם מֵעִנְיַן עֲנִיּוּתוֹ וְדָחֳקוֹ וְשֶׁהוּא נָע וָנָד כָּל כָּךְ, וְאֵין לוֹ כֻּתֹּנֶת לִלְבֹּשׁ וְכוּ'.
And all this is happening just now at a time when he is very preoccupied — to prepare the needs of the wedding of his son — may he live — at such a time close to Pesach. And many things are lacking to him — and he does not know what to do. And also his grandson — the son of his daughter Chana Tzirel — may she live — was weak and in grave danger — G-d protect us. And his daughter — she is your sister — wept over him every day. And now — praised be G-d — he has an improvement for good — with Hashem's help. May Hashem Yisborach in His mercies complete his healing quickly. ## Segment 6
וְכָל זֶה עוֹבֵר עַתָּה בְּעֵת שֶׁאֲנִי טָרוּד מְאֹד לְהָכִין צָרְכֵי נִשּׂוּאִין לִבְנִי שֶׁיִּחְיֶה בְּעֵת כָּזֶה סָמוּךְ לְפֶסַח, וְכַמָּה דְּבָרִים חֲסֵרִים לִי וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת. וְגַם נֶכְדִּי בֶּן בִּתִּי חַנָּה צִירְל שֶׁיִּחְיֶה הָיָה חָלוּשׁ וּמְסֻכָּן מְאֹד רַחֲמָנָא לִצְלַן, וּבִתִּי הִיא אֲחוֹתְךָ בָּכְתָה עָלַי בְּכָל יוֹם. וְעַתָּה תְּהִלָּה לָאֵל יֵשׁ לוֹ שִׁנּוּי לְטוֹבָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יִגְמֹר רְפוּאָתוֹ מְהֵרָה.
And also his letters sent to him every time — he hears and understands them — and he knew his pains. And beyond all the cries and sighs that he hears at every time from our anshei sh'lomaynu — about livelihood and children and so forth — and the peace of the home — and the sufferings of the dispute — which this one came near and this one uprooted pages from the aleph-beis book. ## Segment 7
וְגַם מִכְתָּבֶיךָ הַנִּשְׁלָחִים אֵלַי בְּכָל פַּעַם, אֲנִי שׁוֹמְעָם וּמְבִינָם וְיָדַעְתִּי מַכְאוֹבֶיךָ. וּמִלְּבַד כָּל הַצְּעָקוֹת וַאֲנָחוֹת שֶׁאֲנִי שׁוֹמֵעַ בְּכָל עֵת מֵאַנְשֵׁי שְׁלוֹמֵנוּ בְּפַרְנָסָה וּבָנִים וְכוּ' וּשְׁלוֹם בַּיִת וְיִסּוּרֵי הַמַּחֲלֹקֶת שֶׁזֶּה סָמוּךְ בָּזוּ וְעָקְרוּ דַפִּים מִסֵּפֶר הָא"ב.
And in the midst of all this — one must pray three prayers a day — and learn — and remember the World to Come. And in truth this is my consolation in my poverty — lulei sorascha sha'ashu'ai az avadti v'anyi. And how great are the deeds of Hashem — that He informed us beforehand what He informed us — through the flowing stream — the source of wisdom — whose words are very deep — and give life to all in all that passes over us. May Hashem Yisborach have mercy from now. And in my poverty I find great expanses — even in the midst of all these troubles. And I give thanks for the past — and request for the future — that Hashem Yisborach save me in His mercies from every trouble and distress — and I await salvations at every time — for from every trouble He has saved me. Baruch Elokeinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im — who did not despise His holy books — on the contrary — to hope that they spread to illuminate the face of the world. ## Segment 8
וּבְתוֹךְ כָּל זֶה צְרִיכִין לְהִתְפַּלֵּל שְׁלשָׁה תְּפִלּוֹת בְּיוֹם, וְלִלְמֹד וְלִזְכֹּר בְּעָלְמָא דְּאָתֵי. וּבֶאֱמֶת זֹאת נֶחָמָתִי בְעָנְיִי וְכוּ', לוּלֵא תּוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי. וּמַה גָּדְלוּ מַעֲשֵׂי ה', שֶׁהוֹדִיעָנוּ מִקֹּדֶם מַה שֶּׁהוֹדִיעָנוּ עַל יְדֵי הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה אֲשֶׁר דְּבָרָיו עֲמֻקִּים מְאֹד, וּמְחַיִּין אֶת הַכֹּל בְּכָל מַה שֶּׁעוֹבֵר עָלֵינוּ, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם מֵעַתָּה. וַאֲנִי בְּעָנְיִי מוֹצֵא הַרְחָבוֹת רַבּוֹת גַּם בְּתוֹךְ כָּל הַצָּרוֹת הָאֵלֶּה. וַאֲנִי מוֹדֶה עַל הֶעָבָר, וּמְבַקֵּשׁ עַל לְהַבָּא שֶׁיַּצִּילֵנִי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו מִכָּל צָרָה וְצוּקָה, וַאֲנִי מְצַפֶּה לִישׁוּעוֹת בְּכָל עֵת כִּי מִכָּל צָרָה הִצִּילַנִי וְכוּ'. בָּרוּךְ אֱלֹקֵינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ, וְהִבְדִּילָנוּ מִן הַתּוֹעִים שֶׁלֹּא לְבַזּוֹת סְפָרָיו הַקְּדוֹשִׁים, אַדְּרַבָּא לְצַפּוֹת שֶׁיִּתְפַּשְּׁטוּ לְהָאִיר פְּנֵי תֵּבֵל.
And behold — he could not restrain himself from informing him some of his pain. For he has still not informed him even half of the pain of his heart. But know my beloved son — that also the joy in his heart — to overcome in His chesed — to convert the sorrow and sighing to joy — and so forth — he has not informed him — for the good measure is greater. And to Hashem the hope — that He will save us quickly for His name's sake — and convert all to good. Just now — he and all of us need great mercy and great salvations. And our eyes are lifted to Him — until He shows us grace quickly — for His name's sake — and for the sake of our Master our Teacher and our Rebbe — the holy and awesome — elder of elders — for Hashem will not forsake us. More than this there is no leisure to extend — for he has still not put on the tefillin of Rabbeinu Tam. And behold — this coming Shabbas it is impossible to call the groom — may he live — to the Torah — as he already heard from the mouth of Rabbi Dovid — that there is a delay also from his in-law. And now this is for good. And he hopes to Hashem that on the following Shabbas — which is Parshas Vayikra — he will be called to the Torah — in His chesed and salvation Yisborach. And regarding the wedding — he still does not know where it will be — whether here or in Lipovitz — and the counsel of Hashem will stand. And all that he wrote to him — all of it — is so that you understand how greatly we need at every time to overcome — to snatch good from within the anger and pains of this world — and to rejoice in this and to convert the sorrow and sighing to joy — that we merit in this world that is full of anger and pains. For such things pass over all the world — as is explained in all the books — from the bitterness of this world — as our Rebbe — of blessed memory — said: it appears that here is the purgatory. And even so — we snatch every day to say the Sh'ma to unify His name Yisborach twice every day — and tallis and tefillin — and so forth. This is our portion from all our toil. And we must overcome with all strength to rejoice — in all that passes over the person every day — to fulfil: v'nismach b'divrei sorascha u'v'mitzvosecha l'olam va'ed ki heim chayyeinu. And all this is according to the very deep counsel of the flowing stream — the source of wisdom — whose great power and very deep and wholesome words gladden even us — through His awesome wonders — until we merit quickly to come out from all the troubles — nagila v'nismecha bishu'aso. ## Segment 9
וְהִנֵּה לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלְּהוֹדִיעֲךָ קְצָת מִצַּעֲרִי, כִּי עֲדַיִן לֹא הוֹדַעְתִּיךָ מֶחֱצָה מִכְּאֵבֵי לְבָבִי. אֲבָל דַּע בְּנִי חֲבִיבִי כִּי גַּם הַשִּׂמְחָה שֶׁבְּלִבִּי לְהִתְגַּבֵּר בְּחַסְדּוֹ לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה וְכוּ' לֹא הוֹדַעְתִּיךָ כִּי מִדָּה טוֹבָה מְרֻבָּה. וְלַה' הַתִּקְוָה שֶׁיּוֹשִׁיעֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ וְיַהֲפֹךְ הַכֹּל לְטוֹבָה. לְעֵת עַתָּה אֲנִי וְכֻלָּנוּ צְרִיכִים רַחֲמִים רַבִּים וִישׁוּעוֹת גְּדוֹלוֹת. וְאֵלָיו תְּלוּיוֹת עֵינֵינוּ עַד שֶׁיְּחָנֵנוּ מְהֵרָה לְמַעַן שְׁמוֹ, וּלְמַעַן אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא סָבָא דְּסָבִין כִּי לֹא יִטֹּשׁ ה' אוֹתָנוּ וְכוּ'. יֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, כִּי עֲדַיִן לֹא הִנַּחְתִּי תְּפִלִּין דְּרַבֵּנוּ תָּם. וְהִנֵּה בְּשַׁבָּת זוֹ הַסָּמוּךְ אִי אֶפְשָׁר לִקְרוֹת הֶחָתָן שֶׁיִּחְיֶה לַתּוֹרָה כַּאֲשֶׁר שָׁמַע כְּבָר מִפִּי רַבִּי דָּוִד שֶׁיֵּשׁ עִכּוּב גַּם מִמְּחֻתָּנִי. וְעַתָּה הוּא לְטוֹבָה, וַאֲנִי מְקַוֶּה לַה' שֶׁבְּשַׁבָּת שֶׁאַחֲרָיו שֶׁהוּא פָּרָשַׁת וַיִּקְרָא יִהְיֶה נִקְרָא לַתּוֹרָה, בְּחַסְדּוֹ וִישׁוּעָתוֹ יִתְבָּרַךְ. וְהַחֲתֻנָּה אֵינִי יוֹדֵעַ עֲדַיִן הֵיכָן תִּהְיֶה, אִם פֹּה אִם בְּלִיפָּוִויץ וַעֲצַת ה' הִיא תָּקוּם. וְכָל מַה שֶּׁכָּתַבְתִּי לְךָ הַכֹּל, כְּדֵי שֶׁתָּבִין כַּמָּה וְכַמָּה צְרִיכִין בְּכָל עֵת לְהִתְגַּבֵּר לַחֲטֹף טוֹב מִתּוֹךְ כַּעַס וּמַכְאוֹבוֹת שֶׁל זֶה הָעוֹלָם, וְלִשְׂמֹחַ בָּזֶה וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה שֶׁאָנוּ זוֹכִין בָּעוֹלָם הַזֶּה הַמָּלֵא כַּעַס וּמַכְאוֹבוֹת. כִּי דְּבָרִים כָּאֵלּוּ עוֹבְרִים בְּכָל הָעוֹלָם כַּמְבֹאָר בְּכָל הַסְּפָרִים מִמְּרִירוּת זֶה הָעוֹלָם כְּמוֹ שֶׁאָמַר רַבֵּנוּ זַ"ל שֶׁנִּרְאֶה שֶׁבְּכָאן הוּא הַגֵּיהִנָּם. וְאַף עַל פִּי כֵן אָנוּ חוֹטְפִין בְּכָל יוֹם לוֹמַר קְרִיאַת שְׁמַע לְיַחֵד שְׁמוֹ יִתְבָּרַךְ פַּעֲמַיִם בְּכָל יוֹם וְטַלִּית וּתְפִלִּין וְכוּ', זֶה חֶלְקֵנוּ מִכָּל עֲמָלֵנוּ. וְאָנוּ צְרִיכִין לְהִתְגַּבֵּר בְּכָל עֹז לִשְׂמֹחַ בְּכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם, לְקַיֵּם וְנִשְׂמַח בְּדִבְרֵי תּוֹרָתְךָ וּבְמִצְוֹתֶיךָ לְעוֹלָם וָעֶד כִּי הֵם חַיֵּינוּ וְכוּ'. וְהַכֹּל עַל פִּי מַיִם עֲמֻקִּים עֵצָה שֶׁל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה שֶׁבְּכֹחוֹ הַגָּדוֹל וּדְבָרָיו הָעֲמֻקִּים וְהַתְּמִימִים הוּא מְשַׂמֵּחַ גַּם אוֹתָנוּ בְּנִפְלְאוֹתָיו הָעֲצוּמִים, עֲדֵי נִזְכֶּה מְהֵרָה לָצֵאת מִכָּל הַצָּרוֹת נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
The words of your father. ## Segment 10
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם לְכָל בְּנֵי בֵּיתוֹ שֶׁיִּחְיוּ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ. וּבִפְרָט לְר' נַחְמָן נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל.
Nussun of Breslov. And peace to all his household — may they live — and to all our anshei sh'lomaynu — may they live. And in particular to Rabbi Nachman — the grandson of our Master our Teacher and our Rebbe — of blessed memory. Overview: Tuesday, Parshas Pekudei — Breslov — 5604. To Yitzchok. He received his letter yesterday morning. But within it was enclosed a letter from Rabbi Avraham Ber with a great bitter cry — for his daughter Chana Chaya — of blessed memory — passed away from the wound in her mouth. And the immensity of his cry — for in the previous year two of his children passed away. May Hashem have mercy and say to his troubles — enough. And before the letter arrived — he received a small letter from Rabbi Nachman of Heisin — that his wife and daughter are not well — his small daughter more seriously ill. And what is in his home now — his daughter-in-law is lying on a bed of sickness for more than ten days — great and immense pain in her mouth — she eats nothing at all — only fresh water. His wife has weakened. He does not rouse the world with doctors. And Rabbi Ephraim grandson of the Rebbe still has a quartan fever in his home — cries over his poverty. All this at a time when he is very preoccupied — to prepare the needs of the wedding close to Pesach. And also his grandson was weak and in grave danger. He cannot restrain himself from informing him some of his pain. But know my beloved son — that also the joy in his heart to overcome — to convert the sorrow and sighing to joy — he has not informed him — for the good measure is greater. He needs great mercy and great salvations. Our eyes are lifted to Him. Lulei sorascha sha'ashu'ai az avadti v'anyi. Baruch Elokeinu she'b'ra'anu lichvodo. And all that he wrote — so that you understand how greatly we need at every time to overcome — to snatch good from within the anger and pains of this world. For such things pass over all the world. Even so — we snatch every day to say the Sh'ma and to don tallis and tefillin. This is our portion from all our toil. Nagila v'nismecha bishu'aso. Know my dear friend — the delight of my soul — that he received his letter on Monday Parshas Pekudei past — which had been delayed until that day in Uman and in Tultchin. For while he was in Uman until the eve of Rosh Chodesh Adar — it did not reach his hand. And the greatness of the pleasure he received from his letter — you will understand from yourself. May Hashem Yisborach gladden us as in the days He afflicted us. # תנב URL: https://ajew.org/reader-plain/alim-litrufa/2/451/ # תנב
תנב
Source: https://ajew.org/reader/alim-litrufa/2/451 ## Segment 1
תנב
And peace to all his household — may they live — and to all our anshei sh'lomaynu — may they live. And in particular to Rabbi Nachman — the grandson of our Master our Teacher and our Rebbe — of blessed memory. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' וַיִּקְרָא תר"ד לפ"ק בְּרֶסְלֶב.
Overview: Tuesday, Parshas Pekudei — Breslov — 5604. To Yitzchok. He received his letter yesterday morning. But within it was enclosed a letter from Rabbi Avraham Ber with a great bitter cry — for his daughter Chana Chaya — of blessed memory — passed away from the wound in her mouth. And the immensity of his cry — for in the previous year two of his children passed away. May Hashem have mercy and say to his troubles — enough. And before the letter arrived — he received a small letter from Rabbi Nachman of Heisin — that his wife and daughter are not well — his small daughter more seriously ill. And what is in his home now — his daughter-in-law is lying on a bed of sickness for more than ten days — great and immense pain in her mouth — she eats nothing at all — only fresh water. His wife has weakened. He does not rouse the world with doctors. And Rabbi Ephraim grandson of the Rebbe still has a quartan fever in his home — cries over his poverty. All this at a time when he is very preoccupied — to prepare the needs of the wedding close to Pesach. And also his grandson was weak and in grave danger. He cannot restrain himself from informing him some of his pain. But know my beloved son — that also the joy in his heart to overcome — to convert the sorrow and sighing to joy — he has not informed him — for the good measure is greater. He needs great mercy and great salvations. Our eyes are lifted to Him. Lulei sorascha sha'ashu'ai az avadti v'anyi. Baruch Elokeinu she'b'ra'anu lichvodo. And all that he wrote — so that you understand how greatly we need at every time to overcome — to snatch good from within the anger and pains of this world. For such things pass over all the world. Even so — we snatch every day to say the Sh'ma and to don tallis and tefillin. This is our portion from all our toil. Nagila v'nismecha bishu'aso. ## Segment 3
בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת יוֹשִׁיעַ וִינַחֵם אֶת יְדִיד נַפְשִׁי הָרַבָּנִי הַנָּגִיד הַוָּתִיק הַנָּדִיב מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ וְיַאֲרִיכוּ יָמִים וְשָׁנִים, וִיגַדְּלֵם בְּנַחַת לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת. וְיִזְכֶּה לְהוֹלִיד עוֹד בָּנִים וּבָנוֹת חַיִּים וְקַיָּמִים וְעוֹשֵׂי רְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת. עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה וִיקֻיַּם בָּהֶם וּפְרִי הָאָרֶץ לְגָאוֹן וּלְתִפְאֶרֶת וְכוּ'. אָמֵן כֵּן יְהִי רָצוֹן.
Know my dear friend — the delight of my soul — that he received his letter on Monday Parshas Pekudei past — which had been delayed until that day in Uman and in Tultchin. For while he was in Uman until the eve of Rosh Chodesh Adar — it did not reach his hand. And the greatness of the pleasure he received from his letter — you will understand from yourself. May Hashem Yisborach gladden us as in the days He afflicted us. ## Segment 4
דַּע יְדִידִי מַחְמַד נַפְשִׁי כִּי קִבַּלְתִּי מִכְתָּבְךָ בְּיוֹם ב' פָּרָשַׁת פְּקוּדֵי הֶעָבַר שֶׁנִּתְעַכֵּב עַד אוֹתוֹ הַיּוֹם בְּאוּמַאן וּבְטוּלְטְשִׁין. כִּי בִּהְיוֹתִי בְּאוּמַאן עַד עֶרֶב רֹאשׁ חֹדֶשׁ אֲדָר לֹא הִגִּיעַ לְיָדִי, וְגֹדֶל הַתַּעֲנוּג שֶׁקִּבַּלְתִּי מִמִּכְתָּבְךָ תּוּכַל לְהָבִין מֵעַצְמְךָ. הַשֵּׁם יִתְבָּרַךְ יְשַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ. וְהִנֵּה מִקֹּדֶם סָמוּךְ לְבִיאָתִי מִדַּרְכִּי לְפֹה שָׁלַחְתִּי אִגֶּרֶת אֲלֵיכֶם וְיִחַדְתִּי הַדִּבּוּר לִידִידֵנוּ רַבִּי אַבֶּילֶי נֵרוֹ יָאִיר מֵחֲמַת שֶׁהָיָה עָלַי לִבִּי דָּוֶה מֵחֻלְשַׁת בִּתּוֹ זַ"ל וְיָדַעְתִּי שֶׁהָיְתָה קְרוֹבָה לְמִיתָה יוֹתֵר מֵחַיִּים. אַךְ אַף עַל פִּי כֵן לֹא יָדַעְתִּי בֵּרוּרוֹ שֶׁל דָּבָר. עַל כֵּן יִחַדְתִּי הַדִּבּוּר לְר' אַבֶּילֶי נֵרוֹ יָאִיר כַּאֲשֶׁר כָּתַבְתִּי שָׁם. וְרָמַזְתִּי לְךָ שָׁם גַּם כֵּן שֶׁאָסוּר לְהַרְהֵר אַחַר מִדּוֹתָיו שֶׁל הַשֵּׁם יִתְבָּרַךְ. כִּי צַדִּיק ה' וְיָשָׁר מִשְׁפָּטָיו, וְהַכֹּל בְּחֶסֶד וּבְרַחֲמִים. אַךְ תְּפִלּוֹתֵנוּ לַה' שֶׁיּוֹסִיף רַחֲמִים וַחֲסָדִים גְּדוֹלִים וִיקֻיַּם וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים וְכוּ'. שֶׁיִּמְסוֹר הָרַחֲמָנוּת בְּיָדֵינוּ שֶׁתִּזְכֶּה אַתָּה וְכֻלָּנוּ לְגַדֵּל בָּנֵינוּ וּבְנוֹתֵינוּ, וּלְהִתְפַּרְנֵס בְּעֹשֶׁר וְכָבוֹד וְלַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ בֶּאֱמֶת וְכוּ'.
And behold — before his arrival here — close to his arrival — he sent them a letter — and he directed his words to his dear friend Rabbi Abeli — may his light shine. For his heart was aching from the weakness of his daughter — of blessed memory — and he knew that she was closer to death than to life. But even so — he did not know the clarity of the matter. Therefore he directed his words to Rabbi Abeli — may his light shine — as he wrote there. And he also hinted to you there — that it is forbidden to ponder the ways of Hashem Yisborach — Who guides His world with chesed. For the Lord is righteous and His judgments are upright — and all is in chesed and mercy. But our prayers to Hashem — that He add mercy and great chasadim — and may it be fulfilled: v'El Shaddai yitein lachem rachamim — and so forth. And may He entrust the compassion into our hands — that you and all of us merit to raise our sons and daughters — and to be sustained with wealth and honor — and to do His will Yisborach in truth. ## Segment 5
וְהִנֵּה עַתָּה אֲסַפֵּר לְךָ צָרוֹתֵנוּ וּתְלָאוֹתֵנוּ אֲשֶׁר עָבַר בְּבֵיתִי בָּעִתִּים הַלָּלוּ. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם מֵעַתָּה, הֱיוֹת כְּבָר שָׁמַעְתָּ שֶׁנִּפְטַר בְּנוֹ הַקָּטָן הַנֶּחְמָד שֶׁל בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה כַּאֲשֶׁר סִפַּרְתִּי לְךָ בִּטְשֶׁעהרִין וְהוּא שֶׁבֶר גָּדוֹל אֶצְלוֹ. כִּי הוּא חוֹלֶה וּבַעַל חֲטוֹטֶרֶת, וְעָנִי וְאֶבְיוֹן וְאֵין לוֹ שׁוּם נָדָן אֲפִלּוּ פְּרוּטָה אַחַת רַק מַה שֶּׁאֲנִי בַּעֲנִיּוּתִי מַחֲזִיק אוֹתוֹ זֶה תִּשְׁעָה שָׁנִים, וְהָיָה כָּל חַיּוּתוֹ וְנֶחָמָתוֹ בְּנוֹ הַנַּ"ל שֶׁהָיָה יְפֵה עֵינַיִם. וּבַחֹרֶף הַזֶּה נִשְׁבַּת מְשׂוֹשׂ לִבּוֹ, הַשֵּׁם יִתְבָּרַךְ יְנַחֲמֵהוּ.
And behold — now he will tell him his troubles and misfortunes that passed over his home in these times. May Hashem Yisborach have mercy from now. ## Segment 6
עַתָּה הָיִיתִי בְּלִיפֶּוִויץ וְהִגְבַּלְתִּי זְמַן נִשּׂוּאֵי בְּנִי נַחְמָן שֶׁיִּחְיֶה בְּרֹאשׁ חֹדֶשׁ נִיסָן, וּבָאתִי לְבֵיתִי עַל שַׁבַּת פָּרָשַׁת זָכוֹר וְהָיִיתִי רוֹצֶה לְהָכִין עַצְמִי עַל הַחֲתֻנָּה. בְּתוֹךְ כָּךְ נֶחְלְשָׁה מְאֹד כַּלָּתִי אֵשֶׁת בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה. וְגַם הָיְתָה מְעֻבֶּרֶת בְּחֹדֶשׁ הַשְּׁמִינִי. וְהָיִינוּ מְצַפִּים שֶׁתֵּלֵד זֶרַע שֶׁל קַיָּמָא. וְזֹאת תִּהְיֶה נֶחָמָתֵנוּ בִּפְרָט נֶחָמוֹת בְּנִי הַנַּ"ל. וּבְתוֹךְ כָּךְ נֶחְלְשָׁה מְאֹד, כִּי הָיָה לָהּ חוֹלַאַת וּמַכָּה בְּתוֹךְ פִּיהָ. וּבְיוֹם ד' פָּרָשַׁת פְּקוּדֵי הֶעָבַר נִפְטְרָה לְעוֹלָמָהּ וְשָׁבְקָה לָן חַיִּים. וְהוֹלִידָה הַוָּלָד אַחַר מִיתָתָהּ כַּנָּהוּג בְּיִשְׂרָאֵל.
Just now — he was in Lipovitz — and fixed the time of the wedding of his son Nachman — may he live — on Rosh Chodesh Nissan. And he came home for the holy Shabbas of Parshas Zachor — and he wanted to prepare himself for the wedding. Meanwhile — his daughter-in-law — the wife of his son Dovid Tzvi — may he live — became very weakened. And she was also pregnant in the eighth month. And they were hoping that she would give birth to enduring offspring. And this would be our consolation — and in particular the consolation of his son above. And meanwhile she became very weakened — for she had an illness and a wound inside her mouth. And on Thursday Parshas Pekudei past — she passed away from this world — and left us alive. And she gave birth to the infant after her death — as is the custom in Israel. ## Segment 7
וְזוּגָתִי וּבָנַי וּבִפְרָט בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה הֵם עַתָּה אֲבֵלִים בְּבֵיתִי. וְגֹדֶל הַמְּרִירוּת שֶׁעָבַר עָלֵינוּ תּוּכַל לְהָבִין מֵעַצְמְךָ. עַל מִי לָנוּ לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. בַּעַל הַחֶסֶד בַּעַל הַנֶּחָמוֹת וְהַיְשׁוּעוֹת יְנַחֵם וְיוֹשִׁיעַ אֶת בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה. וִינַחֵם אֶת כָּל הָאֲבֵלִים שֶׁבְּבֵיתִי וְיַהֲפֹךְ אֶבְלָם לְשָׂשׂוֹן. הָרַחֲמָן הוּא יִגְדֹּר פִּרְצוֹתֵנוּ וּפִרְצוֹתֶיךָ וּפִרְצוֹת כָּל יִשְׂרָאֵל וִינַחֵם כֻּלָּם בְּתוֹךְ אֲבֵלֵי צִיּוֹן וִירוּשָׁלַיִם.
And his wife and his sons — and in particular his son Dovid Tzvi — may he live — are now mourning in his home. And the greatness of the bitterness that passed over them — you can understand from yourself. On whom do we have to lean — except on our Father in Heaven. May the Master of Chesed — the Master of Consolations and Salvations — console and save his son Dovid Tzvi — may he live. And console all the mourners in his home — and convert their mourning to joy. May the Merciful One repair our breaches and your breaches and the breaches of all Israel — and console all of them among the mourners of Zion and Jerusalem. ## Segment 8
וְעַתָּה אָשִׁיב לִדְבָרַי עִמְּךָ יְדִיד נַפְשִׁי וּלְבָבִי מַה שֶּׁכָּתַבְתָּ לִי צַעַרְךָ בְּקוּבְלָנָא רַבָּא יָפֶה עָשִׂיתָ. כִּי כָּךְ חוֹבָתֵנוּ לִשְׁמֹעַ צַעַר חֶבְרָתֵנוּ, הַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעַ שֶׁלֹּא יִשָּׁמַע עוֹד שׁוּם צַעַר וּצְוָחָה בִּרְחוֹבוֹתֵינוּ, וּבִפְרָט שֶׁאַתָּה גֶּזַע קֹדֶשׁ צֶמַח צַדִּיק אַדִּירֵנוּ מוֹרֵנוּ וְרַבֵּנוּ אוֹר חַיֵּינוּ לָנֶצַח. בְּוַדַּאי חוֹבָה עָלַי לִשְׁמֹעַ קוֹל צַעֲקָתְךָ, וּלְהִתְפַּלֵּשׁ בֶּעָפָר לְאַפּוּשֵׁי בְּרַחֲמֵי לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עֲבוּר יְשׁוּעָתְךָ. אֲבָל אֲהוּבִי בְּנִי וְתַלְמִידִי פְּרִי צַדִּיק עֵץ חַיִּים, מֵרֹב צַעַרְךָ רַחֲמָנָא לִצְלַן שָׁגִיתָ מְאֹד בְּכַמָּה דְּבָרִים שֶׁכָּתַבְתָּ לִי כְּמוֹ שַׂעַר בְּנַפְשִׁי. שֶׁכָּתַבְתָּ שֶׁאַתָּה הֶפְקֵר אֶצְלִי, וְגַם כְּנֶגֶד הַשֵּׁם יִתְבָּרַךְ מַנְהִיג עוֹלָמוֹ בְּחֶסֶד נִזְרְקוּ בְּמִכְתָּבְךָ דְּבָרִים אֲשֶׁר לֹא כָּרָאוּי, שֶׁכָּתַבְתָּ, מֶען אִיז נָאר בַּשַׁאפֶען גִּיוָוארֶען אוֹיף דֶער וֶועלְט מֶען זָאל דֶּעם מֶענְטְשְׁען מוּטְשֶׁען [מַה שֶּׁנִּבְרֵאנוּ בָּעוֹלָם כְּדֵי לְיַגֵע בְּנֵי הָאָדָם], מְאֹד הִסְכַּלְתָּ בִּדְבָרֶיךָ. הַשֵּׁם יִתְבָּרַךְ יִסְלַח לְךָ כִּי מֵרֹב שִׂיחֲךָ וְצַעַרְךָ כָּתַבְתָּ שֶׁלֹּא כָּרָאוּי. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ גֹּדֶל צַעֲרִי מִכָּל אֶחָד וְאֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ, אֲפִלּוּ מֵהַקְּטַנִּים וְהָעֲנִיִּים וְכוּ'. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן מִזֶּרַע קֹדֶשׁ שֶׁל רַבֵּנוּ זַ"ל שֶׁכֻּלָּם תְּקוּעִים בְּלִבִּי יוֹתֵר מִבָּנַי וְיוֹצְאֵי חֲלָצַי, כִּי הֵם חַיֵּינוּ. וּבִפְרָט אַתָּה שֶׁתְּהִלָּה לָאֵל עָזַרְתָּ לִי הַרְבֵּה בִּישׁוּעַת ה' וּבִפְרָט עַל עִסְקֵנוּ וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יוֹשִׁיעֲךָ שֶׁתּוֹסִיף עוֹד כָּהֵנָּה וְכָהֵנָּה כִּי שְׂכָרְךָ לֹא יְקֻפַּח לָנֶצַח, וְצִדְקָתְךָ תַּעֲמֹד לָעַד, וְרַק זֶה נִשְׁאָר לְהָאָדָם.
And now he returns to his words with you — dear friend of his soul and heart — what you wrote to him — your pain in a great complaint — you did well. For it is our obligation to hear the pain of our fellowship. May Hashem Yisborach save — so that no more pain and crying be heard in our streets. And in particular since you are a holy descendant — an offshoot of the righteous — the splendor of our Master our Teacher and our Rebbe — the light of our life forever. Certainly it is his obligation to hear the voice of your cry — and to cast himself in the dust — to multiply mercy before Hashem Yisborach — for the sake of your salvation. But my beloved son and my student — the fruit of the righteous — the tree of life — from the multitude of your pain — G-d protect us — you erred greatly in several things you wrote — like a hair in his soul. For you wrote that you are ownerless before him — and also against Hashem Yisborach Who guides His world with chesed — things were thrown in your letter that were not as befitting — for you wrote: men iz nor bashafen gevoren oyf der velt men zol dem mentshen mutshen — we were created in this world only to torment the people. You were very foolish in your words. May Hashem Yisborach forgive you — for from the multitude of your conversation and your pain — you wrote what was not befitting. Hashem Yisborach knows the greatness of his pain — from each and every one of our anshei sh'lomaynu — even from the small and the poor. All the more so and all the more so from the holy seed of our Rebbe — of blessed memory — all of whom are fixed in his heart more than his sons and his own descendants — for they are his life. And in particular you — who praised be G-d — helped him greatly — in the salvation of Hashem — and in particular regarding our work. May Hashem Yisborach save you — that you add more and more — for your reward will not be diminished forever — and your righteousness will stand for eternity — and only this remains for a person. ## Segment 9
הֲיַעֲלֶה עַל הַדַּעַת לוֹמַר אוֹ לִכְתֹּב שֶׁאַתָּה הֶפְקֵר אֶצְלִי. חָלִילָה חָלִילָה לִכְתֹּב כַּדָּבָר הַזֶּה אֲשֶׁר אֵין לוֹ שַׁחַר. אַף עַל פִּי שֶׁכָּתַבְתָּ לִי כְּמַגְבִּיהַּ אוֹתִי שֶׁאִם הָיִיתִי רוֹצֶה לֹא עָבַר עָלֶיךָ כָּאֵלֶּה, זֶה שְׁטוּת יוֹתֵר, כִּי אִם יַעֲקֹב אָבִינוּ אָמַר "הֲתַחַת אֱלֹהִים אָנֹכִי", אַנַּן יַתְמֵי דְּיַתְמֵי, מַה נֹּאמַר מַה נְּדַבֵּר. הָאֱמֶת שֶׁגַּם בַּעֲנִיּוּתֵנוּ אָנוּ מְחֻיָּבִים לְהִתְפַּלֵּל עֲבוּר אַנְשֵׁי שְׁלוֹמֵנוּ, בִּפְרָט עֲבוּרְךָ וַעֲבוּר כָּל זֶרַע רַבֵּנוּ זַ"ל. וְגַם כִּי יֵשׁ לָנוּ כֹּחַ גָּדוֹל שֶׁל רַבֵּנוּ זַ"ל, אֲבָל אַף עַל פִּי כֵן אָסוּר וְאִי אֶפְשָׁר לְהִתְעַקֵּשׁ עַל שׁוּם דָּבָר, רַק לְבַקֵּשׁ רַחֲמִים וְתַחֲנוּנִים הַרְבֵּה, וַה' הַטּוֹב יַעֲשֶׂה, כִּי הוּא יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה, אַךְ אִיתָא בַּזֹּהַר הַקָּדוֹשׁ כִּי אִית זִמְנִין דְּלָא שָׁמַע חַס וְשָׁלוֹם.
Would it enter the mind — to say or to write — that you are ownerless before him. Far be it — far be it — to write such a thing — which has no basis at all. Even though you wrote to him as if to exalt him — that if he had wanted — none of this would have passed over you — this is even more foolishness. For if Yaakov our father said "hatachas Elohim anochi" — we — orphans of orphans — what shall we say and what shall we speak. The truth is that even in our poverty — we are obligated to pray on behalf of our anshei sh'lomaynu — in particular on your behalf and on behalf of all the seed of our Rebbe — of blessed memory. And also since we have the great power of our Rebbe — of blessed memory — but even so — it is forbidden and impossible to be stubborn about anything — only to request mercy and supplication greatly — and may the Good Hashem do — for He Yisborach hears the prayer of every mouth — but it is stated in the holy Zohar that there are times when He does not hear — G-d forbid. ## Segment 10
וְהִנֵּה זְמַן מִנְחָה הִגִּיעַ וְהַפָּאסְט נְחוּצָה וְאִי אֶפְשָׁר לְהַאֲרִיךְ, "סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹֹקִים יְרָא" וְכוּ', וְאָסוּר לְהַרְהֵר אַחַת מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקַוֵּה לַה' וְיוֹשַׁע לְךָ. וְתִזְכֶּה לְגַדֵּל בְּנוֹתֶיךָ לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים, וּלְהוֹלִיד וּלְגַדֵּל עוֹד בָּנִים וּבָנוֹת חַיִּים וְקַיָּמִים לַעֲבוֹדָתוֹ יִתְבָּרַךְ, קַרְנוֹ תָּרוּם בְּכָבוֹד יָרוּם וְנִשָּׂא וְגָבֹהַּ מְאֹד. וְיַתְחִיל מֵעַתָּה לְהוֹסִיף מַעֲשִׂים טוֹבִים וּצְדָקָה, וִיפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם, וְיוֹסִיף לְהַרְבּוֹת בְּלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה בְּכָל יוֹם, וּבִפְרָט סִפְרֵי רַבֵּנוּ זַ"ל. וְלַה' הַתִּקְוָה שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה. וְתִזְכּוּ אַתֶּם שָׁם וַאֲנַחְנוּ פֹּה לְקַבֵּל חַג הַפֶּסַח הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּשִׂמְחָה, וְיוֹשִׁיעֵנוּ בְּכָל מַה שֶּׁאָנוּ צְרִיכִים לְהִוָּשַׁע, וּמִגֹּדֶל הַנְּחִיצָה וּבִלְבּוּל דַּעְתִּי עַתָּה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, נָא לַהֲשִׁיבֵנִי מִיָּד אִם קִבֵּל מִכְתָּבִי זֶה, וְגַם לִשְׁלֹחַ לִי עַל פֶּסַח כַּאֲשֶׁר הִבְטִיחַנִי וּלְהִשְׁתַּדֵּל לְקַבֵּל מֵאַנְשֵׁי שְׁלוֹמֵנוּ כָּל מַה דְּאֶפְשָׁר, כִּי הַשָּׁעָה דְּחוּקָה וְהַהוֹצָאָה מְרֻבָּה מְאֹד. וּמֻבְטְחַנִי שֶׁמֵּאֵלָיו יִזְדָּרֵז לָזֶה, דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח בְּלֵב וָנֶפֶשׁ, הַכּוֹתֵב בְּמַר נֶפֶשׁ וּמְצַפֶּה וּמְחַכֶּה לִישׁוּעָה וְגַם עַתָּה אֲנִי מִתְגַּבֵּר לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשָׂשׂוֹן וּלְשִׂמְחָה, וְלַה' הַיְשׁוּעָה.
And behold — the time of Minchah has arrived — and the postal is urgent — and it is impossible to extend. "The end of the matter — all heard — fear G-d" — and so forth. And it is forbidden to ponder the ways of the Holy One blessed be He — and hope to Hashem — and He will save you. And may you merit to raise your daughters to the wedding canopy and to good deeds — for length of days and good years. And to have and raise more sons and daughters — alive and enduring — for His service Yisborach. May his horn be raised in honor. And may he begin from now to add good deeds and charity — and express his conversation before Hashem Yisborach every day — and add to multiply in study of the holy Torah every day — and in particular the books of our Rebbe — of blessed memory. And to Hashem the hope that all will turn to good. And may you merit there and us here — to receive the holy festival of Pesach coming upon us for good — with joy. And may He save us in all that we need to be saved. And because of the great urgency and the confusion of his mind just now — it is impossible to extend further. Please reply to him immediately — whether he received this letter. And also send him for Pesach as he promised him — and strive to receive from our anshei sh'lomaynu all that is possible — for the hour is pressing and the expenses are very great. And he trusts that from himself he will hurry in this. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב אַבֶּילֶי נֵרוֹ יָאִיר, עֲדַיִן לֹא קִבַּלְתִּי תְּשׁוּבָה עַל מִכְתָּבִי הָרִאשׁוֹן הַנַּ"ל, וְכָעֵת אֵין פְּנַאי כְּלָל. אִם יִרְצֶה הַשֵּׁם כְּשֶׁיַּגִּיעַ לִי מִכְתַּבְכֶם עִם מָעוֹת כְּהַבְטָחַתְכֶם, אָשִׁיב לָכֶם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כָּרָאוּי דִּבְרֵי אֱמֶת וָצֶדֶק הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה. וְשָׁלוֹם לִידִידִי רַבִּי מֹשֶׁה מְלַמֵּד נֵרוֹ יָאִיר, יִרְאֶה לְקַיֵּם הַבְטָחָתוֹ, וּמֵאֲלֵיהֶם יָבִינוּ שֶׁהַחֲתֻנָּה נִדְחֵית עַד לְאַחַר פֶּסַח, וְיֵשׁ לִי צַעַר גָּדוֹל מִזֶּה. וְגַם הַהוֹצָאָה מְרֻבָּה עַל יְדֵי זֶה, וְגַם הוֹצָאוֹת כַּלָּתִי זַ"ל שֶׁנִּפְטְרָה הָיְתָה מְרֻבָּה. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעַ וְיַהֲפֹךְ הַכֹּל לְטוֹבָה, וְאַתֶּם עֲשׂוּ מַה שֶּׁעֲלֵיכֶם, וְהַשֵּׁם יִתְבָּרַךְ יִגְמֹר בַּעַדְכֶם לְטוֹבָה.
The words of one who loves him in truth forever — with heart and soul — who writes with bitter soul — and awaits and expects salvation — and even now he overcomes to convert the sorrow and sighing to joy and gladness — and to Hashem the salvation. ## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכָל אֶחָד לְפִי מַעֲלָתוֹ הָרָמָה. וְאִי אֶפְשָׁר עַתָּה לְיַחֵד הַדִּבּוּר לְשׁוּם אֶחָד מֵהֶם. ה' הוֹשִׁיעָה כִּי לְךָ תְּלוּיוֹת עֵינֵינוּ. אַף עַל פִּי כֵן אַשְׁרֵינוּ אַשְׁרֵינוּ שֶׁאֵין אָנוּ מִתְנַגְּדִים עַל אוֹר כָּזֶה, וּבִפְרָט אָנֹכִי הַדַּל. הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ שֶׁזֶּה כָּל נֶחָמָתִי בְעָנְיִי, בָּרוּךְ אֱלֹהֵינוּ שֶׁבְּרָאָנוּ לִכְבוֹדוֹ וְהִבְדִּילָנוּ מִן הַתּוֹעִים בְּכַמָּה בְּחִינוֹת וְנָתַן לָנוּ תּוֹרַת אֱמֶת וְכוּ'. לוּלֵא תּוֹרָתְךָ שַׁעֲשֻׁעָי וְכוּ', זֹאת נֶחָמָתִי בְעָנְיִי כִּי אִמְרָתְךָ חִיָּתְנִי.
Nussun of Breslov. And peace to his dear friend the veteran our Teacher the Rabbi Abeli — may his light shine. He has still not received a reply on his above-mentioned first letter. And just now there is no leisure at all. If Hashem wills — when his letter arrives with money as promised — he will reply to them with Hashem's help — as befitting — with words of truth and righteousness — flowing from the flowing stream — the source of wisdom. And peace to his dear friend Rabbi Moshe the teacher — may his light shine — he should see to fulfil his promise. And from themselves they will understand — that the wedding is postponed until after Pesach — and he has great pain from this. And also the expenses of his daughter-in-law — of blessed memory — who passed away — were great. May Hashem Yisborach have mercy and save and convert all to good. And you — do what is upon you — and may Hashem Yisborach complete for you for good. And peace to all our anshei sh'lomaynu with great love — to each according to his lofty level. And it is impossible just now to direct the word to any one of them. Hashem hoshi'ah — for our eyes are lifted to You. Even so — ashreinu ashreinu — that we are not opponents of such a light. And in particular — he the humble one. Hashem Yisborach knows that this is all his consolation in his poverty. Baruch Elokeinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im — in many aspects — and gave us a Torah of truth. Lulei sorascha sha'ashu'ai — zos nechamasi v'anyi ki imrascha chiy'yasni. Overview: Sunday, Parshas Vayikra — Breslov — 5604. To Rabbi Avraham Ber — may the Master of Salvations and Master of Consolations save and console him. He received his letter on Monday Parshas Pekudei past — delayed in Uman and Tultchin. He had already sent a letter before his arrival — directed to Rabbi Abeli — for his heart was aching from the weakness of his daughter. He also hinted that it is forbidden to ponder the ways of Hashem — for the Lord is righteous and His judgments are upright — all is in chesed and mercy. And now he will tell him his troubles — since you already heard that the beloved small son of his son Dovid Tzvi passed away — a great break for him — for Dovid Tzvi is ill and hunchbacked and poor — sustained by him for nine years — and this son was all his life and consolation. He was in Lipovitz and fixed the wedding for Rosh Chodesh Nissan. Meanwhile his daughter-in-law — in her eighth month of pregnancy — became very weakened — she had a wound inside her mouth — and on Thursday Parshas Pekudei she passed away from this world — and the baby was born after her death. His son Dovid Tzvi is now mourning. You wrote your pain — you did well — for it is our obligation to hear the pain of our fellowship. But my beloved son — from the multitude of your pain — you erred greatly in several things. You wrote that you are ownerless before him — and also against Hashem Yisborach — things were thrown in your letter not as befitting — you wrote: men iz nor bashafen gevoren oyf der velt men zol dem mentshen mutshen. You were very foolish in your words. May Hashem forgive you. Even if Yaakov our father said "hatachas Elohim anochi" — we — orphans of orphans — what shall we say. The truth is we are obligated to pray — but it is forbidden and impossible to be stubborn about anything. The time of Minchah has arrived. Fear G-d — it is forbidden to ponder His ways — hope to Hashem — and He will save you. Send money for Pesach. Ashreinu ashreinu — that we are not opponents of such a light. Baruch Elokeinu she'b'ra'anu lichvodo. Lulei sorascha sha'ashu'ai — zos nechamasi v'anyi ki imrascha chiy'yasni. He sent them a letter immediately after Purim — and until now there is no reply from him — no voice and no money. And he awaits every day — that their letter arrive — with what several people promised to send him for Pesach. And Rabbi Moshe from Breslov undertook to engage in this. And also upon you it is incumbent to oversee this. And yet he has not seen any trace of a letter from his holy hand — perhaps he already departed from there — but he has still received nothing at all. He wrote another letter two weeks ago — and has received no reply at all. ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תנג URL: https://ajew.org/reader-plain/alim-litrufa/2/452/ # תנג
תנג
Source: https://ajew.org/reader/alim-litrufa/2/452 ## Segment 1
תנג
And peace to his dear friend the veteran our Teacher the Rabbi Abeli — may his light shine. He has still not received a reply on his above-mentioned first letter. And just now there is no leisure at all. If Hashem wills — when his letter arrives with money as promised — he will reply to them with Hashem's help — as befitting — with words of truth and righteousness — flowing from the flowing stream — the source of wisdom. And peace to his dear friend Rabbi Moshe the teacher — may his light shine — he should see to fulfil his promise. And from themselves they will understand — that the wedding is postponed until after Pesach — and he has great pain from this. And also the expenses of his daughter-in-law — of blessed memory — who passed away — were great. May Hashem Yisborach have mercy and save and convert all to good. And you — do what is upon you — and may Hashem Yisborach complete for you for good. And peace to all our anshei sh'lomaynu with great love — to each according to his lofty level. And it is impossible just now to direct the word to any one of them. Hashem hoshi'ah — for our eyes are lifted to You. Even so — ashreinu ashreinu — that we are not opponents of such a light. And in particular — he the humble one. Hashem Yisborach knows that this is all his consolation in his poverty. Baruch Elokeinu she'b'ra'anu lichvodo v'hivdilanu min ha'to'im — in many aspects — and gave us a Torah of truth. Lulei sorascha sha'ashu'ai — zos nechamasi v'anyi ki imrascha chiy'yasni. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם א' שְׁמִינִי, י"א נִיסָן תר"ד בְרֶסְלֶב.
Overview: Sunday, Parshas Vayikra — Breslov — 5604. To Rabbi Avraham Ber — may the Master of Salvations and Master of Consolations save and console him. He received his letter on Monday Parshas Pekudei past — delayed in Uman and Tultchin. He had already sent a letter before his arrival — directed to Rabbi Abeli — for his heart was aching from the weakness of his daughter. He also hinted that it is forbidden to ponder the ways of Hashem — for the Lord is righteous and His judgments are upright — all is in chesed and mercy. And now he will tell him his troubles — since you already heard that the beloved small son of his son Dovid Tzvi passed away — a great break for him — for Dovid Tzvi is ill and hunchbacked and poor — sustained by him for nine years — and this son was all his life and consolation. He was in Lipovitz and fixed the wedding for Rosh Chodesh Nissan. Meanwhile his daughter-in-law — in her eighth month of pregnancy — became very weakened — she had a wound inside her mouth — and on Thursday Parshas Pekudei she passed away from this world — and the baby was born after her death. His son Dovid Tzvi is now mourning. You wrote your pain — you did well — for it is our obligation to hear the pain of our fellowship. But my beloved son — from the multitude of your pain — you erred greatly in several things. You wrote that you are ownerless before him — and also against Hashem Yisborach — things were thrown in your letter not as befitting — you wrote: men iz nor bashafen gevoren oyf der velt men zol dem mentshen mutshen. You were very foolish in your words. May Hashem forgive you. Even if Yaakov our father said "hatachas Elohim anochi" — we — orphans of orphans — what shall we say. The truth is we are obligated to pray — but it is forbidden and impossible to be stubborn about anything. The time of Minchah has arrived. Fear G-d — it is forbidden to ponder His ways — hope to Hashem — and He will save you. Send money for Pesach. Ashreinu ashreinu — that we are not opponents of such a light. Baruch Elokeinu she'b'ra'anu lichvodo. Lulei sorascha sha'ashu'ai — zos nechamasi v'anyi ki imrascha chiy'yasni. ## Segment 3
חַיִּים וְשָׁלוֹם וְשִׂמְחָה וְשָׂשׂוֹן לִכְבוֹד אֲהוּבִי יְדִידִי, אָחִי וְרֵעִי כְּנַפְשִׁי, הֲלֹא הוּא הָרַבָּנִי הַוָּתִיק, פְּרִי צַדִּיק, עֵץ חַיִּים, הַנָּגִיד הַמְהֻלָּל וְכוּ', מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, עִם שְׁלוֹם זוּגָתוֹ תִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ.
He sent them a letter immediately after Purim — and until now there is no reply from him — no voice and no money. And he awaits every day — that their letter arrive — with what several people promised to send him for Pesach. And Rabbi Moshe from Breslov undertook to engage in this. And also upon you it is incumbent to oversee this. And yet he has not seen any trace of a letter from his holy hand — perhaps he already departed from there — but he has still received nothing at all. He wrote another letter two weeks ago — and has received no reply at all. ## Segment 4
הַשֵּׁם יִתְבָּרַךְ יַאֲרִיךְ יְמֵיהֶם וּשְׁנוֹתֵיהֶם בְּטוּב וּבִנְעִימִים וְיִזְכֶּה לְגַדְּלָם לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים, אָמֵן כֵּן יְהִי רָצוֹן, וְלִידִידִי הַנָּגִיד הַוָּתִיק, מוֹרֵנוּ הָרַב אַבֶּילֶי שֶׁיִּחְיֶה, עִם שְׁלוֹם זוּגָתוֹ תִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם, שֶׁיִּחְיוּ; עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה, וְהָיָה כְּגַן רָוֶה, אָמֵן כֵּן יְהִי רָצוֹן.
Just now there is nothing new to report — only his request — if the money has still not left their hands — or if some of it has gone and not all — that they do for the sake of the mitzvah and for the sake of our strong love — and strive with all their strength to hurry and send immediately — even during Chol Ha'Moed Pesach coming upon us for good — without any delay at all. For the needs of his home — and in particular the needs of Pesach — are very great. And he has already informed them of the great trouble that was in his home — G-d protect us — that his daughter-in-law passed away — the wife of his son Rabbi Dovid Tzvi — may he live — may her soul be bound in the bond of life. And his son remained a widower — and he must remarry him — and he is a baal mum — and his standing is known to them in the world. And all that is in his heart — from all the sides — it is impossible to explain — except that his eye is lifted to Hashem at every time — until He shows him grace for His name's sake. And also the expenses of her illness and burial amount to a specific sum. May Hashem Yisborach console his son in all — and save them quickly in all they need to be saved. ## Segment 5
בְּבוֹאִי לְבֵיתִי סָמוּךְ לְפוּרִים שָׁלַחְתִּי מִכְתָּב אֲלֵיהֶם תֵּכֶף אַחַר פּוּרִים, וַעֲדַיִן אֵין לִי שׁוּם תְּשׁוּבָה - אֵין קוֹל וְאֵין כֶּסֶף, וַאֲנִי מְצַפֶּה בְּכָל יוֹם, שֶׁיָּבוֹא מִכְתָּבָם עִם מַה שֶׁהִבְטִיחוּ כַּמָּה אֲנָשִׁים לִשְׁלֹחַ לִי עַל פֶּסַח; וְרַבִּי מֹשֶׁה מִבְּרֶסְלֶב הִתְחַיֵּב לַעֲסֹק בָּזֶה, וְגַם עֲלֵיכֶם מֻטָּל לְהַשְׁגִּיחַ בָּזֶה וַעֲדַיִן לֹא רָאִיתִי כָּל תְּמוּנָה מִכְּתַב יַד קָדְשׁוֹ, אֶפְשָׁר כְּבָר יָצָא מִשָּׁם, אֲבָל עֲדַיִן לֹא קִבַּלְתִּי מְאוּמָה. עוֹד כָּתַבְתִּי אִגֶּרֶת זֶה שְׁנֵי שָׁבוּעוֹת וְלֹא קִבַּלְתִּי שׁוּם תְּשׁוּבָה. כָּעֵת אֵין לְחַדֵּשׁ דָּבָר, רַק בַּקָּשָׁתִי, בְּאִם עֲדַיִן לֹא יָצָא הַמָּעוֹת מִתַּחַת יָדָם אוֹ אִם יָצָא מִקְּצָתוֹ וְלֹא כֻּלּוֹ שֶׁיַּעֲשׂוּ לְמַעַן הַמִּצְוָה וּלְמַעַן אַהֲבָתֵנוּ הַחֲזָקָה וְיִשְׁתַּדְּלוּ בְּכָל כֹּחָם לְזָרֵז לִשְׁלֹחַ מִיָּד, אֲפִלּוּ בְּחֹל־הַמּוֹעֵד פֶּסַח הַבָּא עָלֵינוּ לְטוֹבָה בְּלִי שׁוּם עִכּוּב כְּלָל, כִּי צָרְכֵי בֵּיתִי וּבִפְרָט צָרְכֵי פֶּסַח מְרֻבִּים מְאֹד, וּכְבָר הוֹדַעְתִּים הַצָּרָה הַגְּדוֹלָה שֶׁהָיְתָה בְּבֵיתִי, רַחֲמָנָא לִצְלָן, שֶׁנִּפְטְרָה כַּלָּתִי, אֵשֶׁת בְּנִי רַבִּי דָּוִד צְבִי שֶׁיִּחְיֶה תְּהֵא נִשְׁמָתָהּ צְרוּרָה בִּצְרוֹר הַחַיִּים וְנִשְׁאָר בְּנִי אַלְמָן, וַאֲנִי צָרִיךְ לְהַשִּׂיאוֹ מֵחָדָשׁ, וְהוּא בַּעַל מוּם, וְהַחֲשִׁיבוּת שֶׁלִּי יָדוּעַ לָכֶם בָּעוֹלָם, וְכָל מַה שֶּׁבְּלִבִּי מִכָּל הַצְּדָדִים אִי אֶפְשָׁר לְבָאֵר בִּלְתִּי אֶל ה' עֵינִי תְּלוּיוֹת בְּכָל עֵת, עַד שֶׁיְּחָנֵנוּ לְמַעַן שְׁמוֹ, וְגַם הוֹצָאוֹת חָלְיָהּ וּקְבוּרָתָהּ עוֹלֶה לְסַךְ מְסֻיָּם. הַשֵּׁם יִתְבָּרַךְ יְנַחֵם אֶת בְּנִי בַּכֹּל, וְיוֹשִׁיעֵנוּ מְהֵרָה בְּכָל מַה שֶּׁאָנוּ צְרִיכִין לְהִוָּשַׁע.
And behold — his mind is compelled to think thoughts about the repair of our Beis Midrash — as is known to them. And in their congregation — the majority gave nothing — and they promised to send before Pesach or immediately after. Therefore — for the sake of Hashem Yisborach — see to strive with all their strength to collect from each one what he already pledged — or what he needs to pledge now — and send immediately — in a way that it reach his hand immediately after Pesach. For a few days after Pesach he is compelled to travel to Uman — for the repair of the roof of our Beis Midrash as above. And he has money in his hand only a little — and he awaits the money — that it arrive from them as their promise. Please urge greatly in this — both what they need to send for themselves — for the Beis Midrash — both from themselves and from the other upright members of our anshei sh'lomaynu — the generous ones of the people of Hashem. May Hashem bless them and make them successful in all they turn to — and all who are diligent — behold this one is praised. ## Segment 6
הִנֵּה דַּעְתִּי מֻכְרָח לַחֲשֹׁב מַחֲשָׁבוֹת אוֹדוֹת תִּקּוּן הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ, כַּיָּדוּעַ לָכֶם, וּבִקְהִלַּתְכֶם רֻבָּם לֹא נָתְנוּ מְאוּמָה, וְהִבְטִיחוּ לִשְׁלֹחַ קֹדֶם פֶּסַח אוֹ אַחֲרָיו מִיָּד, עַל־כֵּן לְמַעַן הַשֵּׁם יִתְבָּרַךְ יִרְאוּ לְהִשְׁתַּדֵּל בְּכָל כֹּחָם לִגְבּוֹת אֵצֶל כָּל אֶחָד מַה שֶּׁהִתְנַדֵּב כְּבָר אוֹ מַה שֶּׁצָּרִיךְ לְהִתְנַדֵּב עַתָּה, וְיִשְׁלְחוּ מִיָּד בְּאֹפֶן שֶׁיַּגִּיעַ לְיָדִי תֵּכֶף אַחַר פֶּסַח, כִּי אֵיזֶה יָמִים סָמוּךְ אַחַר פֶּסַח אֲנִי מֻכְרָח לִנְסֹעַ לְאוּמַאן עֲבוּר תִּקּוּן הַגַּג כַּנַּ"ל, וּמָעוֹת אֵין בְּיָדִי כִּי־אִם מְעַט, וַאֲנִי מְצַפֶּה עַל הַמָּעוֹת, שֶׁיַּגִּיעַ מֵהֶם כְּהַבְטָחָתָם. נָא מְאֹד לְזָרֵז בָּזֶה, הֵן מַה שֶּׁצְּרִיכִין לִשְׁלֹחַ עֲבוּרֵיהֶן עֲבוּר הַבֵּית־הַמִּדְרָשׁ, הֵן מִשֶּׁלָּהֶם הֵן מִשְּׁאָר אַנְשֵׁי־שְׁלוֹמֵנוּ הַכְּשֵׁרִים נְדִיבֵי עַם ה', יְבָרְכֵם ה' וְיַצְלִיחֵם בְּכָל אֲשֶׁר יִפְנוּ, וְכָל הַזָּרִיז הֲרֵי זֶה מְשֻׁבָּח.
And behold — at the end of his letter sent to him — he informed him — that a great domestic quarrel arose in the home of his brother-in-law Rabbi Simcha Baruch — may he live. And his mother — may she live — left his home — for the rabbi's home. And afterwards also his sister — may she live — left the home of her husband — for the rabbi's home. And the greatness of the pain and anguish of soul that they had from this — it is impossible to imagine. Just now — after toils and efforts and many words of ours — praised be G-d — his mother — may she live — and his sister Rivka Miriam — may she live — returned to their home — on Thursday Parshas Tzav past. But his mother — may she live — with her son-in-law Rabbi Simcha Baruch — may his light shine — they still have no complete peace. And also what they accomplished — that she return to her home — was all on the basis that his mother — may she live — travel this summer to the Land of Israel — which is a great benefit before him in all the matters — as he spoke with him about this. ## Segment 7
וְהִנֵּה בְּסוֹף מִכְתָּבִי הַנִּשְׁלָח אֵלֶיךָ הוֹדַעְתִּיךָ, שֶׁנַּעֲשָׂה קְטָטָה גְּדוֹלָה בְּבֵית גִּיסְךָ רַבִּי שִׂמְחָה בָּרוּךְ שֶׁיִּחְיֶה, וְאִמְּךָ תִּחְיֶה, יָצְאָה מִבֵּיתוֹ לְבֵית הָרַב וְאַחַר־כָּךְ יָצְאָה גַּם אֲחוֹתְךָ תִּחְיֶה, מִבֵּית בַּעְלָהּ לְבֵית הָרַב, נֵרוֹ יָאִיר, וְגֹדֶל הַצַּעַר וְהָעָגְמַת־נֶפֶשׁ שֶׁלָּנוּ שֶׁהָיָה לָנוּ מִזֶּה אֵין לְשַׁעֵר. כָּעֵת, אַחֲרֵי טְרָחוֹת וִיגִיעוֹת וְרִבּוּיֵי דְּבָרֵינוּ, תְּהִלָּה לָאֵל, חָזְרוּ לְבֵיתָם אִמְּךָ תִּחְיֶה, וַאֲחוֹתְךָ רִבְקָה מִרְיָם תִּחְיֶה, בְּיוֹם ה' פָּרָשַׁת צַו הֶעָבַר, אַךְ אִמְּךָ תִּחְיֶה, עִם חֲתָנָהּ רַבִּי שִׂמְחָה בָּרוּךְ, נֵרוֹ יָאִיר, אֵין לָהֶם שָׁלוֹם בִּשְׁלֵמוּת, וְגַם מַה שֶּׁפָּעַלְנוּ שֶׁתַּחֲזֹר לְבֵיתָהּ הַכֹּל הָיָה עַל סְמָךְ שֶׁאִמְּךָ תִּחְיֶה, תִּסַּע בַּקַּיִץ הַזֶּה לְאֶרֶץ־יִשְׂרָאֵל, וְזֶה טוֹבָה גְּדוֹלָה לְפָנָיו בְּכָל הָעִנְיָנִים, כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ בָּזֶה, עַל־כֵּן דַּעְתִּי, שֶׁתִּרְאֶה לְקַיֵּם דְּבָרַי שֶׁכָּתַבְתִּי לְךָ בָּאִגֶּרֶת הַקּוֹדֶמֶת, שֶׁתָּבוֹא אַחַר פֶּסַח בְּסָמוּךְ לְפֹה, וְזֶה טוֹב וְיָפֶה לְךָ מִכַּמָּה טְעָמִים; וְאִם לֹא תִּהְיֶה מֻפְנֶה לָבוֹא מִיַּד אַחַר פֶּסַח תָּבוֹא אֵיזֶה יָמִים אַחַר־כָּךְ, וּמִין הַסְּתָם תָּבוֹא תְּחִלָּה לְאוּמַאן, וְקָרוֹב שֶׁתִּמְצָא אוֹתִי שָׁם וְנִתְעַלְּסָה בָּאֳהָבִים יַחַד אֵיזֶה יָמִים, וְנֵצֵא יַחַד לָשׂוּחַ בִּשְׂדֵה הַקְּדֻשָּׁה עַל צִיּוּן הַקָּדוֹשׁ וּלְפָרֵשׁ שִׂיחָתֵנוּ שָׁם, וְגַם נְדַבֵּר וְנָשִׂיחַ בֵּינֵינוּ, אוּלַי תָּאִיר הַנְּקֻדָּה הַקְּדוֹשָׁה מִזֶּה לָזֶה וְכוּ', וּמִשָּׁם תִּסַּע לִבְרֶסְלֶב לְכַבֵּד אֶת אִמְּךָ תִּחְיֶה, וְתַעֲשֶׂה בָּזֶה כַּמָּה מִצְווֹת גְּדוֹלוֹת, כַּאֲשֶׁר תָּבִין בְּעַצְמְךָ, וּמִן הַסְּתָם תִּתְעַכֵּב פֹּה עַד אַחַר שָׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה.
Therefore his view is — that he see to fulfil his words that he wrote to him in the previous letter — that he come shortly after Pesach here. And this is good and beautiful for him for several reasons. And if he will not be free to come immediately after Pesach — let him come some days afterwards. And presumably he will come first to Uman — and it is likely that he will find him there — and they will delight in each other's love together some days — and they will go out together to converse in the holy field — at the holy tziyun — and express their conversation there. And perhaps the holy point will illuminate from this one to the other — and from there to Breslov — to honor his mother — may she live. And he will presumably remain here until after Shavuos coming upon them for good. ## Segment 8
וְאִם גַּם יְדִידֵנוּ רַבִּי אַבֶּילֶי יָבוֹא עִמְּךָ מַה טּוֹב, וּבִלְבַד שֶׁיֵּצֵא תְּחִלָּה מִבֵּית אָבִיו עִם זוּגָתוֹ תִּחְיֶה, לָזוּן עַל שֻׁלְחָנוֹ, כַּאֲשֶׁר דִּבַּרְתִּי עִמּוֹ בְּמֶעדְוֶודוּבְקֶא, וְאֶפְשָׁר יִסַּע עִמְּךָ גַּם חֲתַן בְּנִי רַבִּי אַבְרָהָם לֵיבּ שֶׁיִּחְיֶה, כִּי גַּם הוּא רוֹצֶה לְהִתְמַהֲמֵהַּ בְּאוּמַאן אֵיזֶה יְמֵי הַסְּפִירָה קֹדֶם שָׁבוּעוֹת, וְהַשֵּׁם יִתְבָּרַךְ יוֹלִיךְ אוֹתְךָ וַחֲבֶרְךָ בְּדֶרֶךְ הָאֱמֶת וְהַיָּשָׁר כִּרְצוֹנוֹ הַטּוֹב, בְּאֹפֶן שֶׁנִּזְכֶּה מֵעַתָּה לְהַתְחִיל לִהְיוֹת כִּרְצוֹנוֹ הַטּוֹב בֶּאֱמֶת, כִּי אֵין לָנוּ שׁוּם נֶחָמָה עַל הַצָּרוֹת שֶׁעָבְרוּ עָלֵינוּ וּלְהִנָּצֵל לְהַבָּא בְּרַחֲמָיו כִּי־אִם זְכוּת וְכֹחַ וְדִבְרֵי תּוֹרָתוֹ וְשִׂיחָתוֹ הַקְּדוֹשָׁה שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, הוּא זְקֶנְךָ הַקָּדוֹשׁ זְכוּתוֹ יַעֲמֹד לְךָ וְלָנוּ וּלְכָל יוֹצְאֵי חֲלָצָיו הַקְּדוֹשִׁים וּלְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ, זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂינוּ וְכוּ'.
And if also his dear friend Rabbi Abeli comes with him — very good. Provided that he first leaves his father's home with his wife — may she live — to be sustained at his table — as he spoke with him in Medvedivka. And perhaps the son-in-law of his son Rabbi Avraham Leib — may he live — will also travel with him — for he too wants to linger in Uman some days of the Sefirah before Shavuos. And may Hashem Yisborach lead you and your companions on the path of truth and uprightness — according to His good will — in a way that we merit from now to begin to be according to His good will in truth. For we have no consolation for the troubles that passed over us — and to be saved for the future in His mercies — except the merit and power and words of the holy Torah and conversations of our Master our Teacher and our Rebbe — the holy and awesome — the memory of the righteous and holy one for a blessing — he is your holy grandfather — his merit shall stand for you and for us and for all his holy descendants and for all our anshei sh'lomaynu. This will console us from our deeds. ## Segment 9
וְיֵשׁ הַרְבֵּה לְדַבֵּר, אַךְ טָרִידְנָא טוּבָא כָּעֵת קֹדֶם פֶּסַח, וְהַשֵּׁם יִתְבָּרַךְ יִתֵּן לָכֶם וְלָנוּ פֶּסַח כָּשֵׁר, וְנִהְיֶה נִזְהָרִים מִמַּשֶּׁהוּ חָמֵץ בִּפְשִׁיטוּת, וּבִפְרָט מֵחִמּוּץ הַמֹּחַ בְּמַשֶּׁהוּ, שֶׁזֶּהוּ עִקַּר הַקְּדֻשָּׁה; נִשְׁמֹר אֶת הַמַּחֲשָׁבָה שֶׁבַּמֹּחַ מֵהִרְהוּרִים וּמִכָּל מִינֵי מַחֲשָׁבוֹת רָעוֹת וּמְבֻלְבָּלוֹת וּלְפַשֵּׁט עַקְמִימִיּוּת שֶׁבַּלֵּב לִבְלִי לְהַרְהֵר, חַס וְשָׁלוֹם, אַחַר מִדּוֹתָיו יִתְבָּרַךְ, רַק לֵידַע וּלְהַאֲמִין שֶׁכָּל הַמְּאֹרָעוֹת שֶׁל הָאָדָם הַכֹּל לְטוֹבָתוֹ, וְלָשׁוּב אֶל ה' בְּכָל פַּעַם וְאֶל אֱלֹקֵינוּ כִּי יַרְבֶּה לִסְלֹחַ, וְנִזְכֶּה לִשְׂמֹחַ וְלָגִיל וְלָשִׂישׂ בְּחַג הַפֶּסַח הַקָּדוֹשׁ הַזֶּה, הַבָּא עָלֵינוּ לְטוֹבָה, כִּי בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם וְכוּ', כִּי גְּדוֹלִים מַעֲשֵׂי ה', אֲשֶׁר עָשָׂה עִמָּנוּ בַּדּוֹר הַזֶּה, שֶׁזָּכִינוּ לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ לִבְלִי לְהִתְנַגֵּד עָלָיו חַס וְשָׁלוֹם, חַס וְשָׁלוֹם, בִּפְרָט אַתָּה בָּרוּךְ ה', שֶׁאַתָּה מִיּוֹצְאֵי חֲלָצָיו הַקָּדוֹשׁ, חָלִילָה לָנוּ מִלִּשְׁכֹּחַ חֲסָדָיו הַנֶּאֱמָנִים שֶׁעָשָׂה עִמָּנוּ, שֶׁגִּלָּה לָנוּ הֲלָכוֹת כָּאֵלֶּה, עֵצוֹת עֲמֻקּוֹת וְנִפְלָאוֹת כָּאֵלֶּה, הִתְגַּלּוּת הַתּוֹרָה, הִתְגַּלּוּת אֱלֹקוּתוֹ כָּזֶה. פּוּק חָזֵי גְּבוּרְתָּא דְּמָרָךְ, מָה אֹמַר, מָה אֲדַבֵּר, כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ מְחֻיָּב לוֹמַר: נוֹרָאוֹת נִפְלֵאתִי, נִפְלָאִים מַעֲשֶׂיךָ, וְנַפְשִׁי יוֹדַעַת מְאֹד, וּלְהַמְשִׁיךְ שִׂמְחָה בְּלִבּוֹ בְּכָל יוֹם עַל גֹּדֶל הַחֲסָדִים וְהַנִּפְלָאוֹת שֶׁעָשָׂה עִמָּנוּ בָּזֶה, וּבִפְרָט בְּפֶסַח, שֶׁמִּצְוָה לְהַרְבּוֹת לְסַפֵּר בִּיצִיאַת מִצְרַיִם, שֶׁהָעִקָּר מַה שֶּׁנַּעֲשֶׂה בְּכָל דּוֹר וָדוֹר כַּנַּ"ל. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַיֵּם שִׂיחוֹ בְּכָל נִפְלְאוֹתָיו וְכוּ', נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And there is much to speak — but he is very preoccupied before Pesach. And may Hashem give them and us a kosher Pesach — and may we be careful from even a trace of chametz in simplicity — and in particular from the leavening of the mind by even a trace — which is the essential holiness. May we guard the thought in the mind from ponderings and from all kinds of evil and confused thoughts — and straighten the crookedness in the heart — not to ponder — G-d forbid — the ways of Hashem — only to know and to believe that all the events of a person are all for his good — and to return to Hashem at every time — for He greatly multiplies forgiveness. And may we merit to rejoice and exult and be glad in this holy festival of Pesach — for in every generation a person is obligated to see himself as if he himself went out from Egypt — for great are the deeds of Hashem — that He did with us in this generation — that we merited to be in his holy portion — not to oppose him — G-d forbid. In particular you — blessed be Hashem — who are from his holy descendants. Far be it from us to forget His faithful chasadim that He did with us — that He revealed to us such halachos — such deep and wondrous counsels — the revelation of the Torah — the revelation of His divinity like this. Puk chazei g'vurta d'maracha — what shall I say — what shall I speak — each one according to what he imagines in his heart is obligated to say: nora'os nifleis — nifl'aim ma'asecha — v'nafshi yoda'as m'od. And draw joy in his heart every day on the greatness of the chasadim and wonders that He did with us in this — and in particular on Pesach — when it is a mitzvah to multiply the telling of the Exodus from Egypt — which the essential is what happens in every generation as above. Nagila v'nismecha bishu'aso. ## Segment 10
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח, וּמְצַפֶּה לִתְשׁוּבַתְכֶם קַל מְהֵרָה, וְגַם אִם כְּבָר יָצָא מֵהֶם מִכְתָּב עִם מָעוֹת, יְזָרְזוּ לַהֲשִׁיבֵנִי בִּזְרִיזוּת עַל מִכְתָּבִי זֶה לְמַעַן אֵדַע אֵיךְ לְהִתְנַהֵג בְּעִנְיַן נְסִיעָתִי לְאוּמַאן אַחַר פֶּסַח, אִם יִרְצֶה הַשֵּׁם, לַעֲסֹק בְּתִקּוּן הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ, וְלַה' הַיְשׁוּעָה.
The words of one who loves them in truth forever — and who awaits their reply swiftly — quickly. And if a letter with money has already gone from them — let them hurry to reply to him with alacrity on this letter — so that he know how to conduct himself regarding his travel to Uman after Pesach — if Hashem wills — to engage in the repair of our Beis Midrash. And to Hashem the salvation. ## Segment 11
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 12
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ הַנֶּאֱהָבִים וְהַנְּעִימִים, לְכָל אֶחָד לְפִי מַעֲלָתוֹ הָרָמָה, וּבִפְרָט לִידִידִי הַיָּשִׁישׁ הַוָּתִיק הַנָּגִיד וְכוּ', מוֹרֵנוּ הָרַב דֹּב בֶּער נֵרוֹ יָאִיר, עִם שְׁלוֹם בָּנָיו וְיוֹצְאֵי חֲלָצָיו הַיְקָרִים לְכָל אֶחָד לְפִי מַעֲלָתוֹ; קַרְנָם תָּרוּם בְּכָבוֹד, וְלִידִידִי הָרַבָּנִי, הַנָּגִיד הַוָּתִיק, מוֹרֵנוּ הָרַב צְבִי הִירְשׁ נֵרוֹ יָאִיר, עִם שְׁלוֹם בָּנָיו וְיוֹצְאֵי חֲלָצָיו הַיְקָרִים לְכָל אֶחָד לְפִי מַעֲלָתוֹ שֶׁיִּחְיוּ, בִּפְרַט לִבְנוֹ ר' יְחִיאֵל נֵרוֹ יָאִיר, עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וְאוֹדוֹת הַסֵּפֶר־תּוֹרָה תֵּדְעוּ, שֶׁכְּבָר נִגְמְרָה, תְּהִלָּה לָאֵל, וְלֹא נִשְׁאָר רַק שְׁלֹשִׁים עַמּוּדִים שֶׁצָּרִיךְ לְכָתְבָם, וְעַל זֶה מַגִּיעַ לוֹ סַךְ שִׁשָּׁה רוּבָּל־חָדָשׁ, שֶׁנִּשְׁאַר אֵצֶל מַעֲלָתוֹ, כִּי אֲנִי קִבַּלְתִּי מִמַּעֲלַת כְּבוֹדוֹ רַק חֲמִשִּׁים וְאַרְבָּעָה רוּבָּל־חָדָשׁ, חוּץ חֲמִשָּׁה רוּבָּל־חָדָשׁ לְהַבַּעַל־מַגִּיהַּ. עוֹד מַגִּיעַ מִמַּעֲלָתוֹ אֶחָד רוּבָּל־חָדָשׁ בְּעַד נֵרוֹת, שֶׁנָּתַתִּי לוֹ בַּחֹרֶף הַזֶּה, חוּץ שְׂכַר הַכְּתִיבָה. גַּם עַל אֵלּוּ הַשִּׁשָּׁה רוּבָּל־חָדָשׁ הַנַּ"ל הֻכְרַחְתִּי לְהַלְווֹת לוֹ עַל פֶּסַח אֶחָד רוּבָּל־חָדָשׁ, עַל־כֵּן מַגִּיעַ לִי מִמֶּנּוּ שְׁנֵי רוּבָּל־חָדָשׁ, וַחֲמִשָּׁה רוּבָּל־חָדָשׁ יִתֵּן לְהַסּוֹפֵר בְּעַצְמוֹ כַּאֲשֶׁר יָבוֹא לְבֵיתוֹ, אִם יִרְצֶה הַשֵּׁם, לִגְמֹר הַסֵּפֶר תּוֹרָה בִּתְחִלַּת הַקַּיִץ, הַבָּא עָלֵינוּ לְטוֹבָה, עַל־כֵּן יִרְאֶה מַעֲלָתוֹ לִשְׁלֹחַ לִי מִיָּד הַסַּךְ שְׁנֵי רוּבָּל־חָדָשׁ הַנַּ"ל וְיִמְסְרֵם לְיַד רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה, וְהוּא יִשְׁלְחֵם לִי מִיָּד, וְאִם יִרְצֶה לְהוֹסִיף לִשְׁלֹחַ לִי נִדְבָתוֹ הַטּוֹבָה עַל פֶּסַח מַה טּוֹב, וּשְׂכָרוֹ יִהְיֶה כָּפוּל מִן הַשָּׁמַיִם. נָא לְקַיֵּם דְּבָרַי מִיָּד, וְאִם יִרְצֶה ה', נַחַת יִנָּחֵת מֵהַסֵּפֶר תּוֹרָה, וְצִדְקָתוֹ תַּעֲמֹד לָעַד. וְשָׁלוֹם לִמְחֻתָּנִי הַוָּתִיק רַבִּי פֶּרֶץ, נֵרוֹ יָאִיר, וּלְרַבִּי אַבְרָהָם לֵיבּ נֵרוֹ יָאִיר, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וְנֶכְדָּתוֹ תִּחְיֶה, וְלַחֲתָנוֹ שֶׁיִּחְיֶה, וְשָׁלוֹם רַב לִידִידִי הַוָּתִיק הַנָּגִיד, מוֹרֵנוּ הָרַב יַעֲקֹב בֶּן רַבִּי צְבִי, נֵרוֹ יָאִיר, וּלְכָל בְּנֵי־בֵיתוֹ, שֶׁיִּחְיוּ מֵהָרָאוּי לְיַחֵד הַדִּבּוּר אֵלָיו, אַךְ אֵין הַפְּנַאי מַסְכִּים. וְיִרְאֶה לִשְׁלֹחַ עַל הַקְּלוֹיז וְגַם אֵלַי עַל יוֹם־טוֹב, וְהַשֵּׁם יִתְבָּרַךְ יַמְצִיא לוֹ בִּרְכָתוֹ בְּכִפְלַיִם, אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 13
וְשָׁלוֹם לִידִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב מֹשֶׁה מְלַמֵּד נֵרוֹ יָאִיר.
And great peace to all our beloved and pleasant anshei sh'lomaynu — to each according to his lofty level. And in particular to his dear friend the ancient veteran nagid — and so forth — our Teacher the Rabbi Dov Ber — may his light shine — with the peace of his sons and precious descendants — each according to his level. May their horn be raised in honor. And to his dear friend the rabbinical scholar — the veteran nagid — our Teacher the Rabbi Tzvi Hirsh — may his light shine — with the peace of his sons and precious descendants — may they live — in particular to his son Rabbi Yechiel — may his light shine — with the peace of his wife and descendants — may they live. And regarding the Sefer Torah — know — that it is already completed — praised be G-d — and only thirty columns remain to be written. And for this the sum of six new rubles is due to him — which remains with his honor — for he received from his honor only fifty-four new rubles — aside from five new rubles for the proofreader. Also due from his honor is one new ruble for candles he gave him this winter — aside from the scribal fee. Also for these six new rubles above-mentioned — he was compelled to lend him for Pesach one new ruble. Therefore two new rubles are due to him from him — and five new rubles he should give directly to the scribe — when he comes to his home — if Hashem wills — to complete the Sefer Torah at the beginning of the coming summer. Therefore let his honor see to send him immediately the above-mentioned sum of two new rubles — and hand them to Rabbi Avraham Ber — may he live — and he will send them to him immediately. And if he wishes to add to send his good contribution for Pesach — very good — and his reward will be doubled from Heaven. Please fulfil his words immediately. And if Hashem wills — he will find comfort from the Sefer Torah — and his righteousness will stand forever. And peace to his veteran in-law Rabbi Peretz — may his light shine — and to Rabbi Avraham Leib — may his light shine — with all his descendants. And great peace to his dear friend the veteran nagid our Teacher the Rabbi Yaakov son of Rabbi Tzvi — may his light shine — and to all his household. It would be proper to direct the word to him — but there is no leisure. And let him see to send for the Kloyz and also to him for the festival — and may Hashem Yisborach find him His blessing doubly. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Moshe the teacher — may his light shine. Your father and mother and household — praised be G-d — are in life and peace and extend their peace. He trusts — that certainly you are engaging with all your strength for his benefit — but he comes additionally to urge. Presumably some money has already gone from them to him — but certainly there is still more and more to collect through effort — therefore do not be lazy in this at all — for the hour requires it — in particular just now as above. May Hashem Yisborach have mercy and save quickly — and may they rejoice and be glad in the joy of the holy festival — and recount the praises of Hashem and His wonders — and all who multiply the recounting — behold this one is praised in chasadim. And peace to all our anshei sh'lomaynu with great love. ## Segment 14
אָבִיךָ וְאִמְּךָ וּבְנֵי־בֵיתְךָ, תְּהִלָּה לָאֵל, בְּחַיִּים וְשָׁלוֹם וּפוֹרְשִׂים שָׁלוֹם. מֻבְטְחַנִי, שֶׁבְּוַדַּאי אַתָּה עוֹסֵק בְּכָל כֹּחֲךָ לְטוֹבָתִי, אַךְ לִזְרוּזֵי יְתֵירָא קָאמִינָא. מִן הַסְּתָם כְּבָר יָצָא מֵאִתְּכֶם אֵיזֶה מָעוֹת אֵלַי, אַךְ בְּוַדַּאי יֵשׁ וָיֵשׁ עֲדַיִן לִגְבּוֹת עַל־יְדֵי הִשְׁתַּדְּלוּת, עַל־כֵּן אַל תִּתְעַצֵּל בָּזֶה כְּלָל, כִּי הַשָּׁעָה צְרִיכָה לְכָךְ, בִּפְרָט עַתָּה כַּנַּ"ל. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעַ מְהֵרָה, וְיָגִילוּ וְיִשְׂמְחוּ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ וִיסַפְּרוּ תְּהִלּוֹת ה' וְנִפְלְאוֹתָיו וְכוּ', וְכָל הַמַּרְבֶּה לְסַפֵּר, הֲרֵי זֶה מְשֻׁבָּח בַּחֲסָדִים.
Overview: Sunday, Parshas Sh'mini — 11th of Nissan — Breslov — 5604. To Rabbi Avraham Ber and Rabbi Abeli. He sent a letter right after Purim — still no reply — no voice and no money. He awaits every day that their letter arrive with what several people promised to send for Pesach. Just now there is nothing new — only his request — if the money has still not left their hands — strive with all their strength to send immediately — even during Chol Ha'Moed Pesach — without any delay. His daughter-in-law passed away — his son Dovid Tzvi is now a widower and a baal mum — must remarry him — the expenses of her illness and burial amount to a specific sum. He must think about repairing the Beis Midrash roof — a few days after Pesach he must travel to Uman. He asks them to collect from all who pledged and send immediately. Also a domestic dispute — his mother-in-law left the home of his brother-in-law Rabbi Simcha Baruch — and his sister also left her husband's home — after much effort they returned on Thursday Parshas Tzav — but still no complete peace between his mother-in-law and Rabbi Simcha Baruch. All was based on his mother-in-law traveling to Eretz Yisrael this summer. He asks Rabbi Avraham Ber to come after Pesach — first to Uman — they will walk together in the holy field at the holy tziyun — and express their conversation there — perhaps the holy point will illuminate from one to the other — and from there to Breslov to honor his mother — remaining until after Shavuos. For we have no consolation for the troubles that passed over us — except the merit and power and words of our Master our Teacher and our Rebbe. And may Hashem give them a kosher Pesach — careful from even a trace of chametz — and in particular from the leavening of the mind by even a trace — which is the essential holiness. Each one according to what he imagines in his heart is obligated to say: nora'os nifleis — nifl'aim ma'asecha — v'nafshi yoda'as m'od. Nagila v'nismecha bishu'aso. Also detailed financial accounting regarding the Sefer Torah. ## Segment 15
וְאֹמַר שָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה
Until now he was standing and awaiting greatly his letter. And just now the bearer came to his home — with his good letter — and with grape wine for Pesach. Gratitude to them — and in particular that he urged himself to send via a special messenger. May Hashem repay his work — and may his reward be complete from Hashem. And may he merit to receive the holy Pesach in holiness and purity — and to renew himself from now — to accustom himself to forget completely what has passed until here — only to make himself as if he does not know at all. And the mind is in the hand of man — to direct it as he wishes — and strengthen yourself with all strength to hold the mind in your hand — to steal yourself from evil thoughts — in shev v'al ta'aseh. And if even so they strengthen — G-d forbid — fulfil: "g'ar chayyas kaneh" — to rebuke them. And the essential is to guard from chametz — that in any case he not leaven his thought with them — G-d forbid — as written in the Torah in the section on Chatzotzros — chapter 5. And in particular just now at this time — when all of Israel and we among them are engaged in burning the chametz from our domain and our borders with all our strength — so too we need more and more to burn the leavening of the mind by even a trace from our borders — through the power of the true tzaddikim — who are the aspect of matzah — d'avdin matzusa b'sitra achra d'lo yitkarvun l'mishkana di'k'dushah. Until we merit through this to straighten the crookedness in our hearts — until we merit to uprightness of heart and true joy. Ashreinu that we merited to hear all this. And even the little bit that we merited to fulfil from this — how good and how pleasant. His letter greatly gave life to his soul — in seeing that his words enter his heart — and he fulfils in this "v'hodatam l'vanecha v'livnei vanecha." Would that his son — his grandson Dovid Tzvi — may he live — also be accustomed to come to them — to hear and receive the words of the living G-d — flowing from the flowing stream — the source of wisdom. If possible that he come for the last days of Pesach — very good — for presumably there will be guests for the last days of the festival. Yesterday he wrote to Tshehrin — that it is fitting for each one of us to set his heart and understand — that it is not an empty thing — what we merited in this generation to such a light. And each one according to what he imagines in his heart — it is fitting for him to say to himself: nora'os nifleis — nifl'aim ma'asecha v'nafshi yoda'as m'od. And the time of Minchah has arrived — and he was also obligated to write the letter enclosed here to Tshehrin. Therefore it is impossible to extend further — and may the joy of the holy festival coming upon them for good be sweet for you. The words of your father — who awaits salvation. ## Segment 16
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תנד URL: https://ajew.org/reader-plain/alim-litrufa/2/453/ # תנד
תנד
Source: https://ajew.org/reader/alim-litrufa/2/453 ## Segment 1
תנד
And great peace to all our beloved and pleasant anshei sh'lomaynu — to each according to his lofty level. And in particular to his dear friend the ancient veteran nagid — and so forth — our Teacher the Rabbi Dov Ber — may his light shine — with the peace of his sons and precious descendants — each according to his level. May their horn be raised in honor. And to his dear friend the rabbinical scholar — the veteran nagid — our Teacher the Rabbi Tzvi Hirsh — may his light shine — with the peace of his sons and precious descendants — may they live — in particular to his son Rabbi Yechiel — may his light shine — with the peace of his wife and descendants — may they live. And regarding the Sefer Torah — know — that it is already completed — praised be G-d — and only thirty columns remain to be written. And for this the sum of six new rubles is due to him — which remains with his honor — for he received from his honor only fifty-four new rubles — aside from five new rubles for the proofreader. Also due from his honor is one new ruble for candles he gave him this winter — aside from the scribal fee. Also for these six new rubles above-mentioned — he was compelled to lend him for Pesach one new ruble. Therefore two new rubles are due to him from him — and five new rubles he should give directly to the scribe — when he comes to his home — if Hashem wills — to complete the Sefer Torah at the beginning of the coming summer. Therefore let his honor see to send him immediately the above-mentioned sum of two new rubles — and hand them to Rabbi Avraham Ber — may he live — and he will send them to him immediately. And if he wishes to add to send his good contribution for Pesach — very good — and his reward will be doubled from Heaven. Please fulfil his words immediately. And if Hashem wills — he will find comfort from the Sefer Torah — and his righteousness will stand forever. And peace to his veteran in-law Rabbi Peretz — may his light shine — and to Rabbi Avraham Leib — may his light shine — with all his descendants. And great peace to his dear friend the veteran nagid our Teacher the Rabbi Yaakov son of Rabbi Tzvi — may his light shine — and to all his household. It would be proper to direct the word to him — but there is no leisure. And let him see to send for the Kloyz and also to him for the festival — and may Hashem Yisborach find him His blessing doubly. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Moshe the teacher — may his light shine. Your father and mother and household — praised be G-d — are in life and peace and extend their peace. He trusts — that certainly you are engaging with all your strength for his benefit — but he comes additionally to urge. Presumably some money has already gone from them to him — but certainly there is still more and more to collect through effort — therefore do not be lazy in this at all — for the hour requires it — in particular just now as above. May Hashem Yisborach have mercy and save quickly — and may they rejoice and be glad in the joy of the holy festival — and recount the praises of Hashem and His wonders — and all who multiply the recounting — behold this one is praised in chasadim. And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' י"ב נִיסָן תר"ד בְּרֶסְלֶב.
Overview: Sunday, Parshas Sh'mini — 11th of Nissan — Breslov — 5604. To Rabbi Avraham Ber and Rabbi Abeli. He sent a letter right after Purim — still no reply — no voice and no money. He awaits every day that their letter arrive with what several people promised to send for Pesach. Just now there is nothing new — only his request — if the money has still not left their hands — strive with all their strength to send immediately — even during Chol Ha'Moed Pesach — without any delay. His daughter-in-law passed away — his son Dovid Tzvi is now a widower and a baal mum — must remarry him — the expenses of her illness and burial amount to a specific sum. He must think about repairing the Beis Midrash roof — a few days after Pesach he must travel to Uman. He asks them to collect from all who pledged and send immediately. Also a domestic dispute — his mother-in-law left the home of his brother-in-law Rabbi Simcha Baruch — and his sister also left her husband's home — after much effort they returned on Thursday Parshas Tzav — but still no complete peace between his mother-in-law and Rabbi Simcha Baruch. All was based on his mother-in-law traveling to Eretz Yisrael this summer. He asks Rabbi Avraham Ber to come after Pesach — first to Uman — they will walk together in the holy field at the holy tziyun — and express their conversation there — perhaps the holy point will illuminate from one to the other — and from there to Breslov to honor his mother — remaining until after Shavuos. For we have no consolation for the troubles that passed over us — except the merit and power and words of our Master our Teacher and our Rebbe. And may Hashem give them a kosher Pesach — careful from even a trace of chametz — and in particular from the leavening of the mind by even a trace — which is the essential holiness. Each one according to what he imagines in his heart is obligated to say: nora'os nifleis — nifl'aim ma'asecha — v'nafshi yoda'as m'od. Nagila v'nismecha bishu'aso. Also detailed financial accounting regarding the Sefer Torah. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Until now he was standing and awaiting greatly his letter. And just now the bearer came to his home — with his good letter — and with grape wine for Pesach. Gratitude to them — and in particular that he urged himself to send via a special messenger. May Hashem repay his work — and may his reward be complete from Hashem. ## Segment 4
עַד עַתָּה הָיִיתִי עוֹמֵד וּמְצַפֶּה מְאֹד לְמִכְתָּבוֹ. וְכָעֵת בָּא מוֹסֵר כְּתָב זֶה לְבֵיתִי עִם מִכְתָּבוֹ הַטּוֹב וְעִם יֵין-גֶּפֶן לְפֶסַח. תְּשׁוּאַת חֵן לָכֶם וּבִפְרָט מַה שֶּׁזֵּרַזְתָּ עַצְמְךָ לִשְׁלֹחַ עַל יְדֵי צִיר מְיֻחָד. יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵאֵת ה', וְתִזְכֶּה לְקַבֵּל הַפֶּסַח הַקָּדוֹשׁ בִּקְדֻשָּׁה וּבְטָהֳרָה, וּלְהִתְחַדֵּשׁ מֵעַתָּה לְהַרְגִּיל עַצְמְךָ לִשְׁכֹּחַ לְגַמְרֵי מַה שֶּׁעָבַר עַד הֵנָּה, רַק לַעֲשׂוֹת עַצְמוֹ כְּאֵינוֹ יוֹדֵעַ כְּלָל. וְהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ, וְתִתְחַזֵּק בְּכָל עֹז לְהַחֲזִיק הַמַּחֲשָׁבָה בְּיָדְךָ לִגְנֹב עַצְמוֹ מִמַּחֲשָׁבוֹת רָעוֹת בְּשֵׁב וְאַל תַּעֲשֶׂה. וְאִם חַס וְשָׁלוֹם אַף עַל פִּי כֵן הֵם מִתְגַּבְּרִים יְקַיֵּם "גְּעַר חַיַּת קָנֶה" לִגְעֹר בָּהֶם. וְהָעִקָּר לִשְׁמֹר מֵחָמֵץ, שֶׁעַל כָּל פָּנִים לֹא יַחְמִיץ אֶת מַחֲשַׁבְתּוֹ בָּהֶם חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בְּהַתּוֹרָה בַּחֲצֹצְרוֹת סִימָן ה'.
And may he merit to receive the holy Pesach in holiness and purity — and to renew himself from now — to accustom himself to forget completely what has passed until here — only to make himself as if he does not know at all. And the mind is in the hand of man — to direct it as he wishes — and strengthen yourself with all strength to hold the mind in your hand — to steal yourself from evil thoughts — in shev v'al ta'aseh. And if even so they strengthen — G-d forbid — fulfil: "g'ar chayyas kaneh" — to rebuke them. And the essential is to guard from chametz — that in any case he not leaven his thought with them — G-d forbid — as written in the Torah in the section on Chatzotzros — chapter 5. And in particular just now at this time — when all of Israel and we among them are engaged in burning the chametz from our domain and our borders with all our strength — so too we need more and more to burn the leavening of the mind by even a trace from our borders — through the power of the true tzaddikim — who are the aspect of matzah — d'avdin matzusa b'sitra achra d'lo yitkarvun l'mishkana di'k'dushah. Until we merit through this to straighten the crookedness in our hearts — until we merit to uprightness of heart and true joy. Ashreinu that we merited to hear all this. And even the little bit that we merited to fulfil from this — how good and how pleasant. ## Segment 5
וּבִפְרָט עַתָּה בָּעֵת הַזֹּאת שֶׁכָּל יִשְׂרָאֵל וַאֲנַחְנוּ בְּתוֹכָם עוֹסְקִים לְבַעֵר הֶחָמֵץ מֵרְשׁוּתֵנוּ וּגְבוּלֵנוּ בְּכָל כֹּחֵנוּ, כְּמוֹ כֵן אָנוּ צְרִיכִים יוֹתֵר וְיוֹתֵר לְבַעֵר חִמּוּץ הַמֹּחַ בְּמַשֶּׁהוּ מִגְּבוּלֵנוּ בְּכֹחַ הַצַּדִּיקֵי אֱמֶת שֶׁהֵם בְּחִינַת מַצָּה דְּעָבְדִין מַצּוּתָא בְּסִטְרָא אַחְרָא דְּלָא יִתְקָרְבוּ לְמִשְׁכָּנָא דִּקְדֻשָּׁה. עַד שֶׁנִּזְכֶּה עַל יְדֵי זֶה לְפַשֵּׁט עַקְמִימִיּוּת שֶׁבִּלְבָבֵנוּ עַד שֶׁנִּזְכֶּה לְיַשְׁרוּת לֵב וּלְשִׂמְחָה אֲמִתִּית וְכוּ'. אַשְׁרֵינוּ שֶׁזָּכִינוּ לִשְׁמֹעַ כָּל זֶה. וּמְעַט דִּמְעַט שֶׁזָּכִינוּ לְקַיֵּם מִזֶּה מַה טּוֹב וּמַה נָּעִים. עֵינַי תָּמִיד אֶל ה' וְכוּ' שֶׁנִּזְכֶּה לְקַיֵּם בִּשְׁלֵמוּת כָּל זֶה. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
His letter greatly gave life to his soul — in seeing that his words enter his heart — and he fulfils in this "v'hodatam l'vanecha v'livnei vanecha." Would that his son — his grandson Dovid Tzvi — may he live — also be accustomed to come to them — to hear and receive the words of the living G-d — flowing from the flowing stream — the source of wisdom. If possible that he come for the last days of Pesach — very good — for presumably there will be guests for the last days of the festival. Yesterday he wrote to Tshehrin — that it is fitting for each one of us to set his heart and understand — that it is not an empty thing — what we merited in this generation to such a light. And each one according to what he imagines in his heart — it is fitting for him to say to himself: nora'os nifleis — nifl'aim ma'asecha v'nafshi yoda'as m'od. And the time of Minchah has arrived — and he was also obligated to write the letter enclosed here to Tshehrin. Therefore it is impossible to extend further — and may the joy of the holy festival coming upon them for good be sweet for you. ## Segment 6
וְהִנֵּה מִכְתָּבוֹ הֶחֱיָה נַפְשִׁי מְאֹד בִּרְאוֹתִי כִּי דְּבָרַי נִכְנָסִים בְּלִבּוֹ, וַאֲנִי מְקַיֵּם בָּזֶה "וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ". מִי יִתֵּן שֶׁבִּנְךָ הוּא נֶכְדִּי דָּוִד צְבִי שֶׁיִּחְיֶה יִהְיֶה גַּם כֵּן רָגִיל לָבוֹא אֵלֵינוּ לִשְׁמֹעַ וּלְקַבֵּל דִּבְרֵי אֱלֹקִים חַיִּים הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה. אִם אֶפְשָׁר שֶׁיָּבוֹא עַל יָמִים הָאַחֲרוֹנִים שֶׁל פֶּסַח הַבָּא עָלֵינוּ לְטוֹבָה מַה טּוֹב, כִּי כְּפִי הַנִּשְׁמָע קָרוֹב שֶׁיִּהְיוּ אוֹרְחִים עַל יְמֵי הֶחָג הָאַחֲרוֹנִים וְיִהְיֶה גַּם הוּא נִמְנֶה עִמָּהֶם, מִי יִתֵּן שֶׁנִּזְכֶּה לְדַבֵּר וְלָשׂוּחַ בְּכָל נִפְלְאוֹתָיו. "רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹקַי, נִפְלְאוֹתֶיךָ וּמַחְשְׁבוֹתֶיךָ אֵלֵינוּ" וְכוּ'. אֶתְמוֹל כָּתַבְתִּי לִטְשֶׁעהרִין שֶׁרָאוּי לָנוּ לְכָל אֶחָד, שֶׁיִּתֵּן אֶל לִבּוֹ וְיָבִין כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁזָּכִינוּ בַּדּוֹר הַזֶּה לְאוֹר כָּזֶה. וְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ, רָאוּי לוֹ לוֹמַר לְעַצְמוֹ: "נוֹרָאוֹת נִפְלֵאתִי, נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יוֹדַעַת מְאֹד". וּזְמַן הַמִּנְחָה הִגִּיעַ וְגַם הֻכְרַחְתִּי לִכְתֹּב אִגֶּרֶת הָרָצוּף פֹּה לִטְשֶׁעהרִין. עַל כֵּן אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר וְיֶעֱרַב לָכֶם שִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה.
The words of your father — who awaits salvation. ## Segment 7
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לְר' נַחְמָן נֶכֶד אֲדְמוֹ"ר זַ"ל. אַף עַל פִּי שֶׁאֵין לִי אֲפִלּוּ פְּרִישַׂת שָׁלוֹם מִמֶּנּוּ אַף עַל פִּי כֵן אַהֲבָתוֹ תְּקוּעָה בְּלִבִּי וַאֲנִי מְחַכֶּה לִרְאוֹתוֹ פֹּה בְּקָרוֹב וְהוּא לְטוֹבָתוֹ.
And peace to all our anshei sh'lomaynu with great love — and in particular to Rabbi Nachman — grandson of our Master our Teacher and our Rebbe — of blessed memory. Even though he has not even a greeting extended from him — even so — his love is fixed in his heart — and he awaits seeing him here soon — and it is for his good. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Yaakov — gratitude to him for the grape wine he sent. May Hashem Yisborach grant them merit for four cups of salvation and redemption — and to rejoice in His salvation in truth. Amen so may it be His will. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
וְשָׁלוֹם לִידִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב יַעֲקֹב חרמ"ח תְּשׁוּאַת חֵן עַל הַיַּיִן גֶּפֶן שֶׁשָּׁלַח. ה' יִתְבָּרַךְ יְזַכֶּה אֶתְכֶם לְאַרְבַּע כּוֹסוֹת שֶׁל יְשׁוּעָה וּגְאֻלָּה וְלִשְׂמֹחַ בִּישׁוּעָתוֹ בֶּאֱמֶת אָמֵן כֵּן יְהִי רָצוֹן.
Overview: Monday — the 12th of Nissan — Breslov — 5604. To Yitzchok. Until now he was standing and awaiting greatly his letter. Just now the bearer came with his good letter and with grape wine for Pesach. Gratitude to them — in particular that he urged himself to send via a special messenger. May Hashem repay his work. May he merit to receive the holy Pesach in holiness and purity — and to renew himself from now — to accustom himself to forget completely what has passed — only to make himself as if he does not know at all. The mind is in the hand of man to direct it as he wishes — strengthen yourself with all strength to hold the mind in your hand — to steal yourself from evil thoughts in shev v'al ta'aseh. If even so they strengthen — fulfil: "g'ar chayyas kaneh" — to rebuke them. And the essential is to guard from chametz — not to leaven his thought by even a trace — as written in the Torah in the section on Chatzotzros chapter 5. In particular just now — when all of Israel are engaged in burning the chametz from their borders — so too we need more and more to burn the leavening of the mind — through the power of the true tzaddikim — who are the aspect of matzah — d'avdin matzusa b'sitra achra d'lo yitkarvun l'mishkana di'k'dushah. Until we merit to straighten the crookedness in our hearts — to uprightness of heart and true joy. Ashreinu. His letter greatly gave life to his soul — in seeing that his words enter his heart — "v'hodatam l'vanecha v'livnei vanecha." Would that his grandson Dovid Tzvi also come to hear and receive the words of the living G-d — flowing from the flowing stream. If possible — let him come for the last days of Pesach. Yesterday he wrote to Tshehrin — that each one of us should set his heart — what we merited to such a light — and say to himself: nora'os nifleis — nifl'aim ma'asecha v'nafshi yoda'as m'od. The time of Minchah has arrived — and he was also obligated to write the enclosed letter to Tshehrin — so it is impossible to extend further. Today — before the morning prayer — he received his letter — from Rabbi Nachman — may his light shine. And at first he gladdened him with his words — in what he merited to be at the holy tziyun — and to pour out his soul there. May He Who hears prayer and hears sighing — hear his prayer and his sighing — and help him and save him in all that he needs to be saved — quickly. But afterwards — his cry was very great — unto his very soul. And he has already heard his cry greatly in the previous letters for some time — but now he added to express the bitterness of his heart. May Hashem Yisborach have mercy and save. And what shall he do for him — my beloved son — for we are obligated to believe that "the Lord is righteous in all His ways." And if this itself is his cry — that Hashem is righteous and you are the guilty one — G-d protect us — He has already preceded to inform us of His abundant mercy and righteousness without measure. And he guarantees him — that also you are included in the mercy. And certainly Hashem Yisborach will not abandon you — for we have a very great elder-father — the elder of elders — the ancient of ancients. And we have someone to rely upon — in this world and in the World to Come — forever and ever. And know and believe — that all that passes over you — has already passed over many many great and upright tzaddikim — as he heard from his holy mouth — awesome stories about this matter — that it is impossible to explain in the open field. And also now — more and more than this — passes over many and many — and there are many aspects — tzaddikim and wicked — great and small — and middling. And the essential bitterness is over those who are in the aspect of middling against the world — such as we and such as you — who however it is — you are not in the category of the wicked — G-d forbid — and not in the category of the tzaddikim — only in the category of the middling — in which there are also thousands and myriads of levels without number. And what happens with each and every one every single day — it is impossible to imagine and to tell. And how many and many have sunk — G-d protect us — through this — because they have no one to truly strengthen them — and it is impossible to explain and to know what happens in this with each and every one. And this is all the strengthening of the dispute — against those who hold to his name and his holy ways — for they arouse against them very greatly — because they are still burrowing and hoping and toiling to come out from the flood of great waters that strengthen over them at every time — as written in Psalms 88: "sabuni ka'mayim kol ha'yom hikifuni yachad" — and likewise "tava'ti b'yon m'tzulah v'ein ma'amad basi b'ma'amakei mayim" — and likewise in many verses. And mah nashiv laHashem kol tagmulohi aleinu — that we merited to receive his holy words — which can give life even to you and to those much worse than you — greatly more and more. Lulei Hashem she'hayah lanu b'inyan zeh k'var avadnu b'anyeinu — lulei Hashem ezrasah li. And know my beloved son — that the multitude of fear and alarm and melancholy that you have from your ponderings and confusions — this itself strengthens — G-d forbid — the confusions and evil ponderings — as written in his holy books — and in particular in chapter 72 — and in Likutay Tinyyana in chapters 49, 50, 51, 52, 53, 54 — look there carefully — that it is explained many times that one need not turn his face to them — only not to look at them at all. And if even so it seems to you that they stand around you and will not let your spirit rest — even so — be strong and bold — to say words of Torah or prayer or the work of commerce and the like — and do not look backward at all. And the essential — do not fear and do not be afraid at all — for Hashem is with you — as our Master our Teacher and our Rebbe — of blessed memory — said — that one must pass over a narrow bridge in this world — and the essential is not to be afraid. # תנה URL: https://ajew.org/reader-plain/alim-litrufa/2/454/ # תנה
תנה
Source: https://ajew.org/reader/alim-litrufa/2/454 ## Segment 1
תנה
And peace to all our anshei sh'lomaynu with great love — and in particular to Rabbi Nachman — grandson of our Master our Teacher and our Rebbe — of blessed memory. Even though he has not even a greeting extended from him — even so — his love is fixed in his heart — and he awaits seeing him here soon — and it is for his good. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Yaakov — gratitude to him for the grape wine he sent. May Hashem Yisborach grant them merit for four cups of salvation and redemption — and to rejoice in His salvation in truth. Amen so may it be His will. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' קְדוֹשִׁים ח"י לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תר"ד בְּרֶסְלֶב.
Overview: Monday — the 12th of Nissan — Breslov — 5604. To Yitzchok. Until now he was standing and awaiting greatly his letter. Just now the bearer came with his good letter and with grape wine for Pesach. Gratitude to them — in particular that he urged himself to send via a special messenger. May Hashem repay his work. May he merit to receive the holy Pesach in holiness and purity — and to renew himself from now — to accustom himself to forget completely what has passed — only to make himself as if he does not know at all. The mind is in the hand of man to direct it as he wishes — strengthen yourself with all strength to hold the mind in your hand — to steal yourself from evil thoughts in shev v'al ta'aseh. If even so they strengthen — fulfil: "g'ar chayyas kaneh" — to rebuke them. And the essential is to guard from chametz — not to leaven his thought by even a trace — as written in the Torah in the section on Chatzotzros chapter 5. In particular just now — when all of Israel are engaged in burning the chametz from their borders — so too we need more and more to burn the leavening of the mind — through the power of the true tzaddikim — who are the aspect of matzah — d'avdin matzusa b'sitra achra d'lo yitkarvun l'mishkana di'k'dushah. Until we merit to straighten the crookedness in our hearts — to uprightness of heart and true joy. Ashreinu. His letter greatly gave life to his soul — in seeing that his words enter his heart — "v'hodatam l'vanecha v'livnei vanecha." Would that his grandson Dovid Tzvi also come to hear and receive the words of the living G-d — flowing from the flowing stream. If possible — let him come for the last days of Pesach. Yesterday he wrote to Tshehrin — that each one of us should set his heart — what we merited to such a light — and say to himself: nora'os nifleis — nifl'aim ma'asecha v'nafshi yoda'as m'od. The time of Minchah has arrived — and he was also obligated to write the enclosed letter to Tshehrin — so it is impossible to extend further. ## Segment 3
הַנּוֹתֵן עֹז וְתַעֲצוּמוֹת לָעָם יְחַזֵּק וִיאַמֵּץ אֶת לְבָבְךָ אֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ. וּבִפְרָט לִבְנוֹ חֲבִיבִי נֶכְדִּי הַמֻּפְלָא רַבִּי דָּוִד צְבִי נֵרוֹ יָאִיר.
Today — before the morning prayer — he received his letter — from Rabbi Nachman — may his light shine. And at first he gladdened him with his words — in what he merited to be at the holy tziyun — and to pour out his soul there. May He Who hears prayer and hears sighing — hear his prayer and his sighing — and help him and save him in all that he needs to be saved — quickly. But afterwards — his cry was very great — unto his very soul. And he has already heard his cry greatly in the previous letters for some time — but now he added to express the bitterness of his heart. May Hashem Yisborach have mercy and save. ## Segment 4
הַיּוֹם קֹדֶם תְּפִלַּת שַׁחֲרִית קִבַּלְתִּי מִכְתָּבְךָ מֵרַבִּי נַחְמָן נֵרוֹ יָאִיר וּבִתְחִלָּה שִׂמַּחְתַּנִי בִּדְבָרֶיךָ בַּמֶּה שֶׁזָּכִיתָ לִהְיוֹת עַל צִיּוּן הַקָּדוֹשׁ וְלִשְׁפֹּךְ נַפְשְׁךָ שָׁם. הַשּׁוֹמֵעַ תְּפִלָּה שׁוֹמֵעַ אֲנָחָה יִשְׁמַע תְּפִלָּתְךָ וְאַנְחָתְךָ וְיַעַזְרְךָ וְיוֹשִׁיעֲךָ בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשַׁע חִישׁ קַל מְהֵרָה. אָמֵן כֵּן יְהִי רָצוֹן.
And what shall he do for him — my beloved son — for we are obligated to believe that "the Lord is righteous in all His ways." And if this itself is his cry — that Hashem is righteous and you are the guilty one — G-d protect us — He has already preceded to inform us of His abundant mercy and righteousness without measure. And he guarantees him — that also you are included in the mercy. And certainly Hashem Yisborach will not abandon you — for we have a very great elder-father — the elder of elders — the ancient of ancients. And we have someone to rely upon — in this world and in the World to Come — forever and ever. And know and believe — that all that passes over you — has already passed over many many great and upright tzaddikim — as he heard from his holy mouth — awesome stories about this matter — that it is impossible to explain in the open field. And also now — more and more than this — passes over many and many — and there are many aspects — tzaddikim and wicked — great and small — and middling. And the essential bitterness is over those who are in the aspect of middling against the world — such as we and such as you — who however it is — you are not in the category of the wicked — G-d forbid — and not in the category of the tzaddikim — only in the category of the middling — in which there are also thousands and myriads of levels without number. And what happens with each and every one every single day — it is impossible to imagine and to tell. And how many and many have sunk — G-d protect us — through this — because they have no one to truly strengthen them — and it is impossible to explain and to know what happens in this with each and every one. And this is all the strengthening of the dispute — against those who hold to his name and his holy ways — for they arouse against them very greatly — because they are still burrowing and hoping and toiling to come out from the flood of great waters that strengthen over them at every time — as written in Psalms 88: "sabuni ka'mayim kol ha'yom hikifuni yachad" — and likewise "tava'ti b'yon m'tzulah v'ein ma'amad basi b'ma'amakei mayim" — and likewise in many verses. And mah nashiv laHashem kol tagmulohi aleinu — that we merited to receive his holy words — which can give life even to you and to those much worse than you — greatly more and more. Lulei Hashem she'hayah lanu b'inyan zeh k'var avadnu b'anyeinu — lulei Hashem ezrasah li. ## Segment 5
אַךְ אַחַר כָּךְ גָּדְלָה צַעֲקָתְךָ מְאֹד עַד הַנֶּפֶשׁ. וּכְבָר שָׁמַעְתִּי צַעֲקָתְךָ הַרְבֵּה בַּמִּכְתָּבִים הַקּוֹדְמִים זֶה כַּמָּה, אַךְ עַתָּה הוֹסַפְתָּ לְפָרֵשׁ מְרִירוּת לִבְּךָ וְכוּ', הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיוֹשִׁיעַ. וּמָה אֶעֱשֶׂה לְךָ בְּנִי חֲבִיבִי כִּי אָנוּ מְחֻיָּבִים לְהַאֲמִין כִּי "צַדִּיק ה' בְּכָל דְּרָכָיו", וְאִם זֶה בְּעַצְמוֹ הוּא צַעֲקָתְךָ מַה שֶּׁה' הַצַּדִּיק וְאַתָּה הַחַיָּב רַחֲמָנָא לִצְלַן. כְּבָר הִקְדִּים לְהוֹדִיעַ לָנוּ רִבּוּי רַחֲמָיו וְצִדְקָתוֹ עַד אֵין חֵקֶר אֲשֶׁר אֲנִי עָרֵב לְךָ שֶׁגַּם אַתָּה בִּכְלַל הָרַחֲמִים, וּבְוַדַּאי לֹא יַעַזְבְךָ הַשֵּׁם יִתְבָּרַךְ כִּי יֵשׁ לָנוּ אָב זָקֵן שֶׁבַּזְּקֵנִים סָבָא דְּסָבִין. וְיֵשׁ וָיֵשׁ לָנוּ עַל מִי לִסְמֹךְ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים. וְתֵדַע וְתַאֲמִין שֶׁכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ כְּבָר עָבַר עַל כַּמָּה וְכַמָּה צַדִּיקִים גְּדוֹלִים וּכְשֵׁרִים, כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ מַעֲשִׂיּוֹת נוֹרָאוֹת בְּעִנְיָן זֶה שֶׁאִי אֶפְשָׁר לְבָאֲרָם עַל פְּנֵי הַשָּׂדֶה. וְגַם עַתָּה עוֹבְרִים יוֹתֵר וְיוֹתֵר מִזֶּה עַל כַּמָּה וְכַמָּה, וְיֵשׁ בָּזֶה כַּמָּה בְּחִינוֹת, צַדִּיקִים וּרְשָׁעִים גְּדוֹלִים וּקְטַנִּים, וּבֵינוֹנִים. וְהָעִקָּר הַמְּרִירוּת עַל אוֹתָם שֶׁהֵם בִּבְחִינַת בֵּינוֹנִים נֶגֶד הָעוֹלָם, כְּגוֹן אֲנַן וּכְגוֹן אַתָּה, שֶׁאֵיךְ שֶׁהוּא, אֵין אַתָּה בִּכְלַל רְשָׁעִים חַס וְשָׁלוֹם, וְלֹא בִּכְלַל צַדִּיקִים, רַק בִּכְלַל בֵּינוֹנִים שֶׁגַּם בָּהֶם יֵשׁ אֲלָפִים וְרִבְבוֹת מַדְרֵגוֹת עַד אֵין מִסְפָּר. וּמַה שֶּׁנַּעֲשֶׂה עִם כָּל אֶחָד וְאֶחָד בְּכָל יוֹם וָיוֹם אִי אֶפְשָׁר לְשַׁעֵר וּלְסַפֵּר. וְכַמָּה וְכַמָּה שָׁקְעוּ רַחֲמָנָא לִצְלַן עַל יְדֵי זֶה עַל יְדֵי שֶׁאֵין לָהֶם מִי לְחַזְּקָם בֶּאֱמֶת, וְאִי אֶפְשָׁר לְבָאֵר וְלֵידַע מַה שֶׁנַּעֲשֶׂה בָּזֶה עִם כָּל אֶחָד וְאֶחָד. וְזֶה כָּל הִתְגַּבְּרוּת הַמַּחֲלֹקֶת שֶׁעַל הָאוֹחֲזִים בִּשְׁמוֹ וּבִדְרָכָיו הַקְּדוֹשִׁים, כִּי מִתְגָּרִים בָּהֶם מְאֹד מְאֹד עַל שֶׁעֲדַיִן הֵם חוֹתְרִים וּמְקַוִּים וּמִתְיַגְּעִים לָצֵאת מִשֶּׁטֶף מַיִם רַבִּים הַמִּתְגַּבְּרִים עֲלֵיהֶם בְּכָל פַּעַם כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים פ"ח) "סַבּוּנִי כַמַּיִם כָּל הַיּוֹם הִקִּיפוּ עָלַי יָחַד" וְכוּ', וְכֵן "טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מָעֳמָד בָּאתִי בְמַעֲמַקֵּי מַיִם" וְכוּ' (שָׁם ס"ט), וְכֵן בְּהַרְבֵּה פְּסוּקִים. וּמַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ אֲשֶׁר זָכִינוּ לְקַבֵּל דְּבָרָיו הַקְּדוֹשִׁים שֶׁהֵם יְכוֹלִים לְהַחֲיוֹת גַּם אוֹתְךָ וְהַגְּרוּעִים מִמְּךָ הַרְבֵּה יוֹתֵר וְיוֹתֵר. לוּלֵא ה' שֶׁהָיָה לָנוּ בְּעִנְיָן זֶה כְּבָר אָבַדְנוּ בְּעָנְיֵנוּ לוּלֵא ה' עֶזְרָתָה לִי וְכוּ'.
And know my beloved son — that the multitude of fear and alarm and melancholy that you have from your ponderings and confusions — this itself strengthens — G-d forbid — the confusions and evil ponderings — as written in his holy books — and in particular in chapter 72 — and in Likutay Tinyyana in chapters 49, 50, 51, 52, 53, 54 — look there carefully — that it is explained many times that one need not turn his face to them — only not to look at them at all. And if even so it seems to you that they stand around you and will not let your spirit rest — even so — be strong and bold — to say words of Torah or prayer or the work of commerce and the like — and do not look backward at all. And the essential — do not fear and do not be afraid at all — for Hashem is with you — as our Master our Teacher and our Rebbe — of blessed memory — said — that one must pass over a narrow bridge in this world — and the essential is not to be afraid. ## Segment 6
וְתֵדַע בְּנִי חֲבִיבִי שֶׁרִבּוּי הַפַּחַד וְהַבֶּהָלָה וְהַמָּרָה שְׁחוֹרָה שֶׁיֵּשׁ לְךָ מֵרַעְיוֹנֶיךָ וּבִלְבּוּלֶיךָ וְכוּ', זֶה בְּעַצְמוֹ מְחַזֵּק חַס וְשָׁלוֹם אֶת הַבִּלְבּוּלִים וְהָרַעְיוֹנִים רָעִים כְּמוֹ שֶׁכָּתוּב בִּסְפָרָיו הַקְּדוֹשִׁים, וּבִפְרָט בְּסִימָן ע"ב וּבְלִקּוּטֵי תִּנְיָנָא בְּסִימָן מ"ט נ"א נ"ב נ"ג נ"ד וְכוּ'; עַיֵּן שָׁם הֵיטֵב שֶׁמְּבֹאָר כַּמָּה פְּעָמִים שֶׁאֵין צְרִיכִין לַחֲזֹר פָּנָיו אֲלֵיהֶם רַק לִבְלִי לְהִסְתַּכֵּל עֲלֵיהֶם כְּלָל. וְאִם אַף עַל פִּי כֵן נִדְמֶה לְךָ שֶׁהֵם עוֹמְדִים סְבִיבְךָ וְלֹא יִתְּנוּ הָשֵׁב רוּחֲךָ, אַף עַל פִּי כֵן אַתָּה חֲזַק וֶאֱמַץ לוֹמַר דִּבְרֵי תּוֹרָה אוֹ תְּפִלָּה אוֹ עֵסֶק מַשָּׂא וּמַתָּן וְכַיּוֹצֵא וְאַל תִּסְתַּכֵּל לַאֲחוֹרֶיךָ כְּלָל. וְהָעִקָּר שֶׁאַל תִּירָא וְאַל תִּפְחַד כְּלָל כִּי ה' עִמְּךָ כְּמוֹ שֶׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁצְּרִיכִים לַעֲבֹר עַל גֶּשֶׁר צַר בְּזֶה הָעוֹלָם וְהָעִקָּר שֶׁלֹּא יִפְחַד. וְהָעִקָּר הָעוֹלֶה עַל הַכֹּל הוּא כֹּחַ גָּדוֹל שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, אֲשֶׁר זָכִיתָ לִבְלִי לִהְיוֹת מִתְנַגֵּד עָלָיו, אַף גַּם לִהְיוֹת עַל צִיּוּן הַקָּדוֹשׁ שֶׁלּוֹ, בִּפְרָט בִּימֵי רֹאשׁ הַשָּׁנָה בְּתוֹךְ כְּלָל אֲנָשָׁיו הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלּוֹ. מִי יִתֵּן שֶׁגַּם בָּנֶיךָ וְכָל יוֹצְאֵי חֲלָצֶיךָ יִהְיוּ נִמְנִין עִם הַקִּבּוּץ הַקָּדוֹשׁ הַנִּקְרָא עַל שְׁמוֹ הַקָּדוֹשׁ זַ"ל. וּתְהִלָּה לָאֵל יֵשׁ לְךָ בַּמֶּה לְבַלּוֹת הַיּוֹם בִּשְׁלֹשָׁה תְּפִלּוֹת בְּיוֹם וּבְלִמּוּד שֻׁלְחָן־עָרוּךְ וְתַנַ"ךְ וּשְׁאָר סְפָרִים קְדוֹשִׁים אִם יִהְיֶה לְךָ פְּנַאי.
And the essential that rises above all — is the great power of our Master our Teacher and our Rebbe — of blessed memory — that you merited not to be an opponent against him — and even to be at his holy tziyun — in particular in the days of Rosh Hashana — within the general gathering of his people — the holy gathering of his. Would that also your sons and all your descendants be counted with the holy gathering called by his holy name — of blessed memory. And praised be G-d — you have with what to spend the day — in three prayers a day — and in study of Shulchan Aruch and Tanach and other holy books if you have leisure. And in particular the books of our Master our Teacher and our Rebbe — of blessed memory — and what we merited to make new and to explain in them. Hafoch bahem v'hafoch bahem v'siv u'v'lei bahem — and from them do not move — for you have no better measure than them. And at every time that he writes what Hashem Yisborach helps him to explain in his holy Torah — it comes to his mind that this conversation is very needed for you. And praised be G-d — you have many of them in print and in writing — and you can still receive new ones from them with Hashem's help. And also you need to engage in commerce — and good is Torah with the way of the world — for the toil of both makes one forget sin. Remove from yourself sorrow and sighing with all your strength — trust in the chasadim of Hashem — for all will turn to good. And fulfil "sasson v'simcha yassigu v'nasu yagon va'anacha" — to snatch the sorrow and sighing specifically into the joy — to say in his heart: all the more I am worse in my own eyes — G-d forbid — the more I have to rejoice more and more in truth — that even so I am not an opponent against him — and I am called by his name — the memory of the righteous for a blessing — and in the category of his holy gathering. Un fort hop — and in any case only joy. ## Segment 7
וּבִפְרָט סִפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וּמַה שֶּׁזָּכִינוּ לְחַדֵּשׁ וּלְבָאֵר בָּהֶם. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵה בָּהֶם וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. וּבְכָל עֵת שֶׁאֲנִי כּוֹתֵב מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ עוֹזֵר לִי לְבָאֵר בְּתוֹרָתוֹ הַקְּדוֹשָׁה בָּא עַל דַּעְתִּי שֶׁזֹּאת הַשִּׂיחָה נִצְרָךְ לְךָ מְאֹד. וּתְהִלָּה לָאֵל יֵשׁ לְךָ הַרְבֵּה מֵהֶם בִּדְפוּס וּבִכְתָב, וְעוֹד תּוּכַל לְקַבֵּל אֶצְלֵנוּ חֲדָשׁוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
The words of your father — who awaits salvation. ## Segment 8
וְגַם אַתָּה צָרִיךְ לַעֲסֹק בְּמַשָּׂא וּמַתָּן, וְטוֹב תּוֹרָה עִם דֶּרֶךְ אֶרֶץ שֶׁיְּגִיעַת שְׁנֵיהֶם מַשְׁכַּחַת עָווֹן. הָסֵר מִמְּךָ יָגוֹן וַאֲנָחָה בְּכָל כֹּחֲךָ, בְּטַח בְּחַסְדֵי ה', כִּי הַכֹּל יִתְהַפֵּךְ לְטוֹבָה, וּתְקַיֵּם "שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה" לַחְטֹף הַיָּגוֹן וַאֲנָחָה דַּיְקָא לְתוֹךְ הַשִּׂמְחָה, לוֹמַר בְּלִבּוֹ כָּל מַה שֶּׁאֲנִי גָּרוּעַ יוֹתֵר אֶצְלִי חַס וְשָׁלוֹם יֵשׁ לִי לִשְׂמֹחַ יוֹתֵר וְיוֹתֵר בֶּאֱמֶת. עַל שֶׁאַף עַל פִּי כֵן אֵינִי מִתְנַגֵּד עָלָיו וְכוּ', וַאֲנִי נִקְרָא עַל שְׁמוֹ זִכְרוֹנוֹ לִבְרָכָה, וּבִכְלַל הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלּוֹ וְכוּ', וְיֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Nussun of Breslov. ## Segment 9
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
Overview: Monday, Parshas K'doshim — the 18th day of the counting — Breslov — 5604. To Yitzchok and in particular his beloved grandson Rabbi Dovid Tzvi. Today before the morning prayer he received his letter from Rabbi Nachman. At first he gladdened him — that he merited to be at the holy tziyun and to pour out his soul there. May He Who hears prayer hear his prayer and his sighing. But afterwards his cry was very great. We are obligated to believe that "the Lord is righteous in all His ways." He guarantees him that also you are included in the mercy. Certainly Hashem will not abandon you — for we have a very great elder-father — the elder of elders. Know and believe — that all that passes over you has already passed over many great and upright tzaddikim. Also now more and more than this passes over many — there are many aspects — tzaddikim and wicked — great and small — and middling. The essential bitterness is over those in the aspect of middling — such as we and such as you. How many have sunk — because they had no one to truly strengthen them. This is all the strengthening of the dispute — against those who hold to his name — for they are still hoping and toiling to come out from the flood of great waters. Sabuni ka'mayim kol ha'yom — lulei Hashem she'hayah lanu b'inyan zeh k'var avadnu b'anyeinu. The multitude of fear and alarm and melancholy strengthens the confusions — as written in chapter 72 and in Likutay Tinyyana chapters 49 through 54 — one need not turn his face to them — only not to look at them at all. If even so they seem to stand around you — be strong and bold — say words of Torah or prayer — and do not look backward at all. The essential — do not fear — for Hashem is with you — one must pass over a narrow bridge — the essential is not to be afraid. The essential that rises above all is the great power of our Master — that you merited not to be an opponent — and even to be at his holy tziyun in the days of Rosh Hashana. Would that your sons be counted with the holy gathering. You have with what to spend the day — three prayers — Shulchan Aruch — Tanach — and in particular the books of our Master. Hafoch bahem v'hafoch bahem v'siv u'v'lei bahem. Also engage in commerce — good is Torah with the way of the world. Remove from yourself sorrow and sighing — snatch the sorrow specifically into the joy — all the more I am worse in my own eyes — the more I must rejoice — that even so I am not an opponent — and I am called by his name — and in the category of his holy gathering. Un fort hop — and in any case only joy. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
אוּן פָארְט הָאפּ [וּבְכָל זֹאת רַק שִׂמְחָה].
Yesterday he arrived here in peace. And be strong and bold my son — and gladden your soul in all that is possible — and do not fear and do not be afraid — for Hashem is with us — for m'lo chol ha'aretz k'vodo — the whole earth is full of His glory. And this was said also about you explicitly — and about all of us. And even though all know this — even so — one must repeat this many times every day. And the essential — through the power of the tzaddik who revealed this. For only he — in his great compassion — introduced into us — that even I and you can give life to ourselves with this — in the attainment of the student — which is the aspect of "n'veilasi y'kumun — ha'keitzu v'rannenu — shoch'nei afar" — the like of which was never heard. G'dolim ma'asei Hashem — that He did and that He is doing with us in this generation. Sama d'milsa mishtoka — for a fence to wisdom is silence — as written there. And every single word burns like coals of fire. And it is a wondrous and awesome — very very wondrous and awesome — innovation — to give life to the lowly in spirit and to give life to the crushed of heart. And in truth — it did not enter his mind just now to write to him anything of this — but it was from Hashem — Who arranged for him a remembrance of these holy and very awesome matters. And they give life to him very greatly just now. Mah rabbu ma'asecha Hashem. And since he already said these words before us — and they were written in a book by him — and you merit to hear them in writing and orally many times — certainly there is hope and hope for our future — for me and for you and for all of us. The words of your father — who awaits salvation. Nussun of Breslov. # תנו URL: https://ajew.org/reader-plain/alim-litrufa/2/455/ # תנו
תנו
Source: https://ajew.org/reader/alim-litrufa/2/455 ## Segment 1
תנו
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' אֱמֹר תר"ד אוּמַאן.
Overview: Monday, Parshas K'doshim — the 18th day of the counting — Breslov — 5604. To Yitzchok and in particular his beloved grandson Rabbi Dovid Tzvi. Today before the morning prayer he received his letter from Rabbi Nachman. At first he gladdened him — that he merited to be at the holy tziyun and to pour out his soul there. May He Who hears prayer hear his prayer and his sighing. But afterwards his cry was very great. We are obligated to believe that "the Lord is righteous in all His ways." He guarantees him that also you are included in the mercy. Certainly Hashem will not abandon you — for we have a very great elder-father — the elder of elders. Know and believe — that all that passes over you has already passed over many great and upright tzaddikim. Also now more and more than this passes over many — there are many aspects — tzaddikim and wicked — great and small — and middling. The essential bitterness is over those in the aspect of middling — such as we and such as you. How many have sunk — because they had no one to truly strengthen them. This is all the strengthening of the dispute — against those who hold to his name — for they are still hoping and toiling to come out from the flood of great waters. Sabuni ka'mayim kol ha'yom — lulei Hashem she'hayah lanu b'inyan zeh k'var avadnu b'anyeinu. The multitude of fear and alarm and melancholy strengthens the confusions — as written in chapter 72 and in Likutay Tinyyana chapters 49 through 54 — one need not turn his face to them — only not to look at them at all. If even so they seem to stand around you — be strong and bold — say words of Torah or prayer — and do not look backward at all. The essential — do not fear — for Hashem is with you — one must pass over a narrow bridge — the essential is not to be afraid. The essential that rises above all is the great power of our Master — that you merited not to be an opponent — and even to be at his holy tziyun in the days of Rosh Hashana. Would that your sons be counted with the holy gathering. You have with what to spend the day — three prayers — Shulchan Aruch — Tanach — and in particular the books of our Master. Hafoch bahem v'hafoch bahem v'siv u'v'lei bahem. Also engage in commerce — good is Torah with the way of the world. Remove from yourself sorrow and sighing — snatch the sorrow specifically into the joy — all the more I am worse in my own eyes — the more I must rejoice — that even so I am not an opponent — and I am called by his name — and in the category of his holy gathering. Un fort hop — and in any case only joy. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵּיתוֹ שָׁלוֹם.
Yesterday he arrived here in peace. And be strong and bold my son — and gladden your soul in all that is possible — and do not fear and do not be afraid — for Hashem is with us — for m'lo chol ha'aretz k'vodo — the whole earth is full of His glory. And this was said also about you explicitly — and about all of us. And even though all know this — even so — one must repeat this many times every day. And the essential — through the power of the tzaddik who revealed this. For only he — in his great compassion — introduced into us — that even I and you can give life to ourselves with this — in the attainment of the student — which is the aspect of "n'veilasi y'kumun — ha'keitzu v'rannenu — shoch'nei afar" — the like of which was never heard. G'dolim ma'asei Hashem — that He did and that He is doing with us in this generation. Sama d'milsa mishtoka — for a fence to wisdom is silence — as written there. And every single word burns like coals of fire. And it is a wondrous and awesome — very very wondrous and awesome — innovation — to give life to the lowly in spirit and to give life to the crushed of heart. And in truth — it did not enter his mind just now to write to him anything of this — but it was from Hashem — Who arranged for him a remembrance of these holy and very awesome matters. And they give life to him very greatly just now. Mah rabbu ma'asecha Hashem. And since he already said these words before us — and they were written in a book by him — and you merit to hear them in writing and orally many times — certainly there is hope and hope for our future — for me and for you and for all of us. ## Segment 4
אֶתְמוֹל בָּאתִי לְפֹה בְּשָׁלוֹם, וַחֲזַק וֶאֱמַץ בְּנִי וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר וְאַל תִּירָא וְאַל תִּפְחַד כִּי ה' אִתָּנוּ כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְזֶה נֶאֱמַר גַּם עָלֶיךָ בְּפֵרוּשׁ וְעַל כֻּלָּנוּ, וְאִם כִּי הַכֹּל יוֹדְעִין זֹאת, עִם כָּל זֶה צְרִיכִין לַחֲזֹר זֹאת כַּמָּה פְּעָמִים בְּכָל יוֹם, וְהָעִקָּר בְּכֹחַ הַצַּדִּיק שֶׁגִּלָּה זֹאת, כִּי רַק הוּא הִכְנִיס בָּנוּ בְּחֶמְלָתוֹ הַגְּדוֹלָה שֶׁגַּם אֲנִי וְאַתָּה וְכוּ' נוּכַל לְהַחֲיוֹת עַצְמֵנוּ בָּזֶה בִּבְחִינַת הַשָּׂגַת הַתַּלְמִיד שֶׁהוּא בְּחִינַת "נְבֵלָתִי יְ'קוּמוּן הָ'קִיצוּ וְ'רַנְּנוּ שֹׁ'כְנֵי עָ'פָר" וְכוּ', אֲשֶׁר לֹא נִשְׁמַע זֹאת מֵעוֹלָם. גְּדוֹלִים מַעֲשֵׂי ה' אֲשֶׁר עָשָׂה וַאֲשֶׁר עוֹשֶׂה עִמָּנוּ בַּדּוֹר הַזֶּה סַמָּא דְּמִלְּתָא מִשְׁתּוֹקָא, כִּי סְיָג לַחָכְמָה שְׁתִיקָה כְּמוֹ שֶׁכָּתוּב שָׁם, וְכָל דִּבּוּר וְדִבּוּר בּוֹעֵר כְּגַחֲלֵי אֵשׁ. וְהוּא חִדּוּשׁ נִפְלָא וְנוֹרָא מְאֹד מְאֹד לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים, וּבֶאֱמֶת לֹא עָלָה עַל דַּעְתִּי עַתָּה לִכְתֹּב לְךָ דָּבָר מִזֶּה, אַךְ מֵאֵת ה' הָיְתָה שֶׁהִזְמִין לִי זִכְרוֹן דְּבָרִים אֵלּוּ הַקְּדוֹשִׁים וְהַנּוֹרָאִים מְאֹד, וְהֵם מְחַיִּין אוֹתִי עַתָּה מְאֹד. מָה רַבּוּ מַעֲשֶׂיךָ ה'. וּמֵאַחַר שֶׁכְּבָר אָמַר דְּבָרִים אֵלּוּ לְפָנֵינוּ וְנִכְתְּבוּ בְּסֵפֶר עַל יָדִי, וְאַתָּה זוֹכֶה לְשָׁמְעָם בִּכְתָב וּבְעַל פֶּה כַּמָּה פְּעָמִים בְּוַדַּאי יֵשׁ וָיֵשׁ תִּקְוָה לְאַחֲרִיתֵנוּ לִי וּלְךָ וּלְכֻלָּנוּ.
The words of your father — who awaits salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
Nussun of Breslov. Overview: Wednesday, Parshas Emor — Uman — 5604. To his beloved son. Yesterday he arrived here in peace. Be strong and bold my son — and gladden your soul in all that is possible — do not fear and do not be afraid — for Hashem is with us — for m'lo chol ha'aretz k'vodo. And this was said also about you explicitly and about all of us. Even though all know this — even so — one must repeat this many times every day. And the essential — through the power of the tzaddik who revealed this. For only he — in his great compassion — introduced into us — that even I and you can give life to ourselves with this — in the attainment of the student — which is the aspect of "n'veilasi y'kumun — ha'keitzu v'rannenu — shoch'nei afar" — the like of which was never heard. G'dolim ma'asei Hashem — sama d'milsa mishtoka — for a fence to wisdom is silence — and every single word burns like coals of fire. It is a very wondrous and awesome innovation — to give life to the lowly in spirit and to the crushed of heart. It did not enter his mind just now to write to him anything of this — but it was from Hashem — Who arranged for him a remembrance of these holy and very awesome matters. And they give life to him very greatly just now. Since he already said these words before us — and they were written in a book by him — and you merit to hear them in writing and orally many times — certainly there is hope for our future — for me and for you and for all of us. Know — my brothers and companions — that he arrived here in Uman last week on Tuesday — and immediately began to engage in the repair of our Beis Midrash. And first they were compelled to strive to receive permission from the officials here. And after much effort — Hashem Yisborach helped — that today the Gradnitse himself — together with two other officials — came to our Beis Midrash — and gave permission to build the roof. Only that they still need to receive a permit for this. And with Hashem's help — tomorrow they will receive a good permit — and we must give thanks to Hashem for this. And now they need to begin the construction of the roof. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תנז URL: https://ajew.org/reader-plain/alim-litrufa/2/456/ # תנז
תנז
Source: https://ajew.org/reader/alim-litrufa/2/456 ## Segment 1
תנז
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' בְּחֻקּוֹתַי ל"ב לַסְּפִירָה תד"ר אוּמַאן.
Overview: Wednesday, Parshas Emor — Uman — 5604. To his beloved son. Yesterday he arrived here in peace. Be strong and bold my son — and gladden your soul in all that is possible — do not fear and do not be afraid — for Hashem is with us — for m'lo chol ha'aretz k'vodo. And this was said also about you explicitly and about all of us. Even though all know this — even so — one must repeat this many times every day. And the essential — through the power of the tzaddik who revealed this. For only he — in his great compassion — introduced into us — that even I and you can give life to ourselves with this — in the attainment of the student — which is the aspect of "n'veilasi y'kumun — ha'keitzu v'rannenu — shoch'nei afar" — the like of which was never heard. G'dolim ma'asei Hashem — sama d'milsa mishtoka — for a fence to wisdom is silence — and every single word burns like coals of fire. It is a very wondrous and awesome innovation — to give life to the lowly in spirit and to the crushed of heart. It did not enter his mind just now to write to him anything of this — but it was from Hashem — Who arranged for him a remembrance of these holy and very awesome matters. And they give life to him very greatly just now. Since he already said these words before us — and they were written in a book by him — and you merit to hear them in writing and orally many times — certainly there is hope for our future — for me and for you and for all of us. ## Segment 3
רַב שָׁלוֹם וּבְרָכָה וְהַצְלָחָה וְחַיִּים וְכָל טוּב לִכְבוֹד אֲהוּבִי יְדִידִי, הָרַבָּנִי הַנָּגִיד, הַיָּשִׁישׁ הַנָּדִיב וְכוּ', מוֹרֵנוּ הָרַב דֹּב בֶּער, שֶׁיִּחְיֶה, עִם שְׁלוֹם בָּנָיו הַיְקָרִים, לְכָל אֶחָד לְפִי מַעֲלָתוֹ הָרָמָה, וְלִידִידִי הָרַבָּנִי הַנָּגִיד וְכוּ' מוֹרֵנוּ הָרַב צְבִי הִירְשׁ נֵרוֹ יָאִיר, עִם שְׁלוֹם בָּנָיו הַיְקָרִים, לְכָל אֶחָד לְפִי מַעֲלָתוֹ הָרָמָה, וְלִידִידִי הָרַבָּנִי, הַנָּגִיד הַוָּתִיק וְכוּ', מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער, שֶׁיִּחְיֶה, וְלִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב אַבֶּילֶי נֵרוֹ יָאִיר, עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, יְבָרְכֶם ה' בְּכָל אֲשֶׁר יִפְנוּ וְיַצְלִיחוּ בָּזֶה וּבַבָּא לָנֶצַח, עוֹד יְנוּבוּן בְּשֵׂיבָה טוֹבָה, אָמֵן, כֵּן יְהִי רָצוֹן. וּלְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ הַיְקָרִים, לְכָל אֶחָד וְאֶחָד לְפִי מַעֲלָתוֹ הָרָמָה, כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה בְּעֹשֶׁר וְכָבוֹד וְחַיִּים טוֹבִים וַאֲרֻכִּים, אָמֵן כֵּן יְהִי רָצוֹן.
Know — my brothers and companions — that he arrived here in Uman last week on Tuesday — and immediately began to engage in the repair of our Beis Midrash. And first they were compelled to strive to receive permission from the officials here. And after much effort — Hashem Yisborach helped — that today the Gradnitse himself — together with two other officials — came to our Beis Midrash — and gave permission to build the roof. Only that they still need to receive a permit for this. And with Hashem's help — tomorrow they will receive a good permit — and we must give thanks to Hashem for this. And now they need to begin the construction of the roof. ## Segment 4
דְּעוּ אַחַי וְרֵעַי, כִּי בָּאתִי לְפֹה אוּמַאן בַּשָּׁבוּעַ הֶעָבַר בְּיוֹם ג' וְהִתְחַלְתִּי מִיָּד לַעֲסֹק בְּתִקּוּן בֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ, וְקֹדֶם כָּל הֻכְרַחְנוּ לְהִשְׁתַּדֵּל לְקַבֵּל רְשׁוּת מֵהַשָּׂרִים דְּפֹה, וְאַחֲרֵי הִשְׁתַּדְּלוּת הַרְבֵּה עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ, שֶׁהַיּוֹם הָיוּ אֵצֶל הַבֵּית־הַמִּדְרָשׁ שֶׁלָּנוּ הַגַּרַאדְנִיצֶע [הַמּוֹשֵׁל] בְּעַצְמוֹ עִם עוֹד שְׁנֵי אֲדוֹנִים, וְנָתְנוּ רְשׁוּת לִבְנוֹת הַגַּג, רַק שֶׁעֲדַיִן צְרִיכִין לְקַבֵּל בִּילֶעט [רִשָׁיוֹן] עַל זֶה, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ נְקַבֵּל מָחָר הַבִּילֶעט טוֹב לְהוֹדוֹת לַה' עַל זֶה וְעַתָּה צְרִיכִין לְהַתְחִיל בְּבִנְיַן הַגַּג. וּבִתְחִלָּה עָלָה עַל דַּעְתִּי לִבְנוֹת רַק הַגַּג הָעֶלְיוֹן שֶׁנָּפַל לְבַדּוֹ, אַךְ רַבִּים אָמְרוּ לְנַפְשִׁי, שֶׁהַהֶכְרֵחַ לִסְתֹּר כָּל הַגַּג וְלִבְנוֹת מֵחָדָשׁ, וְכֵן הֵבַנְתִּי בְּעַצְמִי, שֶׁאִי אֶפְשָׁר בְּעִנְיָן אַחֵר, אֲבָל הַהוֹצָאָה מְרֻבָּה, וְאִי אֶפְשָׁר לְהַמְתִּין עַד שֶׁאֶהְיֶה אֶצְלָם, כִּי בְּתוֹךְ כָּךְ יַעַבְרוּ יְמֵי הַקַּיִץ, וּבִפְרָט כִּי בְּעֵסֶק מִצְוָה כָּזֹאת צְרִיכִין לְהַקְדִּים בְּכָל מַה דְּאֶפְשָׁר, וְגַם שֶׁלֹּא יִתְקַלְקְלוּ, חַס וְשָׁלוֹם, הַדַּפִּין שֶׁל הַסְּטֶעלְיֶע [נַגַּרוּת] וְהַקּוֹרוֹת וְכוּ', עַל־כֵּן הַהֶכְרֵחַ לְהַתְחִיל מִיָּד, לָזֹאת בָּאתִי לְהוֹדִיעָם כָּל זֶה. וּמַה מְּאֹד נִפְלֵאתִי, שֶׁעַד הֵנָּה לֹא הִגִּיעַ לִי אֲפִלּוּ פְּרוּטָה אַחַת מֵהֶם עַל הַבִּנְיָן הַזֶּה, וּכְבָר הִבְטִיחוּ כְּפִי הַצֶּעטִיל [הַפֶּתֶּק] וְאָמְרוּ, שֶׁבְּוַדַּאי יִשְׁלְחוּ תֵּכֶף קֹדֶם פֶּסַח אוֹ אַחַר פֶּסַח עַל־כָּל־פָּנִים, וְאֵין קוֹל וְאֵין כֶּסֶף, עַל־כֵּן אֲנִי שׁוֹלֵחַ לָכֶם הַצֶּעטִיל מֵהַמִּתְחַיְּבִים, וְיִרְאוּ שֶׁיְּסַלְּקוּ הַכֹּל תֵּכֶף וּמִיָּד בְּלִי שׁוּם עִכּוּב, חַס וְשָׁלוֹם, וְיִשְׁלְחוּ הַמָּעוֹת לִקְהִלַּת טוּלְטְשִׁין לְיַד בְּנִי שֶׁיִּחְיֶה, כְּדֵי שֶׁלֹּא יִתְבַּטֵּל הַבִּנְיָן חַס וְשָׁלוֹם. וְזֹאת תֵּדְעוּ, שֶׁאֲפִלּוּ כַּאֲשֶׁר יְסַלְּקוּ כְּפִי הַצֶּעְטִיל, עֲדַיִן יֶחֱסַר הַרְבֵּה, כִּי הַהוֹצָאָה מְרֻבָּה, וּבְוַדַּאי תִּהְיוּ מֻכְרָחִים אַתֶּם לְהוֹסִיף עוֹד, כְּפִי אֲשֶׁר אֲדַבֵּר אִם יִרְצֶה הַשֵּׁם, עִם רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה, כַּאֲשֶׁר יִהְיֶה אֶצְלֵנוּ עַל חַג הַשָּׁבוּעוֹת, הַבָּא עָלֵינוּ לְטוֹבָה, כִּי בְּוַדַּאי אִי אֶפְשָׁר לְבַטֵּל הַבִּנְיָן, חַס וְשָׁלוֹם, בִּשְׁבִיל הַהוֹצָאָה הַמְרֻבָּה, אַךְ לְעֵת עַתָּה תִּרְאוּ שֶׁיִּשְׁלְחוּ כֻּלָּם כְּפִי הַצֶּעטִיל, וְאָז נֵדַע כַּמָה צְרִיכִין לְהוֹסִיף. לְעֵת עַתָּה יִרְאוּ לִבְלִי לְעַכֵּב עוֹד הַמָּעוֹת שֶׁהִתְחַיְּבוּ כְּבָר בְּהַצֶּעטִיל, כִּי לֹא דָּבָר רֵיק הוּא בִּנְיָן הַקָּדוֹשׁ שֶׁלָּנוּ, כִּי הוּא זְכוּת הָרַבִּים לְדוֹרוֹת לָנֶצַח, אֲשֶׁר אִי אֶפְשָׁר לְשַׁעֵר כְּלָל עַד הֵיכָן זְכוּת הַמִּצְוָה דְּרַבִּים הַזֹּאת מַגִּיעַ, עַד אֵין סוֹף וְאֵין תַּכְלִית. אַשְׁרֵי מִי שֶׁיְּסַיַּע בָּזֶה בְּסִיּוּעַ שֶׁיֵּשׁ בּוֹ מַמָּשׁ כְּפִי בִּרְכַּת ה' וּכְפִי לִבּוֹ הַטּוֹב, כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ גְּדֻלַּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְיִזְכְּרוּ הֵיטֵב הֵיטֵב אֶת כָּל מַה שֶּׁשָּׁמַעְנוּ כְּבָר מִפִּיו הַקָּדוֹשׁ וַאֲשֶׁר רָאוּ בְּעֵינֵיהֶם בִּסְפָרָיו הַקְּדוֹשִׁים הַנּוֹרָאִים מְאֹד וַאֲשֶׁר נִדְבַּר בֵּינֵינוּ, כִּי מְאֹד מְאֹד עָמֹק עָמֹק הָעֵסֶק הַקָּדוֹשׁ, שֶׁהוּא זַ"ל עוֹסֵק עִמָּנוּ עֲדַיִן לְתַקְּנֵנוּ לָנֶצַח בְּגִין דְּלָא נֵיעוֹל בְּכִסּוּפָא קָמֵהּ [שֶׁלֹּא נִכָּנֵס בְּבוּשָׁה לְפָנָיו]. הַיּוֹדֵעַ מַחֲשָׁבוֹת יוֹדֵעַ, כִּי אֲנִי כּוֹתֵב כָּל זֶה בִּתְמִימוּת גָּדוֹל, וַאֲנִי יוֹדֵעַ, שֶׁאֵינִי כְּדַאי לַעֲסֹק בְּעֵסֶק נוֹרָא כָּזֶה, אַךְ מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וַאֲנִי עָנִי וְאֶבְיוֹן, וּפַרְנָסָתִי דְּחוּקָה, וַאֲנִי צָרִיךְ לְהַשִּׂיא בָּנַי שֶׁיִּחְיוּ, וְגַם בְּנִי דָּוִד צְבִי שֶׁיִּחְיֶה, בַּעַל חֲטוֹטֶרֶת נַעֲשָׂה אַלְמָן, וַאֲנִי צָרִיךְ לְהַשִּׂיאוֹ, וְאֵין לִי שׁוּם כֹּחַ כִּי־אִם בַּפֶּה וּבַכְּתָב לְעוֹרְרָם וְלַהֲקִיצָם וּלְזָרְזָם בִּזְכוּת הָרַבִּים כָּזֶה, וּמֻבְטְחַנִי בִּלְבָבָם הַטּוֹב, אֲשֶׁר זָכוּ בְּחַסְדּוֹ הַגָּדוֹל לִהְיוֹתָם נִמְנִים עִמָּנוּ לְהִכָּלֵל בִּשְׁמוֹ הַקָּדוֹשׁ, שֶׁהוּא שֵׁם ה', כִּי שְׁמוֹ מְשֻׁתָּף בְּשֵׁם הַצַּדִּיק וְכוּ', שֶׁבְּוַדַּאי יְקַיְּמוּ דְּבָרַי אֵלֶּה בִּזְרִיזוּת מִיָּד בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, וְכָל הַמּוֹסִיף יוֹסִיפוּ לוֹ מִן הַשָּׁמַיִם עֹשֶׁר וְכָבוֹד וְחַיִּים, חַיִּים טוֹבִים וַאֲרֻכִּים לָנֶצַח עֲדֵי יִזְכּוּ לִרְאוֹת מָה רַב טוֹב הַצָּפוּן לִירֵאֶיךָ וּלְכָל הַנִּלְוִים אֲלֵיהֶם בְּגוּפָם וְנַפְשָׁם וּמְאֹדָם, זֶה מָמוֹנָם, וְשַׁבְתֶּם וּרְאִיתֶם בֵּין הַנִּקְרָא עַל שְׁמוֹ זִכְרוֹנוֹ לִבְרָכָה וּבֵין הַחוֹלֵק, הַלֵּץ הַמְבַזֶּה נְקֻדַּת הָאֱמֶת, וּבֵין עוֹבֵד אֱלֹקִים לַאֲשֶׁר לֹא עֲבָדוֹ, שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל בֵּין הַשּׁוֹנֶה פִּרְקוֹ מֵאָה פְּעָמִים וּבֵין הַשּׁוֹנֶה מֵאָה פְּעָמִים וְאֶחָד, וְכֵן לְעִנְיַן צְדָקָה, שֶׁעוֹלָה עַל הַכֹּל, בִּפְרָט צְדָקָה כָּזֹאת, שֶׁהוּא זְכוּת הָרַבִּים וְקַיָּם לָנֶצַח, וּבֵין הַנּוֹתֵן מֵאָה רוּבָּל־חָדָשׁ לְבֵין הַנּוֹתֵן מֵאָה וְאֶחָד וְכוּ'.
And at first it entered his mind to build only the upper roof that fell by itself. But many told him — that it is essential to tear down the entire roof and build it anew. And so he understood himself — that there is no possibility any other way. But the expense is great — and it is impossible to wait until he is with them — for in the meanwhile the summer days would pass. And in particular since in a mitzvah matter such as this — one must expedite in all that is possible. And also so that the woodwork and the beams not spoil — G-d forbid. Therefore it is essential to begin immediately. And for this reason he came to inform them all this. ## Segment 5
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח. הַנֶּאֱנָח וְהַנִּדְכָּה מְאֹד מִצָּרוֹת נַפְשִׁי הַמְרֻבִּים מְאֹד וּמִצָּרוֹת נַפְשׁוֹת יִשְׂרָאֵל, אֲשֶׁר צוֹעֲקִים לְפָנַי מִצָּרָתָם, אֲשֶׁר יָדַעְתִּי אֶת מַכְאוֹבֵיהֶם, אֲבָל כְּבָר יָדַעְתִּי הֵיטֵב בְּבֵרוּר, שֶׁכָּל הָעוֹלָם מָלֵא צָרוֹת וִיגוֹנוֹת וּמַכְאוֹבוֹת וְכוּ', וּבְחַסְדּוֹ הַנִּפְלָא אֲנִי זוֹכֶה לִזְכֹּר אֶת כָּל הַחֶסֶד וְהַטּוֹב, אֲשֶׁר עָשָׂה לְנַפְשִׁי שֶׁהִבְדִּילָנוּ מִן הַתּוֹעִים הַחוֹלְקִים וְזִכַּנִי לִהְיוֹת נִקְרָא עַל שְׁמוֹ זַ"ל וְלַעֲסֹק בַּעֲסָקָיו הַקְּדוֹשִׁים; זֶה חֶלְקִי מִכָּל עֲמָלִי, זֶה תִּקְוָתִי לָנֶצַח, וְחַסְדּוֹ גָּבַר עָלַי, שֶׁזָּכִיתִי גַּם לְסַפֵּר וְלָשׂוּחַ בְּנִפְלְאוֹתָיו הַנּוֹרָאִים. עַד הֵנָּה עֲזָרוּנִי רַחֲמֶיךָ, גַּם עַד זִקְנָה וְשֵׂיבָה אֱלֹהִים אַל תַּעַזְבֵנוּ, עַד אַגִּיד רַחֲמֶיךָ לְדוֹר וְכוּ', נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And he is greatly astonished — that until now not even a single penny has arrived to him from them for this building. And they already promised — according to the pledge note — and said — that certainly they will send immediately — before Pesach or after Pesach in any case. And there is no voice and no money. Therefore he is sending them the pledge note of the obligated ones — and let them see to settle everything immediately — at once — without any delay at all — G-d forbid. And let them send the money to the congregation of Tultchin — to the hand of his son — may he live — so that the building not be halted — G-d forbid. And know this — that even when they settle according to the pledge note — much will still be lacking — for the expense is great. And certainly you will be compelled to add more — as he will speak — if Hashem wills — with Rabbi Avraham Ber — may he live — when he will be with them for the festival of Shavuos coming upon them for good. For certainly it is impossible to halt the building — G-d forbid — because of the great expense. But just now — see to it that all send according to the pledge note — and then they will know how much more needs to be added. Just now — see not to delay any further the money they have already pledged in the pledge note. For it is not an empty thing — our holy building — for it is the merit of the many for generations — forever. And it is impossible to imagine at all — until where the merit of this great communal mitzvah reaches — without end and without limit. Blessed is one who assists in this — with assistance that has substance — according to the blessing of Hashem and according to his good heart — according to what one imagines in his heart the greatness of our Master our Teacher and our Rebbe — the holy and awesome — the memory of the righteous and holy one for a blessing. And let them remember well — well — all that they heard already from his holy mouth — and what they saw with their own eyes in his holy and very awesome books — and what was spoken among us. For very very deep — very deep — is the holy work that he — of blessed memory — is still engaging in with us — to rectify us forever — b'gin d'lo neibol b'kissufa kamei — so that we not enter in shame before him. He Who knows thoughts knows — that he writes all this with great wholesomeness — and he knows that he is not worthy to engage in such an awesome work. But very deep are His thoughts. And he is poor and destitute — and his livelihood is pressed — and he must marry off his sons — may they live — and also his son Dovid Tzvi — who is hunchbacked — has become a widower — and he must marry him off. And he has no strength — except through the mouth and in writing — to awaken them and rouse them and urge them — in such a great merit of the many. And he trusts in their good hearts — who merited in His great chesed — to be counted with us — to be included in his holy name — which is the name of Hashem — for his name is shared with the name of Hashem and the name of the tzaddik — that certainly they will fulfil these words of his with alacrity immediately — with superior strength and superiority. And all who add — may they add to him from Heaven wealth and honor and life — good life and long life forever — until they merit to see how great is the goodness stored up for those who fear You — and for all who cleave to them — with their body and their soul and their very much — this is their money. And "v'shavtem u'r'isem" — between one who is called by his name — the memory of the righteous for a blessing — and one who disputes — the mocker who despises the point of truth — and between one who serves G-d and one who has not served Him — as our Sages interpreted: between one who reviews his chapter a hundred times and one who reviews his chapter a hundred and one times. And likewise regarding charity — which surpasses all — in particular charity such as this — which is the merit of the many and endures forever. And between one who gives a hundred new rubles and one who gives a hundred and one — and so forth. The words of one who loves them in truth forever. Who is sighing and very crushed from the many troubles of his soul — and from the troubles of the souls of Israel — who cry out before him from their trouble — whose pains he knows. But already he knows well and clearly — that the whole world is full of troubles and sorrows and pains. And in His wondrous chesed — he merits to remember all the chesed and goodness that He did for his soul — that He set him apart from those who err and dispute — and granted him merit to be called by his name — of blessed memory — and to engage in his holy work. This is his portion from all his toil — this is his hope forever. And His chesed prevailed over him — that he merited also to recount and converse in His awesome wonders. "Ad hena azaruni rachamecha — gam ad ziknah v'seivah Elokim al ta'azveinu — ad agid rachamecha l'dor" — and so forth. Nagila v'nismecha bishu'aso. Nussun of Breslov. Overview: Monday, Parshas B'chukosai — the 32nd of the Omer — Uman — 5604. To Rabbi Dov Ber, Rabbi Tzvi Hirsh, Rabbi Avraham Ber, Rabbi Abeli, and all the anshei sh'lomaynu. Know my brothers and companions — he arrived in Uman last Tuesday — and immediately began to engage in the repair of the Beis Midrash. First they had to strive to receive permission from the officials. After much effort Hashem helped — today the Gradnitse himself with two officials came to the Beis Midrash — and gave permission to build the roof. Tomorrow they will receive a good permit — and now must begin the construction. At first he thought to build only the upper roof — but many said it is essential to tear down the entire roof and build anew — and so he understood himself. The expense is great — it is impossible to wait for them to come — the summer days pass — also this is a mitzvah work and must be expedited — also lest the woodwork spoil. Therefore must begin immediately. He is greatly astonished that until now not even a single penny has arrived for this building — they already promised according to the pledge note — no voice and no money. He sends them the pledge note — they must settle everything immediately without any delay — and send the money to Tultchin to his son. Even when they send all that was pledged — much will still be lacking — the expense is great — certainly they will be compelled to add more. It is not an empty thing — our holy building — the merit of the many for generations forever. Blessed is one who assists in this with substance — according to what one imagines in his heart the greatness of our Master. Remember well all that was heard from his holy mouth and seen in his holy and awesome books. Very very deep is the holy work that he of blessed memory is still engaging in with us to rectify us forever — b'gin d'lo neibol b'kissufa kamei. Between one who reviews his chapter a hundred times and one who reviews it a hundred and one times — and likewise regarding charity which surpasses all — in particular charity such as this which is the merit of the many and endures forever. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תנח URL: https://ajew.org/reader-plain/alim-litrufa/2/457/ # תנח
תנח
Source: https://ajew.org/reader/alim-litrufa/2/457 ## Segment 1
תנח
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ד' נָשׂא תר"ד בְּרֶסְלֶב.
Overview: Monday, Parshas B'chukosai — the 32nd of the Omer — Uman — 5604. To Rabbi Dov Ber, Rabbi Tzvi Hirsh, Rabbi Avraham Ber, Rabbi Abeli, and all the anshei sh'lomaynu. Know my brothers and companions — he arrived in Uman last Tuesday — and immediately began to engage in the repair of the Beis Midrash. First they had to strive to receive permission from the officials. After much effort Hashem helped — today the Gradnitse himself with two officials came to the Beis Midrash — and gave permission to build the roof. Tomorrow they will receive a good permit — and now must begin the construction. At first he thought to build only the upper roof — but many said it is essential to tear down the entire roof and build anew — and so he understood himself. The expense is great — it is impossible to wait for them to come — the summer days pass — also this is a mitzvah work and must be expedited — also lest the woodwork spoil. Therefore must begin immediately. He is greatly astonished that until now not even a single penny has arrived for this building — they already promised according to the pledge note — no voice and no money. He sends them the pledge note — they must settle everything immediately without any delay — and send the money to Tultchin to his son. Even when they send all that was pledged — much will still be lacking — the expense is great — certainly they will be compelled to add more. It is not an empty thing — our holy building — the merit of the many for generations forever. Blessed is one who assists in this with substance — according to what one imagines in his heart the greatness of our Master. Remember well all that was heard from his holy mouth and seen in his holy and awesome books. Very very deep is the holy work that he of blessed memory is still engaging in with us to rectify us forever — b'gin d'lo neibol b'kissufa kamei. Between one who reviews his chapter a hundred times and one who reviews it a hundred and one times — and likewise regarding charity which surpasses all — in particular charity such as this which is the merit of the many and endures forever. ## Segment 3
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
He received his letter today — and behold he is ready — with Hashem's help — to fulfil his request — to send a cart for him on Friday morning as per his letter. But he very much wants that he be at the wedding — a good mazal — and also for the coming holy Shabbas. And on the previous day — it entered his mind to write to him — that he should specifically be at the wedding and not come for the holy Shabbas — and let the one displace the other. But afterwards he reconsidered — perhaps he will hear on the holy Shabbas matters that are essential for his eternal purpose — more than what he will hear at the wedding. And also since he has many obstacles to being at the wedding. Therefore he said — let it be shev v'al ta'aseh — and so forth. Afterwards he received his letter. And just now he does not know what to write to him about this. But from yourself you will understand my beloved son — that it is fitting that he be at the wedding as well. For it is not proper before the people — that you my son — should not be at the wedding — when members of our anshei sh'lomaynu who are not at all from my family will be at the wedding. And he knows that there is great pain from this for him — but even so — perhaps he can arrange in a way that he be with them at the wedding — and also for the holy Shabbas. How good. However it will be — he will send the cart as above — and may the Good Hashem do. And it is fitting that he send another letter before the holy Shabbas. And because of the great preoccupation it is impossible to extend at all. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם, וְהִנְנִי מוּכָן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְקַיֵּם בַּקָּשָׁתוֹ לִשְׁלֹחַ עֲגָלָה עֲבוּרָם בְּיוֹם ו' בַּבֹּקֶר כְּמִכְתָּבוֹ. אַךְ רְצוֹנִי מְאֹד שֶׁתִּהְיֶה עַל הַחֲתֻנָּה לְמַזָּל טוֹב, וְגַם עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וּבַיּוֹם שֶׁעָבַר עָלָה עַל דַּעְתִּי לִכְתֹּב לוֹ שֶׁיִּהְיֶה דַּוְקָא עַל הַחֲתֻנָּה וְלֹא יָבוֹא עַל שַׁבַּת קֹדֶשׁ וְתִדְחֶה הָא מִקָּמֵי הָא, אַךְ אַחַר־כָּךְ נִתְיַשַּׁבְתִּי אֶפְשָׁר יִשְׁמַע בְּשַׁבַּת קֹדֶשׁ דְּבָרִים הַמֻּכְרָחִין לוֹ לְתַכְלִיתוֹ הַנִּצְחִי, יוֹתֵר מֵאֲשֶׁר יִשְׁמַע עַל הַחֲתֻנָּה, וְגַם שֶׁיֵּשׁ לוֹ מְנִיעוֹת רַבּוֹת לִהְיוֹת עַל הַחֲתֻנָּה. עַל כֵּן אָמַרְתִּי לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה וְכוּ'; אַחַר כָּךְ קִבַּלְתִּי מִכְתָּבוֹ, וְכָעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לוֹ בָּזֶה, אַךְ מֵאֵלֶיךָ תָּבִין בְּנִי חֲבִיבִי שֶׁמֵּהָרָאוּי שֶׁתִּהְיֶה עַל הַחֲתֻנָּה גַּם כֵּן כִּי אֵין נָאֶה לִפְנֵי הַבְּרִיּוֹת שֶׁאַתָּה בְּנִי לֹא תִּהְיֶה עַל הַחֲתֻנָּה אֲשֶׁר אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁאֵינָם מִמִּשְׁפַּחְתִּי כְּלָל יִהְיוּ עַל הַחֲתֻנָּה. וְיָדַעְתִּי כִּי יֵשׁ לְךָ צַעַר גָּדוֹל מִזֶּה, אַךְ אַף עַל פִּי כֵן אוּלַי אֶפְשָׁר שֶׁתְּסַבֵּב בְּאֹפֶן שֶׁתִּהְיֶה עִמָּנוּ עַל הַחֲתֻנָּה, וְגַם עַל שַׁבַּת קֹדֶשׁ מַה טוֹב. אַךְ אֵיךְ שֶׁיִּהְיֶה אֲנִי אֶשְׁלַח עֲגָלָה כַּנַּ"ל, וַה' הַטּוֹב יַעֲשֶׂה. וּמֵהָרָאוּי שֶׁתִּשְׁלַח עוֹד אִגֶּרֶת קֹדֶם שַׁבַּת קֹדֶשׁ. וּמִגֹּדֶל טִרְדָּתִי אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
The words of your father — who awaits to rejoice in His salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בִּישׁוּעָתוֹ
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לִידִידִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר. נָא לְהוֹדִיעֵנִי מִבְּרִיאוּת בִּתּוֹ תִּחְיֶה אִם כְּבָר שָׁבָה לְאֵיתָנָהּ בְּשָׁלוֹם. וּמֵהָרָאוּי שֶׁבּוֹא יָבוֹא עַל שִׂמְחָתֵנוּ עַל כָּל פָּנִים עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. וְעַל כָּל פָּנִים יִשְׁלַח דְּרָשָׁה גִּישַׁאנְק כַּנָּהוּג בֵּין הָאוֹהֲבִים מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן וְכוּ'. וְה' יִתְבָּרַךְ יְזַכֵּהוּ לִשְׂמֹחַ בְּשִׂמְחַת בָּנָיו וּבְנוֹתָיו שֶׁיִּחְיוּ. יָגִיל יַעֲקֹב וְיִשְׂמַח בְּפִקּוּדֵי ה' יְשָׁרִים הַמְשַׂמְּחִים לֵב שֶׁיִּזְכֶּה מֵעַתָּה לָשׂוּם כָּל מְגַמָּתוֹ אֲלֵיהֶם כִּי הֵם חַיֶּיךָ וְכוּ'.
And peace to his dear friend the rabbinical — and so forth — our Teacher the Rabbi Yaakov — may his light shine. Please inform him of the health of his daughter — may she live — whether she has already returned to her strength in peace. And it is fitting that he come — come — to their joy — in any case for the coming holy Shabbas. Nagila v'nismecha bishu'aso. And in any case let him send a drasha-gishank as is customary between friends — all the more so and all the more so. And may Hashem Yisborach grant him merit to rejoice in the joy of his sons and daughters — may they live. Yagil Yaakov v'yismach — b'pikudei Hashem y'sharim ham'samchim leiv — that he merit from now to set all his aim toward them — for they are your life. Overview: Wednesday, Parshas Naso — Breslov — 5604. To his beloved son. He received his letter today — and is ready to send a cart for him on Friday morning as per his letter. But he very much wants that he be at the wedding and also for the coming holy Shabbas. Yesterday he thought to write to him to specifically be at the wedding and not come for Shabbas — but afterwards he reconsidered — perhaps he will hear on the holy Shabbas matters essential for his eternal purpose — more than at the wedding — and also since he has many obstacles to being at the wedding. Therefore he said shev v'al ta'aseh. Afterwards he received his letter. Just now he does not know what to write about this. But from yourself you will understand — that it is fitting that he be at the wedding also — for it is not proper before the people that you my son should not be at the wedding when members of our anshei sh'lomaynu who are not at all from my family will be there. He knows there is great pain from this — but perhaps he can arrange to be with them at the wedding and also for the holy Shabbas. However it will be — he will send the cart as above — and may the Good Hashem do. And peace to his dear friend our Teacher the Rabbi Yaakov — let him inform him of the health of his daughter — and it is fitting that he come to their joy at least for the holy Shabbas. Nagila v'nismecha bishu'aso. And in any case let him send a drasha-gishank. Yesterday he arrived home in peace. And in the evening he received his letter — that the wedding will not be right away — and so forth. And behold — he is compelled to travel in the coming week for good — to engage in the building of the roof over the Kloyz — which is a very urgent matter as is known to you. And it is impossible to delay further. And regarding the matter of your wedding — presumably his will is also strong to rejoice with you in the joy of your son — he is his grandson — may he live. But just now he cannot speak about this at all — only he is compelled to urge himself with all his strength — to come to Uman in any case — for the holy Shabbas of Parshas Korach — coming upon them for good — the one nearest. And there he will make plans for himself regarding the building and regarding his traveling on the road. And the counsel of Hashem will stand. And you my son — may he live — do not worry about all this — and do not multiply excessive thoughts. For you see with your own eyes — that nothing can proceed in order for you in any matter. And you see that the world is full of sorrows. And over you too — passes what passes. And even so — you always think that everything will go in order as you wish. But one must nullify his will before His will Yisborach — and to wait and to hope at every time for the salvation of Hashem. And even in the service of Hashem — even though one must hurry to flee from the snare of the fowlers — even so — he heard from his holy mouth — he said to him regarding this matter: "omrim lo hamten" — one is told to wait. And as you have already heard much about this — and there is still much and much more to speak of this. ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תנט URL: https://ajew.org/reader-plain/alim-litrufa/2/458/ # תנט
תנט
Source: https://ajew.org/reader/alim-litrufa/2/458 ## Segment 1
תנט
And peace to his dear friend the rabbinical — and so forth — our Teacher the Rabbi Yaakov — may his light shine. Please inform him of the health of his daughter — may she live — whether she has already returned to her strength in peace. And it is fitting that he come — come — to their joy — in any case for the coming holy Shabbas. Nagila v'nismecha bishu'aso. And in any case let him send a drasha-gishank as is customary between friends — all the more so and all the more so. And may Hashem Yisborach grant him merit to rejoice in the joy of his sons and daughters — may they live. Yagil Yaakov v'yismach — b'pikudei Hashem y'sharim ham'samchim leiv — that he merit from now to set all his aim toward them — for they are your life. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' שְׁלַח תר"ד בְּרֶסְלֶב.
Overview: Wednesday, Parshas Naso — Breslov — 5604. To his beloved son. He received his letter today — and is ready to send a cart for him on Friday morning as per his letter. But he very much wants that he be at the wedding and also for the coming holy Shabbas. Yesterday he thought to write to him to specifically be at the wedding and not come for Shabbas — but afterwards he reconsidered — perhaps he will hear on the holy Shabbas matters essential for his eternal purpose — more than at the wedding — and also since he has many obstacles to being at the wedding. Therefore he said shev v'al ta'aseh. Afterwards he received his letter. Just now he does not know what to write about this. But from yourself you will understand — that it is fitting that he be at the wedding also — for it is not proper before the people that you my son should not be at the wedding when members of our anshei sh'lomaynu who are not at all from my family will be there. He knows there is great pain from this — but perhaps he can arrange to be with them at the wedding and also for the holy Shabbas. However it will be — he will send the cart as above — and may the Good Hashem do. And peace to his dear friend our Teacher the Rabbi Yaakov — let him inform him of the health of his daughter — and it is fitting that he come to their joy at least for the holy Shabbas. Nagila v'nismecha bishu'aso. And in any case let him send a drasha-gishank. ## Segment 3
חַיִּים וְשָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
Yesterday he arrived home in peace. And in the evening he received his letter — that the wedding will not be right away — and so forth. And behold — he is compelled to travel in the coming week for good — to engage in the building of the roof over the Kloyz — which is a very urgent matter as is known to you. And it is impossible to delay further. And regarding the matter of your wedding — presumably his will is also strong to rejoice with you in the joy of your son — he is his grandson — may he live. But just now he cannot speak about this at all — only he is compelled to urge himself with all his strength — to come to Uman in any case — for the holy Shabbas of Parshas Korach — coming upon them for good — the one nearest. And there he will make plans for himself regarding the building and regarding his traveling on the road. And the counsel of Hashem will stand. ## Segment 4
אֶתְמוֹל בָּאתִי בְּשָׁלוֹם לְבֵיתִי, וּלְעֵת עֶרֶב הִשַּׂגְתִּי מִכְתָּבוֹ שֶׁהַחֲתֻנָּה לֹא תִּהְיֶה תֵּכֶף וְכוּ', וְהִנֵּה אֲנִי מֻכְרָח לִנְסֹעַ בְּשָׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה לַעֲסֹק בְּבִנְיַן הַגַּג שֶׁעַל הַקְּלוֹיְז שֶׁהוּא דָּבָר נָחוּץ מְאֹד כַּיָּדוּעַ לְךָ. וְאִי אֶפְשָׁר לְהִתְמַהְמֵהּ עוֹד, וְאוֹדוֹת הַחֲתֻנָּה שֶׁלְּךָ, מִן הַסְּתָם רְצוֹנִי חָזָק גַּם כֵּן לִשְׂמֹחַ עִמְּךָ בְּשִׂמְחַת בִּנְךָ הוּא נֶכְדִּי שֶׁיִּחְיֶה, אַךְ עַתָּה אִי אֶפְשָׁר לִי לְדַבֵּר כְּלָל מִזֶּה רַק אֲנִי מֻכְרָח לְזָרֵז עַצְמִי בְּכָל כֹּחִי לָבוֹא לְאוּמַאן עַל כָּל פָּנִים, עַל שַׁבַּת פָּרָשַׁת קֹרַח הַבָּא עָלֵינוּ לְטוֹבָה הַסָּמוּךְ, וְשָׁם אָשִׁית עֵצוֹת בְּנַפְשִׁי בְּעִנְיַן הַבִּנְיָן וּבְעִנְיַן נְסִיעָתִי לַדֶּרֶךְ, וַעֲצַת ה' הִיא תָּקוּם.
And you my son — may he live — do not worry about all this — and do not multiply excessive thoughts. For you see with your own eyes — that nothing can proceed in order for you in any matter. And you see that the world is full of sorrows. And over you too — passes what passes. And even so — you always think that everything will go in order as you wish. But one must nullify his will before His will Yisborach — and to wait and to hope at every time for the salvation of Hashem. And even in the service of Hashem — even though one must hurry to flee from the snare of the fowlers — even so — he heard from his holy mouth — he said to him regarding this matter: "omrim lo hamten" — one is told to wait. And as you have already heard much about this — and there is still much and much more to speak of this. ## Segment 5
וְאַתָּה בְּנִי שֶׁיִּחְיֶה אַל תִּדְאַג עַל כָּל זֶה, וְאַל תַּרְבֶּה בְּמַחֲשָׁבוֹת יְתֵרוֹת, כִּי הִנְּךָ רוֹאֶה בְּעֵינֶיךָ שֶׁאִי אֶפְשָׁר שֶׁיִּתְנַהֵג לְךָ כַּסֵּדֶר בְּשׁוּם דָּבָר, וְאַתָּה רוֹאֶה שֶׁהָעוֹלָם מָלֵא יְגוֹנוֹת וְכוּ'. וְגַם עָלֶיךָ עוֹבֵר מַה שֶּׁעוֹבֵר, וּבְכָל זֹאת אַתָּה חוֹשֵׁב בְּכָל פַּעַם שֶׁיִּהְיֶה הַכֹּל הוֹלֵךְ לְךָ כַּסֵּדֶר כִּרְצוֹנְךָ, אֲבָל הַהֶכְרֵחַ לְבַטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ יִתְבָּרַךְ וּלְהַמְתִּין וּלְצַפּוֹת בְּכָל עֵת לִישׁוּעַת ה'. וַאֲפִלּוּ בַּעֲבוֹדַת ה', אַף עַל פִּי שֶׁצְּרִיכִין לְמַהֵר לְמַלֵּט עַל נַפְשׁוֹ מִפַּח יוֹקְשִׁים וְכוּ', אַף עַל פִּי כֵן שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר לִי לְעִנְיַן זֶה 'אוֹמְרִים לוֹ הַמְתֵּן' וְכוּ'. וְכַאֲשֶׁר כְּבָר שָׁמַעְתָּ בָּזֶה הַרְבֵּה, וַעֲדַיִן עֲדַיִן יֵשׁ וָיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר. וְלוּלֵא ה' עֶזְרָתָה לָנוּ שֶׁאָנוּ סוֹמְכִים עַל כֹּחוֹ שֶׁל זָקֵן וְכוּ' אֵינִי יוֹדֵעַ אִם הָיָה לָנוּ כֹּחַ לְהַמְתִּין וְכוּ' בְּכָל מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת. אַךְ בְּחֶמְלַת ה' וְחַסְדּוֹ הַנִּפְלָא כְּבָר הִקְדִּים לָנוּ רְפוּאָה לַמַּכָּה שֶׁיֵּשׁ לָנוּ מַחֲסֵה עֹז אֲשֶׁר בְּכֹחוֹ יָכוֹל כָּל אֶחָד לִבְרֹחַ וְלָנוּס לְהַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם מִכָּל מָקוֹם שֶׁהוּא, בְּכָל מִינֵי נְפִילוֹת וְהַרְחָקוֹת שֶׁבָּעוֹלָם וּבְכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם וְכוּ', וְכַאֲשֶׁר פָּקַח עֵינֵינוּ לִמְצֹא כָּל זֶה בְּסֵפֶר תְּהִלִּים וּבִשְׁאָר סִפְרֵי קֹדֶשׁ, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים כ"ג) "גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי וְכוּ' וְכֵן הַרְבֵּה. חֲזַק וֶאֱמַץ בְּנִי וּבְטַח בִּישׁוּעַת ה' וְחַסְדּוֹ כִּי לֹא יַעֲזֹב אוֹתְךָ וְאוֹתָנוּ כֻּלָּנוּ כִּי "חַסְדֵי ה' לֹא תָמְנוּ" וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם.
And were it not for the help of Hashem — that we rely on the power of the elder — he does not know if we would have the strength to wait — in all that passes over each person — in the spiritual and in the physical. But in the compassion of Hashem and His wondrous chesed — He has already preceded the cure before the blow — that we have a mighty refuge — through whose power every person can flee and take refuge to Hashem Yisborach every day — from wherever he is — in all kinds of falls and distances in the world — and in all that passes over a person. And as He opened our eyes to find all this in the book of Psalms and in other holy books — as is written: "gam ki eilech b'gei tzalmaves lo ira ra ki atah imadi" — and likewise many more. Be strong and bold my son — and trust in the salvation of Hashem and His chesed — for He will not abandon you and all of us — for "chasdei Hashem lo samu" — and His mercies will never cease forever. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
The words of your father — who awaits salvation. Nussun of Breslov. Overview: Tuesday, Parshas Sh'lach — Breslov — 5604. To his beloved son. Yesterday he arrived home in peace. In the evening he received his letter — that the wedding will not be right away. He is compelled to travel next week to engage in the building of the roof over the Kloyz. It cannot be delayed. Regarding the wedding — presumably his will is also strong to rejoice with you in the joy of your son his grandson — but just now he cannot speak about this at all. He must urge himself to come to Uman for Shabbas Parshas Korach. And you my son — do not worry about all this — do not multiply excessive thoughts. You see with your own eyes that nothing can proceed in order — and the world is full of sorrows. One must nullify his will before His will Yisborach — and wait and hope at every time for the salvation of Hashem. Even in the service of Hashem — even though one must hurry to flee from the snare of the fowlers — even so — he heard from his holy mouth — he said to him regarding this matter: "omrim lo hamten" — one is told to wait. Were it not for the help of Hashem — that we rely on the power of the elder — he does not know if we would have the strength to wait. But in the compassion of Hashem — He has already preceded the cure before the blow — that we have a mighty refuge — through whose power every person can flee and take refuge to Hashem every day — from wherever he is — in all kinds of falls and distances. As written: "gam ki eilech b'gei tzalmaves lo ira ra ki atah imadi." Be strong and bold my son — and trust in the salvation of Hashem and His chesed — chasdei Hashem lo samu. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תס URL: https://ajew.org/reader-plain/alim-litrufa/2/459/ # תס
תס
Source: https://ajew.org/reader/alim-litrufa/2/459 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' חֻקַּת תר"ד אוּמַאן.
He arrived here on the eve of the past holy Shabbas. And while still in Teplik — Hashem Yisborach turned his mind — through the advice of members of our anshei sh'lomaynu who truly love him — that it is essential that he be at the wedding of his son — he is his grandson — may he live. And today he received his letter. And according to his current thinking — he will be — with Hashem's help — at the head of his joy — and they will delight in each other's love — in the chasadim of Hashem. And regarding the cart for him — certainly it is impossible to wait until it comes — and he will see to travel — if Hashem wills — from here himself. Or to instruct the men of Teplik — that they send a cart for him — before your arrival there. And he already spoke of this with Rabbi Mordechai — may his light shine. And you do not need to trouble your mind with this at all. ## Segment 2
שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וּבִפְרָט הֶחָתָן בְּנוֹ הוּא נֶכְדִּי שֶׁיִּחְיֶה, מִי שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ הוּא יְשַׂמְּחֵם בְּחַסְדּוֹ וְגַם אוֹתִי עִמָּהֶם נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ אָמֵן כֵּן יְהִי רָצוֹן.
Only — regarding the pre-chuppah gathering — he does not want in any manner to dine at that meal. And therefore it is likely that he will not come until Tuesday morning — if Hashem wills. And even if he comes on Monday — he does not want anyone to press him at all to participate in the gathering of the pre-chuppah meal — for he has no strength for this. And to Hashem the salvation and the hope — that all will be properly arranged — with Hashem's help. ## Segment 3
בָּאתִי לְפֹה בְּעֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר, וּבְעוֹדִי בְּטֶעפְּלִיק הִטָּה הַשֵּׁם יִתְבָּרַךְ דַּעְתִּי בַּעֲצַת אַנְשֵׁי שְׁלוֹמֵנוּ אֲהוּבַי בֶּאֱמֶת שֶׁהַהֶכְרֵחַ שֶׁאֶהְיֶה עַל חֲתֻנַּת בְּנוֹ הוּא נֶכְדִּי שֶׁיִּחְיֶה. וְהַיּוֹם קִבַּלְתִּי מִכְתָּבוֹ, וּכְפִי אֲשֶׁר בְּדַעְתִּי עַתָּה, אֶהְיֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל רֹאשׁ שִׂמְחָתוֹ וְנִתְעַלְּסָה בַאֲהָבִים בְּחַסְדֵי ה'. וְאוֹדוֹת הָעֲגָלָה בִּשְׁבִילִי בְּוַדַּאי אִי אֶפְשָׁר לְהַמְתִּין עַד שֶׁתָּבוֹא וְאֶרְאֶה לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּעַצְמִי מִפֹּה. אוֹ לְצַוּוֹת לְאַנְשֵׁי טֶעפְּלִיק שֶׁיִּשְׁלְחוּ עֲבוּרִי עֲגָלָה קֹדֶם בִּיאָתְךָ לְשָׁם. וּכְבָר דִבַּרְתִּי מִזֶּה עִם רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר. וְאַתָּה אֵינְךָ צָרִיךְ לְבַלְבֵּל דַּעְתְּךָ בָּזֶה כְּלָל, רַק עַל הֶחָתָן מָאהְל [סְעוּדַת חָתָן שֶׁעוֹשִׂים לַיְלָה קוֹדֶם הַחוּפָּה] אֵינִי רוֹצֶה בְּשׁוּם אֹפֶן לִסְעֹד עַל הַסְּעֻדָּה, וְעַל כֵּן קָרוֹב שֶׁלֹּא אָבוֹא לְשָׁם עַד יוֹם ג' בַּבֹּקֶר אִם יִרְצֶה הַשֵּׁם. וַאֲפִלּוּ אִם אָבוֹא בְּיוֹם ב' אֵינִי רוֹצֶה שֶׁיַּפְצִירוּ בִּי כְּלָל לְהִתְוַעֵד עִמָּהֶם בִּסְעֻדַּת הֶחָתָן מָאל, כִּי אֵין לִי כֹּחַ לָזֶה. וְלַה' הַיְשׁוּעָה וְהַתִּקְוָה שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה כְּפִי הַנִּרְאֶה נִצַּחְתַּנִי בְּנִי חֲבִיבִי, תְּשׁוּקָתְךָ וּתְשׁוּקַת אַנְשֵׁי שְׁלוֹמֵנוּ אִלְּצוּנִי לִשְׂמֹחַ עִמָּהֶם יַחַד בִּישׁוּעַת ה', וְחֶדְוַת ה' יִהְיֶה לִי מָעֻזֵּנוּ. מִי יִתֵּן שֶׁתִּזְכֶּה בְּנִי יְדִידִי לְנַצֵּחַ אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁיִּהְיֶה מֵעַתָּה לְעֶזְרְךָ לִהְיוֹת כִּרְצוֹנוֹ תָּמִיד, לֶאֱחֹז הַמַּחֲשָׁבָה מִמַּחְשְׁבוֹת חוּץ וּמִמַּחֲשָׁבוֹת יְתֵרוֹת וְכוּ', וּלְקַשֵּׁר וּלְדַבֵּק מַחֲשַׁבְתְּךָ תָּמִיד בְּעָלְמָא דְּאָתֵי וּלְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֹז, וּלְהִתְחַזֵּק לִשָּׁאֵר עַל עָמְדוֹ תָּמִיד וְכוּ'. וְהַכֹּל עַל יְדֵי דַּרְכֵי אֲדְמוֹ"ר זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְהָעִקָּר עַל יְדֵי הָרָצוֹן וְהַכִּסּוּפִים טוֹבִים וּלְהוֹצִיאָם בַּפֶּה בְּדִבּוּרִים מֵעֹמֶק הַלֵּב לְקַיֵּם לַמְנַצֵּחַ מִזְמוֹר לְדָוִד, וְדָרְשׁוּ רַבּוֹתֵינוּ זַ"ל זַמְּרוּ לְמִי שֶׁמְּנַצְּחִין אוֹתוֹ וְשָׂמֵחַ. רַק חֲזַק וֶאֱמַץ מְאֹד בְּשִׂמְחָה בְּכָל לֵב שֶׁזָּכִינוּ לַעֲסֹק בְּדִבּוּרִים וְשִׂיחוֹת קְדוֹשׁוֹת וְנוֹרָאוֹת כָּאֵלֶּה. וּתְהִלָּה לָאֵל יֵשׁ לָנוּ עַל מִי לִסְמֹךְ עַל כֹּחוֹ הַגָּדוֹל שֶׁל זָקֵן שֶׁבִּזְקֵנִים דִּקְדֻשָּׁה, בָּהֶם תָּמַכְנוּ יְתֵדוֹתֵינוּ לָנֶצַח:
And behold — it appears that you have prevailed over him — my beloved son. Nitztachtani b'ni chavivi. Your longing — and the longing of our anshei sh'lomaynu — compelled him to rejoice with them together — in the salvation of Hashem. And chedvas Hashem yehi li ma'uzeinu. Would that you merit my son — my dear friend — to prevail over He Who spoke and the world came into being — that He be from now your help — to be as His will always — to hold the thought away from external thoughts and excessive thoughts — and to bind and attach your thought always to the World to Come — and to gladden your soul with all strength — and to strengthen yourself to remain always in your standing. And all this through the ways of our Master — of blessed memory — and the essential — through the will and the good longings — and to bring them out in the mouth — in words from the depth of the heart — to fulfil lam'natzeach mizmor l'David — and our Sages interpreted: zam'ru l'mi she'm'natz'chin oso v'sameach — sing to He Who is prevailed over and rejoices. Only be very strong and bold — with joy — with a whole heart — that we merited to engage in such holy and awesome conversations and matters. And praised be G-d — we have someone to rely upon — on the great power of the elder of elders in holiness — in them we have fixed our stakes forever. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה
The words of your father — who awaits salvation. ## Segment 5
נָתָן מִבְּרֶסְלֶב.
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה:
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. Overview: Sunday, Parshas Chukas — Uman — 5604. To Yitzchok — and in particular his grandson the groom. He arrived here on the eve of the past holy Shabbas. And while still in Teplik — Hashem turned his mind — through the advice of members of our anshei sh'lomaynu who truly love him — that it is essential that he be at the wedding of his son his grandson. Today he received his letter. According to his current thinking — he will be — with Hashem's help — at the head of his joy — and they will delight in each other's love — in the chasadim of Hashem. Regarding the cart — certainly it is impossible to wait — he will travel from here himself or instruct the men of Teplik to send a cart before you arrive there — he already spoke with Rabbi Mordechai. You do not need to trouble your mind with this at all. Regarding the pre-chuppah gathering — he does not want to dine there in any manner — it is likely he will not come until Tuesday morning — and even if he comes Monday he does not want anyone to press him at all to participate in the pre-chuppah gathering — for he has no strength for this. And behold — it appears that you have prevailed over him — my beloved son. Nitztachtani b'ni chavivi. Your longing and the longing of our anshei sh'lomaynu compelled him to rejoice with them together in the salvation of Hashem. Chedvas Hashem yehi li ma'uzeinu. Would that you merit my son to prevail over He Who spoke and the world came into being — to hold the thought away from external thoughts — to bind and attach your thought always to the World to Come — and to gladden your soul with all strength. To fulfil lam'natzeach mizmor l'David — zam'ru l'mi she'm'natz'chin oso v'sameach. Praised be G-d — we have someone to rely upon — on the great power of the elder of elders in holiness — in them we have fixed our stakes forever. # מו URL: https://ajew.org/reader-plain/alim-litrufa/2/46/ # מו
מו
Source: https://ajew.org/reader/alim-litrufa/2/46 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' קְדוֹשִׁים [ד' אייר].
My beloved son, my dear one. [Yitzchok] ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
I am astonished at you — that you have not written me a word for nearly a week — in particular since your brother-in-law is the messenger of this letter. Therefore see to inform us at once of your good welfare — and also of Rabbi Shimshon's welfare — and your considered view on my travel to you [וְדַעְתְּךָ — v'da'atcha: your opinion, your view. This is a genuine practical request — Reb Nussun wants to know whether Yitzchok thinks the visit is workable, whether it is expected, whether the timing suits. Not a rhetorical question but a real one requiring a real answer]. And Hashem the Good will do what is right. At this time I still do not know when I will travel or the order of the journey — and in all of it I rely on Him, Yisborach, alone. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר, וְכָעֵת אֲנִי מִתְיָרֵא פֶּן יַקְדִּים מוֹסֵר כְּתָב זֶה יְדִידִי רַבִּי חַיִּים וְיִסַּע מִיָּד, עַל כֵּן אֲנִי כּוֹתֵב בְּחִפָּזוֹן בְּאֶמְצַע הַתְּפִלָּה קֹדֶם אַשְׁרֵי וּבָא לְצִיּוֹן, וְאֵינִי יוֹדֵעַ כְּלָל מַה לִּכְתֹּב לְךָ, וְהִנֵּה בְּוַדַּאי כְּבָר שָׁמַעְתָּ שֶׁמְּאוֹר עֵינֵינוּ הַנֶּחְמָד רַבִּי אַבְרָהָם בֶּער בֶּן אָדְל שֶׁיִּחְיֶה נֶחֱלַשׁ זֶה יוֹתֵר מִשָּׁבוּעַ, וּבָרוּךְ הַשֵּׁם הָיָה לוֹ שִׁנּוּי לְטוֹבָה; ה' יִסְעָדֶנּוּ, שֶׁיָּשׁוּב לְאֵיתָנוֹ בִּשְׁלֵמוּת מְהֵרָה. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַצַּעַר שֶׁהָיָה לָנוּ, עַל כֵּן לֹא יָכֹלְתִּי לַחֲקֹר אַחַר עוֹבֵר וָשָׁב בְּשָׁבוּעַ הֶעָבַר לִכְתֹּב לְךָ מְאוּמָה. הַנֶּעקְרֶעטִין [הַמְּמוּנִים עַל גִּיּוּס יַלְדֵי יִשְׂרָאֵל לַצָּבָא] מִנֶּעמְרוֹב סִלְּקוּ שְׁמוֹנָה, וְנִשְׁאָר חַיָּל אֶחָד, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל עַמּוֹ מְהֵרָה, מַר וּמָרוֹר וְאָח וַאֲבוֹי לְדַבֵּר וְלִכְתֹּב מִזֶּה. הַמָּקוֹם יְרַחֵם עַל פְּלֵטַת עַמּוֹ יִשְׂרָאֵל. וְיִתֵּן בְּלֵב כָּל אֶחָד שֶׁיִּסְתַּכֵּל עַל עַצְמוֹ הֵיטֵב מַה נַּעֲשֶׂה בָּעוֹלָם צָרוֹת צְרוּרוֹת תְּכוּפוֹת, וַעֲדַיִן הוּא מְרַקֵּד בֵּינָן, לֹא יִתְּנֵנוּ הָשֵׁב רוּחֵנוּ לְיַשֵּׁב דַּעְתֵּנוּ לַחֲשֹׁב עַל סוֹפֵנוּ וְאַחֲרִיתֵנוּ. מַה נֹּאמַר מַה נְּדַבֵּר מַה נֹּאמַר מַה נְּדַבֵּר, אַךְ חִשַּׁבְתִּי דְרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ, אֵין לָנוּ אֶל מִי לִבְרֹחַ, כִּי אִם אֶל הַתּוֹרָה וְאֶל הַתְּפִלָּה עַל פִּי דַּרְכֵי אֱמֶת וָיֹשֶׁר, אֲשֶׁר שָׁאַבְנוּ מִמַּעְיְנֵי הַיְשׁוּעָה. וְגַם עַתָּה אָנוּ צְרִיכִין לְנַחֵם עַצְמֵנוּ וּלְשַׂמֵּחַ נַפְשֵׁנוּ בְּגֹדֶל נִפְלְאוֹת הַיְשׁוּעוֹת, אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ בַּעַל הָרַחֲמִים, לְהַקְדִּים לָנוּ רְפוּאוֹת כָּאֵלֶּה, קֹדֶם לַמַּכּוֹת הָאֵלֶּה, לוּלֵי ה' שֶׁהָיָה לָנוּ כִּמְעַט כִּמְעַט אָבְדָה תִּקְוָתֵנוּ חָלִילָה. עַל כֵּן עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל וְכוּ' בְּכָל יוֹם וּבְכָל עֵת, וּלְשַׂמֵּחַ נַפְשֵׁנוּ בָּזֶה, עַד שֶׁנִּזְכֶּה עַל יְדֵי זֶה דַּיְקָא לְפָרֵשׁ שִׂיחָתֵנוּ לְפָנָיו יִתְבָּרַךְ, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו. כִּי כְּבָר קֵרְבָנוּ בְּרַחֲמָיו כְּבָנִים חֲבִיבִים וִיקָרִים, וְהֶרְאָה לָנוּ אוֹצְרֵי אוֹצָרוֹת טוֹבִים וִיקָרִים כָּאֵלֶּה, סְגֻלּוֹת נִפְלָאוֹת וַחֲמוּדוֹת וְנוֹרָאוֹת כָּאֵלֶּה.
And please, my son — be very, very strong — at every day and at every time. For you see what passes over each and every person — and in particular what passes over you — and all of it is for the good — in order to remind you through this specifically of the ultimate purpose, outside of which everything is vanity. ## Segment 4
וּתְקַבֵּל אִגֶּרֶת הָרָצוּף פֹּה, מִידִידֵינוּ רַבִּי אַיְיזִיק מִלַּאדִיזִין, לְמַעַן תִּרְאֶה עֹצֶם תְּשׁוּקַת אֲנָשֵׁינוּ אֶל הָאֱמֶת, לָבוֹא לְאֶרֶץ יִשְׂרָאֵל וְכוּ', וּכְבָר הֵשַׁבְתִּי לוֹ תְּשׁוּבָה נָאָה עַל זֶה. אִם יִרְצֶה הַשֵּׁם אִם תִּהְיֶה בְּלַאדִיזִין תְּבַקְּשׁוֹ שֶׁיַּרְאֶה לְךָ מִכְתָּבַי, וְתַצְנִיעַ הָאִגֶּרֶת הַזֶּה. כִּי קִוִּיתִי לַה' שֶׁמִּכְתָּבֵינוּ יִהְיוּ יְקָרִים בַּיָּמִים הַבָּאִים בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. כִּי כֻּלָּם סוֹבְבִים עַל מֶרְכַּז נְקֻדַּת הָאֱמֶת לַאֲמִתּוֹ, לְהִשְׁתּוֹקֵק וְלִכְסֹף לַה' וּלְתוֹרָתוֹ וְלַצַּדִּיקִים הָאֲמִתִּיִּים וּלְדַרְכֵיהֶם הַקְּדוֹשִׁים, אַשְׁרֵינוּ שֶׁזָּכִינוּ לָזֶה, יְהִי כֵּן ה' עִמָּנוּ שֶׁנִּזְכֶּה לִגְמֹר וּלְהוֹצִיא מַחֲשַׁבְתֵּנוּ הַטּוֹבָה אֶל הַפֹּעַל מְהֵרָה, לְמַעַן לֹא נֵבוֹשׁ וְכוּ' לְעוֹלָם וָעֶד.
And the sign of the omer of barley — let it not leave your mind [סִימַן עֹמֶר שְׂעוֹרִים — "the sign of the omer of barley": a specific teaching from Reb Nussun's own Likutay Halachos, Hilchos T'fillin 6:32. The omer of barley is coarse, animal-grade grain — the lowest of offerings. Yet even this carries a divine sign within it. Reb Nussun teaches that even the most degraded state of a person contains a mark of holiness — a point of good — through which they can begin to turn. The reference serves as a compressed private signal between teacher and student, pointing to a specific written passage Yitzchok already knows]. For you can still prevail over your thoughts at every time through sit and do not act [שֵׁב וְאַל תַּעֲשֶׂה — the halachic principle of passive non-engagement: when foreign thoughts arise, do not fight them actively — simply do not act on them, sit still, and they will pass on their own] — as we have already spoken — and Hashem will save you. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who desires to hear all good from you always. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תסא URL: https://ajew.org/reader-plain/alim-litrufa/2/460/ # תסא
תסא
Source: https://ajew.org/reader/alim-litrufa/2/460 ## Segment 1
תסא
And peace to all our anshei sh'lomaynu with great love. ## Segment 2
בָּרוּךְ־הַשֵּׁם, יוֹם ב' מַסְעֵי תד"ר אוּמַאן.
Overview: Sunday, Parshas Chukas — Uman — 5604. To Yitzchok — and in particular his grandson the groom. He arrived here on the eve of the past holy Shabbas. And while still in Teplik — Hashem turned his mind — through the advice of members of our anshei sh'lomaynu who truly love him — that it is essential that he be at the wedding of his son his grandson. Today he received his letter. According to his current thinking — he will be — with Hashem's help — at the head of his joy — and they will delight in each other's love — in the chasadim of Hashem. Regarding the cart — certainly it is impossible to wait — he will travel from here himself or instruct the men of Teplik to send a cart before you arrive there — he already spoke with Rabbi Mordechai. You do not need to trouble your mind with this at all. Regarding the pre-chuppah gathering — he does not want to dine there in any manner — it is likely he will not come until Tuesday morning — and even if he comes Monday he does not want anyone to press him at all to participate in the pre-chuppah gathering — for he has no strength for this. And behold — it appears that you have prevailed over him — my beloved son. Nitztachtani b'ni chavivi. Your longing and the longing of our anshei sh'lomaynu compelled him to rejoice with them together in the salvation of Hashem. Chedvas Hashem yehi li ma'uzeinu. Would that you merit my son to prevail over He Who spoke and the world came into being — to hold the thought away from external thoughts — to bind and attach your thought always to the World to Come — and to gladden your soul with all strength. To fulfil lam'natzeach mizmor l'David — zam'ru l'mi she'm'natz'chin oso v'sameach. Praised be G-d — we have someone to rely upon — on the great power of the elder of elders in holiness — in them we have fixed our stakes forever. ## Segment 3
רַב שָׁלוֹם לִכְבוֹד יְדִידִי אֲהוּבִי יְדִיד נַפְשִׁי וּלְבָבִי הָרַבָּנִי הַוָּתִיק וְכוּ', מוֹרֵנוּ הָרַב אֶפְרַיִם נֵרוֹ יָאִיר.
Know his dear friend — that praised be G-d — he made the wedding for his son — may he live — a good mazal. And praised be G-d — everything was properly arranged from Hashem. And he arrived here on the eve of the holy Shabbas of Parshas Korach. And the great sufferings and divided counsel that he had about the building of the roof — it is impossible to explain in writing. And the counsel of Hashem stood — that it was agreed to tear down the entire first roof — and so they did. And he has begun — with Hashem's help — to build an entirely new roof. And the greatness of the toil and the sufferings that he has in this — is beyond imagining. And in particular the very great expense — for there are no workers available to hire — and they must pay more than two gold coins a day. And also the lumber is very expensive. And just now he does not know at all what to do. And praised be G-d — he is close to finishing the placing of the main beams over the Beis Midrash itself. But the small laths are not yet fixed — and they are not available to buy at all — not even at great expense. And also roof tiles are not available to buy. And regarding the roof over the home of your father — may his light shine — he has still not begun to engage in it at all. And if Hashem wills — tomorrow he intends to begin the building of the roof over the home of your father — may his light shine. And he has no proper lumber — all the more so laths and roof tiles and workers. And if they are found through great effort — great expense is required — for everything is at very great price. And he does not know at all what to do. ## Segment 4
דַּע יְדִידִי, כִּי תְהִלָּה לָאֵל, עָשִׂיתִי הַחֲתֻנָּה לִבְנִי שֶׁיִּחְיֶה לְמַזָּל טוֹב, וּתְהִלָּה לָאֵל, הַכֹּל עַל נָכוֹן מֵעִם ה'. וּבָאתִי לְפֹה בְּיוֹם ו', עֶרֶב־שַׁבַּת־קֹדֶשׁ פָּרָשַׁת קֹרַח, וְגֹדֶל הַיִּסּוּרִים וַחֲלֻקַּת הָעֵצָה שֶׁהָיָה לִי בְּעִנְיַן בִּנְיַן הַגַּג אִי אֶפְשָׁר לְבָאֵר בִּכְתָב, וַעֲצַת ה' הִיא תָקוּם, שֶׁנִּסְכַּם לִסְתֹּר לְגַמְרֵי הַגַּג הָרִאשׁוֹן וְכֵן עָשִׂינוּ וְהִתְחַלְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, לַעֲשׂוֹת גַּג חָדָשׁ לְגַמְרֵי. וְגֹדֶל הַטִּרְחָא וְהַיִּסּוּרִים שֶׁיֵּשׁ לִי בָּזֶה אֵין לְשַׁעֵר, וּבִפְרָט רִבּוּי הַהוֹצָאָה מְאֹד, כִּי אֵין בְּנִמְצָא פּוֹעֲלִים לִשְׂכֹּר, וּצְרִיכִים לִתֵּן יוֹתֵר מִשְּׁנֵי זְהוּבִים לְיוֹם, וְגַם הָעֵצִים בְּיֹקֶר גָּדוֹל, וְכָעֵת אֵינִי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת. וּתְהִלָּה לָאֵל, כְּבָר סָמוּךְ לִגְמַר הַעֲמָדַת הַקְּרַאקִוֶויס [הַקּוֹרוֹת] שֶׁעַל הַבֵּית־הַמִּדְרָשׁ בְּעַצְמוֹ, אַךְ עֲדַיִן לֹא קָבְעוּ לַאטֶיס [קוֹרוֹת קְטַנוֹת] וְאֵינָם בְּנִמְצָא לִקְנוֹת כְּלָל אֲפִלּו בְּיֹקֶר, וְגַם טִשֶׁערִיפֶּיס [רְעָפִים] אֵין בְּנִמְצָא לִקְנוֹת, וָעַל בֵּית אָבִיךָ, נֵרוֹ יָאִיר, עֲדַיִן לֹא הִתְחַלְנוּ לַעֲסֹק כְּלָל, וְאִם יִרְצֶה הַשֵּׁם, לְמָחָר בְּדַעְתֵּנוּ לְהַתְחִיל בְּבִנְיַן הַגַּג שֶׁעַל בֵּית אָבִיךָ, נֵרוֹ יָאִיר, וְאֵין לָנוּ עֵצִים כָּרָאוּי, מִכָּל־שֶׁכֵּן לַאטֶיס וּטְשֶׁערִיפֶּיס וּפּוֹעֲלִים, וְאִם נִמְצָא בִּיגִיעָה רַבָּה צְרִיכִים הוֹצָאוֹת רַבּוֹת, כִּי הַכֹּל בְּיֹקֶר גָּדוֹל מְאֹד, וְאֵין אִתִּי יוֹדֵעַ כְּלָל מַה לַּעֲשׂוֹת. אֶשָּׂא עֵינַי אֶל הֶהָרִים, מֵאַיִן יָבוֹא עֶזְרִי וְכוּ'. וְגַם אֵין לִי פְּנַאי כְּלָל הַכְּלָל לְמַעַן הַשֵּׁם יִתְבָּרַךְ, שֶׁתִּרְאֶה לְהִשְׁתַּדֵּל בְּכָל כֹּחֲךָ לְקַבֵּץ מָעוֹת בְּכָל מַה דְּאֶפְשָׁר. וּבְבוֹאִי לְפֹה קֹדֶם שֶׁסָּתַרְתִּי הַגַּג הָרִאשׁוֹן, אָמְרוּ לִי בְּשִׁמְּךָ, שֶׁהִבְטַחְתָּ לַעֲזֹר מִקְּרוּמִינְשַׁאק בְּסַךְ עֶשְׂרִים רוּבָּל־חָדָשׁ, וְגַם רַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיֶה, הִבְטִיחַ לִתֵּן כָּרָאוּי מִשָּׁם, וְעַל זֶה סָמַכְתִּי לִסְתֹּר הַגַּג הָרִאשׁוֹן וּלְהַעֲמִיס עָלַי הוֹצָאָה מְרֻבָּה כָּזֹאת. כָּעֵת יִרְאֶה לְבַל יְשַׁנֶּה דְּבָרוֹ וְיִשְׁלַח עַל־כָּל־פָּנִים סַךְ הַנַּ"ל. וְאִם אֵין הַזְּמַן מַסְפִּיק לִשְׁלֹחַ מִיָּד עַל־כָּל־פָּנִים יִרְאֶה לְהָבִיא עִמּוֹ צְרוֹר הַכֶּסֶף בְּעֵרֶךְ סַךְ הַנַּ"ל לִקְהִלַּת טְשֶׁעהְרִין עַל שַׁבַּת־נַחֲמוּ, הַבָּא עָלֵינוּ לְטוֹבָה, כִּי בְּדַעְתִּי לָבוֹא לְשָׁם אָז, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְתִרְאֶה אַתָּה לָבוֹא לְשָׁם עִם הַסַּךְ הַנַּ"ל, כִּי בְּלֹא זֶה אֵינִי יוֹדֵעַ אֵיךְ לִגְמֹר הַבִּנְיָן, וְחַס וְשָׁלוֹם נִשָׁאֵר בְּאֶמְצַע חָלִילָה, וְאֵין לְזָרֵז [אֶלָּא] לִמְזֹרָזִין, בִּפְרָט בְּעֵסֶק כָּזֶה. מֻבְטְחַנִי, שֶׁבְּוַדַּאי יְקַיֵּם דְּבָרַי מִיָּד וְלַה' הַיְשׁוּעָה. וּבְעִנְיַן מַעֲלַת גְּדֻלּוֹת נוֹרְאוֹת בִּנְיַן הַבֵּית־הַמִדְרָשׁ הַקָּדוֹשׁ יֵשׁ אִתִּי תְּהִלָּה לָאֵל, הַרְבֵּה לְדַבֵּר בַּפֶּה וּבִכְתָב, וְלַה' הַתִּקְוָה שֶׁתִּרְאֶה וְתִשְׁמַע דְּבָרֵנוּ בָּזֶה, יִרְאוּ עֵינֶיךָ וְיִשְׂמַח לִבְּךָ, רַק חֲזַק וֶאֱמַץ, שֶׁיִּהְיֶה לְךָ חֵלֶק גָּדוֹל בָּזֶה לְסַיֵּעַ בְּסִיּוּעַ שֶׁיֵּשׁ בּוֹ מַמָּשׁ, כִּי גָּדוֹל הַמְּעַשֶּׂה יוֹתֵר מִן הָעוֹשֶׂה, וְה' יְשַׁלֵּם פָּעָלְכֶם וְיַעֲזֹר לָכֶם וְיוֹשִׁיעֲכֶם בְּכָל מַה שֶּׁאַתֶּם צְרִיכִים לְהִוָּשַׁע, כִּי הוּא יִתְבָּרַךְ רַב לְהוֹשִׁיעַ.
Essa einai el he'harim mei'ayin yavo ezri — I lift my eyes to the mountains — from where will my help come. And also he has no leisure at all. For the sake of Hashem Yisborach — see to strive with all your strength to collect money — in all that is possible. And when he first arrived here — before he demolished the first roof — they told him in your name — that you promised to help from Krumintchag in the sum of twenty new rubles. And also Rabbi Avraham Ber — may he live — promised to give properly from there. And on this basis he relied — to demolish the first roof — and to take upon himself such a great expense. Just now — let him see not to change his word — and send in any case the above-mentioned sum. And if there is not time to send immediately — in any case see to bring the money purse with him — in the vicinity of the above-mentioned sum — to the congregation of Tshehrin — for Shabbas Nachamu — coming upon them for good. For he intends to come there then — with Hashem's help. And you see to come there with the above-mentioned sum. For without this — he does not know how to finish the building — and G-d forbid — it should not remain in the middle — far be it. And the diligent need no further urging — in particular in such a matter. ## Segment 5
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח, הַטָּרוּד מְאֹד וּמְצַפֶּה לִרְאוֹתְךָ בְּקָרוֹב בְּשִׂמְחָה, וְשֶׁתִּזְכֶּה לְקַיֵּם כָּל הַנַּ"ל, וְה' יִגְמֹר בַּעַדְךָ לְטוֹבָה.
He trusts — that certainly he will fulfil his words immediately. And to Hashem the salvation. And regarding the matter of the awesome great merit of the building of our holy Beis Midrash — he has — praised be G-d — much to speak — in speech and in writing. And to Hashem the hope — that you will see and hear his words in this — your eyes will see and your heart will rejoice. Only be strong and bold — that you have a great portion in this — to assist with assistance that has genuine substance. For the great one who enables — is greater than the doer. And may Hashem repay your work — and help you and save you in all that you need to be saved — for He Yisborach is mighty to save. The words of one who loves him in truth forever — very preoccupied — and who awaits to see him soon with joy — and that he merit to fulfil all the above. And may Hashem complete for him for good. Nussun of Breslov. Overview: Monday, Parshas Mas'ei — Uman — 5604. To Rabbi Ephraim. Praised be G-d — he made the wedding for his son a good mazal — and everything was properly arranged from Hashem. He arrived here on the eve of Shabbas Parshas Korach. The great sufferings and divided counsel about the building of the roof it is impossible to explain in writing. The counsel of Hashem stood — that it was agreed to tear down the entire first roof — and so they did. He has begun to build an entirely new roof. The great toil and sufferings in this are beyond imagining — and in particular the very great expense — for there are no workers to hire — they must pay more than two gold coins a day — and the lumber too is very expensive. He does not know what to do. Praised be G-d — close to finishing the placing of the main beams. But the small laths are not yet fixed — and not available to buy at all — not even at great expense. Also roof tiles are not available. And regarding the roof over the home of your father — he has still not begun to engage in it at all — if Hashem wills — tomorrow he intends to begin. And he has no proper lumber — all the more so laths and tiles and workers — if found through great effort great expense is required — everything is at very great price. He does not know at all what to do. Essa einai el he'harim. Also he has no leisure at all. For Hashem's sake — see to strive with all your strength to collect money. When he first arrived — before he demolished the first roof — they told him in your name that you promised to help from Krumintchag in the sum of twenty new rubles — and also Rabbi Avraham Ber promised to give properly from there — on this basis he relied to demolish the first roof. Just now — let him see not to change his word and send in any case the above-mentioned sum. If there is not time to send immediately — in any case bring the money purse with him to Tshehrin for Shabbas Nachamu — for he intends to come there then. Come there with the above-mentioned sum — for without this he does not know how to finish the building. G-d forbid it should remain in the middle. The great one who enables is greater than the doer. And may Hashem repay your work and help you and save you in all that you need — for He Yisborach is mighty to save. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תסב URL: https://ajew.org/reader-plain/alim-litrufa/2/461/ # תסב
תסב
Source: https://ajew.org/reader/alim-litrufa/2/461 ## Segment 1
תסב
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' דְּבָרִים תר"ד אוּמַאן.
Overview: Monday, Parshas Mas'ei — Uman — 5604. To Rabbi Ephraim. Praised be G-d — he made the wedding for his son a good mazal — and everything was properly arranged from Hashem. He arrived here on the eve of Shabbas Parshas Korach. The great sufferings and divided counsel about the building of the roof it is impossible to explain in writing. The counsel of Hashem stood — that it was agreed to tear down the entire first roof — and so they did. He has begun to build an entirely new roof. The great toil and sufferings in this are beyond imagining — and in particular the very great expense — for there are no workers to hire — they must pay more than two gold coins a day — and the lumber too is very expensive. He does not know what to do. Praised be G-d — close to finishing the placing of the main beams. But the small laths are not yet fixed — and not available to buy at all — not even at great expense. Also roof tiles are not available. And regarding the roof over the home of your father — he has still not begun to engage in it at all — if Hashem wills — tomorrow he intends to begin. And he has no proper lumber — all the more so laths and tiles and workers — if found through great effort great expense is required — everything is at very great price. He does not know at all what to do. Essa einai el he'harim. Also he has no leisure at all. For Hashem's sake — see to strive with all your strength to collect money. When he first arrived — before he demolished the first roof — they told him in your name that you promised to help from Krumintchag in the sum of twenty new rubles — and also Rabbi Avraham Ber promised to give properly from there — on this basis he relied to demolish the first roof. Just now — let him see not to change his word and send in any case the above-mentioned sum. If there is not time to send immediately — in any case bring the money purse with him to Tshehrin for Shabbas Nachamu — for he intends to come there then. Come there with the above-mentioned sum — for without this he does not know how to finish the building. G-d forbid it should remain in the middle. The great one who enables is greater than the doer. And may Hashem repay your work and help you and save you in all that you need — for He Yisborach is mighty to save. ## Segment 3
רַב שָׁלוֹם וּבְרָכָה וְחַיִּים וְכָל טוּב לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה, עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letter yesterday — written at great length — and he read it carefully twice. And he did not know himself — my beloved son — what is this great commotion of yours — to judge you favorably. Would it enter your mind — that I do not always judge you favorably? In particular since you did nothing against his will — that he would need to judge you favorably. He does not know who told him in his name — that he is complaining — G-d forbid — against him — that you transgressed to act against his will — G-d forbid. Only all that he spoke about this — is that he is somewhat pained — and he has great compassion over you and those like you from our beloved and pleasant anshei sh'lomaynu — whose will is always strong in truth — to be with him at every time. And the obstacles spread so much — that even at the time of the wedding of his son — may he live — a mountain rose between them — and you and your brother Rabbi Shakna — may his light shine — could not be with him at the wedding. But it did not enter his mind to complain against you — G-d forbid. Only he spoke in general — about the matter of the spreading of the obstacles from holiness in this world — how far — how far they spread over each person. And even though one knows of this — even so — there is one who — according to his level — cannot and sometimes is not permitted — to force the hour to break them more than his level allows. And there is much to speak of this — and presumably you have already heard much from him on this matter. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי אֶתְמוֹל הַנִּכְתַּב בַּאֲרִיכוּת גָּדוֹל, וּקְרִיתִיו הֵיטֵב פַּעֲמַיִם. וְלֹא יָדַעְתִּי נַפְשִׁי בְּנִי חֲבִיבִי מַה זֶּה קוֹל הָרַעַשׁ שֶׁלְּךָ לְדוּנְךָ לְכַף זְכוּת. הֲיַעֲלֶה עַל דַּעְתְּךָ שֶׁאֵינִי דָּן אוֹתְךָ לִזְכוּת תָּמִיד. בִּפְרָט שֶׁלֹּא עָשִׂיתָ נֶגְדִּי שׁוּם דָּבָר נֶגֶד רְצוֹנִי שֶׁאֶצְטָרֵךְ לְדוּנְךָ לְכַף זְכוּת, לֹא יָדַעְתִּי מִי אָמַר לְךָ בִּשְׁבִילִי שֶׁאֲנִי מִתְרַעֵם חַס וְשָׁלוֹם עָלֶיךָ שֶׁפָּגַמְתָּ לַעֲשׂוֹת נֶגֶד רְצוֹנִי חַס וְשָׁלוֹם. רַק כָּל מַה שֶּׁדִּבַּרְתִּי בָּזֶה שֶׁאֲנִי מִצְטַעֵר קְצָת וְיֵשׁ לִי רַחֲמָנוּת גָּדוֹל עָלֶיךָ וְעַל כַּיּוֹצֵא בְּךָ מֵאַנְשֵׁי שְׁלוֹמֵנוּ הַנֶּאֱהָבִים וְהַנְּעִימִים אֲשֶׁר רְצוֹנָם חָזָק תָּמִיד בֶּאֱמֶת לִהְיוֹת עִמִּי בְּכָל עֵת, וְהַמְּנִיעוֹת מִתְפַּשְּׁטִים כָּל כָּךְ עַד שֶׁאֲפִלּוּ בְּעֵת חֲתֻנַּת בְּנִי שֶׁיִּחְיֶה גָּבַהּ טוּרָא בֵּינָן, וְלֹא יָכֹלְתָּ אַתָּה וְאָחִיךָ רַבִּי שַׁכְנָא, נֵרוֹ יָאִיר לִהְיוֹת עִמִּי עַל הַחֲתֻנָּה. אֲבָל לֹא עָלָה עַל דַּעְתִּי לְהִתְרַעֵם עָלֶיךָ חַס וְשָׁלוֹם, רַק דִּבַּרְתִּי בְּדֶרֶךְ כְּלָל בְּעִנְיַן הִתְפַּשְּׁטוּת הַמְּנִיעוֹת מֵהַקְּדֻשָּׁה בְּזֶה הָעוֹלָם, עַד הֵיכָן עַד הֵיכָן הֵם מִתְפַּשְּׁטִים עַל כָּל אֶחָד. וְאַף עַל פִּי שֶׁיּוֹדְעִים מִזֶּה אֲבָל אַף עַל פִּי כֵן יֵשׁ שֶׁלְּפִי מַדְרֵגָתוֹ אֵינוֹ יָכוֹל וְלִפְעָמִים אֵינוֹ רַשַּׁאי לִדְחֹק אֶת הַשָּׁעָה בְּיוֹתֵר לְשָׁבְרָם. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, וּמִן הַסְּתָם כְּבָר שָׁמַעְתָּ מִמֶּנִּי בְּעִנְיָן זֶה הַרְבֵּה. הֲלֹא בְּוַדַּאי רְצוֹנִי הָיָה שֶׁלֹּא תִּהְיֶה טָרוּד בַּעֲבוֹדַת הַפָּאסְט [הַדֹּאַר] וְיִהְיֶה לְךָ פַּרְנָסָה בְּסִבָּה קַלָּה מִמָּקוֹם אַחֵר בְּאֹפֶן שֶׁתּוּכַל לִלְמֹד וּלְהִתְפַּלֵּל וּלְהַרְבּוֹת בְּשִׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ יוֹתֵר וְכוּ', אַךְ מַה לַּעֲשׂוֹת; טוֹב לְהוֹדוֹת לַה' אֲשֶׁר גַּם מֵעֵסֶק הַפָּאסְט אַתָּה נוֹסֵעַ עַל רֹאשׁ הַשָּׁנָה בְּכָל שָׁנָה וְשָׁנָה, וְגַם עַל שָׁבוּעוֹת וְשַׁבַּת חֲנֻכָּה, וְלִפְעָמִים גַּם בְּאֶמְצַע הַשָּׁנָה. וְזֶה כָּל הַלִּמּוּד הַקָּדוֹשׁ שֶׁל אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי וְשֶׁל שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה, שֶׁצָּרִיךְ לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְתוֹךְ הַשִּׂמְחָה לַהֲפֹךְ הַכֹּל לְשִׂמְחָה מַה שֶּׁאַף עַל פִּי כֵן בְּחֶמְלָתוֹ יִתְבָּרַךְ לֹא עָשַׂנִּי גוֹי וְהִבְדִּלָנוּ מִן הַתּוֹעִים וְכוּ', וְאִם שֶׁהָיָה לִי קְצָת נַחַת מִמִּכְתָּבְךָ מִמַּה שֶּׁהֵבַנְתִּי שֶׁאַתָּה רָגִיל קְצָת בְּהִתְבּוֹדְדוּת וְשִׂיחָה לִפְנֵי ה' שֶׁזֶּה הָעִקָּר, אַף עַל פִּי כֵן אֵין רְצוֹנִי שֶׁתַּחֲשֹׁב מַחֲשָׁבוֹת יְתֵרוֹת חִנָּם כָּל כָּךְ. טוֹב לְהוֹדוֹת לַה' אֲשֶׁר עַד כֹּה עֲזָרְךָ וּלְהוֹדוֹת עַל הֶעָבָר וּלְבַקֵּשׁ עַל לְהַבָּא כָּל מַה שֶּׁצְּרִיכִין לְבַקֵּשׁ בִּכְלָל וּבִפְרָט וּלְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ כַּאֲשֶׁר דִּבַּרְנוּ בָּזֶה הַרְבֵּה.
For certainly his desire would have been — that he not be occupied in the work of the postal — and that he have a livelihood from an easier source elsewhere — in a way that he could learn and pray and multiply his conversation between himself and his Creator more. But what can one do. It is good to thank Hashem — that even from the work of the postal — you travel for Rosh Hashana every year — and also for Shavuos and Shabbas Chanukah — and sometimes also in the middle of the year. And this is the entire holy teaching of azamrah Lelokai b'odi — and of "sasson v'simcha yassigu v'nasu yagon va'anacha" — that one must snatch the sorrow and sighing into the joy — to convert all to joy — in what even so — in His compassion Yisborach — He did not make us a nation — and set us apart from those who err — and so forth. And if there was some comfort to him from his letter — in what he understood — that you practice somewhat hisbodidus and conversation before Hashem — which is the essential — even so his desire is that he not think excessive thoughts gratuitously so much. It is good to thank Hashem Who until now has helped you — and to give thanks for the past and to request for the future — all that one needs to request — in general and in particular — and to express your conversation before Him Yisborach — as they have spoken about this greatly. ## Segment 5
וְהִנֵּה רְצוֹנִי הָיָה לְהַאֲרִיךְ יוֹתֵר, אַךְ טָרִידְנָא טוּבָא בְּהַבִּנְיָן הַקָּדוֹשׁ, וְהִנֵּה בְּדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם ה' הַסָּמוּךְ לִקְהִלַּת טִירָהאוִויצֶע עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וּמִשָּׁם לִטְשֶׁעהרִין עַל שַׁבַּת נַחֲמוּ הַבָּא עָלֵינוּ לְטוֹבָה. וְלַה' הַיְשׁוּעָה, יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
And behold — his desire would be to extend more — but he is very preoccupied with the holy building. And behold — he intends to travel — if Hashem wills — on the coming Thursday — to the congregation of Tirahowitz — for the coming holy Shabbas. And from there to Tshehrin — for Shabbas Nachamu — coming upon them for good. And to Hashem the salvation — may He guide him in paths of righteousness for His name's sake. ## Segment 6
אוֹדוֹת בְּנִי אָחִיךָ רַבִּי דָּוִד צְבִי נֵרוֹ יָאִיר יֵשׁ לִי צַעַר וְיִסּוּרִים עַד הַנֶּפֶשׁ, בִּפְרָט כִּי נוֹדַע לִי שֶׁאֵינוֹ בְּקַו הַבְּרִיאָה ה' יִסְעָדֵהוּ; גַּם אֶתְמוֹל נוֹדַע לִי שֶׁבְּנוֹ נֶכְדִּי דָּוִד צְבִי שֶׁיִּחְיֶה אֵין לוֹ שׁוּם מְלַמֵּד וְלֹא חָבֵר לִלְמֹד עִמּוֹ, וְנִפְלֵאתִי שֶׁלֹֹּא דִּבֵּר עִמִּי מִזֶּה מְאוּמָה. וְאֶרְאֶה לְדַבֵּר עִם רַבִּי נַחְמָן שֶׁיִּסַּע הַיּוֹם לְטֶעפְּלִיק לְיַעֲצוֹ עֵצָה טוֹבָה בָּזֶה וּמִן הַסְּתָם יִהְיֶה הַכֹּל עַל נָכוֹן. וְאַל יִצְטַעֵר עַל זֶה, כִּי מֻבְטְחַנִי בְּהַשֵּׁם יִתְבָּרַךְ שֶׁרַבִּי נַחְמָן נֵרוֹ יָאִיר יָבִיא לוֹ יְדִיעָה טוֹבָה מִזֶּה.
And regarding his son — his brother Rabbi Dovid Tzvi — may his light shine — he has pain and sufferings unto his very soul — in particular since it became known to him that he is not in good health — may Hashem strengthen him. And also yesterday it became known to him that his son — his grandson Dovid Tzvi — may he live — has no teacher and no companion to learn with him. And he wonders that he did not speak with him at all about this. And he will see to speak with Rabbi Nachman — that he travel today to Teplik to advise him good counsel about this. And presumably all will be arranged properly. And let him not be pained over this — for he trusts in Hashem Yisborach — that Rabbi Nachman — may his light shine — will bring him good news of this. ## Segment 7
כְּלַל הַדְּבָרִים, דִּבְרֵי הַצַּדִּיק אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל אֱמֶת וְצֶדֶק וְיַצִּיב וְנָכוֹן וְכוּ' שֶׁצְּרִיכִין עַל כָּל דָּבָר לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ, וְאֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, בִּפְרָט עָנִי וְאֶבְיוֹן נִרְדָּף כָּמוֹנִי, אַךְ הוּא יִתְבָּרַךְ רַב לְהוֹשִׁיעַ, וְהַמְנַחֵם צִיּוֹן וִירוּשָׁלַיִם יוֹשִׁיעֵנוּ וִינַחֲמֵנוּ מְהֵרָה לְשַׂמְּחֵנוּ בִּישׁוּעָתוֹ.
The essence of the matter — the words of the righteous one — our Master our Teacher and our Rebbe — of blessed memory — are truth and righteousness and steadfast and correct. And one must request from Hashem Yisborach for everything. And we have no one to rely upon — except our Father in Heaven. In particular one poor and destitute and pursued as he is. But He Yisborach is mighty to save. And He Who consoles Zion and Jerusalem — will save and console us quickly — to gladden us in His salvation. ## Segment 8
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד וּמְצַפֶּה לִישׁוּעָה, וּתְהִלָּה לָאֵל בַּצַּר הִרְחִיב לָנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁכְּבָר נִגְמְרוּ הַעֲמָדַת הַקְּרַאקִוֶוייס עַל הַגַּג וּבֵית עֲלִיָּתִי כְּבָר נִגְמְרָה, וְהַיּוֹם קוֹבְעִים הַלַּטֶיס, וְאִם יִרְצֶה הַשֵּׁם מָחָר יַתְחִילוּ לְכַסּוֹת עִם הַטְּשֶׁערִיפֶּיס, אַךְ עֲדַיִן צְרִיכִין הוֹצָאָה רַבָּה לִקְנוֹת טְשֶׁערִיפֶּיס וּשְׂכַר בַּעֲלֵי מְלָאכוֹת, וְלַה' הַתִּקְוָה.
The words of your father — very preoccupied — and who awaits salvation. And praised be G-d — in the distress He expanded things for us — Hashem Yisborach — for the placing of the main crossbeams over the roof is already finished — and my upper storey is already finished. And today they are fixing the small laths — and if Hashem wills — tomorrow they will begin to cover with the roof tiles. But they still need much expense to purchase roof tiles and to pay the wages of the craftsmen. And to Hashem the hope. Nussun of Breslov. Overview: Monday, Parshas D'varim — Uman — 5604. To Yitzchok. He received his letter yesterday written at great length — he read it carefully twice. He does not know what this great commotion is — to judge him favorably. Would it enter your mind that he does not always judge you favorably? In particular since you did nothing against his will. He does not know who told him he is complaining against him. Only all that he spoke about — is that he is somewhat pained and has great compassion — for him and those like him from his anshei sh'lomaynu — whose will is always strong to be with him. And the obstacles spread so much — that even at the time of the wedding of his son — a mountain rose between them — and you and your brother Rabbi Shakna could not be at the wedding. But it did not enter his mind to complain. He spoke only in general — about the spreading of obstacles from holiness in this world — how far they spread over each person. Even though one knows of this — even so — there is one who according to his level cannot and sometimes is not permitted to force the hour to break them. Certainly his desire would have been that he not be occupied in the work of the postal — but what can one do. It is good to thank Hashem — that even from the work of the postal you travel for Rosh Hashana every year — and also for Shavuos and Shabbas Chanukah — and sometimes also mid-year. And this is the entire holy teaching of azamrah Lelokai b'odi — and of "sasson v'simcha yassigu" — one must snatch the sorrow and sighing into the joy. He had some comfort from his letter — that he practices somewhat hisbodidus and conversation before Hashem. His desire is that he not think excessive thoughts gratuitously. It is good to thank Hashem for the past and to request for the future and to express your conversation before Him. He intends to travel Thursday to Tirahowitz for the holy Shabbas — and from there to Tshehrin for Shabbas Nachamu. And regarding his son Dovid Tzvi — his grandson has no teacher and no companion to learn with him — he will speak with Rabbi Nachman about this. And praised be G-d — the placing of the crossbeams over the roof is already finished — the upper storey is already finished — today they are fixing the laths — tomorrow they will begin to cover with the roof tiles. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תסג URL: https://ajew.org/reader-plain/alim-litrufa/2/462/ # תסג
תסג
Source: https://ajew.org/reader/alim-litrufa/2/462 ## Segment 1
תסג
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' עֶרֶב רֹאשׁ חֹדֶשׁ מְנַחֵם תר"ד.
Overview: Monday, Parshas D'varim — Uman — 5604. To Yitzchok. He received his letter yesterday written at great length — he read it carefully twice. He does not know what this great commotion is — to judge him favorably. Would it enter your mind that he does not always judge you favorably? In particular since you did nothing against his will. He does not know who told him he is complaining against him. Only all that he spoke about — is that he is somewhat pained and has great compassion — for him and those like him from his anshei sh'lomaynu — whose will is always strong to be with him. And the obstacles spread so much — that even at the time of the wedding of his son — a mountain rose between them — and you and your brother Rabbi Shakna could not be at the wedding. But it did not enter his mind to complain. He spoke only in general — about the spreading of obstacles from holiness in this world — how far they spread over each person. Even though one knows of this — even so — there is one who according to his level cannot and sometimes is not permitted to force the hour to break them. Certainly his desire would have been that he not be occupied in the work of the postal — but what can one do. It is good to thank Hashem — that even from the work of the postal you travel for Rosh Hashana every year — and also for Shavuos and Shabbas Chanukah — and sometimes also mid-year. And this is the entire holy teaching of azamrah Lelokai b'odi — and of "sasson v'simcha yassigu" — one must snatch the sorrow and sighing into the joy. He had some comfort from his letter — that he practices somewhat hisbodidus and conversation before Hashem. His desire is that he not think excessive thoughts gratuitously. It is good to thank Hashem for the past and to request for the future and to express your conversation before Him. He intends to travel Thursday to Tirahowitz for the holy Shabbas — and from there to Tshehrin for Shabbas Nachamu. And regarding his son Dovid Tzvi — his grandson has no teacher and no companion to learn with him — he will speak with Rabbi Nachman about this. And praised be G-d — the placing of the crossbeams over the roof is already finished — the upper storey is already finished — today they are fixing the laths — tomorrow they will begin to cover with the roof tiles. ## Segment 3
שָׁלוֹם וְחַיִּים לַאֲהוּבִי, בְּנִי חֲבִיבִי, הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב דָּוִד צְבִי, שֶׁיִּחְיֶה.
Yesterday he heard that he is not in good health — and he has pain and many sufferings from this. For even without this — he has immense compassion over him — my beloved son. In particular just now — he is pained over him — my beloved son and dear friend — mei'ai mei'ai ochilah. But he hopes and hopes to Hashem — that He will save him quickly — for Hashem will not forsake forever. And certainly also you my son — you are the works of His hands Yisborach — over whom it is said "v'rachamav al kol ma'asav." Lo ka'chataeinu ya'aseh lanu — He will not deal with us according to our sins — for His mercies are very great. Only be strong and bold very much — and remove anger from your heart — hope to Hashem and He will save you. And he requested from him — my beloved son — that he fulfil his words — as he has spoken with him greatly — and he thinks greatly for his benefit. And he hopes to Hashem Yisborach that He will save him soon. ## Segment 4
אֶתְמוֹל שָׁמַעְתִּי שֶׁאֵינְךָ בְּקַו הַבְּרִיאָה וְיֵשׁ לִי צַעַר וְיִסּוּרִים רַבִּים מִזֶּה. כִּי גַּם בְּלֹא זֶה יֵשׁ לִי רַחֲמָנוּת עָצוּם עָלֶיךָ בְּנִי חֲבִיבִי, בִּפְרָט עַתָּה צַר לִי עָלֶיךָ בְּנִי חֲבִיבִי וִידִידִי, מֵעַי מֵעַי אוֹחִילָה. אַךְ קַוֹּה קִוִּיתִי לַה' שֶׁיּוֹשִׁיעַ לְךָ מְהֵרָה כִּי לֹא יִזְנַח לְעוֹלָם ה'. וּבְוַדַּאי גַּם אַתָּה בְּנִי מַעֲשֵׂי יָדָיו יִתְבָּרַךְ שֶׁנֶּאֱמַר עֲלֵיהֶם "וְרַחֲמָיו עַל כָּל מַעֲשָׂיו". לֹא כַּחֲטָאֵינוּ יַעֲשֶׂה לָנוּ כִּי רַבִּים רַחֲמָיו מְאֹד, רַק חֲזַק וֶאֱמַץ בְּנִי מְאֹד וְהָסֵר כַּעַס מִלִּבְּךָ, קַוֵּה לַה' וְיוֹשַׁע לְךָ. וּבִקַּשְׁתִּי מִמְּךָ בְּנִי חֲבִיבִי שֶׁתְּקַיֵּם דְּבָרַי כַּאֲשֶׁר דִּבַּרְתִּי עִמְּךָ הַרְבֵּה, וַאֲנִי חוֹשֵׁב לְטוֹבָתְךָ הַרְבֵּה, וְקִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁיּוֹשִׁיעַ לְךָ בְּקָרוֹב, וְתִרְאֶה לִכְתֹּב לִי אִגֶּרֶת מִיָּד, וְתִשְׁלַח לְטוּלְטְשִׁין לְאָחִיךָ רַבִּי יִצְחָק נֵרוֹ יָאִיר, וּמֵאִתּוֹ יַגִּיעַ לְיָדַי, כִּי אֲנִי מְצַפֶּה לִרְאוֹת מִכְתָּבְךָ מְהֵרָה בִּטְשֶׁעהרִין שֶׁבְּדַעְתִּי לָבוֹא לְשָׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל שַׁבַּת נַחֲמוּ הַבָּא עָלֵינוּ לְטוֹבָה; וְיָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל מִגֹּדֶל טִרְדַּת הַבִּנְיָן הַקָּדוֹשׁ.
And see to write him a letter immediately — and send to Tultchin — to his brother Rabbi Yitzchok — may his light shine — and from there it will reach his hand. For he awaits to see his letter quickly — in Tshehrin — where he intends to come — with Hashem's help — for Shabbas Nachamu — coming upon them for good. And more than this — there is no leisure to extend at all — because of the great preoccupation with the holy building. ## Segment 5
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
The words of your father — who intercedes for you — and who awaits your salvation quickly. Nussun of Breslov. Overview: Tuesday — the eve of Rosh Chodesh Menachem — Uman — 5604. To his son Dovid Tzvi. Yesterday he heard that he is not in good health — and he has pain and many sufferings from this. For even without this he has immense compassion over him — his beloved son. In particular just now — mei'ai mei'ai ochilah. But he hopes to Hashem — that He will save him quickly — for Hashem will not forsake forever. And certainly also you my son — you are the works of His hands Yisborach — "v'rachamav al kol ma'asav." Lo ka'chataeinu ya'aseh lanu — for His mercies are very great. Only be strong and bold — and remove anger from your heart — hope to Hashem and He will save you. He requested from him — my beloved son — that he fulfil his words as he has spoken with him greatly. He hopes to Hashem that He will save him soon. And see to write him a letter immediately — send to Tultchin to his brother Rabbi Yitzchok — and from there it will reach his hand. For he awaits to see his letter quickly in Tshehrin — where he intends to come for Shabbas Nachamu. There is no leisure to extend — because of the great preoccupation with the holy building. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תסד URL: https://ajew.org/reader-plain/alim-litrufa/2/463/ # תסד
תסד
Source: https://ajew.org/reader/alim-litrufa/2/463 ## Segment 1
תסד
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' עֵקֶב תר"ד טְשֶׁעהרִין.
Overview: Tuesday — the eve of Rosh Chodesh Menachem — Uman — 5604. To his son Dovid Tzvi. Yesterday he heard that he is not in good health — and he has pain and many sufferings from this. For even without this he has immense compassion over him — his beloved son. In particular just now — mei'ai mei'ai ochilah. But he hopes to Hashem — that He will save him quickly — for Hashem will not forsake forever. And certainly also you my son — you are the works of His hands Yisborach — "v'rachamav al kol ma'asav." Lo ka'chataeinu ya'aseh lanu — for His mercies are very great. Only be strong and bold — and remove anger from your heart — hope to Hashem and He will save you. He requested from him — my beloved son — that he fulfil his words as he has spoken with him greatly. He hopes to Hashem that He will save him soon. And see to write him a letter immediately — send to Tultchin to his brother Rabbi Yitzchok — and from there it will reach his hand. For he awaits to see his letter quickly in Tshehrin — where he intends to come for Shabbas Nachamu. There is no leisure to extend — because of the great preoccupation with the holy building. ## Segment 3
שָׁלוֹם וְחַיִּים וְכָל טוּב לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר.
His heart yearns — my beloved son — that he received no letter from him about his good health. And on the past Sunday he received a letter from his son Rabbi Yitzchok — may his light shine — and he did not mention him specifically — only in the general mention of all the members of his household. And he has pain and a longing of the eyes for his letter personally. Therefore see to send him his letter with alacrity — immediately at once. And may Hashem Yisborach return you to your strength fully and save you materially and spiritually — in all that you need to be saved. ## Segment 4
הוֹמֶה עָלַי לִבִּי אֲהוּבִי בְּנִי מַה שֶּׁלֹּא קִבַּלְתִּי שׁוּם אִגֶּרֶת מִמְּךָ מִבְּרִיאוּתְךָ הַטּוֹב, וּבְיוֹם א' הֶעָבַר קִבַּלְתִּי מִכְתָּב מִבְּנִי רַבִּי יִצְחָק נֵרוֹ יָאִיר וְלֹא הִזְכִּירְךָ בִּפְרָטִיּוּת רַק בִּכְלַל כָּל בְּנֵי בֵיתִי, וְיֵשׁ לִי צַעַר וְכִלְיוֹן עֵינַיִם לְמִכְתָּבְךָ בְּעַצְמְךָ, עַל כֵּן תִּרְאֶה לִשְׁלֹחַ לִי מִכְתָּבְךָ בִּזְרִיזוּת תֵּכֶף וּמִיָּד, וְהַשֵּׁם יִתְבָּרַךְ יְשִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת וְיוֹשִׁיעֲךָ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת בְּכָל מַה שֶּׁאַתָּה צָרִיךְ לְהִוָּשַׁע. רַק חֲזַק וֶאֱמַץ מְאֹד לְשַׂמֵּחַ נַפְשְׁךָ וּלְהַשְׁלִיךְ מֵאִתְּךָ מַחְשְׁבוֹתֶיךָ שֶׁאֵינָם טוֹבוֹת וְלִבְלִי לַחֲשֹׁב הַרְבֵּה כְּלָל, רַק לְבַלּוֹת הַיּוֹם בִּשְׁלֹשָׁה תְּפִלּוֹת וּבְלִמּוּד תּוֹרָה וַאֲמִירַת תְּהִלִּים, וְלָשׂוּחַ עַל כָּל פָּנִים מְעַט בֵּינְךָ לְבֵין קוֹנְךָ, וְגַם לָשׂוּחַ עִם בְּנֵי אָדָם לְפַקֵּחַ דַּעְתְּךָ בְּכָל מַה שֶׁיַּזְמִין ה' בְּפִיכֶם. וּמִן הַסְּתָם יִתְגַּלְגֵּל מִזֶּה דִּבּוּרִים הַנּוֹגְעִים אֶל הַתַּכְלִית לְדַבֵּר מִגְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ שֶׁגִּלָּה לָנוּ עַל יְדֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו וְלִגְדֻלָּתוֹ אֵין חֵקֶר עַד שֶׁיֵּשׁ וְיֵשׁ תִּקְוָה גַּם לְאַחֲרִיתְךָ בְּנִי חֲבִיבִי אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא וְכוּ' וְכוּ'. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר, אַךְ אֵין הַזְּמַן מַסְפִּיק כְּלָל, כִּי הַפָּאסְט נְחוּצָה מְאֹד.
Only be very strong and bold — to gladden your soul — and to cast away from you thoughts that are not good — and not to think much at all. Only to spend the day in three prayers and in Torah study and in saying Psalms — and to converse at least a little between yourself and your Creator. And also to converse with people — to enlighten your mind — in all that Hashem arranges in your mouths. And presumably from this will roll out words touching on the eternal purpose — to speak of the greatness of Hashem Yisborach — that He revealed to us through our Master our Teacher and our Rebbe — the holy and awesome — the memory of the righteous and holy one for a blessing. For very deep are His thoughts — and His greatness has no end — until there is hope and hope for your future too — my beloved son — however it is — however it is. And there is much to speak of this — but the postal is very urgent. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ וְלִשְׁמֹעַ כָּל טוֹב מֵאִתְּךָ, וְלַה' הַיְשׁוּעָה
The words of your father — who awaits your salvation — and to hear all good from you. And to Hashem the salvation. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם וְיֵשַׁע רַב.
Nussun of Breslov. And to all our anshei sh'lomaynu — peace and great salvation. Overview: Tuesday, Parshas Eikev — Tshehrin — 5604. To his son Dovid Tzvi. His heart yearns — he received no letter from him about his good health. On the past Sunday he received a letter from his son Rabbi Yitzchok — and he did not mention him specifically — only in general. He has pain and a longing of the eyes for his letter personally. Therefore see to send him his letter with alacrity immediately. May Hashem return you to your strength fully and save you materially and spiritually. Only be very strong and bold — to gladden your soul — and to cast away from you thoughts that are not good — and not to think much at all. Only to spend the day in three prayers and in Torah study and in saying Psalms — and to converse at least a little between yourself and your Creator. And also to converse with people — to enlighten your mind — in all that Hashem arranges in your mouths. And presumably from this will roll out words touching on the eternal purpose — to speak of the greatness of Hashem Yisborach that He revealed to us through our Master our Teacher and our Rebbe — for very deep are His thoughts — and His greatness has no end — until there is hope for your future too — my beloved son — however it is. And there is much to speak of this — but the postal is very urgent. # תסה URL: https://ajew.org/reader-plain/alim-litrufa/2/464/ # תסה
תסה
Source: https://ajew.org/reader/alim-litrufa/2/464 ## Segment 1
תסה
And to all our anshei sh'lomaynu — peace and great salvation. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' עֵקֶב תר"ד טְשֶׁעהרִין.
Overview: Tuesday, Parshas Eikev — Tshehrin — 5604. To his son Dovid Tzvi. His heart yearns — he received no letter from him about his good health. On the past Sunday he received a letter from his son Rabbi Yitzchok — and he did not mention him specifically — only in general. He has pain and a longing of the eyes for his letter personally. Therefore see to send him his letter with alacrity immediately. May Hashem return you to your strength fully and save you materially and spiritually. Only be very strong and bold — to gladden your soul — and to cast away from you thoughts that are not good — and not to think much at all. Only to spend the day in three prayers and in Torah study and in saying Psalms — and to converse at least a little between yourself and your Creator. And also to converse with people — to enlighten your mind — in all that Hashem arranges in your mouths. And presumably from this will roll out words touching on the eternal purpose — to speak of the greatness of Hashem Yisborach that He revealed to us through our Master our Teacher and our Rebbe — for very deep are His thoughts — and His greatness has no end — until there is hope for your future too — my beloved son — however it is. And there is much to speak of this — but the postal is very urgent. ## Segment 3
רַב שָׁלוֹם לִבְנִי חֲבִיבִי נֵרוֹ יָאִיר עִם כָּל בְּנֵי בֵיתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ חַיִּים וּבְרָכָה וְכָל טוּב.
On Wednesday — the eve of Tisha B'Av — he arrived here in peace. And we wept on Tisha B'Av. And in His compassion — we merited to rejoice on Shabbas Nachamu — for atah Hashem azartanu v'nichantanu. And there is no leisure just now to extend at all — for the postal is urgent. And on the past Sunday he received his letter — and it was a comfort to him. But he was very displeased — that he did not write him a specific greeting from his son Rabbi Dovid Tzvi — may his light shine. For he heard in Uman — that he is not in good health — and therefore he was very awaiting to receive a letter from him personally — in his own handwriting — or in any case from him — to inform him of his health — whether he has returned to his strength. And just now he has great pain from this — and he awaits good news from him. And to Hashem the salvation. ## Segment 4
בְּיוֹם ד' עֶרֶב תִּשְׁעָה בְּאָב בָּאתִי לְפֹה בְּשָׁלוֹם, וּבָכִינוּ בְּתִשְׁעָה בְּאָב. וּבְחֶמְלָתוֹ זָכִינוּ לִשְׂמֹחַ בְּשַׁבַּת נַחֲמוּ, כִּי אַתָּה ה' עֲזַרְתָּנוּ וְנִחַמְתָּנוּ. וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ כְּלָל, כִּי הַפָּאסְט נְחוּצָה, וּבְיוֹם א' הֶעָבַר קִבַּלְתִּי מִכְתָּבוֹ וְהָיָה לִי לְנַחַת, אַךְ הֵיטֵב חָרָה לִי עַל שֶׁלֹּא כָּתַבְתָּ לִי פְּרִישַׂת שָׁלוֹם בִּפְרָטִיּוּת מִבְּנִי רַבִּי דָּוִד צְבִי נֵרוֹ יָאִיר מֵחֲמַת שֶׁשָּׁמַעְתִּי בְּאוּמַאן שֶׁאֵינוֹ בְּקַו הַבְּרִיאָה, עַל כֵּן הָיִיתִי מְצַפֶּה מְאֹד לְקַבֵּל מִכְתָּב מִמֶּנּוּ בְּעַצְמוֹ בִּכְתַב יָדוֹ, אוֹ עַל כָּל פָּנִים מֵאִתְּךָ לְהוֹדִיעֵנִי מִבְּרִיאוּתוֹ אִם שָׁב לְאֵיתָנוֹ, וְכָעֵת יֵשׁ לִי צַעַר גָּדוֹל מִזֶּה, וַאֲנִי מְצַפֶּה עַל יְדִיעָה טוֹבָה מִמֶּנּוּ. וְלַה' הַיְשׁוּעָה.
The words of your father — very preoccupied — for it is already close to midday — and he has still not put on the tefillin of Rabbeinu Tam. And to His salvation we hope — that all will be for good. ## Segment 5
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד, כִּי כְּבָר סָמוּךְ לַחֲצוֹת, וַעֲדַיִן לֹא הִנַּחְתִּי תְּפִלִּין דְּרַבֵּינוּ תָּם וְלִישׁוּעָתוֹ קִוִּינוּ שֶׁהַכֹּל יִהְיֶה לְטוֹבָה.
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם וְיֵשַׁע רַב.
And to all our anshei sh'lomaynu — peace and great salvation. Overview: Tuesday, Parshas Eikev — Tshehrin — 5604. To his beloved son. On Wednesday — the eve of Tisha B'Av — he arrived here in peace. And they wept on Tisha B'Av. And in His compassion — they merited to rejoice on Shabbas Nachamu — for atah Hashem azartanu v'nichantanu. There is no leisure to extend — for the postal is urgent. On the past Sunday he received his letter — and it was a comfort to him. But he was very displeased — that he did not write him a specific greeting from his son Rabbi Dovid Tzvi — for he heard in Uman that he is not in good health. He was very awaiting to receive a letter from him personally — or at least from him to inform him of his health — whether he has returned to his strength. Just now he has great pain from this — and he awaits good news from him. Yesterday he came here from Krumintchag. And he found what he had hoped and waited for — his good letter — that informed him of his good health — that in the chasadim of Hashem — the sprouting of his salvation has begun — to return to his strength quickly — with Hashem's help. And his spirit revived — for very greatly did his pain and suffering unto his very soul — when he heard in Uman that he is not in good health. And in particular when he arrived here and received a letter from his brother — his son Rabbi Yitzchok — may he live — and he did not mention a word of his health — his pain and the longing of his eyes grew without measure. And what shall he return to Hashem for the past — that He let him hear yesterday — in his letter — that praised be G-d — he has begun to return to his strength. Would that he merit to hear quickly the good tidings — that praised be G-d — he has returned to his strength fully — Amen so may it be His will. # תסו URL: https://ajew.org/reader-plain/alim-litrufa/2/465/ # תסו
תסו
Source: https://ajew.org/reader/alim-litrufa/2/465 ## Segment 1
תסו
And to all our anshei sh'lomaynu — peace and great salvation. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' רְאֵה תר"ד טְשֶׁעהרִין.
Overview: Tuesday, Parshas Eikev — Tshehrin — 5604. To his beloved son. On Wednesday — the eve of Tisha B'Av — he arrived here in peace. And they wept on Tisha B'Av. And in His compassion — they merited to rejoice on Shabbas Nachamu — for atah Hashem azartanu v'nichantanu. There is no leisure to extend — for the postal is urgent. On the past Sunday he received his letter — and it was a comfort to him. But he was very displeased — that he did not write him a specific greeting from his son Rabbi Dovid Tzvi — for he heard in Uman that he is not in good health. He was very awaiting to receive a letter from him personally — or at least from him to inform him of his health — whether he has returned to his strength. Just now he has great pain from this — and he awaits good news from him. ## Segment 3
רַב שָׁלוֹם וְחַיִּים וּבְרָכָה. לַאֲהוּבִי בְּנִי חֲבִיבִי מַחְמַד נַפְשִׁי הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר.
Yesterday he came here from Krumintchag. And he found what he had hoped and waited for — his good letter — that informed him of his good health — that in the chasadim of Hashem — the sprouting of his salvation has begun — to return to his strength quickly — with Hashem's help. And his spirit revived — for very greatly did his pain and suffering unto his very soul — when he heard in Uman that he is not in good health. And in particular when he arrived here and received a letter from his brother — his son Rabbi Yitzchok — may he live — and he did not mention a word of his health — his pain and the longing of his eyes grew without measure. And what shall he return to Hashem for the past — that He let him hear yesterday — in his letter — that praised be G-d — he has begun to return to his strength. Would that he merit to hear quickly the good tidings — that praised be G-d — he has returned to his strength fully — Amen so may it be His will. ## Segment 4
אֶתְמוֹל בָּאתִי לְפֹה מִקְּרוּמִינְטְשַׁאג. וּמָצָאתִי אֶת שֶׁקִּוִּיתִי וְחִכִּיתִי הוּא מִכְתָּבְךָ הַטּוֹב שֶׁהוֹדַעְתַּנִי מִבְּרִיאוּתְךָ הַטּוֹב, שֶׁבְּחַסְדֵי ה' הִתְחִיל צְמִיחַת יְשׁוּעָתְךָ לָשׁוּב לְאֵיתָנְךָ מְהֵרָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וַתְּחִי רוּחִי, כִּי מְאֹד גָּדַל צַעֲרִי וּמַכְאוֹבִי עַד הַנֶּפֶשׁ בְּשָׁמְעִי בְּאוּמַאן שֶׁאֵינְךָ בְּקַו הַבְּרִיאָה. וּבִפְרָט בְּבוֹאִי לְפֹה וְקִבַּלְתִּי מִכְתָּב מֵאָחִיךָ בְּנִי רַבִּי אִיצִיק שֶׁיִּחְיֶה וְלֹא הִזְכִּיר דָּבָר מִבְּרִיאוּתְךָ, נִגְדַּל צַעֲרִי וְכִלְיוֹן עֵינַי בְּלִי שִׁעוּר. וּמָה אָשִׁיב לַה' עַל הֶעָבַר, אֲשֶׁר הִשְׁמִיעַנִי אֶתְמוֹל בְּמִכְתָּבְךָ שֶׁתְּהִלָּה לָאֵל הִתְחַלְתָּ לָשׁוּב לְאֵיתָנְךָ, מִי יִתֵּן שֶׁאֶזְכֶּה לִשְׁמֹעַ מְהֵרָה שְׁמוּעָה טוֹבָה שֶׁתְּהִלָּה לָאֵל חָזַרְתָּ לְאֵיתָנְךָ בִּשְׁלֵמוּת אָמֵן כֵּן יְהִי רָצוֹן.
And regarding the main of all the main — what he mentioned in his letter — his very bitter cry — that his main intention is about the pain of his sins — through the great arousal of the adversary — and so forth — that the evil thoughts assail him very greatly — which are the essential evil inclinations. Behold he has heard his cry — and he has known his pains — from long ago and from now. Even though his heart yearns — "mei'ai mei'ai ochilah" — for "b'chol tzarascha li tzar" — and very greatly does his pain and suffering grow. But in this very thing — he comforts and gives life to himself — that in the wonders of Hashem and His great chasadim — you are still crying out in such a bitter and bitter cry that rises to the heart of the heavens. ## Segment 5
וְעַל אוֹדוֹת הָעִקָּר שֶׁבְּכָל הָעִקָּרִים מַה שֶׁהִזְכַּרְתָּ בְּמִכְתָּבְךָ צַעֲקָתְךָ הַמָּרָה מְאֹד, שֶׁעִקַּר כַּוָּנָתְךָ עַל כְּאֵב עֲווֹנוֹתֶיךָ עַל יְדֵי גֹּדֶל הִתְגָּרוּת הַבַּעַל דָּבָר וְכוּ' שֶׁמִּתְגָּרִין הַמַּחֲשָׁבוֹת רָעוֹת בְּךָ מְאֹד שֶׁהֵם עִקַּר הַיְצָרִין רָעִים. הִנֵּה שָׁמַעְתִּי צַעֲקָתְךָ וְיָדַעְתִּי מַכְאוֹבֶיךָ מִכְּבָר וּמֵעַתָּה, אִם אָמְנָם הוֹמֶה עָלַי לִבִּי "מֵעַי מֵעַי אוֹחִילָה", כִּי "בְּכָל צָרָתְךָ לִי צַר", וּמְאֹד גָּדוֹל צַעֲרִי וּמַכְאוֹבִי. אַךְ בָּזֶה בְּעַצְמוֹ אֲנִי מְנַחֵם וּמְחַיֶּה אֶת עַצְמִי מַה שֶּׁבְּנִפְלְאוֹת ה' וַחֲסָדָיו הָעֲצוּמִים, אַתָּה צוֹעֵק עֲדַיִן בְּקוֹל מַר וּמָרוֹר כָּזֶה הָעוֹלֶה עַד לֵב הַשָּׁמַיִם.
And know and believe — my beloved son — that also your cry and your groaning — in your letter — is heard and understood and hearkened to and listened to — by Hashem Yisborach and by His true tzaddikim. And they think thoughts to save you. And regarding what the salvation is delayed — there are very very hidden matters in this — for very very deep are His thoughts Yisborach. And certainly the obstacle is on our side — in that we do not awaken ourselves to overcome the evil thoughts as befitting. And also Hashem Yisborach desires and longs for the prayer of Israel — even of the most lowly among the lowly — and He wants you to multiply praying and crying out to Him Yisborach more and more. But even so — also your bitter cry is not lost at all. ## Segment 6
וְתֵדַע וְתַאֲמִין בְּנִי חֲבִיבִי שֶׁגַּם צַעֲקָתְךָ וְנַאֲקָתְךָ בְּמִכְתָּבְךָ שׁוֹמֵעַ וּמֵבִין וּמַאֲזִין וּמַקְשִׁיב הַשֵּׁם יִתְבָּרַךְ וְצַדִּיקָיו הָאֲמִתִּיִּים, וְחוֹשְׁבִים מַחֲשָׁבוֹת לְהוֹשִׁיעֲךָ. וּמַה שֶּׁמִּתְעַכֵּב הַיְשׁוּעָה, יֵשׁ בָּזֶה דְּבָרִים נֶעְלָמִים מְאֹד מְאֹד, כִּי מְאֹד מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו יִתְבָּרַךְ. וּבְוַדַּאי הַמְּנִיעָה מִצִּדֵּנוּ מַה שֶּׁאֵין אָנוּ מִתְעוֹרְרִים לְהִתְגַּבֵּר עַל הַמַּחֲשָׁבוֹת רָעוֹת כָּרָאוּי. וְגַם הַשֵּׁם יִתְבָּרַךְ חָפֵץ וּמִתְאַוֶּה לִתְפִלָּתָם שֶׁל יִשְׂרָאֵל אֲפִלּוּ שֶׁל הַגָּרוּעַ שֶׁבַּגְּרוּעִים, וְרוֹצֶה שֶׁתַּרְבֶּה לְהִתְפַּלֵּל וְלִצְעֹק אֵלָיו יִתְבָּרַךְ יוֹתֵר וְיוֹתֵר וְכוּ', אֲבָל אַף עַל פִּי כֵן גַּם צַעֲקָתְךָ הַמָּרָה אֵינָהּ נֶאֱבֶדֶת כְּלָל.
And now my beloved son — begin from now — to explain to yourself the Torah anew — on the verse "azamrah Lelokai b'odi" — and begin anew to accustom yourself to walk with it every day anew. And from my love for you and the obligation to fulfil "v'shinantam l'vanecha" and "v'limadtem osam es b'neichem" — behold I am teaching you some words of this Torah anew — in the vernacular tongue — so that the words enter your heart to walk in them with wholesomeness and simplicity: ## Segment 7
וְעַתָּה בְּנִי חֲבִיבִי תַּתְחִיל מֵעַתָּה לְפָרֵשׁ לְךָ מֵחָדָשׁ הַתּוֹרָה עַל פָּסוּק "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", וְתַתְחִיל מֵחָדָשׁ לְהַרְגִּיל עַצְמְךָ לֵילֵךְ עִמָּהּ בְּכָל יוֹם מֵחָדָשׁ. וּמֵאַהֲבָתְךָ וּמֵהַחִיּוּב לְקַיֵּם וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ, הִנְנִי מְלַמֶּדְךָ קְצָת דִּבְרֵי הַתּוֹרָה הַזֹּאת מֵחָדָשׁ בִּלְשׁוֹן טַייטְשׁ, כְּדֵי שֶׁיִּכָּנְסוּ הַדְּבָרִים בְּלִבְּךָ לֵילֵךְ בָּהֶם בִּתְמִימוּת וּבִפְשִׁיטוּת;
When a person sees that he is very lowly — he must not fall. Rather he is obligated to give life to himself — and to consider and settle himself: Have I not done something good even once? Have I not done a mitzvah? I fast on Yom Kippur and on Tisha B'Av — and also on all four fasts — even though my heart aches very greatly. And sometimes I go to the mikveh. And even within all the corruptions — G-d protect me — I toil very greatly — and I want very much to save myself. And however it may be — in any case — I have some good points — what I have done several times — the will of the Creator Yisborach. And with this one must give life to himself — and not despair at all. ## Segment 8
וְכָךְ הָיָה אוֹמֵר רַבֵּנוּ הַגָּדוֹל וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה: אַז אַ מֶענְטְשׁ זֶעהט עֶר אִיז זֵייעֶר שָׁפָל, טָאר עֶר נִיט אַרָאפּ פַאלִין, נָאר עֶר מוּז זִיךְ מְחַיֶּה זַיין אוּן זָאל זִיךְ מְיַשֵּׁב זַיין, וִויא הָאבּ אִיךְ פָארְט נִיט אַמָאל עֶפֶּיס עֶפֶּיס גּוּטְץ גִיטָאן. וִויא הָאבּ אִיךְ נִיט עֶפֶּיס אַ מִצְוָה גִיטָאן, אִיךְ פַאסְט אוּם יוֹם כִּפּוּר אוּן תִּשְׁעָה־בְּאָב אוֹיךְ, אוּן כָּל הַד' תַּעֲנִיתִים אוֹיךְ, חָאטְשׁ דָּאס הַארְץ טוּט מִיר זֵייעֶר וֵויי, אוּן גֵּיי אַמָאל אִין מִקְוֶה אַרַיין אוּן אֲפִלּוּ אִין כָּל הַקִּלְקוּלִים וְכוּ' רַחֲמָנָא לִצְלָן מוּטְשֶׁע אִיךְ מִיךְ זֵייעֶר אוּן וִויל מִיךְ זֵייעֶר מַצִּיל זַיין וְכוּ', אוּן וִויא סֶע אִיז, עַל כָּל פָּנִים עֶפֶּיס נְקֻדּוֹת טוֹבוֹת הָאבּ אִיךְ אִין מִיר וָואס אִיךְ הָאבּ כַּמָּה פְּעָמִים גִיטָאן רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ, אוּן דֶּער מִיט מוּז מֶען זִיךְ מְחַיֶּה זַיין אוּן נִיט מְיָיאֵשׁ זַיין בְּשׁוּם אֹפֶן וְכוּ' [כְּשֶׁאָדָם רוֹאֶה שֶׁהוּא שָׁפָל מְאוֹד אָסוּר לוֹ לִפּוֹל, אֶלָּא הוּא חַיָּב לְהַחֲיוֹת וּלְהִתְבּוֹנֵן הַאִם בְּכָל זֹאת לֹא עָשִׂיתִי פַּעַם אֵיזֶה טוֹב, הַאִם לֹא עָשִׂיתִי מִצְוָה. אֲנִי צָם בְּיוֹם הַכִּפּוּרִים וְגַם בְּתִשְׁעָה בְאָב, וְגַם כֵּן בְכֹל אַרְבַּעַת הַצּוֹמוֹת אַף שֶׁלִּבִּי כוֹאֵב לִי מְאֹד. וְלִפְעָמִים אֲנִי הוֹלֵךְ לַמִּקְוֶה. וַאֲפִלּוּ בְתוֹךְ כֹּל הַקִּלְקוּלִים רַחֲמָנָא לִצְלַן אֲנִי מִתְעַנֶּה מְאֹד וְרוֹצֶה מְאֹד לְהַצִּיל אֶת עַצְמִי. וְאֵיךְ שֶׁיִּהְיֶה עַל כָּל פָּנִים כַּמָּה נְקֻדּוֹת טוֹבוֹת יֵשׁ בִּי מַה שֶּׁעָשִׂיתִי כַּמָּה פְעָמִים אֶת רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ. וּבָזֶה חַיָּבִים לָשׁוּב לִתְחִיָּה וְלֹא לְהִתְיָאֵשׁ בְּשׁוּם אֹפֶן], וּכְמוֹ שֶׁכָּתוּב בְּהַסֵּפֶר בִּלְשׁוֹן הַקֹּדֶשׁ עַיֵּן שָׁם בָּאֵר הֵיטֵב, רַק חָזַרְתִּי לְךָ קְצָת דְּבָרִים בִּלְשׁוֹן לַעַ"ז לְהַכְנִיס הַדְּבָרִים בְּלִבְּךָ מֵחָדָשׁ, וְאִם חַס וְשָׁלוֹם אַף עַל פִּי כֵן הַבַּעַל דָּבָר מִתְגַּבֵּר, צְרִיכִין אַחַר כָּךְ לַחֲזֹר וְלֵילֵךְ בָּזֶה, וְכֵן בְּכָל יוֹם וָיוֹם וּבְכָל פַּעַם, וּבְתוֹךְ כָּךְ עוֹזֵר הַשֵּׁם יִתְבָּרַךְ הַרְבֵּה, וּבִפְרָט לְהִתְגַּבֵּר לוֹמַר וְלָשׂוּחַ כָּל זֶה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וְלוֹמַר, רִבּוֹנוֹ שֶׁל עוֹלָם, וִויא אַזוֹי אִיךְ בִּין וִויא אַזוֹי אִיךְ בִּין אַזוֹי וִויא דוּא וֵוייסְט אוּן אִיךְ וֵוייס מַיין וֵוייטִיג, דוּא הָאסְט זִיךְ פָארְט מִיט מִיר חֶסֶד עוֹלָם גִיטָאן אוּן הָאסְט מִיךְ בַּאשַׁאפִין מִזֶּרַע יִשְׂרָאֵל וְלֹא עָשַׂנִי וְכוּ', אוּן מֶע הָאט מִיךְ פָארְט גִּישְׁנִיטִין אוּן בְּלוּט פַאר גָאסְן צוּ אַכְט טָאג, אוּן אִין חֶדֶר הָאבּ אִיךְ גִּילֶערִינְט א"ב אוּן סִדּוּר אוּן חֻמָּשׁ אוּן גְּמָרָא וְכוּ', וִויפִיל שְׁנִיט אוּן יִסּוּרִים הָאבּ אִיךְ גִּילִיטִין פוּן דִּיא מְלַמְּדִים, אוּן אַלֵיין הָאבּ אִיךְ מִיךְ אוֹיךְ גִּימוּטְשֶׁיט כַּמָּה פְּעָמִים, וָואס טוּט מֶען, רְצוֹנִי לַעֲשׂוֹת רְצוֹנְךָ אַךְ שְׂאוֹר שֶׁבָּעִסָּה מְעַכֵּב אוֹתִי וְכוּ', וְאִם הַתַּנָּא הַקָּדוֹשׁ שֶׁבַּגְּמָרָא לֹא הִתְבַּיֵּשׁ לוֹמַר זֶה, בַּדַארְפִין מִיר זִיךְ בְּוַדַּאי נִיט שֶׁעמֶען שְׁרַייעֶן דָּאס פַאר הַשֵּׁם יִתְבָּרַךְ בְּכָל מִינֵי לְשׁוֹנוֹת שֶׁל צְעָקָה, וּכְמוֹ שֶׁאַתָּה צוֹעֵק לְפָנַי בְּמִכְתָּבְךָ כַּמָּה פְּעָמִים בִּיטֶיר בִּיטֶיר בִּיטֶיר בִּיטֶיר וְכוּ', גִּוַואלְד גִּוַואלְד וְכוּ' [רִבּוֹנוֹ שֶׁל עוֹלָם כְּמוֹ שֶׁאֲנִי, כְּמוֹ שֶׁאֲנִי כְּמוֹ שֶׁאַתָּה יוֹדֵעַ, וַאֲנִי יוֹדֵעַ אֶת מַכְאוֹבִי, בְּכֹל זֹאת עָשִׂיתָ עִמִּי חֶסֶד עוֹלָם וּבָרָאתָ אוֹתִי מִזֶּרַע יִשְׂרָאֵל וְלֹא עָשַׂנִי וְכוּ', וּבְכֹל זֹאת מָלוּ אוֹתִי וְשָׁפְכוּ אֶת דָּמִי בַּיּוֹם הַשְּׁמִינִי, וּבַחֶדֶר לָמַדְתִּי א"ב וְסִדּוּר וְחוּמָשׁ וּגְמָרָא כַּמָּה חַתֲכִים וְיִסּוּרִים סָבַלְתִּי מֵהַמְלַמְּדִים וְגַם הִתְעַנֵּיתִי בְעַצְמִי כַמָּה פְעָמִים. מַה לַעֲשׂוֹת רְצוֹנִי לַעֲשׂוֹת רְצוֹנְךָ אַךְ שְׂאוֹר שֶׁבָּעִסָּה מְעַכֵּב אוֹתִי וְכוּ' וְאִם הַתַּנָּא הַקָּדוֹשׁ שֶׁבַגְּמָרָא לֹא הִתְבַּיֵּשׁ לוֹמַר זֶה, וַדַּאי שֶׁאָנוּ אֵינֶנּוּ צְרִיכִים לְהִתְבַּיֵּשׁ לִצְעֹק כֵּן לִפְנֵי ה' יִתְבָּרַךְ בְּכָל מִינֵי לְשׁוֹנוֹת שֶׁל צְעָקָה וּכְמוֹ שֶׁאַתָּה צוֹעֵק לְפָנַי בְּמִכְתָּבְךָ כַמָּה פְעָמִים מַר מַר מַר וְכוּ' אֲבוֹי אֲבוֹי וְכוּ'], כָּךְ אַתָּה צָרִיךְ לִצְעֹק בְּכָל לֵב בְּכָל יוֹם לִפְנֵי הַשֵּׁם יִתְבָּרַךְ; וְאִם חַס וְשָׁלוֹם חַס וְשָׁלוֹם אַף עַל פִּי כֵן מִתְגַּבֵּר הַבַּעַל דָּבָר, צְרִיכִין לִצְעֹק עוֹד יוֹתֵר וְיוֹתֵר, וְכֵן בְּכָל פַּעַם עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם כִּי לֹא יִזְנַח לְעוֹלָם ה'. וּבִפְרָט שֶׁיֵּשׁ לָנוּ אָב זָקֵן, זָקֵן שֶׁבַּזְּקֵנִים אֲשֶׁר כֹּחוֹ גָּדוֹל וְנוֹרָא מְאֹד מְאֹד עַד אֵין סוֹף וְאֵין תַּכְלִית.
As is written in the book in the holy tongue — look there carefully. Only I have repeated for you some words in the vernacular — to enter the words into your heart anew. And if — G-d forbid — even so the adversary overcomes — one must then return again and walk with this — and so every day and every time. And in the meanwhile Hashem Yisborach helps greatly. And in particular — to strengthen oneself to say and to converse all this before Hashem Yisborach — and to say: ## Segment 9
וַאֲנִי מַבְטִיחֲךָ בְּנִי חֲבִיבִי! שֶׁאֵיךְ שֶׁיִּהְיֶה אֵיךְ שֶׁיִּהְיֶה, בְּוַדַּאי יְתַקֵּן אוֹתְךָ רַבֵּנוּ זַ"ל בְּתִקּוּן נִפְלָא, רַק חֲזַק וֶאֱמַץ לְקַיֵּם דְּבָרַי לְהִתְגַּבֵּר לְשַׂמֵּחַ נַפְשְׁךָ עַל יְדֵי זֶה. וּזְכֹר הֵיטֵב אֶת כָּל מַה שֶּׁדִּבַּרְתִּי עִמְּךָ בְּסָמוּךְ, וַאֲשֶׁר שָׁמַעְתָּ מִכְּבָר. וְתַכְרִיחַ עַצְמְךָ הַרְבֵּה לִלְמֹד סִפְרֵי רַבֵּנוּ זַ"ל בְּכָל יוֹם מְעַט אוֹ הַרְבֵּה, עַל כָּל פָּנִים לֹא יַעֲבֹר עָלֶיךָ שׁוּם יוֹם בְּלִי לִמּוּד סִפְרֵי רַבֵּנוּ זַ"ל וְשֻׁלְחָן־עָרוּךְ. וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרְךָ לְהוֹסִיף בְּכָל יוֹם וָיוֹם לִלְמֹד יוֹתֵר, וְגַם לְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ כְּבֵן לִפְנֵי אָבִיו מְעַט אוֹ הַרְבֵּה בְּכָל יוֹם. וּשְׁאָר כָּל הַיּוֹם תַּכְרִיחַ עַצְמְךָ לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר. רַק הִזָּהֵר וְהִזָּהֵר לְבַל יַעֲלֶה עַל מַחְשְׁבוֹתֶיךָ שִׁגָּעוֹן הַמַּחֲשָׁבוֹת שֶׁעָבְרוּ עָלֶיךָ כַּיָּדוּעַ לְךָ, כִּי אֵיךְ שֶׁהוּא חָפֵץ הַשֵּׁם יִתְבָּרַךְ בְּקִיּוּמֵנוּ, כִּי לַכֶּלֶב חַי טוֹב מִן הָאַרִי הַמֵּת. וַאֲנִי מְקַוֶּה לַה' שֶׁיְּקֻיַּם בְּךָ "וְהָיָה רֵאשִׁיתְךָ מִצְעָר וְאַחֲרִיתְךָ יִשְׂגֶּה מְאֹד". וְהָעִקָּר שֶׁתְּבַטֵּל דַּעְתְּךָ נֶגֶד דַּעְתִּי שֶׁהוּא דַּעַת רַבֵּנוּ הַקָּדוֹשׁ וְהַנִּשְׂגָּב זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, כִּי הוּא חַיֶּיךָ וְכוּ'.
Master of the Universe — as I am — as I am — as You know — and I know my pain — even so You did with me an everlasting chesed — and You created me from the seed of Israel — and did not make me — and I was circumcised and blood was shed on the eighth day. And in cheder I learned the aleph-beis and the siddur and the Chumash and the Gemara. And how many cuts and sufferings did I suffer from the teachers — and I myself also toiled greatly many times. What can one do — retzonai la'asos retzonecha ach se'or she'ba'isa m'ak'vani — my will is to do Your will — but the leaven in the dough delays me. And if the holy Tanna in the Gemara was not ashamed to say this — certainly we need not be ashamed to cry this before Hashem Yisborach in all kinds of languages of crying — as you cry out before me in your letter — many times — bitter bitter bitter bitter — help help — thus you must cry with a whole heart every day before Hashem Yisborach. ## Segment 10
וּרְצוֹנִי לְהַאֲרִיךְ יוֹתֵר אַךְ זְמַן הַתְּפִלָּה הִגִּיעַ, וַאֲנִי זֵרַזְתִּי עַצְמִי לִכְתֹּב מִיָּד קֹדֶם הַתְּפִלָּה, כִּי אִגֶּרֶת זֶה הוּא עִקַּר מִצְוַת קְרִיאַת שְׁמַע לְקַיֵּם "וְשִׁנַּנְתָּם לְבָנֶיךָ" וְכוּ', "וְלִמַּדְתֶּם אוֹתָם אֶת בְּנֵיכֶם" וְכוּ', בִּפְרָט דְּבָרִים אֵלּוּ הַנּוֹבְעִים מִמְּקוֹר הַחַיִּים, מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה מֵרוֹם גָּבְהֵי מְרוֹמִים שֶׁיְּכוֹלִין לְהַחֲיוֹת גַּם אוֹתְךָ וְהַגְּרוּעִים מִמְּךָ אֲלָפִים פְּעָמִים. וְתֵדַע וְתַאֲמִין בְּנִי שֶׁכְּבָר הָיוּ אֶצְלֵנוּ אֲנָשִׁים שֶׁהָיוּ גְּרוּעִים מִמְּךָ הַרְבֵּה, וְנִתְקָרְבוּ לְהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי דִּבּוּרִים כָּאֵלֶּה וְכָאֵלֶּה שֶׁקִּבַּלְנוּ מִמֶּנּוּ זַ"ל. וּקְצָתָם נִפְטְרוּ לְחַיֵּי עוֹלָם הַבָּא לְשָׁלוֹם, וְחֶלְקָם בְּחַיִּים נִצְחִיִּים בְּכֹחַ רַבֵּנוּ זַ"ל, וַאֲשֶׁר הֵם בַּחַיִּים עוֹדֶנָּה הֵם אֲנָשִׁים כְּשֵׁרִים, וּבְוַדַּאי יְהִי אַחֲרִיתָם טוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאִי אֶפְשָׁר לְהַאֲרִיךְ בָּזֶה עַל פְּנֵי הַשָּׂדֶה.
And if — G-d forbid G-d forbid — even so the adversary overcomes — one must cry out more and more — and so every time — until Hashem looks down and sees from Heaven — for Hashem will not forsake forever. And in particular since we have an elder-father — the elder of elders — whose power is very great and awesome — without end and without limit. ## Segment 11
דִּבְרֵי אָבִיךָ הַכּוֹתֵב בִּדְמָעוֹת וּבְשִׂמְחָה עַל יְדֵי הַתִּקְוָה לְאַחֲרִית טוֹב לְכֻלָּנוּ. וְגַם לִי וּלְךָ וּלְכָל יִשְׂרָאֵל יִהְיֶה אַחֲרִית טוֹב עַל יְדֵי הַצַּדִּיק הַקָּדוֹשׁ סָבָא דְּסָבִין שֶׁאָנוּ חוֹסִים בּוֹ כִּי סוֹף כָּל סוֹף הַכֹּל יִתְתַּקְּנוּ, אַךְ מַה גָּדְלוּ חַסְדֵי ה' שֶׁאָנוּ יוֹדְעִים מֵהָעוֹסֵק בְּתִקּוּנֵנוּ, וְאֵין אָנוּ מִתְנַגְּדִים חַס וְשָׁלוֹם עַל הַמִּשְׁתַּדֵּל בְּהַצָּלָתֵנוּ לָנֶצַח. אַשְׁרֵינוּ אַשְׁרֵינוּ וְכוּ'. בָּרוּךְ אֱלֹקֵינוּ וְכוּ'.
And he guarantees you — my beloved son — that however it is — however it is — certainly our Rebbe — of blessed memory — will rectify you with a wondrous rectification. Only be strong and bold — to fulfil his words — to overcome and gladden your soul through this. And remember well everything that he has spoken with you recently — and what you have already heard before. And force yourself greatly to study the books of our Rebbe — of blessed memory — every day — a little or a great deal. In any case — let no day pass over you without studying the books of our Rebbe — of blessed memory — and the Shulchan Aruch. And may Hashem Yisborach help you to add every single day to study more — and also to express your conversation before Him Yisborach — as a son before his father — a little or a great deal every day. And for the rest of all the day — force yourself to gladden your soul in all that is possible. Only beware and beware — that the madness of the thoughts that have passed over you — as is known to you — should not arise in your thoughts. For however it may be — Hashem Yisborach desires our survival — for a living dog is better than a dead lion. And he hopes to Hashem that it will be fulfilled in you: "v'hayah reishischa mitzar v'acharischa yisgeh m'od." And the essential — that you nullify your will before his will — which is the will of our holy and exalted Rebbe — the memory of the righteous and holy one for a blessing — for it is your life. And his desire would be to extend more — but the time of prayer has arrived. And he urged himself to write immediately before the prayer — for this letter is the essential fulfilment of the commandment of Shema — to fulfil "v'shinantam l'vanecha" and "v'limadtem osam es b'neichem" — in particular these words flowing from the source of life — from the flowing stream — the source of wisdom — from the heights of the highest heights — that can give life even to you and to those much worse than you — thousands of times. And know and believe — my son — that there have already been among us people who were much worse than you — and they drew close to Hashem Yisborach through such and such words that we received from him — of blessed memory. And some of them passed away to the eternal life of the World to Come in peace — and their portion is in eternal life — through the power of our Rebbe — of blessed memory. And those who are still alive — they are upright people — and certainly their end will be good — with Hashem's help. And it is impossible to extend about this in the open field. The words of your father — who writes with tears and with joy — through the hope for a good end for all of us. And also for me and for you and for all Israel — will there be a good end — through the holy tzaddik — the elder of elders — in whom we take refuge — for ultimately all will be rectified. But how great are the chasadim of Hashem — that we know of the one who engages in our rectification — and we are not opponents — G-d forbid — against the one who strives for our eternal salvation. Ashreinu ashreinu. Baruch Elokeinu. Nussun of Breslov. Overview: Thursday, Parshas Re'eh — Tshehrin — 5604. To his son Dovid Tzvi. Yesterday he came from Krumintchag — and found what he had hoped and waited for — his good letter — that in the chasadim of Hashem the sprouting of his salvation has begun. His spirit revived — for very greatly had his pain grown when he heard in Uman that he is not in good health — and in particular when he arrived here and his brother Rabbi Yitzchok's letter did not mention him at all — his pain grew without measure. And regarding the main of all — the bitter cry in his letter about the pain of his sins — through the great arousal of the adversary and the evil thoughts. He has heard his cry and known his pains. His heart yearns — "mei'ai mei'ai ochilah — b'chol tzarascha li tzar." But in this very thing he comforts himself — that in the wonders of Hashem — you are still crying out with such a bitter cry that rises to the heart of the heavens. Know and believe — that Hashem and His true tzaddikim hear your cry and think thoughts to save you. Regarding the delay of the salvation — there are very very hidden matters — for very very deep are His thoughts Yisborach. He will teach him the Torah of azamrah Lelokai b'odi anew — and quoted the Rebbe's teaching in Yiddish: When a person sees he is very lowly — he must not fall — rather he must give life to himself and consider what good he has done — he fasts on Yom Kippur and Tisha B'Av — he has some good points — with this one must give life to himself and not despair at all. And formulated the personal prayer in Yiddish: Master of the Universe — as I am — as You know — even so You did with me an everlasting chesed — created me from the seed of Israel — I was circumcised — in cheder I learned aleph-beis and Chumash and Gemara — I suffered greatly from the teachers — I toiled greatly — my will is to do Your will but the leaven in the dough delays me. And if the holy Tanna in the Gemara was not ashamed to say this — we certainly need not be ashamed to cry this before Hashem in all languages of crying. He guarantees his beloved son — that however it is — our Rebbe will rectify him with a wondrous rectification. Be strong and bold. Let no day pass without studying the books of our Rebbe and the Shulchan Aruch. V'hayah reishischa mitzar v'acharischa yisgeh m'od. He writes with tears and with joy — through the hope for a good end for all of us. Ashreinu ashreinu. Baruch Elokeinu. ## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תסז URL: https://ajew.org/reader-plain/alim-litrufa/2/466/ # תסז
תסז
Source: https://ajew.org/reader/alim-litrufa/2/466 ## Segment 1
תסז
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' רְאֵה תר"ד טְשֶׁעהרִין.
Overview: Thursday, Parshas Re'eh — Tshehrin — 5604. To his son Dovid Tzvi. Yesterday he came from Krumintchag — and found what he had hoped and waited for — his good letter — that in the chasadim of Hashem the sprouting of his salvation has begun. His spirit revived — for very greatly had his pain grown when he heard in Uman that he is not in good health — and in particular when he arrived here and his brother Rabbi Yitzchok's letter did not mention him at all — his pain grew without measure. And regarding the main of all — the bitter cry in his letter about the pain of his sins — through the great arousal of the adversary and the evil thoughts. He has heard his cry and known his pains. His heart yearns — "mei'ai mei'ai ochilah — b'chol tzarascha li tzar." But in this very thing he comforts himself — that in the wonders of Hashem — you are still crying out with such a bitter cry that rises to the heart of the heavens. Know and believe — that Hashem and His true tzaddikim hear your cry and think thoughts to save you. Regarding the delay of the salvation — there are very very hidden matters — for very very deep are His thoughts Yisborach. He will teach him the Torah of azamrah Lelokai b'odi anew — and quoted the Rebbe's teaching in Yiddish: When a person sees he is very lowly — he must not fall — rather he must give life to himself and consider what good he has done — he fasts on Yom Kippur and Tisha B'Av — he has some good points — with this one must give life to himself and not despair at all. And formulated the personal prayer in Yiddish: Master of the Universe — as I am — as You know — even so You did with me an everlasting chesed — created me from the seed of Israel — I was circumcised — in cheder I learned aleph-beis and Chumash and Gemara — I suffered greatly from the teachers — I toiled greatly — my will is to do Your will but the leaven in the dough delays me. And if the holy Tanna in the Gemara was not ashamed to say this — we certainly need not be ashamed to cry this before Hashem in all languages of crying. He guarantees his beloved son — that however it is — our Rebbe will rectify him with a wondrous rectification. Be strong and bold. Let no day pass without studying the books of our Rebbe and the Shulchan Aruch. V'hayah reishischa mitzar v'acharischa yisgeh m'od. He writes with tears and with joy — through the hope for a good end for all of us. Ashreinu ashreinu. Baruch Elokeinu. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
Behold before you the letter that he wrote to his son Rabbi Dovid Tzvi — may his light shine — for he received yesterday a letter from him — and it was a comfort to him — for he had been very greatly awaiting this — as above. And he had intended to send the letter to Breslov. Just now he sat down to send the above-mentioned letter to him. For also to you — my beloved son — these words were said. And also he himself is compelled to these matters — for every day and every day — these must be new for each and every person — however it is. And see to send this letter immediately — to the hand of his son Rabbi Dovid Tzvi — may his light shine — by a trustworthy person — sealed with your seal — in a way that it reaches his hand genuinely — with the possible alacrity — as you will understand yourself all this. ## Segment 4
הִנֵּה לְפָנֶיךָ הַמִּכְתָּב שֶׁכָּתַבְתִּי לִבְנִי רַבִּי דָּוִד צְבִי שֶׁיִּחְיֶה, כִּי קִבַּלְתִּי אֶתְמוֹל מִכְתָּב מִמֶּנּוּ וְהָיָה לִי לְנַחַת כִּי מְאֹד קִוִּיתִי לָזֶה כַּנַּ"ל. וְהָיָה בְּדַעְתִּי לִשְׁלֹחַ הַמִּכְתָּב לִבְרֶסְלֶב כָּעֵת יִשַּׁבְתִּי לִשְׁלֹחַ הַמִּכְתָּב הַנַּ"ל אֵלֶיךָ, כִּי גַּם אֵלֶיךָ בְּנִי חֲבִיבִי נֶאֶמְרוּ דְּבָרִים אֵלּוּ. וְגַם אֲנִי בְּעַצְמִי מֻכְרָח לַדְּבָרִים הָאֵלֶּה, כִּי בְּכָל יוֹם וָיוֹם צְרִיכִים שֶׁיִּהְיוּ חֲדָשִׁים אֵצֶל כָּל אֶחָד וְאֶחָד אֵיךְ שֶׁהוּא וְכוּ'. וְתִרְאֶה לִשְׁלֹחַ מִיָּד הָאִגֶּרֶת הַזֶּה לְיַד בְּנִי רַבִּי דָּוִד צְבִי נֵרוֹ יָאִיר עַל יְדֵי אִישׁ נֶאֱמָן וְחָתוּם בְּחוֹתָמְךָ בְּאֹפֶן שֶׁיַּגִּיעַ לְיָדוֹ מַמָּשׁ בַּזְּרִיזוּת הָאֶפְשָׁרִי כַּאֲשֶׁר תָּבִין בְּעַצְמְךָ כָּל זֶה.
And behold — he received his letter yesterday — immediately upon coming from Krumintchag — and it was a comfort to him. And he has already sent him a letter — with the sum of a hundred silver rubles — upon coming here on Tuesday Parshas Eikev. And he awaits receiving a reply here soon — and then he will respond to him as befitting. And just now he writes to him incidentally along with the letter of his son Rabbi Dovid Tzvi — the above-mentioned — which belongs also to him — as above. And there is no leisure at all to multiply words — even though they are necessary. But he has already written to him greatly. And he needs here to speak about several matters of the Kloyz to finish it well — and so forth. ## Segment 5
וְהִנֵּה מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל תֵּכֶף בְּבוֹאִי מִקְּרוּמִינְטְשַׁאג וְהָיָה לִי לְנַחַת, וּכְבָר שָׁלַחְתִּי לְךָ מִכְתָּבִי עִם סַךְ מֵאָה רוּבַּל כֶּסֶף בְּבוֹאִי לְפֹה בְּיוֹם ג' עֵקֶב, וַאֲנִי מְצַפֶּה עַל קַבָּלַת תְּשׁוּבָה עַל זֶה פֹּה בְּקָרוֹב וְאָז אָשִׁיב לְךָ כָּרָאוּי. וְכָעֵת אֲנִי כּוֹתֵב לְךָ אֲגַב מִכְתַּב בְּנִי רַבִּי דָּוִד צְבִי הַנַּ"ל הַשַּׁיָּךְ גַּם אֵלֶיךָ כַּנַּ"ל, וְאֵין פְּנַאי כְּלָל לְהַרְבּוֹת בִּדְבָרִים אַף כִּי הֵמָּה מֻכְרָחִים. אַךְ כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, וַאֲנִי צָרִיךְ פֹּה לְדַבֵּר מִכַּמָּה עֲסָקִים מֵהַקְּלוֹיְז לְגָמְרָהּ בְּכִי טוֹב וְכוּ'.
The words of your father — who awaits salvation. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְּצַפֶּה לִישׁוּעָה
Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. וּבִפְרָט לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדְמוֹ"ר זַ"ל. אֵין כָּעֵת מַה לַּהֲשִׁיבוֹ. כִּי עַד הֵנָּה הָיִיתִי בִּקְרוּמִיטְשַׁאק. מִן הַסְּתָם אֲדַבֵּר מִמְּךָ לְטוֹבָתְךָ. וְה' יִתְבָּרַךְ יוֹשִׁיעַ לְךָ מְהֵרָה וְיַשְׁפִּיעַ לְךָ פַּרְנָסָה וּבְרָכָה וִישׁוּעָה מִן הַשָּׁמַיִם. וְתִרְאֶה לָבוֹא עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה לְאוּמִין. וְשָׁם פָּנִים אֶל פָּנִים נְדַבֵּר כָּרָאוּי. וַעֲצַת ה' הִיא תָקוּם רַק חֲזַק וֶאֱמַץ לָבוֹא בְּלִי עִכּוּב כִּי הוּא חַיֶּיךָ וְטוֹבָתְךָ בָּזֶה וּבַבָּא לָנֶצַח
And peace to all our anshei sh'lomaynu with great love. And in particular to his dear friend the veteran our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — of blessed memory. Just now there is nothing to reply to him. For until now he was in Krumintchag. Presumably he will speak about him for his benefit. And may Hashem Yisborach save him quickly — and bestow upon him livelihood and blessing and salvation from Heaven. And see to come for Rosh Hashana — coming upon them for good — to Uman. And there face to face they will speak as befitting. And the counsel of Hashem will stand. Only be strong and bold — to come without delay — for it is your life and your benefit — in this world and in the World to Come forever. Overview: Thursday, Parshas Re'eh — Tshehrin — 5604. To Yitzchok. Behold before you the letter he wrote to his son Rabbi Dovid Tzvi — for he received yesterday a letter from him — and it was a comfort to him — for he had been very greatly awaiting this. He had intended to send the letter to Breslov — just now he sat down to send the above-mentioned letter to him. For also to you — my beloved son — these words were said. And also he himself is compelled to these matters — for every day and every day — these must be new for each and every person. See to send this letter immediately to the hand of his son Rabbi Dovid Tzvi — by a trustworthy person — sealed with your seal — so that it reaches his hand genuinely with the possible alacrity. And he received his letter yesterday immediately upon coming from Krumintchag — and it was a comfort to him. And he has already sent him a letter with the sum of a hundred silver rubles — upon coming here on Tuesday Parshas Eikev. He awaits receiving a reply here soon — and then he will respond as befitting. Just now he writes to him incidentally along with the letter of his son Rabbi Dovid Tzvi — which belongs also to him — as above. There is no leisure at all to multiply words — even though they are necessary. But he has already written to him greatly. And he needs here to speak about several matters of the Kloyz to finish it well. He received his letter yesterday — and just now there is nothing new — for he is very busy to travel for the coming holy Shabbas — coming upon them for good — to the congregation of Medvedivka. And from there to Uman. And his will is strong to come there — with Hashem's help — for the holy Shabbas of Parshas Ki Teitzei — the coming one upon them for good. May Hashem direct his steps for good. And may Hashem Yisborach have mercy upon you and upon all of us — and remove sorrow and sighing from us — and may we merit to rejoice always in His salvation and His great chesed — which He bestowed upon us — in His wondrous and very very awesome chasadim — leit machashavah t'fisa tamman k'lal — in them we trust still to make our end good forever. Nagila v'nismecha bishu'aso. And praised be G-d — they spoke words of Torah — words of truth — greatly — on the past holy Shabbases. And they rejoiced and danced in His salvation. Would that sadness be completely nullified from us — to overcome with all strength — and gladden our soul in all that is possible — to fulfil agila v'esmecha b'chasdecha — and so forth. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תסח URL: https://ajew.org/reader-plain/alim-litrufa/2/467/ # תסח
תסח
Source: https://ajew.org/reader/alim-litrufa/2/467 ## Segment 1
תסח
And peace to all our anshei sh'lomaynu with great love. And in particular to his dear friend the veteran our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — of blessed memory. Just now there is nothing to reply to him. For until now he was in Krumintchag. Presumably he will speak about him for his benefit. And may Hashem Yisborach save him quickly — and bestow upon him livelihood and blessing and salvation from Heaven. And see to come for Rosh Hashana — coming upon them for good — to Uman. And there face to face they will speak as befitting. And the counsel of Hashem will stand. Only be strong and bold — to come without delay — for it is your life and your benefit — in this world and in the World to Come forever. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' רֹאשׁ חֹדֶשׁ אֱלוּל תר"ד טְשֶׁעהרִין.
Overview: Thursday, Parshas Re'eh — Tshehrin — 5604. To Yitzchok. Behold before you the letter he wrote to his son Rabbi Dovid Tzvi — for he received yesterday a letter from him — and it was a comfort to him — for he had been very greatly awaiting this. He had intended to send the letter to Breslov — just now he sat down to send the above-mentioned letter to him. For also to you — my beloved son — these words were said. And also he himself is compelled to these matters — for every day and every day — these must be new for each and every person. See to send this letter immediately to the hand of his son Rabbi Dovid Tzvi — by a trustworthy person — sealed with your seal — so that it reaches his hand genuinely with the possible alacrity. And he received his letter yesterday immediately upon coming from Krumintchag — and it was a comfort to him. And he has already sent him a letter with the sum of a hundred silver rubles — upon coming here on Tuesday Parshas Eikev. He awaits receiving a reply here soon — and then he will respond as befitting. Just now he writes to him incidentally along with the letter of his son Rabbi Dovid Tzvi — which belongs also to him — as above. There is no leisure at all to multiply words — even though they are necessary. But he has already written to him greatly. And he needs here to speak about several matters of the Kloyz to finish it well. ## Segment 3
הַנּוֹתֵן בַּיָּם דֶּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה, הוּא יוֹרֵנוּ מְהֵרָה דֶּרֶךְ וְנָתִיב לַתְּשׁוּבָה וְיֵטִיב לָנוּ הַחֲתִימָה וְהַכְּתִיבָה לִכְבוֹד אֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
He received his letter yesterday — and just now there is nothing new — for he is very busy to travel for the coming holy Shabbas — coming upon them for good — to the congregation of Medvedivka. And from there to Uman. And his will is strong to come there — with Hashem's help — for the holy Shabbas of Parshas Ki Teitzei — the coming one upon them for good. May Hashem direct his steps for good. And may Hashem Yisborach have mercy upon you and upon all of us — and remove sorrow and sighing from us — and may we merit to rejoice always in His salvation and His great chesed — which He bestowed upon us — in His wondrous and very very awesome chasadim — leit machashavah t'fisa tamman k'lal — in them we trust still to make our end good forever. Nagila v'nismecha bishu'aso. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל וְאֵין כָּעֵת לְחַדֵּשׁ דָּבָר, כִּי אֲנִי טָרוּד מְאֹד לִנְסֹעַ לְמֶעדְוֶועדִיבְקֶא עַל שַׁבַּת קֹדֶשׁ הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה וּמִשָּׁם לְאוּמַאן, וּרְצוֹנִי לָבוֹא לְשָׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל שַׁבַּת קֹדֶשׁ פָּרָשַׁת תֵּצֵא הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה. ה' יָכִין מִצְעָדוֹ לְטוֹב וַה' יִתְבָּרַךְ יְרַחֵם עָלֶיךָ וְעַל כֻּלָּנוּ וְיָסִיר מִמֶּנּוּ יָגוֹן וַאֲנָחָה, וְנִזְכֶּה לִשְׂמֹחַ תָּמִיד בִּישׁוּעָתוֹ וְחַסְדּוֹ הַגָּדוֹל אֲשֶׁר גָּמַל עָלֵינוּ בַּחֲסָדָיו הַנִּפְלָאִים וְהַנּוֹרָאִים מְאֹד מְאֹד אֲשֶׁר לֵית מַחֲשָׁבָה תְּפִיסָא תַּמָּן כְּלָל, בָּהֶם בָּטַחְנוּ עֲדַיִן לְהֵטִיב אַחֲרִיתֵנוּ לָנֶצַח, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And praised be G-d — they spoke words of Torah — words of truth — greatly — on the past holy Shabbases. And they rejoiced and danced in His salvation. Would that sadness be completely nullified from us — to overcome with all strength — and gladden our soul in all that is possible — to fulfil agila v'esmecha b'chasdecha — and so forth. ## Segment 5
וּתְהִלָּה לָאֵל דִּבַּרְנוּ דִּבְרֵי תּוֹרָה דִּבְרֵי אֱמֶת הַרְבֵּה בְּשַׁבָּתִים קְדוֹשִׁים שֶׁעָבְרוּ וְשָׂמַחְנוּ וְרָקַדְנוּ בִּישׁוּעָתוֹ, מִי יִתֵּן שֶׁיִּתְבַּטֵּל הָעַצְבוּת לְגַמְרֵי מֵאִתָּנוּ לְהִתְגַּבֵּר בְּכָל עֹז, וּלְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל מַה דְּאֶפְשָׁר לְקַיֵּם אָגִילָה וְאֶשְׂמְחָה בְּחַסְדְּךָ וְכוּ'.
The words of your father — who awaits to see you with joy in the days of Rosh Hashana — coming upon them for good. And chedvas Hashem yehi ma'uzeinu l'netzach. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה בִּימֵי רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, וְחֶדְוַת ה' יִהְיֶה מָעֻזֵּנוּ לָנֶצַח.
Nussun of Breslov. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל.
And peace to all our anshei sh'lomaynu with great love — and in particular to his dear friend the veteran our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — of blessed memory. Certainly he does not forget him — G-d forbid — and he is fixed in his heart and mind at every time. But we have no one to rely upon except our Father in Heaven. All that his hand finds to do for his benefit — he has done and will do — with Hashem's help. But the main of his hope is upon Him Yisborach alone — for He is mighty to save you and all of us. Only be strong and bold — very much — in Torah and prayer and conversation between yourself and your Creator — to come for Rosh Hashana without excuse — so that it go well with you forever. ## Segment 9
בְּוַדַּאי אֵינִי שׁוֹכֵחַ בְּךָ חַס וְשָׁלוֹם, וְאַתָּה תָּקוּעַ בְּלִבִּי וּמוֹחִי בְּכָל עֵת, אַךְ אֵין לָנוּ עַל מִי לְהִשָּׁעֵן כִּי אִם עַל אָבִינוּ שֶׁבַּשָּׁמַיִם. כָּל אֲשֶׁר תִּמְצָא יָדִי לַעֲשׂוֹת לְטוֹבָתְךָ עָשִׂיתִי וְאֶעֱשֶׂה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אַךְ עִקַּר תִּקְוָתִי עָלָיו יִתְבָּרַךְ לְבַד כִּי הוּא רַב לְהוֹשִׁיעַ לְךָ וּלְכֻלָּנוּ, רַק חֲזַק וֶאֱמַץ מְאֹד בְּתוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ לָבוֹא עַל רֹאשׁ הַשָּׁנָה בְּלִי תֵּרוּץ לְמַעַן יֵטִיב לְךָ לָנֶצַח.
Overview: Thursday, Rosh Chodesh Elul — Tshehrin — 5604. To Yitzchok. He received his letter yesterday — and just now there is nothing new — for he is very busy to travel for the coming holy Shabbas to the congregation of Medvedivka. And from there to Uman — and his will is strong to come there for the holy Shabbas of Parshas Ki Teitzei. May Hashem direct his steps for good. And may Hashem have mercy upon you and upon all of us — and remove sorrow and sighing from us — and may we merit to rejoice always in His salvation and His great chesed — His wondrous and very very awesome chasadim — leit machashavah t'fisa tamman k'lal — in them we trust still to make our end good forever. Nagila v'nismecha bishu'aso. And praised be G-d — they spoke words of Torah — words of truth — greatly — on the past holy Shabbases. And they rejoiced and danced in His salvation. Would that sadness be completely nullified from us — to overcome with all strength — and gladden our soul — to fulfil agila v'esmecha b'chasdecha. The words of your father who awaits to see you with joy in the days of Rosh Hashana. Chedvas Hashem yehi ma'uzeinu l'netzach. He received his letter yesterday — and it was a comfort to him — seeing his letter. But his pain is great — at what he wrote — that he is not in good health. May the Master of Mercies support you quickly — and may your feet stand in a level place — both materially and spiritually. And may you merit to go to the Beis Midrash and to pray there with intention. And accept upon yourself — to pray with alacrity in the morning — and not to multiply conversation before prayer. Only strengthen yourself every morning to pray with alacrity — with the community. And also not to converse during tefillin — even during the tefillin of Rabbeinu Tam. Only after prayer and study — in the middle of the day — you may converse and speak as you wish — to enlighten your mind. And accustom yourself to speak every day — with members of our anshei sh'lomaynu. And presumably you will converse and speak about the eternal purpose — and the greatness of our Master our Teacher and our Rebbe — the memory of the righteous for a blessing — and the greatness of his Torah and his stories and his awesome conversations. And all this is the greatness of the Creator Yisborach. And he has already written him a letter at some length — and if only he would fulfil his words — flowing from his words — of blessed memory — and walk in them all the days of his life — to make his end good. And just now there is no leisure to extend at all — for he is very busy to travel on the road for the coming holy Shabbas — coming upon them for good — to the congregation of Medvedivka. And after the holy Shabbas he intends to travel to Uman — and his will is strong to come there for the holy Shabbas of Parshas Ki Teitzei. And may Hashem guide him in paths of righteousness for His name's sake. Regarding the coat — he will write to his son Rabbi Yitzchok — that he buy him one. And if it is not available there — he will buy him one in Uman before Rosh Hashana — in a way that he can have it sewn as befitting before Yom Kippur — coming upon them for good. Regarding the fur coat — there is no need to buy just now — as he will speak with him face to face — if Hashem wills — and he will agree to his words. And small things — like a shirt and the like — certainly he will have — with Hashem's help. And also the fur coat — certainly he will make him — with Hashem's help — at its proper time. And he hopes to Hashem that he will give him as befitting. And what is necessary — even though his livelihood is pressed — even so — what is necessary — Hashem Yisborach will arrange for him in His chesed as befitting. And let him not worry about this at all — hope to Hashem and He will save you and all of us. The words of your father — who intercedes for you — and who awaits your salvation. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תסט URL: https://ajew.org/reader-plain/alim-litrufa/2/468/ # תסט
תסט
Source: https://ajew.org/reader/alim-litrufa/2/468 ## Segment 1
תסט
And peace to all our anshei sh'lomaynu with great love — and in particular to his dear friend the veteran our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — of blessed memory. Certainly he does not forget him — G-d forbid — and he is fixed in his heart and mind at every time. But we have no one to rely upon except our Father in Heaven. All that his hand finds to do for his benefit — he has done and will do — with Hashem's help. But the main of his hope is upon Him Yisborach alone — for He is mighty to save you and all of us. Only be strong and bold — very much — in Torah and prayer and conversation between yourself and your Creator — to come for Rosh Hashana without excuse — so that it go well with you forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' רֹאשׁ־חֹדֶשׁ אֱלוּל תר"ד טְשֶׁעהרִין.
Overview: Thursday, Rosh Chodesh Elul — Tshehrin — 5604. To Yitzchok. He received his letter yesterday — and just now there is nothing new — for he is very busy to travel for the coming holy Shabbas to the congregation of Medvedivka. And from there to Uman — and his will is strong to come there for the holy Shabbas of Parshas Ki Teitzei. May Hashem direct his steps for good. And may Hashem have mercy upon you and upon all of us — and remove sorrow and sighing from us — and may we merit to rejoice always in His salvation and His great chesed — His wondrous and very very awesome chasadim — leit machashavah t'fisa tamman k'lal — in them we trust still to make our end good forever. Nagila v'nismecha bishu'aso. And praised be G-d — they spoke words of Torah — words of truth — greatly — on the past holy Shabbases. And they rejoiced and danced in His salvation. Would that sadness be completely nullified from us — to overcome with all strength — and gladden our soul — to fulfil agila v'esmecha b'chasdecha. The words of your father who awaits to see you with joy in the days of Rosh Hashana. Chedvas Hashem yehi ma'uzeinu l'netzach. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה.
He received his letter yesterday — and it was a comfort to him — seeing his letter. But his pain is great — at what he wrote — that he is not in good health. May the Master of Mercies support you quickly — and may your feet stand in a level place — both materially and spiritually. And may you merit to go to the Beis Midrash and to pray there with intention. And accept upon yourself — to pray with alacrity in the morning — and not to multiply conversation before prayer. Only strengthen yourself every morning to pray with alacrity — with the community. And also not to converse during tefillin — even during the tefillin of Rabbeinu Tam. Only after prayer and study — in the middle of the day — you may converse and speak as you wish — to enlighten your mind. And accustom yourself to speak every day — with members of our anshei sh'lomaynu. And presumably you will converse and speak about the eternal purpose — and the greatness of our Master our Teacher and our Rebbe — the memory of the righteous for a blessing — and the greatness of his Torah and his stories and his awesome conversations. And all this is the greatness of the Creator Yisborach. And he has already written him a letter at some length — and if only he would fulfil his words — flowing from his words — of blessed memory — and walk in them all the days of his life — to make his end good. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי אֶתְמוֹל וְהָיָה לִי לְנַחַת בִּרְאוֹתִי מִכְתָּבְךָ, אַךְ צַעֲרִי גָּדוֹל מִמַּה שֶּׁכָּתַבְתָּ שֶׁאֵינְךָ בְּקַו הַבְּרִיאָה, בַּעַל הָרַחֲמִים יִסְעָדְךָ מְהֵרָה וְתָקוּם עַל רַגְלֶיךָ, וְרַגְלֶיךָ יַעַמְדוּ בְמִישׁוֹר בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, וְתִזְכֶּה לֵילֵךְ לְבֵית הַמִּדְרָשׁ וּלְהִתְפַּלֵּל שָׁם בְּכַוָּנָה. וּתְקַבֵּל עַל עַצְמְךָ לְהִתְפַּלֵּל בִּזְרִיזוּת בַּבֹּקֶר וְלִבְלִי לְהַרְבּוֹת בְּשִׂיחָה קֹדֶם הַתְּפִלָּה, רַק לְהִתְחַזֵּק בְּכָל בֹּקֶר לְהִתְפַּלֵּל בִּזְרִיזוּת עִם הַצִּבּוּר, וְגַם לִבְלִי לָשׂוּחַ בִּתְפִלִּין אֲפִלּוּ בִּתְפִלִּין דְּרַבֵּינוּ תָּם. רַק אַחַר הַתְּפִלָּה וְהַלִּמּוּד, בְּאֶמְצַע הַיּוֹם תּוּכַל לָשׂוּחַ וּלְדַבֵּר כִּרְצוֹנְךָ לְפַקֵּחַ דַּעְתְּךָ, וְתַרְגִּיל עַצְמְךָ לְדַבֵּר בְּכָל יוֹם וָיוֹם עִם אַנְשֵׁי שְׁלוֹמֵנוּ, וּמִן הַסְּתָם תָּשִׂיחוּ וּתְדַבְּרוּ מֵעֵסֶק הַתַּכְלִית וּמִגְּדֻלַּת אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה וּמִגְּדֻלַּת תּוֹרָתוֹ וּמַעֲשִׂיּוֹתָיו וְשִׂיחוֹתָיו הַנּוֹרָאוֹת וְכוּ', שֶׁכָּל זֶה הוּא גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ. וּכְבָר כָּתַבְתִּי לְךָ אִגֶּרֶת בַּאֲרִיכוּת קְצָת, וְהַלְּוַאי שֶׁתְּקַיֵּם דְּבָרֵינוּ הַנּוֹבְעִים מִדְּבָרָיו זַ"ל וְתֵלֵךְ בָּהֶם כָּל יְמֵי חַיֶּיךָ לְהֵטִיב בְּאַחֲרִיתְךָ.
And just now there is no leisure to extend at all — for he is very busy to travel on the road for the coming holy Shabbas — coming upon them for good — to the congregation of Medvedivka. And after the holy Shabbas he intends to travel to Uman — and his will is strong to come there for the holy Shabbas of Parshas Ki Teitzei. And may Hashem guide him in paths of righteousness for His name's sake. Regarding the coat — he will write to his son Rabbi Yitzchok — that he buy him one. And if it is not available there — he will buy him one in Uman before Rosh Hashana — in a way that he can have it sewn as befitting before Yom Kippur — coming upon them for good. Regarding the fur coat — there is no need to buy just now — as he will speak with him face to face — if Hashem wills — and he will agree to his words. And small things — like a shirt and the like — certainly he will have — with Hashem's help. And also the fur coat — certainly he will make him — with Hashem's help — at its proper time. And he hopes to Hashem that he will give him as befitting. And what is necessary — even though his livelihood is pressed — even so — what is necessary — Hashem Yisborach will arrange for him in His chesed as befitting. And let him not worry about this at all — hope to Hashem and He will save you and all of us. ## Segment 5
וְכָעֵת אֵין פְּנַאי לְהַאֲרִיךְ כְּלָל, כִּי אֲנִי טָרוּד מְאֹד לִנְסֹעַ לְדַרְכִּי עַל שַׁבַּת קֹדֶשׁ הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה לִקְהִלַּת מֶעדְוֶועדִיבְקֶא, וְאַחַר שַׁבַּת קֹדֶשׁ בְּדַעְתִּי לִנְסֹעַ לְאוּמַאן וּרְצוֹנִי חָזָק לָבוֹא לְשָׁם עַל שַׁבַּת פָּרָשַׁת כִּי תֵּצֵא, וַה' יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ.
The words of your father — who intercedes for you — and who awaits your salvation. ## Segment 6
אוֹדוֹת הַקִּיטוּל אֶכְתֹּב לִבְנִי ר' אִיצִיק שֶׁיִּקְנֶה לְךָ וְאִם אֵין מָצוּי שָׁם אֶקְנֶה לְךָ בְּאוּמִין קֹדֶם רֹאשׁ הַשָּׁנָה בְּאֹפֶן שֶׁתּוּכַל לְתָפְרוֹ כָּרָאוּי קֹדֶם יוֹם כִּפּוּר הַבָּא עָלֵינוּ לְטוֹבָה. עַל טוּלִיפּ אֵין צֹרֶךְ עַתָּה לִקְנוֹת כַּאֲשֶׁר אֲדַבֵּר עִמְּךָ פָּנִים אֶל פָּנִים אִם יִרְצֶה ה' וְתוֹדֶה לִדְבָרַי. וּדְבָרִים קְטַנִּים כְּתֹנֶת וְכַיּוֹצֵא בְּוַדַּאי יִהְיֶה לְךָ בְּעֶזְרַת ה' יִתְבָּרַךְ. וְגַם טוּלִיפּ בְּוַדַּאי אֶעֱשֶׂה לְךָ בְּעֶזְרַת ה' יִתְבָּרַךְ בְּמוֹעֲדוֹ וּבִזְמַנּוֹ. וְקִוִּיתִי לַה' שֶׁאֶתֵּן לְךָ כָּרָאוּי. וּמַה שֶּׁהוּא מֻכְרָח אַף עַל פִּי שֶׁפַּרְנָסָתִי דְּחוּקָה אַף עַל פִּי כֵן מַה שֶּׁמֻּכְרָח יַזְמִין לִי ה' יִתְבָּרַךְ בְּחַסְדּוֹ כָּרָאוּי, וְאַל תִּדְאַג עַל זֶה כְּלָל, קַוֵּה לַה' וְיוֹשַׁע לְךָ וּלְכֻלָּנוּ.
Nussun of Breslov. ## Segment 7
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ וּמְצַפֶּה לִישׁוּעָה.
He wonders that he forgot to write him a specific greeting from his son Yosef Yonah — may he live. If possible — let him write himself at least two lines — that they guide him to write. In particular his teacher in writing — Rabbi Moshe — may his light shine — how good. In any case — write to him to Uman immediately — a greeting from him. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 9
נִפְלֵאתִי שֶׁשָּׁכַחְתָּ לִכְתֹּב לִי פְּרִישַׂת שָׁלוֹם מִבְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה, אִם אֶפְשָׁר שֶׁיִּכְתֹּב בְּעַצְמוֹ עַל כָּל פָּנִים שׁוּרוֹת שְׁתַּיִם שֶׁיּוֹרוּ אוֹתוֹ לִכְתֹּב, בִּפְרָט רַבּוֹ בִּכְתִיבָה רַבִּי מֹשֶׁה נֵרוֹ יָאִיר מַה טּוֹב. עַל כָּל פָּנִים תִּכְתֹּב לִי לְאוּמַאן מִיָּד פְּרִישַׂת שָׁלוֹם מֵאִתּוֹ. וְשָׁלוֹם לְזוּגָתִי הַצְּנוּעָה מָרַת דּוּשִׁיל תִּחְיֶה וּלְכָל בְּנֵי בֵיתִי שֶׁיִּחְיוּ וְלִבְנִי נַחְמָן שֶׁיִּחְיֶה, קִבַּלְתִּי מִכְתָּבְךָ וְהָיָה לִי לְנַחַת, וְתִרְאֶה לִכְתֹּב לִי גַּם לְאוּמַאן, וְשָׁלוֹם וְחַיִּים וְכָל טוּב. וּלְמַעַן הַשֵּׁם שֶׁתַּתְמִיד בְּלִמּוּדְךָ, וּבִפְרָט לְהִתְפַּלֵּל בְּכַוָּנָה וּבִפְרָט עַתָּה בִּימֵי אֱלוּל וְיָמִים הַנּוֹרָאִים הַקְּדוֹשִׁים, מִי לֹא יִירָא בַּיָּמִים הָהֵם, וְכָעֵת אִי אֶפְשָׁר לְהַאֲרִיךְ, "זְכֹר בְּנִי אֶת בּוֹרְאֶיךָ בִּימֵי בְחוּרֹתֶיךָ לְמַעַן יִיטַב לְךָ בְּאַחֲרִיתְךָ" וְכוּ'.
And peace to his modest wife Maras Dushil — may she live — and to all the members of his household — may they live. And to his son Nachman — may he live — he received his letter — and it was a comfort to him. And see to write to him also to Uman. And peace and life and all good. And for Hashem's sake — to be diligent in his studies. And in particular — to pray with intention. And in particular just now in the days of Elul and the awesome holy days. Who would not fear in those days. And just now it is impossible to extend. "Z'chor b'ni es bor'echa bimei b'churosecha l'ma'an yitav l'cha b'acharisecha." ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
וְשָׁלוֹם לִבְנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה.
For Hashem's sake — be a man. Know that you are not a small child. Strengthen yourself and plunge the mind into learning — and pray earnestly. Say every word with a full mouth — and think about the eternal purpose. I think about you greatly — but you need to have mercy on yourself. In particular in the days of Elul and Rosh Hashana. ## Segment 12
לְמַעַן הַשֵּׁם וֶוער אַמֶענְטְשׁ, וֵוייס אַז דוּא בִּיסְט נִיט קַיין קְלֵיין קִינְד, שְׁטַארְק דִּיךְ אוּן לֵייג אַרַיין דֶּעם מוֹחַ אִין לֶערְנֶין, אוּן דַּאוִוין עֶרִינְצְט. זָאלְסְט זָאגִין אִיטְלִיכְס וָוארְט בְּפֶה מָלֵא, אוּן טְרַאכְט אוֹיף דֶּעם תַּכְלִית, אִיךְ טְרַאכְט פַאר דִיר פִיל, נָאר דּוּ בַּדַארְפְסְט אוֹיף דִיר אַלֵיין רַחֲמָנוּת הָאבִּין [לְמַעַן ה' הֱיֵה לְאִישׁ. דַּע שֶׁאֵינְךָ יֶלֶד קָטָן. הִתְחַזֵּק וְהַשְׁקַע אֶת הַמֹּחַ בְּלִמּוּד, וְהִתְפַּלֵּל בִּרְצִינוּת אֱמֹר כֹּל מִלָּה בְּפֶה מָלֵא וַחֲשֹׁב עַל הַתַּכְלִית. אֲנִי חוֹשֵׁב עָלֶיךָ הַרְבֵּה אֶלָּא שֶׁעָלֶיךָ לְרַחֵם עַל עַצְמְךָ], בִּפְרָט בִּימֵי אֱלוּל וְרֹאשׁ הַשָּׁנָה.
The words of your grandfather — who awaits to see all good in you and all of you in this world and in the World to Come forever. ## Segment 13
דִּבְרֵי אָבִיךָ הַמְחַכֶּה לִרְאוֹת בְּכֻלְּכֶם כָּל טוּב בָּזֶה וּבַבָּא לָנֶצַח.
Nussun as above. Nussun as above. And peace to his son Yosef Yonah — may he live. Overview: Thursday, Rosh Chodesh Elul — Tshehrin — 5604. To his son Dovid Tzvi. He received his letter yesterday and it was a comfort — but his pain is great at what he wrote — that he is not in good health. May the Master of Mercies support you quickly — and may your feet stand in a level place materially and spiritually. May you merit to go to the Beis Midrash and pray there with intention. Accept upon yourself to pray with alacrity in the morning and not to multiply conversation before prayer. Strengthen yourself every morning to pray with alacrity with the community. Also not to converse during tefillin — even the tefillin of Rabbeinu Tam. Only after prayer and study — in the middle of the day you may converse. Accustom yourself to speak every day with members of our anshei sh'lomaynu — and presumably you will speak about the eternal purpose and the greatness of our Master our Teacher and our Rebbe and the greatness of his Torah and his awesome conversations — which is all the greatness of the Creator Yisborach. He has already written him a letter at some length — if only he would fulfil his words. He is busy to travel for Shabbas to Medvedivka and from there to Uman for Shabbas Parshas Ki Teitzei. Regarding the coat — he will write to his son Rabbi Yitzchok to buy one — or he will buy one in Uman before Rosh Hashana. Let him not worry about these things — hope to Hashem. And a loving postscript to his grandson Yosef Yonah in Yiddish: For Hashem's sake — be a man. Know you are not a small child. Strengthen yourself and plunge the mind into learning — pray earnestly — say every word with a full mouth — think about the eternal purpose. I think about you greatly — but you need to have mercy on yourself. In particular in the days of Elul and Rosh Hashana. And he was very displeased with him — my beloved son — for making such a commotion — and forcing the hour — and being pained so much over a matter hidden from the eye. For nothing is as hidden from a person as the matters of matches. Therefore — even if the match were with the unique individual of his generation — in wealth and lineage — one should not force the hour. For who knows the end of the matter? Therefore one should not force the hour — only rely on Hashem. And if the matter has come from Hashem — it will be completed well — immediately or afterwards. And the word of our G-d will stand forever. ## Segment 14
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תע URL: https://ajew.org/reader-plain/alim-litrufa/2/469/ # תע
תע
Source: https://ajew.org/reader/alim-litrufa/2/469 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' תָּבוֹא תר"ד אוּמַאן.
He arrived here to Uman in peace — on the eve of the past holy Shabbas. And he found his letter — written at great length — about the matter of the match. And immediately he wrote a letter to Tshehrin — via his cart driver who came with him from there — and informed them — that it is impossible to bring your daughter — may she live — there. And the right is with you — as he spoke with them face to face there. And even if even you yourself would want to nullify your will — it is impossible to nullify the will of your wife and his relatives — and so forth. And presumably you have already written to them as befitting. And now we need only to stand and see the salvation of Hashem — how the matter will fall. ## Segment 2
רַב שָׁלוֹם וְחַיִּים וּכְתִיבָה וַחֲתִימָה טוֹבָה לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם שְׁאָר כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ.
And he was very displeased with him — my beloved son — for making such a commotion — and forcing the hour — and being pained so much over a matter hidden from the eye. For nothing is as hidden from a person as the matters of matches. Therefore — even if the match were with the unique individual of his generation — in wealth and lineage — one should not force the hour. For who knows the end of the matter? Therefore one should not force the hour — only rely on Hashem. And if the matter has come from Hashem — it will be completed well — immediately or afterwards. And the word of our G-d will stand forever. ## Segment 3
בָּאתִי לְשָׁלוֹם לְפֹה אוּמַאן אוֹר לְיוֹם ו' הֶעָבַר, וּמָצָאתִי מִכְתָּבוֹ בַּאֲרִיכוּת גָּדוֹל בִּדְבַר הַשִּׁדּוּךְ. וְתֵכֶף כָּתַבְתִּי אִגֶּרֶת לִטְשֶׁעהרִין עַל יְדֵי הַבַּעַל עֲגָלָה שֶׁלִּי שֶׁבָּא עִמִּי מִשָּׁם, וְהוֹדַעְתִּים שֶׁאִי אֶפְשָׁר שֶׁתָּבִיא אֶת בִּתְּךָ תִּחְיֶה לְשָׁם, וְהַדִּין עִמְּךָ כַּאֲשֶׁר דִּבַּרְתִּי עִמָּהֶם פָּנִים אֶל פָּנִים שָׁם. וְגַם אִם אֲפִלּוּ תִּרְצֶה לְבַטֵּל דַּעְתְּךָ, אִי אֶפְשָׁר לְבַטֵּל דַּעַת אִשְׁתְּךָ וּקְרוֹבָיו וְכוּ'; וְאַתָּה מֵהַסְּתָם כָּתַבְתָּ כְּבָר כָּרָאוּי לָהֶם, וְעַתָּה אָנוּ צְרִיכִים רַק לְהִתְיַצֵּב וְלִרְאוֹת יְשׁוּעַת ה' אֵיךְ יִפֹּל דָּבָר.
And also today he received his letter — in the matter of the match. And he has already replied to him as befitting. And there is no leisure at all to extend — because of the great urgency of the bearer of this letter. ## Segment 4
וְהֵיטֵב חָרָה לִי עָלֶיךָ בְּנִי חֲבִיב עַל אֲשֶׁר מַרְעִישׁ כָּל כָּךְ וְדוֹחֵק אֶת הַשָּׁעָה וּמִצְטַעֵר כָּל כָּךְ עַל דָּבָר הַסָּמוּי מִן הָעַיִן, כִּי אֵין שׁוּם דָּבָר נֶעְלָם מִן הָאָדָם כְּמוֹ עִנְיְנֵי שִׁדּוּכִים. עַל כֵּן אֲפִלּוּ אִם הָיָה הַשִּׁדּוּךְ עִם יָחִיד בְּדוֹרוֹ בְּעשֶׁר וְיִחוּס וְכוּ' אֵין לִדְחֹק אֶת הַשָּׁעָה כִּי מִי יוֹדֵעַ אַחֲרִית דָּבָר וְכוּ'. עַל כֵּן אֵין לִדְחֹק אֶת הַשָּׁעָה, רַק לִסְמֹךְ עַל ה', וְאִם מֵה' יָצָא הַדָּבָר יִגְמֹר בְּכִי טוֹב תֵּכֶף אוֹ אַחַר כָּךְ, וּדְבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם. גַּם הַיּוֹם קִבַּלְתִּי מִכְתָּבְךָ בְּעֵסֶק הַשִּׁדּוּךְ, וּכְבָר הֵשַׁבְתִּי לְךָ כָּרָאוּי וְאֵין פְּנַאי לְהַאֲרִיךְ כְּלָל מִגֹּדֶל נְחִיצַת מוֹסֵר כְּתָב זֶה.
The words of the writer in haste — who awaits salvation. ## Segment 5
דִּבְרֵי הַכּוֹתֵב בְּחִפָּזוֹן הַמְּצַפֶּה לִישׁוּעָה
Nussun of Breslov. Overview: Sunday, Parshas Tavo — Uman — 5604. To Yitzchok. He arrived here in peace on the eve of the past holy Shabbas. And found his letter — written at great length — about the matter of the match. And immediately he wrote a letter to Tshehrin — via his cart driver — and informed them that it is impossible to bring your daughter there. And the right is with you — as he spoke with them face to face there. And even if you yourself would want to nullify your will — it is impossible to nullify the will of your wife and his relatives. Presumably you have already written to them as befitting. And now we need only to stand and see the salvation of Hashem — how the matter will fall. And he was very displeased with him — for making such a commotion and forcing the hour and being pained so much over a matter hidden from the eye. For nothing is as hidden from a person as the matters of matches. Therefore — even if the match were with the unique individual of his generation in wealth and lineage — one should not force the hour — for who knows the end of the matter. One should not force the hour — only rely on Hashem. And if the matter has come from Hashem — it will be completed well — immediately or afterwards — and the word of our G-d will stand forever. Also today he received his letter about the match — and he has already replied. No leisure to extend — because of the great urgency of the bearer of this letter. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # מז URL: https://ajew.org/reader-plain/alim-litrufa/2/47/ # מז
מז
Source: https://ajew.org/reader/alim-litrufa/2/47 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' בְּחֻקֹּתַי [כ"א אייר] תקצ"א.
My beloved son, my dear one. [Yitzchok] I am astonished at you — that in these times you are no longer accustomed to write me at every time as before. Before, you overwhelmed me with your words in your letters more than necessary — and now you are completely lazy about writing ## Segment 2
שָׁלוֹם כַּנָּהוּג. אֶתְמוֹל בָּאתִי לְבֵיתִי בְּשָׁלוֹם, כָּעֵת תִּרְאֶה לִשְׁלֹחַ לְהוֹדִיעַ לְרַבִּי מָרְדְּכַי שֶׁאָבִיו רַבִּי שְׁמוּאֵל זַ"ל נִפְטַר לְעוֹלָמוֹ בְּטֶעפְּלִיק בְּיוֹם שַׁבַּת קֹדֶשׁ הֶעָבַר, תְּהֵא נִשְׁמָתוֹ צְרוּרָה בִּצְרוֹר הַחַיִּים, כְּדֵי ..דף מס:108
me of your welfare — and in particular of the welfare of your Torah and your prayer and your personal speech. May Hashem Yisborach strengthen your heart to engage each day in Torah and prayer and personal speech between yourself and your Maker — whatever the situation may be. And may you merit from now to be a gibor who subdues his inclination, and a chochom who foresees what is born of things, and an oshir who rejoices in his portion [Avos 4:1 — the three qualities of Mishnaic wisdom: true strength, true wisdom, true wealth — all defined as inward mastery rather than outward circumstance] — and in particular to be very, very careful to guard the thought — as you already know from before that no two thoughts can exist together in any way — and the sign of the omer of barley [Likutay Halachos, Hilchos T'fillin 6:32]. And although you already know this — and yet even so the thoughts pursue your mind and confuse you greatly — on the contrary! From this very fact you can know the truth of the ## Segment 3
שֶׁיֹּאמַר קַדִּישׁ. הַמָּקוֹם יְנַחֵם אוֹתוֹ מְהֵרָה, יֶתֶר מִזֶּה אֵין פְּנַאי עַתָּה לְהַרְחִיב הַדִּבּוּר.
above-mentioned matter — that even so no two thoughts can coexist. For I know that many, many times these matters — that no two thoughts can be together, and that one can flee from them through shev v'al ta'aseh [שֵׁב וְאַל תַּעֲשֶׂה — sit and do not act: the halachic principle of passive non-engagement. Do not fight intrusive thoughts — that only engages them. Simply do not act on them] and so forth — have been of great benefit to you. ## Segment 4
וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרְךָ לְהָבִין הָרְמָזִים מִכָּל הַדְּבָרִים שֶׁבָּעוֹלָם, אֵיךְ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ עַל יָדָם בְּכָל יוֹם וָיוֹם, כְּפִי הָאָדָם וּכְפִי הַמָּקוֹם וּכְפִי הַשָּׁעָה. כִּי כָּל מַה שֶּׁעָבַר בָּעוֹלָם הֵן לְמָוֶת, הֵן לְחַיִּים, הֵן לְיֹקֶר, הֵן לְזוֹל, הֵן לְעֹנִי, הֵן לְעֹשֶׁר, וְכָל שְׁאָרֵי מִינֵי הַרְפַּתְקָאוֹת וְסִבּוּבִים שֶׁעוֹבְרִים בָּעוֹלָם, בִּכְלַל הָעוֹלָם אוֹ הַמְּדִינָה, אוֹ הָעִיר, אוֹ בִּפְרָטִיּוּת עַל כָּל אָדָם וְאָדָם, הַכֹּל הוּא רַק בִּשְׁבִיל זֶה לְבַד, כְּדֵי לִזְכֹּר אוֹתוֹ יִתְבָּרַךְ. עַל יְדֵי זֶה דַּיְקָא, כִּי הוּא יִתְבָּרַךְ מְסַבֵּב כָּל הַסִּבּוֹת בְּחָכְמָתוֹ וְרַחֲמָנוּתוֹ, הַכֹּל לְטוֹבָה הַנִּצְחִית, כְּדֵי לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ עַל יְדֵי זֶה בְּכָל יוֹם וָיוֹם. כִּי הוּא גּוֹמֵר וְיִגְמֹר הַכֹּל כִּרְצוֹנוֹ, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים צ"ב) "וְאַתָּה מָרוֹם לְעוֹלָם ה'" כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם.
Therefore you must be a very great akshan [unbending one] in this matter specifically — and begin each day anew at every time to train yourself to hold back your thoughts from going outside [from emerging into action or expression], G-d forbid. For free choice is free at every time — and one must also pray to Hashem Yisborach very much about this — for everything depends on the thought, as you yourself know. And the main thing: not to think much about the past or about what is to come and its consequences [וְעַל לְהַבָּא — v'al l'havoh: "about what is to come." The idiom carries a nuance of existential foreboding — not merely the neutral future but specifically the consequences and outcomes that lie ahead and press with dread. Stronger than generic "the future"] — only to look at the purpose in that very hour and to do what one can that will succeed for one forever. For every single word of Torah and prayer and personal speech and so forth is the eternal success of the soul — a wondrous success beyond all measure — eye has not seen [Yeshayah 64:3] and so forth. And fulfil each time: return one day before your death [Avos 2:10] [שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ — since one does not know one's death-day, every day is that one day before. Reb Nussun adds: "as you heard the explanation from his name, of blessed memory" — pointing to Sichot HaRan 288, where Rebbe Nachman explained this Mishnah in a specific way that Yitzchok personally heard. The reference is to a living memory of the Rebbe's teaching voice] — as you heard the explanation from his name, of blessed memory [Sichot HaRan 288]. And know, my beloved son — it is my intention, G-d willing, to travel on the coming Wednesday which comes upon us for good — that is, immediately after Tisha B'Av. And I intend to travel first to Tultshin on the coming Wednesday — for I very much wish to see you face to face before my journey. And it is also partly my intention to be in Tultshin in order to see all of you — perhaps Hashem Yisborach will have mercy and send words through which we can give ourselves life forever. For although we have already spoken much — thanks be to G-d — still there is yet more to say to G-d [cf. Iyov 36:2]. And in particular since we see that the adversary [baal dovor] is doing his work — may the Merciful One save us — we are obligated to do ours: to speak with one another, and to speak with Hashem Yisborach, and to speak with the Rav and so forth — in order to receive from the three good points [הַשָּׁלֹשׁ נְקֻדּוֹת טוֹבוֹת — as explained in the Torah beginning "and you shall be for Me", Siman 34 of Likutay Halachos: three forms of holy speech — with Hashem, with one's fellow in fear of Heaven, and with the Rav/Tzadik — drawing the holiness of the good point into the heart] as explained in the Torah and you shall be for Me and so forth, siman 34. And in these times — thanks be to G-d — I have spoken much about this Torah. And the main thing is to strengthen oneself every day to draw upon oneself the illumin ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה.
ation and holiness of the good point — binding it to one's heart in a firm and strong bond — through speaking between oneself and one's Maker, and speaking with one's friend in fear of Heaven each day, and speaking with the Rav and so forth. Happy is the one who holds to this. More than this there is no leisure to extend — and this suffices for now. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תעא URL: https://ajew.org/reader-plain/alim-litrufa/2/470/ # תעא
תעא
Source: https://ajew.org/reader/alim-litrufa/2/470 ## Segment 1
תעא
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' תָּבוֹא תר"ד אוּמַאן.
Overview: Sunday, Parshas Tavo — Uman — 5604. To Yitzchok. He arrived here in peace on the eve of the past holy Shabbas. And found his letter — written at great length — about the matter of the match. And immediately he wrote a letter to Tshehrin — via his cart driver — and informed them that it is impossible to bring your daughter there. And the right is with you — as he spoke with them face to face there. And even if you yourself would want to nullify your will — it is impossible to nullify the will of your wife and his relatives. Presumably you have already written to them as befitting. And now we need only to stand and see the salvation of Hashem — how the matter will fall. And he was very displeased with him — for making such a commotion and forcing the hour and being pained so much over a matter hidden from the eye. For nothing is as hidden from a person as the matters of matches. Therefore — even if the match were with the unique individual of his generation in wealth and lineage — one should not force the hour — for who knows the end of the matter. One should not force the hour — only rely on Hashem. And if the matter has come from Hashem — it will be completed well — immediately or afterwards — and the word of our G-d will stand forever. Also today he received his letter about the match — and he has already replied. No leisure to extend — because of the great urgency of the bearer of this letter. ## Segment 3
רַב שָׁלוֹם לִבְנִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
On Sunday of this week he sent him his letter — and informed him — that he received his letters here twice — and replied to him as befitting — via a man from Tultchin. Just now there is nothing new. And he awaits — that tomorrow — if Hashem wills — there will be men here from Tshehrin. And if he receives any news in the matter of the match — he will inform him as befitting. And he has already written and warned him — not to be pained about this at all — only to rely on Hashem. Hashem will complete for them for good. And may Hashem save in His mercies — and guide us a way to teshuvah. And may we merit to achieve in practice the intentions of Elul — which is "ha'noten ba'yam derech u'v'mayim azim n'sivah" — to merit proficiency in the halachah explained there — to fulfil "im esak shamayim sham atah v'atzi'ah sh'ol hineka." And all this through the power of the new light who revealed all this — who engaged all his days in teshuvah after teshuvah on his first attainment. All the more so now — that he has ascended to eternal rest — to the day that is all Shabbas. Would that he bestow upon us the holiness of Shabbas from there — until we merit also — to the day that is all Shabbas. And there is now much to speak of this. Would that we merit to fulfil his words properly — as the will of Hashem Yisborach and as his will — of blessed memory — then good it will be for us forever. ## Segment 4
בְּיוֹם א' בְּשָׁבוּעַ זֹאת שָׁלַחְתִּי לְךָ מִכְתָּבִי וְהוֹדַעְתִּיו שֶׁקִּבַּלְתִּי פֹּה מִכְתָּבָיו פַּעֲמַיִם, וְהֵשַׁבְתִּי לוֹ כָּרָאוּי עַל יְדֵי אִישׁ מִטּוּלְטְשִׁין. כָּעֵת אֵין לְחַדֵּשׁ דָּבָר, וַאֲנִי מְצַפֶּה שֶׁבְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם יִהְיוּ פֹּה אַנְשֵׁי טְשֶׁעהרִין, וְאִם אֲקַבֵּל מֵהֶם אֵיזֶה חֲדָשׁוֹת בִּדְבַר הַשִּׁדּוּךְ אוֹדִיעוֹ לוֹ כָּרָאוּי. וּכְבָר כָּתַבְתִּי לוֹ וְהִזְהַרְתִּיו שֶׁאַל יִצְטַעֵר עַל זֶה כְּלָל רַק יִסְמֹךְ עַל ה', ה' יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה. וַה' יוֹשִׁיעַ בְּרַחֲמָיו וְיוֹרֶה לָנוּ דֶּרֶךְ לִתְשׁוּבָה, וְנִזְכֶּה לְהַשִּׂיג לְעוּבְדָּא כַּוָּנוֹת אֱלוּל שֶׁהֵם "הַנּוֹתֵן בַּיָּם דֶּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה" לִזְכּוֹת לִבְקִיאוּת בַּהֲלָכָה הַמְבֹאָר שָׁם לְקַיֵּם "אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ". וְהַכֹּל בְּכֹחוֹ שֶׁל הָאוֹר חָדָשׁ שֶׁגִּלָּה כָּל זֶה, שֶׁעָסַק כָּל יָמָיו בִּתְשׁוּבָה עַל תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה. מִכָּל שֶׁכֵּן עַתָּה שֶׁעָלָה לִמְנוּחַת עוֹלָם לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת. מִי יִתֵּן שֶׁיַּשְׁפִּיעַ עָלֵינוּ קְדֻשַּׁת שַׁבָּת מִשָּׁם עֲדֵי נִזְכֶּה גַּם אֲנַחְנוּ לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת וְכוּ'. וְיֵשׁ עַתָּה בָּזֶה הַרְבֵּה לְדַבֵּר, מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיֵּם דְּבָרָיו כָּרָאוּי כִּרְצוֹן הַשֵּׁם יִתְבָּרַךְ וְכִרְצוֹנוֹ זַ"ל, אָז טוֹב לָנוּ לָנֶצַח.
The words of your father — who awaits salvation. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי הַוָּתִיק וְכוּ' מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. מְאֹד אֲנִי נִכְסָף שֶׁיָּבוֹא לְפֹה עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה בְּסָמוּךְ, וְהוּא לְטוֹבָתוֹ בָּזֶה וּבַבָּא לָנֶצַח וְאִי אֶפְשָׁר לְהַאֲרִיךְ, וְהַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְהָכִין עַצְמֵנוּ כָּרָאוּי עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה לְהַרְגִּישׁ מֵעַתָּה תֹּקֶף קְדֻשַּׁת הַיּוֹם כִּי הוּא נוֹרָא וְאָיֹם וְכוּ'. וְאֵיךְ שֶׁהוּא אַשְׁרֵינוּ שֶׁאָנוּ מִכְּלַל הַקִּבּוּץ הַקָּדוֹשׁ הַנֶּאֱסָפִים עַל שֵׁם אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, כִּי כְּבָר שָׁמַעְנוּ מִפִּיו הַקָּדוֹשׁ שֶׁאֵין דָּבָר גָּדוֹל מִזֶּה וְכוּ'.
And peace to all our anshei sh'lomaynu with great love — and in particular to his dear friend the veteran — and so forth — our Teacher the Rabbi Nachman — may his light shine — the grandson of our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing. He very much longs that he come here for the coming Rosh Hashana — coming upon them for good — soon. And it is for his good in this world and in the World to Come forever. And it is impossible to extend. And may Hashem Yisborach grant us merit to prepare ourselves properly for Rosh Hashana — coming upon them for good — to feel from now the force of the holiness of the day — for it is awesome and terrible. And however it is — ashreinu — that we are of the holy gathering gathered in the name of our Master our Teacher and our Rebbe — the memory of the righteous and holy one for a blessing — for we have already heard from his holy mouth that there is nothing greater than this. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Letters of our Teacher and Rabbi — the gaon of our strength — the delight of our eyes — our Teacher the Rabbi Nussun — the memory of the righteous and holy one for a blessing — of the year 5605 to the sixth millennium — in which year he passed away on the tenth of Teves — which was then Friday — the eve of the holy Shabbas of Parshas Vayigash — his merit shall protect us. Amen Selah. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 10
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תר"ה
Overview: Thursday, Parshas Tavo — Uman — 5604. To Yitzchok. On Sunday he sent him his letter and informed him that he received his letters twice here — and replied via a man from Tultchin. Just now there is nothing new. He awaits that tomorrow there will be men here from Tshehrin — and if he receives any news about the match he will inform him. He has already warned him not to be pained at all — only to rely on Hashem — Hashem will complete for them for good. May Hashem save in His mercies — and guide us a way to teshuvah. And may we merit to achieve in practice the intentions of Elul — "ha'noten ba'yam derech u'v'mayim azim n'sivah" — to merit proficiency in the halachah explained there — to fulfil "im esak shamayim sham atah v'atzi'ah sh'ol hineka." And all this through the power of the new light who revealed all this — who engaged all his days in teshuvah after teshuvah on his first attainment. All the more so now that he has ascended to eternal rest — to the day that is all Shabbas. Would that he bestow upon us the holiness of Shabbas from there — until we merit also to the day that is all Shabbas. Would that we merit to fulfil his words properly — then good it will be for us forever. Peace to Rabbi Nachman the grandson of our Rebbe — he very much longs that he come for Rosh Hashana — ashreinu — that we are of the holy gathering gathered in the name of our Master our Teacher and our Rebbe — for we have already heard from his holy mouth that there is nothing greater than this. ## Segment 11
מִכְתְּבֵי מוֹרֵנוּ וְרַבֵּנוּ גְּאוֹן עֻזֵּנוּ, מַחְמַד עֵינֵינוּ, מוֹרֵנוּ הָרַב רַבִּי נָתָן, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, דִּשְׁנַת תר"ה לָאֶלֶף הַשִּׁשִּׁי, אֲשֶׁר נִסְתַּלֵּק בְּזֶה הַשָּׁנָה בַּעֲשָׂרָה בְּטֵבֵת, שֶׁהָיָה אָז יוֹם ו' עֶרֶב־שַׁבַּת־קֹדֶשׁ וַיִּגַּשׁ; זְכוּתוֹ יָגֵן עָלֵינוּ אָמֵן סֶלָה.
Just now there were esrogim in his home from Rabbi Yaakov Weissman — and he almost bought one of them for the sum of three and a half new rubles — but he still had not come to a full agreement. And in the meanwhile he settled in his mind to rely upon him — for he hopes to Hashem that with his good will and longing — you will certainly buy him a kosher and beautiful esrog. And to Hashem the salvation. Therefore — if you have still not yet bought one — buy immediately. And he has already conveyed the matter via Rabbi Nachman of Heisin. And in truth he is willing to give even six new rubles and more — provided it is worthwhile. He hopes to Hashem — that since esrogim are now available — you will buy him a kosher and beautiful esrog at a fair price. See to send it with alacrity so that it arrives at his home before his arrival on the coming Thursday. Also send him a good and beautiful lulav and three hadassim — all to the greatest good — and reckon with him as you wish. And may the Master of Mercy — the Master of Salvations — have compassion — that we merit to weep greatly on the holy and awesome and very terrible day coming toward us in peace — which is Yom Kippur — and to express our conversation and our sins before Him — until Hashem looks down and sees from Heaven and opens for us the way to teshuvah — the holy way that Moshe our Teacher drew down in these forty days — which our awesome Rebbe — the memory of the righteous and holy one for a blessing — revealed in this generation — which is "im esak shamayim sham atah v'atzi'ah sh'ol hineka" — that one must be very very proficient in this — as written there — the aspect of baki b'ayeil baki b'nafik. Ashreinu ashreinu — thousands and myriads of times — that we merited to hear such awesome things. Would that we merit to fulfil them — that Hashem open our hearts in His Torah — and place in our hearts His love and fear — in a way that we merit to overcome all the confusing thoughts — and not to fall from anything — and to be truly proficient in all the above as His will — and the will of His holy fearers who revealed all this and more. And also because of this very thing — he did not buy the esrog here just now — because it is before Yom Kippur — perhaps he will merit after Yom Kippur to a more beautiful esrog — as he revealed. And even though apparently this letter will reach his hand after Yom Kippur — even so — set your heart well to these matters — for the essential is to draw the above-mentioned ways of teshuvah and the above-mentioned proficiency throughout the entire year. And because of the honor of the holy Shabbas it is impossible to extend more. And they already spoke about this on Rosh Hashana — that the essential way of the above-mentioned teshuvah is drawn through the holiness of Shabbas — in particular now that Shabbas Teshuvah is approaching — which is the essential holiness of Shabbas — to merit to teshuvah in joy — for the essential of teshuvah is joy — to rejoice in Hashem from wherever one is. And praised be G-d — he has much to speak of this — but now — because of the honor of this holy Shabbas it is impossible to extend more. And may Hashem Yisborach in His mercies — complete the sealing for good long life and peace — and return us to Him in truth soon. # תעב URL: https://ajew.org/reader-plain/alim-litrufa/2/471/ # תעב
תעב
Source: https://ajew.org/reader/alim-litrufa/2/471 ## Segment 1
תעב
Letters of our Teacher and Rabbi — the gaon of our strength — the delight of our eyes — our Teacher the Rabbi Nussun — the memory of the righteous and holy one for a blessing — of the year 5605 to the sixth millennium — in which year he passed away on the tenth of Teves — which was then Friday — the eve of the holy Shabbas of Parshas Vayigash — his merit shall protect us. Amen Selah. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ עֲשֶׂרֶת יְמֵי תְּשׁוּבָה התר"ה אוּמַאן.
Overview: Thursday, Parshas Tavo — Uman — 5604. To Yitzchok. On Sunday he sent him his letter and informed him that he received his letters twice here — and replied via a man from Tultchin. Just now there is nothing new. He awaits that tomorrow there will be men here from Tshehrin — and if he receives any news about the match he will inform him. He has already warned him not to be pained at all — only to rely on Hashem — Hashem will complete for them for good. May Hashem save in His mercies — and guide us a way to teshuvah. And may we merit to achieve in practice the intentions of Elul — "ha'noten ba'yam derech u'v'mayim azim n'sivah" — to merit proficiency in the halachah explained there — to fulfil "im esak shamayim sham atah v'atzi'ah sh'ol hineka." And all this through the power of the new light who revealed all this — who engaged all his days in teshuvah after teshuvah on his first attainment. All the more so now that he has ascended to eternal rest — to the day that is all Shabbas. Would that he bestow upon us the holiness of Shabbas from there — until we merit also to the day that is all Shabbas. Would that we merit to fulfil his words properly — then good it will be for us forever. Peace to Rabbi Nachman the grandson of our Rebbe — he very much longs that he come for Rosh Hashana — ashreinu — that we are of the holy gathering gathered in the name of our Master our Teacher and our Rebbe — for we have already heard from his holy mouth that there is nothing greater than this. ## Segment 3
עוֹשֶׂה חֲדָשׁוֹת בְּכָל עֵת יְחַדֵּשׁ עָלֵינוּ שָׁנָה טוֹבָה בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת.
Just now there were esrogim in his home from Rabbi Yaakov Weissman — and he almost bought one of them for the sum of three and a half new rubles — but he still had not come to a full agreement. And in the meanwhile he settled in his mind to rely upon him — for he hopes to Hashem that with his good will and longing — you will certainly buy him a kosher and beautiful esrog. And to Hashem the salvation. Therefore — if you have still not yet bought one — buy immediately. And he has already conveyed the matter via Rabbi Nachman of Heisin. And in truth he is willing to give even six new rubles and more — provided it is worthwhile. He hopes to Hashem — that since esrogim are now available — you will buy him a kosher and beautiful esrog at a fair price. See to send it with alacrity so that it arrives at his home before his arrival on the coming Thursday. Also send him a good and beautiful lulav and three hadassim — all to the greatest good — and reckon with him as you wish. ## Segment 4
לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ.
And may the Master of Mercy — the Master of Salvations — have compassion — that we merit to weep greatly on the holy and awesome and very terrible day coming toward us in peace — which is Yom Kippur — and to express our conversation and our sins before Him — until Hashem looks down and sees from Heaven and opens for us the way to teshuvah — the holy way that Moshe our Teacher drew down in these forty days — which our awesome Rebbe — the memory of the righteous and holy one for a blessing — revealed in this generation — which is "im esak shamayim sham atah v'atzi'ah sh'ol hineka" — that one must be very very proficient in this — as written there — the aspect of baki b'ayeil baki b'nafik. Ashreinu ashreinu — thousands and myriads of times — that we merited to hear such awesome things. Would that we merit to fulfil them — that Hashem open our hearts in His Torah — and place in our hearts His love and fear — in a way that we merit to overcome all the confusing thoughts — and not to fall from anything — and to be truly proficient in all the above as His will — and the will of His holy fearers who revealed all this and more. ## Segment 5
בְּשָׁעָה זֹאת הָיוּ בְּבֵיתִי אֶתְרוֹגִים מֵרַבִּי יַעֲקֹב וַוייסְמַאן, וְכִמְעַט שֶׁקָּנִיתִי אֶחָד מֵהֶם בְּסַךְ שְׁלשָׁה רוּבָּל־חָדָשׁ וָחֵצִי, וַעֲדַיִן לֹא נִתְרַצָּה לְגַמְרֵי, אַךְ בְּתוֹךְ כָּךְ נִתְיַשַּׁבְתִּי לִסְמֹךְ עָלֶיךָ, כִּי קִוִּיתִי לַה' שֶׁבִּרְצוֹנְךָ וּתְשׁוּקָתְךָ הַטּוֹבָה בְּוַדַּאי תִּקְנֶה לִי אֶתְרוֹג כָּשֵׁר וּמְהֻדָּר, וְלַה' הַיְשׁוּעָה. עַל כֵּן אִם עֲדַיִן לֹא קָנִיתָ תִּקְנֶה מִיָּד, וּכְבָר מָסַרְתִּי הַדְּבָרִים בְּפִי רַבִּי נַחְמָן מֵהַיְיסִין. וְגַם מֵאֵלֶיךָ תָּבִין אֵיךְ לְהִתְנַהֵג בִּישׁוּעַת ה', וַעֲצַת ה' הִיא תָּקוּם. וּבֶאֱמֶת אֲנִי מְרֻצֶּה לִתֵּן אֲפִלּוּ שִׁשָּׁה רוּבָּל־חָדָשׁ וְיוֹתֵר בִּלְבַד שֶׁיִּהְיֶה כְּדַאי, אַךְ קִוִּיתִי לַה' שֶׁכְּפִי שֶׁמְּצוּיִים אֶתְרוֹגִים עַתָּה תִּקְנֶה לִי אֶתְרוֹג כָּשֵׁר וּמְהֻדָּר בְּמִקָּח הַשָּׁוֶה. וְתִרְאֶה לְשָׁלְחוֹ לִי בִּזְרִיזוּת בְּאֹפֶן שֶׁיַּגִּיעַ לְבֵיתִי קֹדֶם בִּיאָתִי בְּיוֹם ה' הַסָּמוּךְ הַבָּא עָלֵינוּ לְטוֹבָה. גַּם תִּשְׁלַח לִי לוּלָב טוֹב וְיָפֶה וַהֲדַסִּים שְׁלשָׁה, הַכֹּל עַל צַד הַיּוֹתֵר טוֹב, וְתַחֲשֹׁב עִמִּי כִּרְצוֹנְךָ.
And also because of this very thing — he did not buy the esrog here just now — because it is before Yom Kippur — perhaps he will merit after Yom Kippur to a more beautiful esrog — as he revealed. And even though apparently this letter will reach his hand after Yom Kippur — even so — set your heart well to these matters — for the essential is to draw the above-mentioned ways of teshuvah and the above-mentioned proficiency throughout the entire year. And because of the honor of the holy Shabbas it is impossible to extend more. ## Segment 6
וּבַעַל הָרַחֲמִים בַּעַל הַיְשׁוּעוֹת יָחוּס וִירַחֵם עָלֵינוּ שֶׁנִּזְכֶּה לִבְכּוֹת הַרְבֵּה בַּיּוֹם הַקָּדוֹשׁ וְהַנּוֹרָא וְהָאָיוֹם מְאֹד הַבָּא לִקְרָאתֵנוּ לְשָׁלוֹם שֶׁהוּא יוֹם כִּפּוּרִים, וּלְפָרֵשׁ שִׂיחָתֵנוּ וְחַטֹּאתֵנוּ וְכוּ' לְפָנָיו עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם וְיִפְתַּח לָנוּ הַדֶּרֶךְ לַתְּשׁוּבָה, הַדֶּרֶךְ הַקָּדוֹשׁ שֶׁהִמְשִׁיךְ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בְּאַרְבָּעִים יָמִים אֵלּוּ אֲשֶׁר רַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה גִּלָּה אוֹתוֹ בַּדּוֹר הַזֶּה שֶׁהוּא "אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָ", שֶׁצְּרִיכִין לִהְיוֹת בָּקִי בָּזֶה מְאֹד מְאֹד כְּמוֹ שֶׁכָּתוּב שָׁם בְּחִינַת בָּקִי בְּעָיֵל בָּקִי בְּנָפִיק וְכוּ'. אַשְׁרֵינוּ אַשְׁרֵינוּ אֲלָפִים וְרִבְבוֹת פְּעָמִים שֶׁזָּכִינוּ לִשְׁמֹעַ נוֹרָאוֹת כָּאֵלֶּה. מִי יִתֵּן שֶׁנִּזְכֶּה לְקַיְּמָם שֶׁיִּפְתַּח הַשֵּׁם יִתְבָּרַךְ לִבֵּנוּ בְּתוֹרָתוֹ וְיָשֵׂם בְּלִבֵּנוּ אַהֲבָתוֹ וְיִרְאָתוֹ בְּאֹפֶן שֶׁנִּזְכֶּה לְהִתְגַּבֵּר עַל כָּל הַמַּחֲשָׁבוֹת הַמְּבַלְבְּלִים, וְלִבְלִי לִפֹּל מִשּׁוּם דָּבָר וְלִהְיוֹת בָּקִי בֶּאֱמֶת בְּכָל הַנַּ"ל כִּרְצוֹנוֹ וְכִרְצוֹן יְרֵאָיו הַקְּדוֹשִׁים שֶׁגִּלּוּ כָּל זֹאת וְיוֹתֵר מִזֶּה. וְגַם מֵחֲמַת זֶה בְּעַצְמוֹ לֹא קָנִיתִי הָאֶתְרוֹג פֹּה עַתָּה מֵחֲמַת שֶׁהוּא קֹדֶם יוֹם כִּפּוּר, אוּלַי אֶזְכֶּה אַחַר יוֹם כִּפּוּר לְאֶתְרוֹג נָאֶה מִזֶּה כְּמוֹ שֶׁגִּלָּה הוּא זַ"ל. וְאִם כִּי כְּפִי הַנִּרְאֶה יַגִּיעַ הָאִגֶּרֶת הַזֶּה לְיָדְךָ אַחַר יוֹם כִּפּוּר, אַף עַל פִּי כֵן תָּשִׂים לִבְּךָ הֵיטֵב לַדְּבָרִים הָאֵלֶּה, כִּי הָעִקָּר לְהַמְשִׁיךְ דַּרְכֵי הַתְּשׁוּבָה הַנַּ"ל בְּקִיאוּת הַנַּ"ל בְּכָל הַשָּׁנָה כֻּלָּהּ. וּמֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
And they already spoke about this on Rosh Hashana — that the essential way of the above-mentioned teshuvah is drawn through the holiness of Shabbas — in particular now that Shabbas Teshuvah is approaching — which is the essential holiness of Shabbas — to merit to teshuvah in joy — for the essential of teshuvah is joy — to rejoice in Hashem from wherever one is. And praised be G-d — he has much to speak of this — but now — because of the honor of this holy Shabbas it is impossible to extend more. And may Hashem Yisborach in His mercies — complete the sealing for good long life and peace — and return us to Him in truth soon. ## Segment 7
וּכְבָר דִּבַּרְנוּ בָּזֶה בְּרֹאשׁ הַשָּׁנָה שֶׁעִקַּר דֶּרֶךְ הַתְּשׁוּבָה הַנַּ"ל נִמְשָׁךְ עַל יְדֵי קְדֻשַּׁת שַׁבָּת וְכוּ', בִּפְרָט עַתָּה שֶׁמְּמַשְׁמֵשׁ לָבוֹא שַׁבַּת תְּשׁוּבָה שֶׁזֶּה עִקַּר קְדֻשַּׁת שַׁבָּת לִזְכּוֹת לִתְשׁוּבָה בְּשִׂמְחָה, כִּי עִקַּר הַתְּשׁוּבָה הוּא שִׂמְחָה לִשְׂמֹחַ בַּה' מִכָּל מָקוֹם שֶׁהוּא. וּתְהִלָּה לָאֵל יֵשׁ אִתִּי הַרְבֵּה לְדַבֵּר בָּזֶה, אַךְ עַתָּה מֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ הַזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יִגְמֹר הַחֲתִימָה לְחַיִּים טוֹבִים אֲרֻכִּים וּלְשָׁלוֹם וִישִׁיבֵנוּ אֵלָיו בֶּאֱמֶת בְּקָרוֹב.
The words of your father — who awaits salvation. ## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
Nussun of Breslov. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 10
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה; וְשָׁלוֹם לִידִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, גַּם אֲלֵיהֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הַנַּ"ל; וְרָאוּי לָהֶם לִקְרוֹת הָאִגֶּרֶת הַזֶּה אוּלַי יִתְחַזְּקוּ מֵעַתָּה לְבַל יְאַבְּדוּ יְמֵיהֶם חַס וְשָׁלוֹם, וְיַתְחִילוּ מֵחָדָשׁ לְהִתְחַבֵּר וּלְהִתְקַשֵּׁר עִמָּנוּ מֵחָדָשׁ. כִּי אֵין לָהֶם שׁוּם מָנוֹס לִבְרֹחַ וְלָנוּס כִּי אִם אֵלֵינוּ, וַאֲנַחְנוּ כֻּלָּנוּ יַחַד נִבְרַח וְנָנוּס לְצוּר מָעֻזֵּנוּ וְכוּ', שֶׁהוּא בְּכֹחוֹ הַגָּדוֹל יְקָרְבֵנוּ אֵלָיו יִתְבָּרַךְ. כִּי כֹּחוֹ גָּדוֹל וְנוֹרָא מְאֹד מְאֹד לְהוֹשִׁיעַ לְכָל הַחוֹסִים בּוֹ בָּזֶה וּבַבָּא לָנֶצַח. וְהַטּוֹב בְּעֵינֵיהֶם יַעֲשׂוּ.
And great peace to all our beloved and pleasant anshei sh'lomaynu — to each according to his lofty level. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Yaakov — may his light shine. And to all our anshei sh'lomaynu — also to them were all the above-mentioned things said. And it is fitting for them to read this letter — perhaps they will strengthen themselves from now — not to lose their days — G-d forbid — and begin anew to associate and connect with us anew. For they have no refuge to flee and take refuge — except to us — and all of us together will flee and take refuge to our mighty Rock — through his great power — He will draw us close to Him Yisborach. For his power is very great and awesome — without end and without limit — to save all who take refuge in him in this world and in the World to Come forever. And let them do as seems good in their eyes. ## Segment 11
דִּבְרֵי הַמְעוֹרְרָם וּמְזָרְזָם לְטוֹבָתָם לָנֶצַח בֶּאֱמֶת.
Overview: Friday — the eve of the holy Shabbas of the Ten Days of Teshuvah — Uman — 5605. To Yitzchok. May He Who makes new things at every time — renew upon us a good year materially and spiritually. Just now there were esrogim in his home from Rabbi Yaakov Weissman — and he almost bought one for three and a half new rubles — but settled to rely upon him. He hopes to Hashem — that with his good will and longing — you will certainly buy him a kosher and beautiful esrog. He has already conveyed the matter via Rabbi Nachman of Heisin. He is willing to give even six new rubles and more — provided it is worthwhile. See to send it with alacrity so it arrives at his home before he arrives on the coming Thursday. Also send a good and beautiful lulav and three hadassim. May the Master of Mercy have compassion — that we merit to weep greatly on Yom Kippur — and to express our conversation and our sins before Him — until Hashem opens for us the way to teshuvah — the holy way that Moshe our Teacher drew down in these forty days — which our awesome Rebbe revealed in this generation — "im esak shamayim sham atah v'atzi'ah sh'ol hineka" — one must be very very proficient in this — the aspect of baki b'ayeil baki b'nafik. Ashreinu ashreinu — thousands and myriads of times — that we merited to hear such awesome things. He did not buy the esrog here just now because it is before Yom Kippur — perhaps he will merit after Yom Kippur to a more beautiful esrog as he revealed. Even though this letter will reach his hand after Yom Kippur — set your heart well to these matters — for the essential is to draw the ways of teshuvah throughout the entire year. The essential way of the above-mentioned teshuvah is drawn through the holiness of Shabbas — in particular now that Shabbas Teshuvah is approaching — the essential of teshuvah is joy — to rejoice in Hashem from wherever one is. May Hashem complete the sealing for good long life and peace — and return us to Him in truth soon. He received his letter before Hodu — and he enjoyed the longing of his heart toward the true good — and it added awakening in his heart for the saying of Hoshanot. For he felt his pain — and the pain of all our anshei sh'lomaynu — and all Israel — that all that passes over him passes over them doubly — only there are many differences and variations between each one — without number. Ashreicha my son — and ashreinu all of us — that we came into the world at the time when such a new light was revealed — a holy and awesome light — the light of lights — for it silence is praise. Now what shall he add to speak to him in such urgency — the honor of Shabbas and Yom Tov and the bearer of this letter is urgent — only be strong and bold and gladden your soul in all the above — for Hashem is with us — do not fear and do not be afraid and do not be dismayed at all — for Hashem will not abandon you — not in this world and not in the World to Come. For behold — this one went out before us — and said explicitly before his passing to the heights of the highest heights: "Az ich gey far aych — vos hot ir tzu zorgen" — since I am going before you — what do you have to worry about. And behold — the time has arrived to rejoice on Sh'mini Atzeres and Simchas Torah. And remember what they spoke about on Rosh Hashana — about the Shabbas on which they complete Parshas Bereishis on Simchas Torah — for this is all our work from Rosh Hashana until now — to draw the holiness of Shabbas which is the aspect of proficiency in halachah — to fulfil for each one in every place he is at every time "v'atzi'ah sh'ol hineka" — and to rejoice also in his place in Hashem Yisborach and His Torah and His true tzaddikim — and through this to convert all the sorrow and sighing to great joy — that even I — even I — with what happens to me — even so I am called by the name of such a holy and awesome light. Ashreicha Yisrael. The words of your father. ## Segment 12
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # תעג URL: https://ajew.org/reader-plain/alim-litrufa/2/472/ # תעג
תעג
Source: https://ajew.org/reader/alim-litrufa/2/472 ## Segment 1
תעג
And great peace to all our beloved and pleasant anshei sh'lomaynu — to each according to his lofty level. And peace to his dear friend the rabbinical scholar our Teacher the Rabbi Yaakov — may his light shine. And to all our anshei sh'lomaynu — also to them were all the above-mentioned things said. And it is fitting for them to read this letter — perhaps they will strengthen themselves from now — not to lose their days — G-d forbid — and begin anew to associate and connect with us anew. For they have no refuge to flee and take refuge — except to us — and all of us together will flee and take refuge to our mighty Rock — through his great power — He will draw us close to Him Yisborach. For his power is very great and awesome — without end and without limit — to save all who take refuge in him in this world and in the World to Come forever. And let them do as seems good in their eyes. ## Segment 2
בָּרוּךְ הַשֵּׁם, הוֹשַׁעְנָא רַבָּא, עֶרֶב שַׁבַּת קֹדֶשׁ התר"ה בְּרֶסְלֶב.
Overview: Friday — the eve of the holy Shabbas of the Ten Days of Teshuvah — Uman — 5605. To Yitzchok. May He Who makes new things at every time — renew upon us a good year materially and spiritually. Just now there were esrogim in his home from Rabbi Yaakov Weissman — and he almost bought one for three and a half new rubles — but settled to rely upon him. He hopes to Hashem — that with his good will and longing — you will certainly buy him a kosher and beautiful esrog. He has already conveyed the matter via Rabbi Nachman of Heisin. He is willing to give even six new rubles and more — provided it is worthwhile. See to send it with alacrity so it arrives at his home before he arrives on the coming Thursday. Also send a good and beautiful lulav and three hadassim. May the Master of Mercy have compassion — that we merit to weep greatly on Yom Kippur — and to express our conversation and our sins before Him — until Hashem opens for us the way to teshuvah — the holy way that Moshe our Teacher drew down in these forty days — which our awesome Rebbe revealed in this generation — "im esak shamayim sham atah v'atzi'ah sh'ol hineka" — one must be very very proficient in this — the aspect of baki b'ayeil baki b'nafik. Ashreinu ashreinu — thousands and myriads of times — that we merited to hear such awesome things. He did not buy the esrog here just now because it is before Yom Kippur — perhaps he will merit after Yom Kippur to a more beautiful esrog as he revealed. Even though this letter will reach his hand after Yom Kippur — set your heart well to these matters — for the essential is to draw the ways of teshuvah throughout the entire year. The essential way of the above-mentioned teshuvah is drawn through the holiness of Shabbas — in particular now that Shabbas Teshuvah is approaching — the essential of teshuvah is joy — to rejoice in Hashem from wherever one is. May Hashem complete the sealing for good long life and peace — and return us to Him in truth soon. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
מִכְתָּבְךָ קִבַּלְתִּי קֹדֶם הוֹדוּ, וְנֶהֱנֵיתִי מִתְּשׁוּקַת לִבְּךָ אֶל הַטּוֹב הָאֲמִתִּי, וְהוֹסִיף בְּלִבִּי הִתְעוֹרְרוּת לַאֲמִירַת הוֹשַׁעְנוֹת, כִּי הִרְגַּשְׁתִּי כְּאֵבְךָ וּכְאֵב כָּל אַנְשֵׁי שְׁלוֹמֵנוּ וְכָל יִשְׂרָאֵל שֶׁכֻּלָּם עוֹבֵר עֲלֵיהֶם בְּכִפְלַיִם כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, רַק שֶׁיֵּשׁ חִלּוּקִים וְשִׁנּוּיִים רַבִּים בֵּין כָּל אֶחָד לְאֵין מִסְפָּר, אַשְׁרֶיךָ בְּנִי וְאַשְׁרֵי כֻּלָּנוּ כְּשֶׁבָּאנוּ לָעוֹלָם בְּעֵת שֶׁנִּתְגַּלָּה אוֹר חָדָשׁ כָּזֶה, אוֹר קָדוֹשׁ וְנוֹרָא כָּזֶה אוֹר הָאוֹרוֹת לוֹ דּוּמִיָּה תְּהִלָּה. עַתָּה מָה אוֹסִיף לְדַבֵּר אֵלֶיךָ בִּנְחִיצָה כָּזֹאת כְּבוֹד שַׁבָּת וְיוֹם טוֹב וּמוֹסֵר כְּתָב זֶה נָחוּץ, רַק חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל הַנַּ"ל, כִּי ה' אִתָּנוּ אַל תִּירָא וְאַל תִּפְחַד וְאַל תֵּחַת כְּלָל כִּי לֹא יַעֲזֹב ה' אוֹתְךָ לֹא בְּעָלְמָא הָדֵּין וְלֹא בְּעָלְמָא דְּאָתֵי; כִּי הִנֵּה זֶה יָצָא לְפָנֵינוּ, וְאָמַר בְּפֵרוּשׁ קֹדֶם הִסְתַּלְּקוּתוֹ לְעֵלָּא וּלְעֵלָּא: אַז אִיךְ גֵּייא פַאר אַייךְ וָואס הָאט אִיר צוּ זָארְגֶען [מֵאֲחַר שֶׁאֲנִי הוֹלֵךְ לִפְנֵיכֶם מַה לָּכֶם לִדְאֹג].
He received his letter before Hodu — and he enjoyed the longing of his heart toward the true good — and it added awakening in his heart for the saying of Hoshanot. For he felt his pain — and the pain of all our anshei sh'lomaynu — and all Israel — that all that passes over him passes over them doubly — only there are many differences and variations between each one — without number. Ashreicha my son — and ashreinu all of us — that we came into the world at the time when such a new light was revealed — a holy and awesome light — the light of lights — for it silence is praise. Now what shall he add to speak to him in such urgency — the honor of Shabbas and Yom Tov and the bearer of this letter is urgent — only be strong and bold and gladden your soul in all the above — for Hashem is with us — do not fear and do not be afraid and do not be dismayed at all — for Hashem will not abandon you — not in this world and not in the World to Come. ## Segment 5
וְהִנֵּה הִגִּיעַ הָעֵת לִשְׂמֹחַ בִּשְׁמִינִי עֲצֶרֶת וְשִׂמְחַת תּוֹרָה. וּזְכֹר מַה שֶּׁדִּבַּרְנוּ בְּרֹאשׁ הַשָּׁנָה בְּעִנְיַן שַׁבָּת שֶׁמְּסַיְּמִין בּוֹ פָּרָשַׁת בְּרֵאשִׁית בְּשִׂמְחַת תּוֹרָה, כִּי זֶה כָּל עִסְקֵנוּ מֵרֹאשׁ הַשָּׁנָה עַד עַתָּה לְהַמְשִׁיךְ קְדֻשַּׁת שַׁבָּת שֶׁהוּא בְּחִינַת בְּקִיאוּת בַּהֲלָכָה, לְקַיֵּם כָּל אֶחָד בְּכָל מָקוֹם שֶׁהוּא בְּכָל עֵת "וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ", וְלִשְׂמֹחַ גַּם בִּמְקוֹמוֹ בְּהַשֵּׁם יִתְבָּרַךְ וְתוֹרָתוֹ וְצַדִּיקָיו הָאֲמִתִּיִּים, וְלַהֲפֹךְ עַל יְדֵי זֶה כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה גְּדוֹלָה שֶׁגַּם אָנֹכִי אָנֹכִי שֶׁנַּעֲשֶׂה עִמִּי מַה שֶּׁנַּעֲשֶׂה, אַף עַל פִּי כֵן אֲנִי נִקְרָא עַל שֵׁם אוֹר קָדוֹשׁ וְנוֹרָא כָּזֶה וְכוּ'. אַשְׁרֶיךָ יִשְׂרָאֵל וְכוּ'.
For behold — this one went out before us — and said explicitly before his passing to the heights of the highest heights: "Az ich gey far aych — vos hot ir tzu zorgen" — since I am going before you — what do you have to worry about. And behold — the time has arrived to rejoice on Sh'mini Atzeres and Simchas Torah. And remember what they spoke about on Rosh Hashana — about the Shabbas on which they complete Parshas Bereishis on Simchas Torah — for this is all our work from Rosh Hashana until now — to draw the holiness of Shabbas which is the aspect of proficiency in halachah — to fulfil for each one in every place he is at every time "v'atzi'ah sh'ol hineka" — and to rejoice also in his place in Hashem Yisborach and His Torah and His true tzaddikim — and through this to convert all the sorrow and sighing to great joy — that even I — even I — with what happens to me — even so I am called by the name of such a holy and awesome light. Ashreicha Yisrael. ## Segment 6
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה בִּפְרָט לְנֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל אַשְׁרֵיכֶם יִשְׂרָאֵל וְכוּ'.
The words of your father. Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love — and in particular to the grandson of our Master our Teacher and our Rebbe — of blessed memory. Ashreichem Yisrael. Overview: Hoshana Rabbah — the eve of the holy Shabbas — Breslov — 5605. To his beloved son. He received his letter before Hodu — and he enjoyed the longing of his heart toward the true good — and it added awakening in his heart for the saying of Hoshanot. For he felt his pain and the pain of all our anshei sh'lomaynu and all Israel — all that passes over him passes over them doubly. Ashreicha my son and ashreinu all of us — that we came into the world at the time when such a new light was revealed — a holy and awesome light — the light of lights — for it silence is praise. Only be strong and bold — for Hashem is with us — do not fear — for Hashem will not abandon you not in this world and not in the World to Come. For behold — this one went out before us — and said explicitly before his passing to the heights of the highest heights: Az ich gey far aych — vos hot ir tzu zorgen — since I am going before you — what do you have to worry about. The time has arrived to rejoice on Sh'mini Atzeres and Simchas Torah. And remember what they spoke about on Rosh Hashana — about the Shabbas on which they complete Parshas Bereishis on Simchas Torah — for this is all our work from Rosh Hashana until now — to draw the holiness of Shabbas — the aspect of proficiency in halachah — to fulfil for each one in every place at every time v'atzi'ah sh'ol hineka — and to rejoice also in his place in Hashem and His Torah and His true tzaddikim — and through this to convert all the sorrow and sighing to great joy — that even I — even I — even so I am called by the name of such a holy and awesome light. Ashreicha Yisrael. He received his letter yesterday — and he had already heard somewhat of the salvation of his son his grandson Dovid Tzvi — may he live — and did not believe it — because he himself was in Teplik between Yom Kippur and Sukkos — and spoke with him face to face — and he did not mention a word. Just now it is good to thank Hashem for all that He has bestowed upon us. And it is impossible to extend now — for the bearer of this letter is urgent. And please inform him of his son his grandson Mikhl — may he live — whether he has already returned to his strength fully. May Hashem Yisborach save them from all pain and fear — and may he merit to raise his sons and daughter in comfort — for long days and good years. # תעד URL: https://ajew.org/reader-plain/alim-litrufa/2/473/ # תעד
תעד
Source: https://ajew.org/reader/alim-litrufa/2/473 ## Segment 1
תעד
And peace to all our anshei sh'lomaynu with great love — and in particular to the grandson of our Master our Teacher and our Rebbe — of blessed memory. Ashreichem Yisrael. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ג' לֶךְ לְךָ תר"ה בְּרֶסְלֶב.
Overview: Hoshana Rabbah — the eve of the holy Shabbas — Breslov — 5605. To his beloved son. He received his letter before Hodu — and he enjoyed the longing of his heart toward the true good — and it added awakening in his heart for the saying of Hoshanot. For he felt his pain and the pain of all our anshei sh'lomaynu and all Israel — all that passes over him passes over them doubly. Ashreicha my son and ashreinu all of us — that we came into the world at the time when such a new light was revealed — a holy and awesome light — the light of lights — for it silence is praise. Only be strong and bold — for Hashem is with us — do not fear — for Hashem will not abandon you not in this world and not in the World to Come. For behold — this one went out before us — and said explicitly before his passing to the heights of the highest heights: Az ich gey far aych — vos hot ir tzu zorgen — since I am going before you — what do you have to worry about. The time has arrived to rejoice on Sh'mini Atzeres and Simchas Torah. And remember what they spoke about on Rosh Hashana — about the Shabbas on which they complete Parshas Bereishis on Simchas Torah — for this is all our work from Rosh Hashana until now — to draw the holiness of Shabbas — the aspect of proficiency in halachah — to fulfil for each one in every place at every time v'atzi'ah sh'ol hineka — and to rejoice also in his place in Hashem and His Torah and His true tzaddikim — and through this to convert all the sorrow and sighing to great joy — that even I — even I — even so I am called by the name of such a holy and awesome light. Ashreicha Yisrael. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ' מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
He received his letter yesterday — and he had already heard somewhat of the salvation of his son his grandson Dovid Tzvi — may he live — and did not believe it — because he himself was in Teplik between Yom Kippur and Sukkos — and spoke with him face to face — and he did not mention a word. Just now it is good to thank Hashem for all that He has bestowed upon us. And it is impossible to extend now — for the bearer of this letter is urgent. And please inform him of his son his grandson Mikhl — may he live — whether he has already returned to his strength fully. May Hashem Yisborach save them from all pain and fear — and may he merit to raise his sons and daughter in comfort — for long days and good years. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי אֶתְמוֹל, וּכְבָר שָׁמַעְתִּי קְצָת יְשׁוּעַת בְּנוֹ נֶכְדִּי דָּוִד צְבִי שֶׁיִּחְיֶה וְלֹא הֶאֱמַנְתִּי מֵחֲמַת שֶׁהָיִיתִי בְּעַצְמִי בֵּין יוֹם כִּפּוּר לְסֻכּוֹת בְּטֶעפְּלִיק וְדִבַּרְתִּי עִמּוֹ פָּנִים אֶל פָּנִים, וְלֹא הִזְכִּיר דָּבָר. כָּעֵת טוֹב לְהוֹדוֹת לַה' כְּעַל כָּל אֲשֶׁר גְּמָלָנוּ. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה בָּזֶה כִּי מוֹסֵר כְּתָב זֶה נָחוּץ. וְנָא לְהוֹדִיעֵנִי מִבְּנוֹ נֶכְדִּי מִיכְל שֶׁיִּחְיֶה אִם כְּבָר שָׁב לְאֵיתָנוֹ בִּשְׁלֵמוּת, הַשֵּׁם יִתְבָּרַךְ יַצִּילֵם מִכָּל צַעַר וָפַחַד, וְיִזְכֶּה לְגַדֵּל בָּנָיו וּבִתּוֹ בְּנַחַת לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת.
But you already know — my beloved son — that the world is full of sufferings — as written in Job 14: "Adam l'amal yulad k'tzar yamim u's'va rogez." And also all the philosophers of inquiry agree to this — only they do not know the essential eternal purpose — for which man was created for toil. But we — your people — the seed of Avraham — ashreinu — that we know the true eternal purpose in truth — that man was created to know Him Yisborach. And for this it is worthwhile to bear this toil. And also through this very thing — that one knows and believes in this — through this the toil is lightened — and one can convert all to joy. And the essential — through the fact that we are from the seed of Israel — and we know and believe in the true tzaddik who attained the eternal purpose. And however it may be — certainly we will merit through him to a good eternal purpose — to behold the pleasantness of Hashem — against which not even a point of a point of this awesome hope is counted as anything — all the toil and sufferings of the world. And in particular since praised be G-d — la b'i yishlach yad — and "ba'tzar hirchavta li" — that within the trouble itself there are great expanses. Therefore — taki fort hop un nor hop — and further — be well and joyful — always — and accustom yourself always to convert all the sorrow and sighing to joy as they have already spoken greatly about this — for it is good to thank Hashem Who has already preceded the cure before the blow through our holy and awesome Rebbe — and there is hope for our future. ## Segment 5
אַךְ כְּבָר יָדַעְתָּ בְּנִי חֲבִיבִי שֶׁהָעוֹלָם מָלֵא יִסּוּרִים, וּכְמוֹ שֶׁכָּתוּב (אִיּוֹב י"ד) "אָדָם לְעָמָל יוּלָּד קְצַר יָמִים וּשְׂבַע רֹגֶז". וְגַם כָּל חַכְמֵי הַמֶּחַקְרִים מוֹדִים לָזֶה, רַק שֶׁאֵינָם יוֹדְעִים עִקַּר הַתַּכְלִית בִּשְׁבִיל מַה נִּבְרָא הָאָדָם לְעָמָל, אֲבָל אֲנַחְנוּ עַמְּךָ וְכוּ' זֶרַע אַבְרָהָם וְכוּ' אַשְׁרֵינוּ וְכוּ', שֶׁאָנוּ יוֹדְעִים תַּכְלִית הַנִּצְחִי בֶּאֱמֶת לַאֲמִתּוֹ שֶׁהָאָדָם נִבְרָא בִּשְׁבִיל לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ. וּבִשְׁבִיל זֶה כְּדַאי לִסְבֹּל הֶעָמָל הַזֶּה. וְגַם עַל יְדֵי זֶה בְּעַצְמוֹ שֶׁיּוֹדְעִים וּמַאֲמִינִים בָּזֶה עַל יְדֵי זֶה מְקִלִּים הֶעָמָל, וִיכוֹלִין לַהֲפֹךְ הַכֹּל לְשִׂמְחָה. וְהָעִקָּר עַל יְדֵי שֶׁאָנוּ מִזֶּרַע יִשְׂרָאֵל וְאָנוּ יוֹדְעִים וּמַאֲמִינִים בְּהַצַּדִּיק הָאֱמֶת שֶׁהִשִּׂיג הַתַּכְלִית הַנִּצְחִי. וְאֵיךְ שֶׁיִּהְיֶה בְּוַדַּאי נִזְכֶּה עַל יָדוֹ לְתַכְלִית טוֹב נִצְחִי לַחֲזוֹת בְּנֹעַם ה' וְכוּ', אֲשֶׁר כְּנֶגֶד נְקֻדָּה דִּנְקֻדָּה מֵהַתִּקְוָה הַנּוֹרָאָה הַזֹּאת לֹא נֶחֱשָׁב לִמְאוּמָה כָּל הֶעָמָל וְהַיִּסּוּרִים וְכוּ' שֶׁל הָעוֹלָם. וּבִפְרָט כִּי תְּהִלָּה לָאֵל "לָא בְּעִי יִשְׁלַח יָד", וּ"בַצָּר הִרְחַבְתָּ לִי" שֶׁבְּתוֹךְ הַצָּרָה בְּעַצְמָהּ יֵשׁ הַרְחָבוֹת גְּדוֹלוֹת, עַל כֵּן טַאקֶי פָארְט הָאפּ אוּן נָאר הָאפּ, אוּן וַוייטֶיר זַייט גִּיזוּנְד אוּן פְרֵיילִיךְ [אָמְנָם שְׂמַח עַל אַף הַכֹּל, וּמֵעַתָּה תִהְיוּ בְרִיאִים וּשְׂמֵחִים] תָּמִיד וְתַרְגִּיל עַצְמְךָ תָּמִיד לַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה, כִּי טוֹב לְהוֹדוֹת לַה' אֲשֶׁר כְּבָר הִקְדִּים לָנוּ רְפוּאָה לַמַּכָּה עַל יְדֵי רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵנוּ.
The words of your father. Nussun of Breslov. Nussun of Breslov. Overview: Tuesday, Parshas Lech Lecha — Breslov — 5605. To Yitzchok. He received his letter yesterday — and had already heard somewhat of the salvation of his grandson Dovid Tzvi — but did not believe it — because he was himself in Teplik between Yom Kippur and Sukkos and spoke with him face to face — and he did not mention a word. Just now it is good to thank Hashem. Please inform him of his grandson Mikhl — whether he has already returned to his strength fully. May Hashem save them from all pain and fear — and may he merit to raise his sons and daughter in comfort for long days and good years. But you already know my beloved son — the world is full of sufferings — Adam l'amal yulad k'tzar yamim u's'va rogez. All philosophers agree to this — only they do not know the essential eternal purpose. But we — the seed of Avraham — ashreinu — that we know the true eternal purpose in truth — that man was created to know Him Yisborach. And for this it is worthwhile to bear this toil. Through knowing and believing in this — the toil is lightened — and one can convert all to joy. We know and believe in the true tzaddik who attained the eternal purpose. Ba'tzar hirchavta li — within the trouble itself there are great expanses. Taki fort hop un nor hop — be well and joyful always — convert all the sorrow to joy — for Hashem has already preceded the cure before the blow through our holy and awesome Rebbe — and there is hope for our future. ## Segment 6
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # תעה URL: https://ajew.org/reader-plain/alim-litrufa/2/474/ # תעה
תעה
Source: https://ajew.org/reader/alim-litrufa/2/474 ## Segment 1
תעה
Nussun of Breslov. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' לֶךְ־לְךָ תר"ה בְּרֶסְלֶב.
Overview: Tuesday, Parshas Lech Lecha — Breslov — 5605. To Yitzchok. He received his letter yesterday — and had already heard somewhat of the salvation of his grandson Dovid Tzvi — but did not believe it — because he was himself in Teplik between Yom Kippur and Sukkos and spoke with him face to face — and he did not mention a word. Just now it is good to thank Hashem. Please inform him of his grandson Mikhl — whether he has already returned to his strength fully. May Hashem save them from all pain and fear — and may he merit to raise his sons and daughter in comfort for long days and good years. But you already know my beloved son — the world is full of sufferings — Adam l'amal yulad k'tzar yamim u's'va rogez. All philosophers agree to this — only they do not know the essential eternal purpose. But we — the seed of Avraham — ashreinu — that we know the true eternal purpose in truth — that man was created to know Him Yisborach. And for this it is worthwhile to bear this toil. Through knowing and believing in this — the toil is lightened — and one can convert all to joy. We know and believe in the true tzaddik who attained the eternal purpose. Ba'tzar hirchavta li — within the trouble itself there are great expanses. Taki fort hop un nor hop — be well and joyful always — convert all the sorrow to joy — for Hashem has already preceded the cure before the blow through our holy and awesome Rebbe — and there is hope for our future. ## Segment 3
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי שֶׁיִּחְיֶה עִם שְׁאָר כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ.
He received his letter just now — and there is nothing to reply — for he already sent him his letter via Rabbi Nachman of Heisin. And what he wrote — he has pain — that apparently he has still not come out of his fears from his business matters. But see you my beloved son — how true are our words that we are accustomed to speak about the bitterness of the business matters of this world — flowing from what they said: "ilmalei milcha la havei alma yachol lismol m'rirusei" — and it is fitting for you to receive hints from this to gladden yourself always in what we merited to know. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי עַתָּה וְאֵין לַהֲשִׁיבוֹ כִּי כְּבָר שָׁלַחְתִּי לוֹ מִכְתָּבִי עַל יְדֵי רַבִּי נַחְמָן מֵהַיְיסִין, וַאֲשֶׁר כָּתַבְתָּ וְכוּ' יֵשׁ לִי צַעַר, שֶׁכְּפִי הַנִּרְאֶה עֲדַיִן לֹא יָצָא מִפְּחָדָיו מֵעֲסָקָיו. אֲבָל רְאֵה אַתָּה בְּנִי חֲבִיבִי כַּמָּה כֵּנִים דְּבָרֵינוּ שֶׁאָנוּ רְגִילִים לְדַבֵּר מֵעִנְיַן מְרִירַת עִסְקֵי הָעוֹלָם הַזֶּה וְכוּ', הַנּוֹבְעִים מִמַּה שֶּׁאָמְרוּ 'אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכֵל לְמִסְבַּל מְרִירוּתָא' וְכוּ', וְרָאוּי לְךָ לְקַבֵּל רְמָזִים מִזֶּה לְשַׂמֵּחַ עַצְמְךָ תָּמִיד בַּמֶּה שֶׁזָּכִינוּ לֵידַע וְכוּ'. פּוּק חָזֵי גְּבוּרְתָּא דְּמָרָךְ שֶׁאָנוּ יוֹדְעִים שֶׁיְּמֵי הַחֲנֻכָּה מְמַשְׁמְשִׁים לָבוֹא שֶׁהוּא בְּחִינַת חֲנֻכַּת הַבַּיִת שֶׁנִּמְשָׁךְ כְּפִי הַסְּלַח נָא שֶׁפּוֹעֲלִין בְּיוֹם כִּפּוּר; וְאֵיךְ שֶׁהוּא בְּוַדַּאי פָּעֲלוּ יִשְׂרָאֵל בִּכְלַל אֵיזֶה סְלִיחָה וּמְחִילָה בְּבַקָּשַׁת סְלַח נָא, וּבְוַדַּאי יִהְיֶה צְמִיחַת קֶרֶן יְשׁוּעָה בַּחֲנֻכָּה בְּחִינַת צְמִיחַת חֲנֻכַּת הַבַּיִת שֶׁיִּהְיֶה מֵאִיר הֶאָרַת בֵּן וְתַלְמִיד לָנֶצַח לְהָאִיר בְּדָרֵי מַעְלָה וְדָרֵי מַטָּה אֱלֹקוּתוֹ יִתְבָּרַךְ וּלְכָלְלָם זֶה בָּזֶה עַד שֶׁיִּמָּלֵּא כְּבוֹדוֹ אֶת כָּל הָאָרֶץ וְכוּ', וְנַכִּיר כֻּלָּנוּ אֶת גָּדְלוֹ וְרוֹמְמוּת כְּבוֹדוֹ וְכוּ', אֲשֶׁר בִּמְקוֹם גְּדֻלָתוֹ שָׁם אָנוּ מוֹצְאִים עַנְוְתָנוּתוֹ שֶׁחַס עֲלָן וְהֵאִיר בָּנוּ אוֹרוֹת כָּאֵלֶּה וְכוּ', נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Puk chazei g'vurta d'maracha — that we know that the days of Chanukah are approaching — which is the aspect of the dedication of the house drawn according to the "s'lach na" that is accomplished on Yom Kippur. And however it may be — certainly Israel accomplished some forgiveness and pardon in the request of "s'lach na" — and certainly there will be a sprouting of the horn of salvation on Chanukah — the aspect of the sprouting of the dedication of the house — which will illuminate the illumination of son and student forever — to illuminate in the upper worlds and lower worlds His divinity Yisborach — and to include them one in the other — until His glory fills all the earth — and we will all recognize His greatness and the exaltedness of His honor — in the place of His greatness there we find His humility — that He had compassion on us and illuminated in us such lights. Nagila v'nismecha bishu'aso. ## Segment 5
דִּבְרֵי אָבִיךָ
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
לְהוֹדוֹת לְשֵׁם קָדְשׁוֹ עַל יְשׁוּעַת בָּנָיו שֶׁיִּחְיוּ, כֵּן יוֹשִׁיעוֹ ה' תָּמִיד לְהַצִּילוֹ מִכָּל צַעַר וָפַחַד וִיחַזֵּק לִבּוֹ וְלֵב בָּנָיו שֶׁיִּחְיוּ לַעֲבוֹדָתוֹ יִתְבָּרַךְ כִּי הוּא חַיֵּינוּ לָנֶצַח וְכוּ'.
The words of your father. Nussun of Breslov. Nussun of Breslov. To give thanks to His holy name for the salvation of his sons — may they live. May Hashem always save him — to rescue him from all pain and fear — and may He strengthen his heart and the heart of his sons — may they live — for the service of Him Yisborach — for He is our life forever. Overview: Thursday, Parshas Lech Lecha — Breslov — 5605. To his beloved son. He received his letter just now and there is nothing to reply — for he already sent him his letter via Rabbi Nachman of Heisin. He has pain — that apparently he has still not come out of his fears from his business matters. But see you my beloved son — how true are our words that we are accustomed to speak about the bitterness of the business matters of this world — flowing from what they said: ilmalei milcha la havei alma yachol lismol m'rirusei — and it is fitting for you to receive hints from this to gladden yourself always in what we merited to know. Puk chazei g'vurta d'maracha — that we know that the days of Chanukah are approaching — which is the aspect of the dedication of the house drawn according to the s'lach na that is accomplished on Yom Kippur. And certainly Israel accomplished some forgiveness and pardon — and certainly there will be a sprouting of the horn of salvation on Chanukah — the aspect of the sprouting of the dedication of the house — which will illuminate the illumination of son and student forever — to illuminate in the upper worlds and lower worlds His divinity Yisborach — and to include them one in the other — until His glory fills all the earth — and we will all recognize His greatness and the exaltedness of His honor — in the place of His greatness there we find His humility — that He had compassion on us and illuminated in us such lights. Nagila v'nismecha bishu'aso. # תעו URL: https://ajew.org/reader-plain/alim-litrufa/2/475/ # תעו
תעו
Source: https://ajew.org/reader/alim-litrufa/2/475 ## Segment 1
תעו
Nussun of Breslov. To give thanks to His holy name for the salvation of his sons — may they live. May Hashem always save him — to rescue him from all pain and fear — and may He strengthen his heart and the heart of his sons — may they live — for the service of Him Yisborach — for He is our life forever. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' וַיֵּרָא תר"ה בְּרֶסְלֶב.
Overview: Thursday, Parshas Lech Lecha — Breslov — 5605. To his beloved son. He received his letter just now and there is nothing to reply — for he already sent him his letter via Rabbi Nachman of Heisin. He has pain — that apparently he has still not come out of his fears from his business matters. But see you my beloved son — how true are our words that we are accustomed to speak about the bitterness of the business matters of this world — flowing from what they said: ilmalei milcha la havei alma yachol lismol m'rirusei — and it is fitting for you to receive hints from this to gladden yourself always in what we merited to know. Puk chazei g'vurta d'maracha — that we know that the days of Chanukah are approaching — which is the aspect of the dedication of the house drawn according to the s'lach na that is accomplished on Yom Kippur. And certainly Israel accomplished some forgiveness and pardon — and certainly there will be a sprouting of the horn of salvation on Chanukah — the aspect of the sprouting of the dedication of the house — which will illuminate the illumination of son and student forever — to illuminate in the upper worlds and lower worlds His divinity Yisborach — and to include them one in the other — until His glory fills all the earth — and we will all recognize His greatness and the exaltedness of His honor — in the place of His greatness there we find His humility — that He had compassion on us and illuminated in us such lights. Nagila v'nismecha bishu'aso. ## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר עִם כָּל בְּנֵי בֵיתוֹ.
He received his letter yesterday — and R.Sh. has still not come — and he waited to prepare a letter for him until he came — for then he would know what to write about his matter. And just now the time of Shema and morning prayer has arrived — but from the force of his longing he is compelled to extend his hand in the letter. And he does not know what to write to him — and after all that has passed over him and over him and over all of us — one must return anew to his awesome words — of blessed memory — that Hashem Yisborach is very great and one does not know at all — for things happen in the world and one does not know at all — until he concluded — not to despair from crying out and prayer and supplication and request — "me shrait me bet" — one cries and one requests. And in this he lives for some time now. And not only that — but it helps him even to speak with people and to illuminate in them the true points of truth — great are the deeds of Hashem. And one who hears and sets his heart to this holy conversation — said after he revealed what he revealed — awesome and exalted Torahs such as these — stories such as these — revelation of divinity such as this — deep awesome and wondrous counsels such as these that were never revealed — living cold flowing waters — springs of salvation such as these — afterwards he cried that one does not know at all as above. Through this you too can feel in your heart what it is impossible to tell by mouth — in the aspect of "noda ba'sh'arim ba'lah" — "kol chad k'fum mah d'misha'er b'libei." And you can say with new awakening — "gadol Hashem u'm'hulal m'od v'lig'dulaso ein cheiker." And so in every place where they speak of the greatness of the Creator Yisborach — one can merit through this — that in the compassion of Hashem He will open for us the light of the Ein Sof — until we merit to say words with the burning of the heart and with self-sacrifice. And more than this it is impossible to explain even face to face — all the more so in writing. ## Segment 4
מִכְתָּבוֹ קִבַּלְתִּי אֶתְמוֹל, וְר"ש עֲדַיִן לֹא בָּא, וְהִמְתַּנְתִּי לְהָכִין לוֹ מִכְתָּב עַד שֶׁיָּבוֹא, כִּי אָז הָיִיתִי יוֹדֵעַ מַה לִּכְתֹּב לוֹ מֵעִסְקוֹ, וּכָעֵת כְּבָר הִגִּיעַ זְמַן קְרִיאַת שְׁמַע וּתְפִלָּה שֶׁל שַׁחֲרִית, אַךְ מֵעֹצֶם תְּשׁוּקָתְךָ אֲנִי מֻכְרָח לִנְטוֹת יָדִי בַּמִּכְתָּב. וְאֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ, וְאַחַר כָּל מַה שֶּׁעָבַר עָלַי וְעָלֶיךָ וְעַל כֻּלָּנוּ וְכוּ' צְרִיכִין לַחֲזֹר מֵחָדָשׁ דְּבָרָיו הַנּוֹרָאִים זַ"ל שֶׁאָמַר הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְאֵין יוֹדְעִין כְּלָל וְכוּ' כִּי נַעֲשִׂין דְּבָרִים בָּעוֹלָם וְאֵין יוֹדְעִין כְּלָל וְכוּ', עַד שֶׁסִּיֵּם שֶׁלֹּא לְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה וְהַתְּפִלָּה וְהַתְּחִנָּה וְהַבַּקָּשָׁה וְכוּ', מֶע שְׁרַייט מֶע בֶּעט [צוֹעֲקִים וּמְבַקְּשִׁים] וְכוּ'. וּבָזֶה אֲנִי חַי זֶה כַּמָּה. וְלֹא עוֹד אֶלָּא שֶׁמְּסַיְּעֵנִי אֲפִלּוּ לְדַבֵּר עִם בְּנֵי אָדָם וּלְהָאִיר בָּהֶם נְקֻדּוֹת הָאֱמֶת לַאֲמִתּוֹ, גְּדוֹלִים מַעֲשֵׂי ה' וְכוּ'. וּמִי שֶׁשּׁוֹמֵעַ וּמֵשִׂים אֶל לִבּוֹ שִׂיחָה הַקְּדוֹשָׁה הַזֹּאת שֶׁנֶּאֱמַר אַחַר שֶׁגִּלָּה מַה שֶּׁגִּלָּה, תּוֹרוֹת נוֹרָאוֹת וְנִשְׂגָּבוֹת כָּאֵלֶּה, מַעֲשִׂיּוֹת כָּאֵלֶּה, הִתְגַּלּוּת אֱלֹקוּת כָּזֶה, עֵצוֹת עֲמֻקּוֹת נוֹרָאוֹת וְנִפְלָאוֹת כָּאֵלֶּה אֲשֶׁר לֹא נִתְגַּלוּ מֵעוֹלָם, מַיִם חַיִּים קָרִים נוֹזְלִים, מַעְיְנֵי הַיְשׁוּעָה כָּאֵלֶּה וְכוּ' וְכוּ'. אַחַר כָּךְ צָעַק שֶׁאֵין יוֹדְעִין כְּלָל וְכוּ' כַּנַּ"ל. עַל יְדֵי זֶה תּוּכַל גַּם אַתָּה לְהַרְגִּישׁ בְּלִבְּךָ מַה שֶּׁאִי אֶפְשָׁר לְסַפֵּר בַּפֶּה, בִּבְחִינַת "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ" 'כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ'. וְתוּכַל לוֹמַר בְּהִתְעוֹרְרוּת חָדָשׁ, גָּדוֹל ה' וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְכֵן בְּכָל מָקוֹם שֶׁמְּדַבְּרִים מִגְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, יְכוֹלִים לִזְכּוֹת עַל יְדֵי זֶה שֶׁבְּחֶמְלַת ה' יִפְתַּח לָנוּ אוֹר הָאֵין סוֹף, עַד שֶׁנִּזְכֶּה לוֹמַר דִּבּוּרִים בְּהִתְלַהֲבוּת הַלֵּב וּבִמְסִירַת נֶפֶשׁ. וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְבָאֵר אֲפִלּוּ פָּנִים אֶל פָּנִים מִכָּל שֶׁכֵּן בִּכְתָב. ה' אֱלֹקַי גָּדַלְתָּ מְאֹד. וַאֲנִי מְפָרֵשׁ לְעַצְמִי עַתָּה פָּסוּק זֶה כָּךְ, ה' אֱלֹקַי, שֶׁאֲפִלּוּ הִתְגַּלּוּת אֱלֹקוּתְךָ וּגְדֻלָּתְךָ שֶׁאַתָּה מֵאִיר בְּלִבִּי שֶׁזֶּה בְּחִינַת אֱלֹקַי, גַּם בָּזֶה גָּדַלְתָּ מְאֹד וְכוּ', מִכָּל שֶׁכֵּן שֶׁאֲנִי יוֹדֵעַ שֶׁלִּגְדֻלָּתְךָ אֵין חֵקֶר כְּלָל וְכוּ' כַּנַּ"ל. וְכָל זֶה אִי אֶפְשָׁר לְבָאֵר וְכִמְעַט שֶׁלֹּא נִתַּן לִכְתֹּב, אַךְ לֹא יָכֹלְתִּי לְהִתְאַפֵּק מֵעֹצֶם תְּשׁוּקָתְךָ הַטּוֹבָה. אַךְ אַחַר שֶׁהִזְמִין הַשֵּׁם יִתְבָּרַךְ דְּבָרִים אֵלֶּה עַתָּה תַּחַת קֻלְמוֹסִי.
"Hashem Elokai gadalta m'od." And he explains this verse for himself now thus — Hashem Elokai — that even the revelation of Your divinity and greatness that You illuminate in my heart — which is the aspect of Elokai — even in this You are very great — all the more so that I know that Your greatness has no end at all. And all this it is impossible to explain — and it is almost impossible to write — but he could not restrain himself from the force of his good longing. But after Hashem Yisborach arranged these words just now under his pen — my beloved son — set your heart well to these words — and do not say that you are far from them according to your deeds and your preoccupation in commerce. Far be it from you to say in your heart such a thing — for on the contrary — this is the force of His greatness Yisborach — that in His mercies He informed us through the true tzaddik — that His greatness has no end — and there is hope every day and every time and every hour for each and every person — for He has already preceded for us an eternal cure for our very wondrous wounds — G-d protect us — the wounds of the soul. But against all this precisely — came from his holy mouth all the above-mentioned awesome conversation — beginning in Yiddish: "Gott iz groys — me veyst gor nit" — until at the end he said as above — as he merited to hear all this from his holy mouth himself — that what he told all this before him — even though his intention is very very deep — but what is relevant to us — he said it only so that also we believe in the force of His greatness Yisborach — to strengthen ourselves through this precisely — and not to despair from crying out in all that passes over us and over our children and over all generations — for Hashem is great and one does not know at all. And there is a matter that all turns to good. Be strong and bold my son my dear friend — and sasson v'simcha tassig — and convert the sorrow and sighing to joy always. ## Segment 5
אֲהוּבִי בְּנִי חֲבִיבִי שִׂים לִבְּךָ הֵיטֵב לִדְבָרַי אֵלֶּה, וְאַל תֹּאמַר שֶׁאַתָּה רָחוֹק מֵהֶם לְפִי מַעֲשֶׂיךָ וְטִרְדָּתְךָ בְּמַשָּׂא וּמַתָּן. חָלִילָה לְךָ מִלּוֹמַר בְּלִבְּךָ כַּדָּבָר הַזֶּה, כִּי אַדְּרַבָּא זֶהוּ עֹצֶם גְּדֻלָּתוֹ יִתְבָּרַךְ שֶׁבְּרַחֲמָיו הוֹדִיעַ לָנוּ עַל יְדֵי הַצַּדִּיק הָאֱמֶת כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר וְיֵשׁ תִּקְוָה בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה לְכָל אֶחָד וְאֶחָד, כִּי כְּבָר הִקְדִּים לָנוּ רְפוּאָה נִצְחִית לְמַכּוֹתֵינוּ הַמֻּפְלָאוֹת מְאֹד רַחֲמָנָא לִצְלַן מַכּוֹת הַנֶּפֶשׁ שֶׁזֶּה עִקַּר הַצָּרָה הַגְּדוֹלָה מִכָּל הַצָּרוֹת, בִּפְרָט כְּפִי שֶׁיּוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ, אֲבָל כְּנֶגֶד כָּל זֶה דַּיְקָא יָצָא מִפִּיו הַקָּדוֹשׁ כָּל הַשִּׂיחָה הַנּוֹרָאָה הַנַּ"ל הַמַּתְחֶלֶת בִּלְשׁוֹן אִידִישׁ: 'גָּאט אִיז גְּרוֹיס מֶע וֵוייסְט גָּאר נִיט' [ה' גָדוֹל וְאֵין יוֹדְעִים כְּלָל] וְכוּ', עַד שֶׁבַּסּוֹף אָמַר כַּנַּ"ל, כַּאֲשֶׁר אֲנִי זָכִיתִי לִשְׁמֹעַ כָּל זֶה מִפִּיו הַקָּדוֹשׁ בְּעַצְמוֹ, שֶׁמַּה שֶּׁסִּפֵּר כָּל זֹאת לְפָנַי אַף עַל פִּי שֶׁכַּוָּנָתוֹ עָמֹק עָמֹק מְאֹד מְאֹד, אֲבָל מַה שֶּׁנּוֹגֵעַ אֵלֵינוּ אֲמָרָהּ רַק כְּדֵי שֶׁגַּם אֲנַחְנוּ נַאֲמִין בְּעֹצֶם גְּדֻלָתוֹ יִתְבָּרַךְ וְכוּ' לְהִתְחַזֵּק עַל יְדֵי זֶה דַּיְקָא, וְלִבְלִי לְהִתְיָאֵשׁ מִן הַצְּעָקָה וְכוּ' בְּכָל מַה שֶּׁיַּעֲבֹר עָלֵינוּ וְעַל בָּנֵינוּ וְכוּ' וְעַל כָּל דּוֹרוֹת וְכוּ'; כִּי גָּדוֹל ה' וְאֵין יוֹדְעִין כְּלָל. וְיֵשׁ עִנְיַן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְגַם זֶה מֵעֹצֶם גְּדֻלָתוֹ יִתְבָּרַךְ מַה שֶּׁאֲנִי כּוֹתֵב עַתָּה דְּבָרִים אֵלֶּה אֵלֶיךָ בְּנִי חֲבִיבִי, חֲזַק וֶאֱמַץ בְּנִי יְדִידִי, וְשָׂשׂוֹן וְשִׂמְחָה תַּשִּׂיג וְתַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה תָּמִיד.
The words of your father — who gives life to himself in all this. ## Segment 6
דִּבְרֵי אָבִיךָ הַמְחַיֶּה עַצְמוֹ בְּכָל זֶה
Nussun of Breslov. ## Segment 7
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 8
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה, וּבִפְרָט לְבִנְךָ נֶכְדִּי יְדִידִי דָּוִד צְבִי שֶׁיִּחְיֶה, לִכְתֹּב לִי מִשְּׁלוֹם בִּנְךָ מִיכְל שֶׁיִּחְיֶה, וּלְנֶכֶד רַבֵּנוּ זַ"ל מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, וְיִקְרָא גַּם כֵּן מִכְתָּב זֶה וְיוֹדִיעֵנִי כְּשֶׁיִּסַּע לְדַרְכּוֹ לְשָׁלוֹם; אִם מְחֻתָּנוֹ יְדִידִי שָׁם יִפְרֹס בִּשְׁלוֹמוֹ בְּאַהֲבָה, וְגַם אֵלָיו נֶאֶמְרוּ כָּל הַדְּבָרִים הַנַּ"ל וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַחֲפֵצִים בֶּאֱמֶת חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
And peace to all our anshei sh'lomaynu with great love — and in particular to his son his grandson my dear friend Dovid Tzvi — may he live — to write to him of the welfare of his son Mikhl — may he live — and to the grandson of our Rebbe — of blessed memory — our Teacher the Rabbi Nachman — may his light shine — and let him read this letter also and inform him when he sets out on his journey in peace. And if his father-in-law his dear friend is there — extend peace to him with great love — and also to him were all the above-mentioned things said — and to all our anshei sh'lomaynu who truly desire — be strong and bold — all who hope to Hashem. Overview: Wednesday, Parshas Vayeira — Breslov — 5605. To his beloved son. He received his letter yesterday — and R.Sh. has still not come — he waited to prepare a letter for him until he came — for then he would know what to write about his matter. Just now the time of Shema and morning prayer has arrived — but from the force of his longing he is compelled to extend his hand in the letter. And he does not know what to write — and after all that has passed over him and over him and over all of us — one must return anew to his awesome words — of blessed memory — that Hashem Yisborach is very great and one does not know at all — for things happen in the world and one does not know at all — until he concluded — not to despair from crying out and prayer and supplication and request — me shrait me bet — one cries and one requests. And in this he lives for some time now. And it also helps him to speak with people and illuminate in them the true points of truth. One who hears and sets his heart to this holy conversation — said after he revealed his awesome and exalted Torahs and stories and revelation of divinity — afterwards he cried that one does not know at all. Through this you too can feel in your heart what it is impossible to tell by mouth. You can say with new awakening — gadol Hashem u'm'hulal m'od v'lig'dulaso ein cheiker. Hashem Elokai gadalta m'od — and he explains this verse — Hashem Elokai — that even the revelation of Your divinity that You illuminate in my heart — even in this You are very great — all the more so that I know that Your greatness has no end at all. Set your heart well to these words — and do not say that you are far from them. Far be it from you to say this — for on the contrary — His greatness has no end — there is hope every day and every time for each and every person. But against all this precisely — came from his holy mouth all the above-mentioned awesome conversation — beginning in Yiddish: Gott iz groys — me veyst gor nit — to strengthen ourselves through this precisely — and not to despair from crying out in all that passes over us. And there is a matter that all turns to good. Be strong and bold my son — and sasson v'simcha tassig — and convert the sorrow and sighing to joy always. Overview: Wednesday, Parshas Vayeira — Breslov — 5605. To his beloved son. He received his letter yesterday — and R.Sh. has still not come — he waited to prepare a letter for him until he came — for then he would know what to write about his matter. Just now the time of Shema and morning prayer has arrived — but from the force of his longing he is compelled to extend his hand in the letter. And he does not know what to write — and after all that has passed over him and over him and over all of us — one must return anew to his awesome words — of blessed memory — that Hashem Yisborach is very great and one does not know at all — for things happen in the world and one does not know at all — until he concluded — not to despair from crying out and prayer and supplication and request — me shrait me bet — one cries and one requests. And in this he lives for some time now. And it also helps him to speak with people and illuminate in them the true points of truth. One who hears and sets his heart to this holy conversation — said after he revealed his awesome and exalted Torahs and stories and revelation of divinity — afterwards he cried that one does not know at all. Through this you too can feel in your heart what it is impossible to tell by mouth. You can say with new awakening — gadol Hashem u'm'hulal m'od v'lig'dulaso ein cheiker. Hashem Elokai gadalta m'od — and he explains this verse — Hashem Elokai — that even the revelation of Your divinity that You illuminate in my heart — even in this You are very great — all the more so that I know that Your greatness has no end at all. Set your heart well to these words — and do not say that you are far from them. Far be it from you to say this — for on the contrary — His greatness has no end — there is hope every day and every time for each and every person. But against all this precisely — came from his holy mouth all the above-mentioned awesome conversation — beginning in Yiddish: Gott iz groys — me veyst gor nit — to strengthen ourselves through this precisely — and not to despair from crying out in all that passes over us. And there is a matter that all turns to good. Be strong and bold my son — and sasson v'simcha tassig — and convert the sorrow and sighing to joy always. # תעז URL: https://ajew.org/reader-plain/alim-litrufa/2/476/ # תעז
תעז
Source: https://ajew.org/reader/alim-litrufa/2/476 ## Segment 1
תעז
And peace to all our anshei sh'lomaynu with great love — and in particular to his son his grandson my dear friend Dovid Tzvi — may he live — to write to him of the welfare of his son Mikhl — may he live — and to the grandson of our Rebbe — of blessed memory — our Teacher the Rabbi Nachman — may his light shine — and let him read this letter also and inform him when he sets out on his journey in peace. And if his father-in-law his dear friend is there — extend peace to him with great love — and also to him were all the above-mentioned things said — and to all our anshei sh'lomaynu who truly desire — be strong and bold — all who hope to Hashem. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' עֶרֶב רֹאשׁ חֹדֶשׁ כִּסְלֵו תר"ה בְּרֶסְלֶב.
Overview: Wednesday, Parshas Vayeira — Breslov — 5605. To his beloved son. He received his letter yesterday — and R.Sh. has still not come — he waited to prepare a letter for him until he came — for then he would know what to write about his matter. Just now the time of Shema and morning prayer has arrived — but from the force of his longing he is compelled to extend his hand in the letter. And he does not know what to write — and after all that has passed over him and over him and over all of us — one must return anew to his awesome words — of blessed memory — that Hashem Yisborach is very great and one does not know at all — for things happen in the world and one does not know at all — until he concluded — not to despair from crying out and prayer and supplication and request — me shrait me bet — one cries and one requests. And in this he lives for some time now. And it also helps him to speak with people and illuminate in them the true points of truth. One who hears and sets his heart to this holy conversation — said after he revealed his awesome and exalted Torahs and stories and revelation of divinity — afterwards he cried that one does not know at all. Through this you too can feel in your heart what it is impossible to tell by mouth. You can say with new awakening — gadol Hashem u'm'hulal m'od v'lig'dulaso ein cheiker. Hashem Elokai gadalta m'od — and he explains this verse — Hashem Elokai — that even the revelation of Your divinity that You illuminate in my heart — even in this You are very great — all the more so that I know that Your greatness has no end at all. Set your heart well to these words — and do not say that you are far from them. Far be it from you to say this — for on the contrary — His greatness has no end — there is hope every day and every time for each and every person. But against all this precisely — came from his holy mouth all the above-mentioned awesome conversation — beginning in Yiddish: Gott iz groys — me veyst gor nit — to strengthen ourselves through this precisely — and not to despair from crying out in all that passes over us. And there is a matter that all turns to good. Be strong and bold my son — and sasson v'simcha tassig — and convert the sorrow and sighing to joy always. ## Segment 3
שָׁלוֹם לִבְנִי חֲבִיבִי כַּנָּהוּג.
He sent his letter to R.Sh. to Uman — and certainly it reached his hand — for he also sent a letter to Rabbi Chaim Graniver from there — who is one of our anshei sh'lomaynu — and he had a reply from him on the eve of the past holy Shabbas. Just now there is nothing new — gadol Hashem u'm'hulal m'od. And let him remember the letter he wrote him some days ago — that speaks there of this conversation that our Rebbe said — "Gott iz groys — me veyst gor nit" — and he lives only through this — and it is impossible to speak of this in particular in writing. ## Segment 4
מִכְתָּבְךָ לר"ש שָׁלַחְתִּי לְאוּמַאן וּבְוַדַּאי הִגִּיעַ לְיָדוֹ, כִּי שָׁלַחְתִּי עוֹד מִכְתָּב לר' חַיִּים גְּרַאנִיבֶּיר מִשָּׁם שֶׁהוּא מֵאַנְשֵׁי שְׁלוֹמֵנוּ וְהָיָה לִי תְּשׁוּבָה מִמֶּנּוּ בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר. כָּעֵת אֵין לְחַדֵּשׁ, גָּדוֹל ה' וּמְהֻלָּל מְאֹד. וְיִזְכֹּר הַמִּכְתָּב שֶׁכָּתַבְתִּי לוֹ זֶה אֵיזֶה יָמִים שֶׁמְּדַבֵּר שָׁם מִשִּׂיחָה זֹאת שֶׁאָמַר רַבֵּנוּ זַ"ל, גָּאט אִיז גְּרוֹיס מֶע וֵוייסְט גָּאר נִיט [ה' גָדוֹל וְאֵין יוֹדְעִים כְּלָל] וְכוּ', וַאֲנִי חַי רַק בָּזֶה, וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה בִּפְרָט בִּכְתָב.
Be strong my son — and be strong at every time anew — and in all kinds of bitterness that passes over you and over him — one must gladden his soul more — and convert the sorrow and sighing to joy. For what would we have done — G-d forbid — if in such bitterness and sorrow and sighing we had been opponents — G-d forbid G-d forbid — our hope would have been completely lost — far be it. Now now there is hope — good and wondrous hope for all of us — also for me also for you there will be good hope without doubt. Hope to Hashem and He will save you — un taki fort hop — and in any case only joy. ## Segment 5
חֲזַק בְּנִי וַחֲזַק בְּכָל עֵת מֵחָדָשׁ, וּבְכָל מִינֵי מְרִירוּת שֶׁעוֹבֵר עָלֶיךָ וְעָלַי צְרִיכִין לְשַׂמֵּחַ נַפְשׁוֹ יוֹתֵר, וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה. כִּי מֶה הָיִינוּ עוֹשִׂים חַס וְשָׁלוֹם אִם בִּמְרִירוּת וְיָגוֹן וַאֲנָחָה כָּזֹאת הָיִינוּ מִתְנַגְּדִים חַס וְשָׁלוֹם חַס וְשָׁלוֹם, הָיָה נֶאֱבַד תִּקְוָתֵנוּ לְגַמְרֵי חָלִילָה, עַתָּה עַתָּה יֵשׁ וָיֵשׁ תִּקְוָה טוֹבָה וְנִפְלָאָה לְכֻלָּנוּ גַּם לִי גַּם לְךָ יִהְיֶה תִּקְוָה טוֹבָה בְּלִי סָפֵק. קַוֵּה לַה' וְיוֹשַׁע לְךָ, אוּן טַאקֶע פָארְט הָאפּ (וּבְכָל זֹאת רַק שִׂמְחָה).
He received the two gold coins and they are very necessary for him. May Hashem Yisborach send complete healing to his son — may he live. And he is compelled now to sleep — and his mind is not clear at all. May Hashem Yisborach give us the holiness of Chanukah — that we merit the dedication of the house with joy — and to see with joy and to be seen face to face with joy. Nagila v'nismecha bishu'aso. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Your father Nussun of Breslov. ## Segment 7
בְּנִי חֲבִיבִי. קִבַּלְתִּי הַשְּׁנֵי זְהוּבִים וְהֵם מֻכְרָחִים לִי מְאֹד. ה' יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִנְךָ שֶׁיִּחְיֶה. וַאֲנִי מֻכְרָח עַתָּה לִישֹׁן. וְדַעְתִּי אֵינָהּ צְלוּלָה כְּלָל. ה' יִתְבָּרַךְ יִתֵּן לָנוּ קְדֻשַּׁת חֲנֻכָּה שֶׁנִּזְכֶּה לַחֲנֻכַּת הַבַּיִת בְּשִׂמְחָה וְלִרְאוֹת בְּשִׂמְחָה וְלֵרָאוֹת פָּנִים אֶל פָּנִים בְּשִׂמְחָה. נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Your father Nussun of Breslov. Nussun of Breslov. Overview: Monday — the eve of Rosh Chodesh Kislev — Breslov — 5605. To his beloved son. He sent his letter to R.Sh. to Uman — and certainly it reached his hand — for he also sent a letter to Rabbi Chaim Graniver from there — who is one of our anshei sh'lomaynu — and he had a reply from him on the eve of the past holy Shabbas. Just now there is nothing new — gadol Hashem u'm'hulal m'od. And let him remember the letter he wrote him some days ago — that speaks of this conversation that our Rebbe said — Gott iz groys — me veyst gor nit — and he lives only through this — and it is impossible to speak of this in particular in writing. Be strong my son — and be strong at every time anew — and in all kinds of bitterness that passes over you and over him — one must gladden his soul more — and convert the sorrow and sighing to joy. For what would we have done — G-d forbid — if in such bitterness and sorrow and sighing we had been opponents — our hope would have been completely lost. Now now there is hope — good and wondrous hope for all of us — also for me also for you there will be good hope without doubt. Hope to Hashem and He will save you — un taki fort hop — and in any case only joy. He received the two gold coins and they are very necessary for him. May Hashem send complete healing to his son — may he live. He is compelled now to sleep — his mind is not clear at all. May Hashem give us the holiness of Chanukah — that we merit the dedication of the house with joy — and to see with joy and to be seen face to face with joy. Nagila v'nismecha bishu'aso. He should receive the small clock — and strive that they repair it immediately — in a way that it be returned to his hand today via the bearer of this letter. And may Hashem Yisborach illuminate upon us the light of the holiness of the holy Chanukah — coming upon them for good. And in His chesed may He send His light and His truth — nagila v'nismecha bishu'aso. Also he should receive letters from Tshehrin and hand them to those to whom they belong. And the rest he placed in the mouth of the bearer of this letter. ## Segment 8
אָבִיךָ נָתָן מִבְּרֶסְלֶב
Your father, Nussun of Breslov # תעח URL: https://ajew.org/reader-plain/alim-litrufa/2/477/ # תעח
תעח
Source: https://ajew.org/reader/alim-litrufa/2/477 ## Segment 1
תעח
Nussun of Breslov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּשֶׁב תר"ה.
Overview: Monday — the eve of Rosh Chodesh Kislev — Breslov — 5605. To his beloved son. He sent his letter to R.Sh. to Uman — and certainly it reached his hand — for he also sent a letter to Rabbi Chaim Graniver from there — who is one of our anshei sh'lomaynu — and he had a reply from him on the eve of the past holy Shabbas. Just now there is nothing new — gadol Hashem u'm'hulal m'od. And let him remember the letter he wrote him some days ago — that speaks of this conversation that our Rebbe said — Gott iz groys — me veyst gor nit — and he lives only through this — and it is impossible to speak of this in particular in writing. Be strong my son — and be strong at every time anew — and in all kinds of bitterness that passes over you and over him — one must gladden his soul more — and convert the sorrow and sighing to joy. For what would we have done — G-d forbid — if in such bitterness and sorrow and sighing we had been opponents — our hope would have been completely lost. Now now there is hope — good and wondrous hope for all of us — also for me also for you there will be good hope without doubt. Hope to Hashem and He will save you — un taki fort hop — and in any case only joy. He received the two gold coins and they are very necessary for him. May Hashem send complete healing to his son — may he live. He is compelled now to sleep — his mind is not clear at all. May Hashem give us the holiness of Chanukah — that we merit the dedication of the house with joy — and to see with joy and to be seen face to face with joy. Nagila v'nismecha bishu'aso. ## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 4
יְקַבֵּל הַזֵּייגֶירִיל [הַשָּׁעוֹן], וְיִשְׁתַּדֵּל שֶׁיְּתַקְּנוּ אוֹתוֹ מִיָּד בְּאֹפֶן שֶׁיֻּחְזַר לְיָדִי הַיּוֹם עַל־יְדֵי ר' מוֹסֵר כְּתָב זֶה. וְהַשֵּׁם יִתְבָּרַךְ יָאִיר עָלֵינוּ אוֹר קְדֻשַּׁת חֲנֻכָּה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וּבְחַסְדּוֹ יִשְׁלַח אוֹרוֹ וַאֲמִתּוֹ וְכוּ', נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. גַּם יְקַבֵּל מִכְתָּבִים מִטְּשֶׁעהרִין וְיִמְסְרֵם לְהַשַּׁיָּכִים אֲלֵיהֶם, וְיָתֵר שַׂמְתִּי בְּפִי מוֹסֵר כְּתָב זֶה.
He should receive the small clock — and strive that they repair it immediately — in a way that it be returned to his hand today via the bearer of this letter. And may Hashem Yisborach illuminate upon us the light of the holiness of the holy Chanukah — coming upon them for good. And in His chesed may He send His light and His truth — nagila v'nismecha bishu'aso. Also he should receive letters from Tshehrin and hand them to those to whom they belong. And the rest he placed in the mouth of the bearer of this letter. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה בְּשִׂמְחָה
What shall he say — the distress and bitterness of the world that is heard now in these times — it is impossible to explain in writing — for it is bad and bitter — for it has touched unto the soul. For each and every one is full of sufferings and distress — and does not know how to give counsel to his soul. And not one of us wants to take hold of the craft of our fathers — to cry out to Him Yisborach. For in our many sins the bitterness and sufferings strengthen so much — G-d forbid — until one cannot even cry out to Him Yisborach. Only Hashem Yisborach alone — in His great mercy — may He have mercy upon us — and illuminate our eyes and gladden our hearts — and return us in complete teshuvah before Him — in a way that we all merit to see the coming of the Redeemer quickly in our days. Amen so may it be His will. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, לְר' נַחְמָן נֵרוֹ יָאִיר אֲנִי מַזְהִיר שֶׁיְּבַלֶּה הַיּוֹם אֵיזֶה שָׁעוֹת וְיַעֲמֹד עַל הַזֵּייגֶיר מַאכֶיר [שֶׁעָן] שֶׁיִּגְמֹר תִּקּוּן הַזֵּייגֶירִיל הַיּוֹם בְּכִי טוֹב, וְגַם אַתָּה תֵּלֵךְ עִמּוֹ וּתְבַקֵּשׁ מֵהַזֵּיגֶיר מַאכֶיר שֶׁיְּתַקְּנוֹ מִיָּד. וּמִן הַסְּתָם תַּעֲשׂוּ עַל צַד הַיּוֹתֵר טוֹב, כִּי יְדַעְתֶּם כַּמָּה מֻכְרָח לִי הַזֵּייגֶיר בְּכָל שָׁעָה.
My beloved son my dear one — there are no words in my tongue to write to you now — for today I went out from my home and it did not enter my mind to write to you now. But as I was writing some few words to the son of my brother Rabbi Aizik — may his light shine — I remembered the force of your longing to see my letters — I said I would write you a greeting. And behold my pain is very great — that you were not in joy when you were in my home — and your heart was more broken — which was difficult for me to bear. But even so I know and believe that still the mercy of Hashem… [the text breaks off — beginning and closing are missing] ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 9
הַשְׁמָטָה
Overview: Sunday, Parshas Vayeishev — Breslov — 5605. To his beloved son. He should receive the small clock — and strive that they repair it immediately — in a way that it be returned to his hand today via the bearer of this letter. May Hashem illuminate upon us the light of the holiness of the holy Chanukah — coming upon them for good. And in His chesed may He send His light and His truth — nagila v'nismecha bishu'aso. Also he should receive letters from Tshehrin and hand them to those to whom they belong. And the rest he placed in the mouth of the bearer of this letter. This letter is followed by the Hashmatah — a fragment found in the handwriting of Reb Nussun — beginning and closing missing: What shall he say — the distress and bitterness of the world that is heard now in these times — it is impossible to explain in writing — for it is bad and bitter — for it has touched unto the soul. For each and every one is full of sufferings and distress — and does not know how to give counsel to his soul. And not one of us wants to take hold of the craft of our fathers — to cry out to Him Yisborach. For in our many sins the bitterness and sufferings strengthen so much — until one cannot even cry out to Him Yisborach. Only Hashem Yisborach alone — in His great mercy — may He have mercy upon us — and illuminate our eyes and gladden our hearts — and return us in complete teshuvah before Him — in a way that we all merit to see the coming of the Redeemer quickly in our days. Amen so may it be His will. My beloved son my dear one — there are no words in my tongue to write to you now — for today I went out from my home and it did not enter my mind to write to you now. But as I was writing some few words to the son of my brother Rabbi Aizik — I remembered the force of your longing to see my letters — I said I would write you a greeting. And behold my pain is very great — that you were not in joy when you were in my home — and your heart was more broken — which was difficult for me to bear. But even so I know and believe that still the mercy of Hashem… [text breaks off — beginning and closing missing]. ## Segment 10
(זֹאת נִמְצְאָה בִּכְתַב יָד שֶׁל מוֹהֲרַנַ"ת וְחָסֵר הַהַתְחָלָה וְהַחֲתִימָה)
The words of your father — who awaits to see you quickly with joy. ## Segment 11
מָה אֹמַר, הַדַּחֲקוּת וְהַמְּרִירוּת הָעוֹלָם שֶׁנִּשְׁמַע עַתָּה בָּעִתִּים הַלָּלוּ אִי אֶפְשָׁר לְבָאֵר עַל הַכְּתָב, כִּי רַע וָמַר, כִּי נָגַע עַד הַנֶּפֶשׁ. כִּי כָּל אֶחָד וְאֶחָד מָלֵא יִסּוּרִים וְדַחֲקוּת, וְאֵינוֹ יוֹדֵעַ לָתֵת עֵצוֹת לְנַפְשׁוֹ. וְאֵין אֶחָד מֵאִתָּנוּ רוֹצֶה לִתְפֹּס אֻמָּנוּת אֲבוֹתֵינוּ לִצְעֹק אֵלָיו יִתְבָּרַךְ. כִּי בַּעֲווֹנוֹתֵינוּ הָרַבִּים מִתְגַּבְּרִים הַמְּרִירוּת וְהַיִּסּוּרִים כָּל כָּךְ חַס וְשָׁלוֹם, עַד שֶׁאֵין יְכוֹלִין אֲפִלּוּ לִצְעֹק אֵלָיו יִתְבָּרַךְ. רַק הַשֵּׁם יִתְבָּרַךְ לְבַד בְּרֹב רַחֲמָיו יְרַחֵם עָלֵינוּ וְיָאִיר עֵינֵינוּ וִישַׂמַּח לִבֵּנוּ וְיַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנָיו בְּאֹפֶן שֶׁנִּזְכֶּה כֻּלָּנוּ לִרְאוֹת בְּבִיאַת הַגּוֹאֵל בִּמְהֵרָה בְּיָמֵינוּ, אָמֵן כֵּן יְהִי רָצוֹן.
Nussun of Breslov. ## Segment 12
אֲהוּבִי בְּנִי חֲבִיבִי אֵין בִּלְשׁוֹנִי מִלָּה לִכְתֹּב לְךָ עַתָּה כִּי הַיּוֹם יָצָאתִי מִבֵּיתִי וְלֹא עָלָה עַל דַּעְתִּי לִכְתֹּב לְךָ עַתָּה, אַךְ מִדֵּי כָּתְבִּי אֵיזֶה דִּבּוּרִים מֻעָטִים לְבֶן אָחִי רַבִּי אַיְיזִיק נֵרוֹ יָאִיר נִזְכַּרְתִּי בְּעֹצֶם תְּשׁוּקָתְךָ לִרְאוֹת מִכְתָּבַי אָמַרְתִּי לִכְתֹּב לְךָ פְּרִיסַת שָׁלוֹם. וְהִנֵּה צַעֲרִי גָּדוֹל מְאֹד מִמַּה שֶּׁלֹּא הָיִיתָ בְּשִׂמְחָה בִּהְיוֹתְךָ בְּבֵיתִי וְלִבְּךָ הָיָה נִשְׁבָּר בְּיוֹתֵר אֲשֶׁר הָיָה קָשֶׁה לִי לִסְבֹּל. אַךְ אַף עַל פִּי כֵן אֲנִי יוֹדֵעַ וּמַאֲמִין כִּי עֲדַיִן רַחֲמֵי הַשֵּׁם... (חסר)
Nussun of Breslov. And peace to all our anshei sh'lomaynu with great love. To Rabbi Nachman — may his light shine — I warn him that he spend some hours today and stand over the watchmaker that he finish the repair of the small clock today well — and you too go with him and request from the watchmaker that he repair it immediately. And presumably you will do it to the greatest good — for you know how necessary the clock is to me at every hour. Overview: Sunday, Parshas Vayeishev — Breslov — 5605. To his beloved son. He should receive the small clock — and strive that they repair it immediately — in a way that it be returned to his hand today via the bearer of this letter. May Hashem illuminate upon us the light of the holiness of the holy Chanukah — coming upon them for good. And in His chesed may He send His light and His truth — nagila v'nismecha bishu'aso. Also he should receive letters from Tshehrin and hand them to those to whom they belong. And the rest he placed in the mouth of the bearer of this letter. This letter is followed by the Hashmatah — a fragment found in the handwriting of Reb Nussun — beginning and closing missing: What shall he say — the distress and bitterness of the world that is heard now in these times — it is impossible to explain in writing — for it is bad and bitter — for it has touched unto the soul. For each and every one is full of sufferings and distress — and does not know how to give counsel to his soul. And not one of us wants to take hold of the craft of our fathers — to cry out to Him Yisborach. For in our many sins the bitterness and sufferings strengthen so much — until one cannot even cry out to Him Yisborach. Only Hashem Yisborach alone — in His great mercy — may He have mercy upon us — and illuminate our eyes and gladden our hearts — and return us in complete teshuvah before Him — in a way that we all merit to see the coming of the Redeemer quickly in our days. Amen so may it be His will. My beloved son my dear one — there are no words in my tongue to write to you now — for today I went out from my home and it did not enter my mind to write to you now. But as I was writing some few words to the son of my brother Rabbi Aizik — I remembered the force of your longing to see my letters — I said I would write you a greeting. And behold my pain is very great — that you were not in joy when you were in my home — and your heart was more broken — which was difficult for me to bear. But even so I know and believe that still the mercy of Hashem… [text breaks off — beginning and closing missing]. Overview: Sunday, Parshas Vayeishev — Breslov — 5605. To his beloved son. He should receive the small clock — and strive that they repair it immediately — in a way that it be returned to his hand today via the bearer of this letter. May Hashem illuminate upon us the light of the holiness of the holy Chanukah — coming upon them for good. And in His chesed may He send His light and His truth — nagila v'nismecha bishu'aso. Also he should receive letters from Tshehrin and hand them to those to whom they belong. And the rest he placed in the mouth of the bearer of this letter. This letter is followed by the Hashmatah — a fragment found in the handwriting of Reb Nussun — beginning and closing missing: What shall he say — the distress and bitterness of the world that is heard now in these times — it is impossible to explain in writing — for it is bad and bitter — for it has touched unto the soul. For each and every one is full of sufferings and distress — and does not know how to give counsel to his soul. And not one of us wants to take hold of the craft of our fathers — to cry out to Him Yisborach. For in our many sins the bitterness and sufferings strengthen so much — until one cannot even cry out to Him Yisborach. Only Hashem Yisborach alone — in His great mercy — may He have mercy upon us — and illuminate our eyes and gladden our hearts — and return us in complete teshuvah before Him — in a way that we all merit to see the coming of the Redeemer quickly in our days. Amen so may it be His will. My beloved son my dear one — there are no words in my tongue to write to you now — for today I went out from my home and it did not enter my mind to write to you now. But as I was writing some few words to the son of my brother Rabbi Aizik — I remembered the force of your longing to see my letters — I said I would write you a greeting. And behold my pain is very great — that you were not in joy when you were in my home — and your heart was more broken — which was difficult for me to bear. But even so I know and believe that still the mercy of Hashem… [text breaks off — beginning and closing missing]. # מח URL: https://ajew.org/reader-plain/alim-litrufa/2/48/ # מח
מח
Source: https://ajew.org/reader/alim-litrufa/2/48 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' שַׁחֲרִית [כ"ה אייר] תקצ"א. אַרְבָּעִים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל.
My beloved son, my dear one. [Yitzchok] ## Segment 2
אֲהוּבִי בְּנִי.
My beloved son. ## Segment 3
זְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ, אַךְ מֵאַהֲבָתְךָ אֲנִי כּוֹתֵב לְךָ עַתָּה, שֶׁקִּבַּלְתִּי מִכְתָּבְךָ, וְיֵשׁ לִי צַעַר גָּדוֹל מִצַּעַרְךָ וּמָרָה שְׁחוֹרָה שֶׁלְּךָ שֶׁאַתָּה כּוֹתֵב לִי בְּכָל פַּעַם. וַהֲלֹא כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה הַרְבֵּה, מַה שֶּׁיֵּשׁ בּוֹ דַּי לְנַחֵם וּלְשַׂמֵּחַ עַצְמְךָ בְּכָל עֵת בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ, וְכִי לְחִנָּם אֲנִי דִּבַּרְתִּי עִמְּךָ אֲלָפִים פְּעָמִים שֶׁכָּל אָדָם מָלֵא יִסּוּרִים, כְּמוֹ שֶׁכָּתוּב (אִיּוֹב ה) "אָדָם לְעָמָל יוּלָּד" וְכוּ', וְאֵין שׁוּם נֶחָמָה וְשִׂמְחָה וְחַיּוּת כִּי אִם בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁאָנוּ זוֹכִים לַחְטֹף בְּכָל יוֹם, כִּי אָנוּ מַנִּיחִין טַלִּית וּתְפִלִּין וְלוֹמְדִין מְעַט אוֹ הַרְבֵּה, וּמִתְפַּלְּלִין, וְעוֹשִׂין כַּמָּה מִצְווֹת וְכוּ', וּבִפְרָט שֶׁאָנוּ יוֹדְעִין מֵאוֹר כָּזֶה וְכוּ'.
Your letter I received at this very hour — and it was a great comfort to me. And behold — it is my intention to travel today with the help of Hashem Yisborach. Therefore see to hasten to send to my house the sum of one and a half new rubles — for it is urgently needed. And also the sum that you will take out from him for the building — send it here. And let it be sent to me by the people who will travel from here on the eve of Rosh Chodesh Elul which comes upon us for good. ## Segment 4
נָא בְּנִי חֲבִיבִי, זְכֹר אַל תִּשְׁכַּח כָּל זֶה, זָכוֹר תִּזְכֹּר בְּכָל עֵת אֶת כָּל הַחֲסָדִים הַגְּדוֹלִים וְהַנּוֹרָאִים שֶׁעָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ, שֶׁקֵּרְבָנוּ לְאוֹר כָּזֶה אֲשֶׁר שְׁמוֹ נִקְרָא עָלֵינוּ, תּוֹדָה לָאֵל. וְתַרְגִּיל עַצְמְךָ מְאֹד לֵילֵךְ עִם הַדֶּרֶךְ שֶׁדִּבַּרְתִּי עִמְּךָ כְּבָר לִהְיוֹת בְּכָל פַּעַם מוֹדֶה עַל הֶעָבָר וְצוֹעֵק לֶעָתִיד לָבוֹא, וּתְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם חֹק וְלֹא יַעֲבֹר. לְמַעַן הַשֵּׁם לְמַעַן הַשֵּׁם חֲטֹף וְאֱכֹל חֲטֹף וְאֱכֹל תּוֹרָה וּתְפִלָּה, וְהִתְבּוֹדְדוּת וּמַעֲשִׂים טוֹבִים. וְאַל תַּשְׁגִּיחַ כְּלָל וּכְלָל בְּכָל מַה שֶּׁעוֹבֵר עָלֶיךָ. וּבָזֶה טוֹב מְאֹד מִדַּת הַשִּׁכְחָה לְהַשְׁכִּיחַ מִדַּעְתּוֹ לְגַמְרֵי בְּכָל עֵת כָּל מַה שֶּׁעָבַר עַד הֵנָּה. וּמַה שֶּׁיִּהְיֶה אֵינְךָ יוֹדֵעַ כְּלָל. וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה תִּהְיֶה בְּעֵינֶיךָ כְּחָדָשׁ מַמָּשׁ, וּכְאִלּוּ אֵין לְךָ רַק הַשָּׁעָה הַזֹּאת לְבַד, וְלֹא תִּסְתַּכֵּל עַל הֶעָבָר וְעַל הֶעָתִיד כְּלָל, אֲפִלּוּ בִּדְבָרִים הַנּוֹגְעִים אֶל הַנְּשָׁמָה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּדִבְרֵי הַגּוּף וְהַמָּמוֹן. וְאִם תַּרְגִּיל עַצְמְךָ בָּזֶה, אָז טוֹב לְךָ, וְתוּכַל לְהִתְפַּלֵּל עַל יְדֵי זֶה וְלַחֲטֹף הַרְבֵּה טוֹב בְּכָל יוֹם. לְמַעַן הַשֵּׁם חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל הַדְּרָכִים שֶׁשָּׁמַעְתָּ מִמֶּנּוּ, קַוֵּה לַה' וְיוֹשַׁע לְךָ, כִּי לֹא יִזְנַח לְעוֹלָם ה', חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ'.
For the building money is urgently needed by me in Uman — and every kerbil [קֶערְבִּיל — a small coin, the quarter-ruble] is in my eyes now worth more than a thousand. For my heart is strengthened to begin such a beginning — which is very hard and very heavy [the construction of the kloyz — the gathering-house for prayer and study — at Rebbe Nachman's tziyun in Uman; one of the consuming projects of Reb Nussun's life, begun under great financial and spiritual difficulty] — as you will understand yourselves. Therefore please very much ask my friend Rabbi Shimshon — may his light shine — to fulfil his promise and send at once also five new rubles for the building — so that he merit to have a portion in the beginning which is more precious than all — and it shall be counted as a special act of charity for him at every moment he hastens. And no need to urge him further than this — for I am confident that he will fulfil my words at once. May Hashem repay his deeds — and may his reward be complete from Hashem [וִישַׁלֵּם ה' פָּעֳלוֹ וּתְהִי מַשְׂכֻּרְתּוֹ שְׁלֵמָה מֵאֵת ה' — a direct biblical allusion to Rus 2:12, where Boaz blesses Rus: "May Hashem repay your deeds, and may your reward be complete from Hashem G-d of Israel, under whose wings you have come to shelter." Reb Nussun applies Boaz's exact blessing to Rabbi Shimshon — just as Boaz blessed one who came under the wings of the Shechinah, so Reb Nussun blesses one who supports the holy building at the Rebbe's resting place] — and may he merit to see sons and grandsons occupied in Torah and mitzvos and so forth. And behold — how very much I place joy in my heart from your letter — for I see the strength of your longing toward Torah and the service of Hashem. Would that this heart of yours were with you all the days — so that it may be good for you forever. And more than this I have no leisure to extend at all — for at this very hour I have hired a wagon to travel today in peace. And may Hashem Yisborach lead us in the straight and true path. The words of your father — who awaits to rejoice in you forever. Nussun of Breslov. ## Segment 5
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # מט URL: https://ajew.org/reader-plain/alim-litrufa/2/49/ # מט
מט
Source: https://ajew.org/reader/alim-litrufa/2/49 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' בַּמִּדְבָּר [כ"ט אייר] תקצ"א.
[Yitzchok — with enquiries also about Rabbi Mordechai and his ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
student Rabbi Yaakov] I arrived home safely on Friday — the eve of the past holy Shabbos — and your ## Segment 3
הַיּוֹם קִבַּלְתִּי מִכְתָּבְךָ, וְהָיָה לִי לְנַחַת גָּדוֹל מַה שֶּׁזָכִיתָ לְקַבֵּל מִכְתָּבִי, כִּי הָיָה לִי גַּעְגּוּעִים גְּדוֹלִים וִיגִיעָה רַבָּה מִיּוֹם א' עַד אֶתְמוֹל, עַד שֶׁמָּצָאתִי לִשְׁלֹחַ לְךָ מִכְתָּבִי הַנַּ"ל, הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ שֶׁיַּעֲשׂוּ דְּבָרַי רֹשֶׁם בִּלְבַבְכֶם, כִּי לֹא דָּבָר רֵיק הוּא, כִּי נוֹבְעִים מִמָּקוֹר עֶלְיוֹן וְנוֹרָא מְאֹד מְאֹד עָצוּם וְנִשְׂגָּב. עַתָּה בִּקַּשְׁתִּי שֶׁתְּשִׁיבֵנִי מִיָּד בַּאֲרִיכוּת קְצָת, לְבָאֵר לִי מַה שֶּׁתּוּכַל לְבָאֵר בַּמִּכְתָּב, וּקְצָת מִצַּוָּאַת חוֹתֶנְךָ זַ"ל, אִם הִנִּיחַ אֵיזֶה חֵלֶק בִּשְׁבִילְךָ גַּם כֵּן, יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ.
letter I received in Uman, and it was a comfort to me. Also continue to inform us of the welfare of Rabbi Mordechai and his student Rabbi Yaakov — what has become of them — and Rabbi Yaakov in particular: what is he doing? [וְרַבִּי יַעֲקֹב מַאי עֲבִידְתֵּהּ — Talmudic Aramaic: mai avidtayh — literally "what is his occupation / condition?" This is the standard Talmudic idiom for enquiring after someone's situation (cf. Brochos ## Segment 4
הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ לָצֵאת חוֹבַת הַיּוֹם בְּכָל יוֹם וָיוֹם, כָּל אֲשֶׁר תִּמְצָא יָדְךָ בְּכֹחֲךָ לַעֲשׂוֹת בְּאוֹתוֹ הַיּוֹם, וְלִבְלִי לְהַנִּיחַ מִיּוֹם לַחֲבֵרוֹ כְּלָל, כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה. וַעֲדַיִן צְרִיכִין תְּפִלָּה וְהִתְבּוֹדְדוּת הַרְבֵּה לִזְכּוֹת לִישׁוּעָה וְרַחֲמִים רַבִּים לְקַיֵּם זֹאת בֶּאֱמֶת לַאֲמִתּוֹ, כִּרְצוֹנוֹ הַטּוֹב.
27b, Sanhedrin 106b, and many other passages). Reb Nussun slips into Aramaic mid-sentence to ask about the young man — a register of casual, intimate enquiry] Is he still holding to his integrity — persevering at the doors of truth — drawing near to the people of truth in truth? ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה.
[אִם עוֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ — an echo of Iyov 2:9, where Iyov's wife asks: "are you still holding to your integrity?" — here ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לִידִידִי רַבִּי מָרְדְּכַי, מָה אֹמַר לְךָ לְנַחֶמְךָ, מֵאֵלֶיךָ תָּבִין שֶׁכָּל הַדְּבָרִים שֶׁאֲנִי כּוֹתֵב לִבְנִי שֶׁיִּחְיֶה נֶאֱמָרִים גַּם אֵלֶיךָ, וּלְכֻלְּכֶם; וְתִשְׁמְרוּ מִכְתָּבַי הֵיטֵב, כִּי אֶצְלִי בְּעַצְמִי הֵם דְּבָרִים יְקָרִים מְאֹד, וּמִתְחַדְּשִׁים בְּכָל פַּעַם מֵאִתּוֹ יִתְבָּרַךְ בְּחַסְדּוֹ הַגָּדוֹל, וְהֵן הֵן נֶחָמָתְךָ עַל כָּל הַצָּרוֹת, כִּי עִקַּר הַנֶּחָמָה הוּא הַדַּעַת הָאֱמֶת, שֶׁנּוּכַל עַל יָדוֹ לְהַמְשִׁיךְ עֵצוֹת אֲמִתִּיּוֹת לְהִשָּׁאֵר קַיָּם בְּעַבְדוּתוֹ יִתְבָּרַךְ לָנֶצַח.
applied positively: is Rabbi Yaakov still holding firm on the path of truth?] ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 9
הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְהַיִּרְאָה וְהַשִּׂמְחָה וְהַקְּדֻשָּׁה וְהַטָּהֳרָה שֶׁל חַג הַנּוֹרָא הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, אִם נִזְכֹּר נְקֻדָּה אַחַת מֵעֹצֶם הַיִּרְאָה הַנִּמְשֶׁכֶת בְּשָׁבוּעוֹת, כְּמוֹ שֶׁכָּתוּב 'גַּם כָּל הָעוֹלָם כֻּלּוֹ חָל מִפָּנֶיךָ וְכוּ', בְּקוֹלוֹת וּבְרָקִים' וְכוּ', רָאוּי לְהִזְדַּעְזֵעַ מֵעַתָּה בְּלִי שִׁעוּר. וְאִם עֲדַיִן אֵין אָנוּ זוֹכִין לָזֶה, עַל כָּל פָּנִים מֵעַתָּה רָאוּי לִשְׁפֹּךְ שִׂיחֵנוּ הַרְבֵּה כַּמַּיִם נוֹכַח פְּנֵי ה', הֵיכָן אֲנַחְנוּ בָּעוֹלָם, שֶׁכְּבָר סָפַרְנוּ יוֹתֵר מִשִּׁשָּׁה שָׁבוּעוֹת, וַעֲדַיִן לֹא נִטְהַרְנוּ לְהַרְגִּישׁ הַיִּרְאָה שֶׁל שָׁבוּעוֹת. ה' הַטּוֹב יְכַפֵּר וְיָגֵן עָלֵינוּ וְיַמְשִׁיךְ עָלֵינוּ בְּרַחֲמָיו יִרְאָתוֹ הַגְּדוֹלָה, שֶׁיְּקֻיַּם בָּנוּ (שְׁמוֹת כ) "וּלְבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ", עַד שֶׁנִּזְכֶּה לְשִׂמְחָה גְּדוֹלָה עַל יְדֵי זֶה, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים ב) "וְגִילוּ בִּרְעָדָה". וְזֶה עִקַּר שְׁלֵמוּת הַיִּרְאָה כְּשֶׁזּוֹכִין עַל יָדָהּ לְשִׂמְחָה, וּכְבָר כָּתַבְנוּ וְדִבַּרְנוּ הַרְבֵּה בָּזֶה, שֶׁאֲפִלּוּ עַל יְדֵי יִרְאַת הָעֹנֶשׁ זוֹכִין לְשִׂמְחָה עַל פִּי הַדְּרָכִים שֶׁקִּבַּלְנוּ לְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל הַנְּקֻדּוֹת טוֹבוֹת וְכוּ'.
May Hashem the Good strengthen his heart and guide him in the true path — for the days of youth and the blackness of hair are vanity [Koheles 11:10] — and he will surely be happy in his old age if he chooses truth in his youth. More than this it is impossible to extend further — in the open field [עַל פְּנֵי הַשָּׂדֶה — writing in transit, not at a proper ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
אַחַר כָּתְבִי הָאִגֶּרֶת הַמֻּסְגָּר פֹּה, הִגִּיעַנִי מִכְתָּבוֹ שֵׁנִית מִיּוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ. וְנִפְלֵאתִי בְּנִי, אֵיךְ לֹא הֵבַנְתָּ מֵעַצְמְךָ שֶׁאֵינִי מַקְפִּיד עַל דְּבָרִים כָּאֵלּוּ. וּמָה אִכְפַּת לִי אִם תֹּאמַר כַּמָּה קַדִּישִׁים בְּכָל יוֹם בְּכַוָּנָה, שֶׁהוּא שֶׁבַח גָּדוֹל וְנוֹרָא מְאֹד, דְּתָּבַר כָּל גְּזִיזִין דְּפַרְזְלָא. אַךְ אִם תֹּאמַר קַדִּישׁ יִהְיֶה בְּדַעְתְּךָ שֶׁהוּא גַּם בִּשְׁבִיל אֲדוֹנִי אָבִי זַ"ל שֶׁהוּא זְקֵנְךָ, וְזֶהוּ כְּבוֹדִי שֶׁתְּכַבְּדֵנִי בְּעוּבָדִין טָבִין, בַּמֶּה שֶׁתּוּכַל. אַךְ לֹא תְּבַלְבֵּל דַּעְתְּךָ בִּשְׁעַת הָאֲמִירָה בָּזֶה, רַק קֹדֶם תּוּכַל לַחֲשֹׁב כַּנַּ"ל.
desk] — and in particular because ## Segment 12
אֲהוּבִי בְּנִי, כְּבָר כָּתַבְתִּי לְךָ שֶׁלֹּא נָסְעוּ מִפֹּה לְטוּלְטְשִׁין מֵחֲמַת הַפְּחָדִים, עַל כֵּן נִתְעַכֵּב הָאִגֶּרֶת עַד הֵנָּה, וְהַיּוֹם יוֹם ב' אַחַר חֲצוֹת הִגִּיעַנִי שְׁלִישִׁית מִכְתָּבְךָ, בְּקוֹל זְעָקָה גְּדוֹלָה וּמָרָה. וְאֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ עוֹד, כִּי כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה, וּכְבָר הֵשַׁבְתִּיךָ בַּמִּכְתָּב הָרִאשׁוֹן, וְהִזְכַּרְתִּיךָ שֶׁכְּבָר הוֹדַעְתִּיךָ מִקֹּדֶם כַּמָּה פְּעָמִים, שֶׁהַהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל אָדָם כַּמָּה וְכַמָּה הַרְפַּתְקָאוֹת שׁוֹנוֹת, הַמָּקוֹם יְרַחֵם שֶׁיִּהְיֶה בְּחֶסֶד גָּדוֹל.
I am very distracted [טָרִידְנָא טוּבָא — Talmudic Aramaic: "I am greatly preoccupied." This phrase appears regularly in the Talmud to explain why one cannot respond more fully (cf. Shabbos 3a, Eruvin 52b). Together with mai avidtayh, it gives the opening of this paragraph a distinctly Aramaic-flavoured intimacy, as between two colleagues well-versed in the rabbinic idiom]. But know, my sons, and see — that thanks be to G-d in Hashem's kindnesses I have strengthened myself — and I have already purchased the foundation timbers for the building [פּוּדְוָואלִינֶעס — the Slavic term for the foundation beams or base logs, the heavy timbers laid as the groundwork for a wooden structure] — and they have already been brought to the site — and not one person opened his mouth or chirped. [לֹא הָיָה שׁוּם פּוֹצֶה וּמְצַפְצֵף — a biblical idiom ## Segment 13
מָה אֹמַר לְךָ בְּנִי, הֲלֹא אַתָּה רוֹאֶה בְּעֵינֶיךָ בְּכָל יוֹם וּבְכָל עֵת הֶבֶל הָעוֹלָם, אֵיךְ הַכֹּל הֶבֶל, וְאֶת כָּל הֶעָמָל אֲשֶׁר נַעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, עִם כָּל אֶחָד וְאֶחָד. וּכְבָר צָעֲקוּ כָּל הַצַּדִּיקִים הַקַּדְמוֹנִים וְהָאַחֲרוֹנִים, וּבִפְרָט אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, שֶׁהָעוֹלָם מַטְעֶה אוֹתָנוּ לְגַמְרֵי וְכוּ'. וְאִם אָנוּ יוֹדְעִים כָּל זֶה, וְאַף עַל פִּי כֵן רוֹצִים לְהַטְעוֹת אוֹתָנוּ חַס וְשָׁלוֹם בְּעַל כָּרְחֵנוּ, כִּי הַשְּׂאוֹר שֶׁבָּעִסָּה מְעַכֵּב, וּמִשְׁתַּטֵּחַ וּמִתְפַּשֵּׁט נֶגֶד כָּל אֶחָד כַּאֲשֶׁר מִתְפַּשֵּׁט, אַף עַל פִּי כֵן הָאֱמֶת הוּא אֱמֶת, כִּי אֱמֶת הוּא אֶחָד, וְאִי אֶפְשָׁר לְשַׁנּוֹת הָאֱמֶת בְּשׁוּם אֹפֶן מִי שֶׁרוֹצֶה לְהִסְתַּכֵּל עַל הָאֱמֶת. וְעַל זֶה טוֹב לָנוּ לְהוֹדוֹת לַה' בְּכָל עֵת מַה שֶּׁעַל כָּל פָּנִים אָנוּ יוֹדְעִין הָאֱמֶת בְּבֵרוּר יוֹתֵר מִשְּׁאָר הָעוֹלָם, אֲפִלּוּ מֵהַחֲסִידִים שֶׁל עַכְשָׁיו. וְאִם אַף עַל פִּי כֵן אֵין מַעֲשֶׂיךָ עוֹלִים יָפֶה, אַף עַל פִּי כֵן טוֹב וְיָקָר מְאֹד מְאֹד מַה שֶּׁאַתָּה יוֹדֵעַ הָאֱמֶת לַאֲמִתּוֹ. אַךְ כְּמוֹ שֶׁהוּא מַעֲלָה גְּדוֹלָה מַה שֶּׁאַתָּה מִשְׁתּוֹקֵק כָּל כָּךְ אֶל הַתַּכְלִית הָאֲמִתִּי, כְּמוֹ כֵן יֵשׁ בּוֹ חִסָּרוֹן גָּדוֹל מַה שֶּׁאַתָּה בּוֹעֵר וְצוֹעֵק יוֹתֵר מִדַּאי. כִּי יוֹתֵר מִדַּאי הוּא חַס וְשָׁלוֹם בְּחִינַת הֲרִיסָה, וַהֲלֹא כְּבָר דִּבַּרְנוּ עַד קָצֶה הָאַחֲרוֹן, שֶׁצְּרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ אֲפִלּוּ בִּנְקֻדָּה בְּעָלְמָא שֶׁל דַּת יַהֲדוּתֵנוּ הַקְּדוֹשָׁה שֶׁאָנוּ אוֹחֲזִין בָּהֶם בְּחַסְדוֹ הַגָּדוֹל, וְאֵין לְךָ לְהִסְתַּכֵּל כְּלָל עַל שְׁאָר אֲנָשִׁים שֶׁאֵינָם מְחַיִּין עַצְמָן בָּזֶה, אֲפִלּוּ הֵם טוֹבִים מִמְּךָ הַרְבֵּה וְאַף עַל פִּי כֵן הֵם בְּמָרָה שְׁחוֹרָה וְעַצְבוּת, וַאֲפִלּוּ אִם הֵם מֵאַנְשֵׁי שְׁלוֹמֵנוּ. כִּי אֵין לְךָ לְהִסְתַּכֵּל עֲלֵיהֶם בְּעִנְיָן זֶה כְּלָל, רַק שֶׁתִּשְׁמַע לִדְבָרַי, שֶׁהֵם נוֹבְעִים מִדְּבָרָיו הַקְּדוֹשִׁים זַ"ל, לְהַחֲיוֹת עַצְמְךָ בְּכָל עֵת וּבְכָל יוֹם בַּמֶּה שֶׁאַתָּה מִזֶּרַע יִשְׂרָאֵל וְלֹא עָשַׂנִי גּוֹי, וְאָנוּ זוֹכִין לַעֲשׂוֹת מִצְווֹת הַרְבֵּה בְּכָל יוֹם, וּבִפְרָט וּבִפְרָט בְּגֹדֶל הַחֶסֶד הַנִּפְלָא הַנּוֹרָא שֶׁאָנוּ אֲחוּזִים וּדְבוּקִים בִּשְׁמוֹ הַקָּדוֹשׁ זַ"ל. וְאִם לֹא הָיִינוּ שׁוֹמְעִים מִמֶּנּוּ כִּי אִם הַתּוֹרָה 'אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי' דַּיֵּנוּ. כִּי יֵשׁ בּוֹ דַּי לְהַחֲיוֹת עַצְמֵנוּ עַל יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה הַזֹּאת, כָּל יְמֵי חַיֵּינוּ, וְלִזְכּוֹת עַל יְדֵי זֶה לְחַיֵּי עוֹלָם לָנֶצַח. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁשָּׁמַעְנוּ גַּם הַמַּעֲשֶׂה שֶׁל רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, וְכִסְלֵו וַחֲנֻכָּה, וַחֲלִיפוֹת, וְיוֹבֵל, דָּרֵי מַעְלָה וְדָרֵי מַטָּה, מַקִּיפִים לְמַעְלָה מֵהַזְּמַן, תְּקוּפַת הַיָּמִים תְּקוּפַת הַשָּׁנִים וְכוּ' וְכוּ'; וְכֵן שָׁמַעְנוּ עוֹד נוֹרָאוֹת וְנִפְלָאוֹת אֲשֶׁר לֹא נִשְׁמְעוּ מֵעוֹלָם, מָה אֲדַבֵּר.
from Yeshayah 10:14 meaning no one protested or raised any objection; the ## Segment 14
דַּע בְּנִי חֲבִיבִי כִּי רַבֵּנוּ הַקָּדוֹשׁ וְהַנִּשְׂגָּב וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה יָדַע כָּל מַה שֶּׁיַּעֲבֹר עָלֶיךָ עַד הַסּוֹף, וּכְבָר הִקְדִּים רְפוּאוֹת נוֹרָאוֹת לְמַכּוֹתֵינוּ הָאֲנוּשׁוֹת, עַל יְדֵי כָּל הַתּוֹרוֹת וְהַמַּעֲשִׂיּוֹת וְהַשִּׂיחוֹת וְהַהִתְגַּלּוּת אֱלֹקוּת שֶׁהֵאִיר בְּדַעְתֵּנוּ. חֲזַק בְּנִי חֲזַק. וְהָעִקָּר שֶׁתֵּלֵךְ בַּמֶּה שֶׁכָּתַבְתִּי לְךָ כְּבָר, שֶׁבְּכָל עֵת תַּעֲשֶׂה עַצְמְךָ כְּשׁוֹכֵחַ לְגַמְרֵי, וּבָזֶה תֵּצֵא לְחֵרוּת בְּכָל פַּעַם מִגָּלוּת אִשְׁתְּךָ שֶׁמֻּנָּח עָלֶיךָ, וּמִשְּׁאָר מִינֵי גָּלֻיּוֹת וְשִׁעְבּוּד שֶׁמֻּנָּחִין עַל מוֹחֲךָ כְּאִלּוּ אוֹחֲזִים אוֹתְךָ בְּיָדָם חַס וְשָׁלוֹם. וּבֶאֱמֶת הַבְּחִירָה חָפְשִׁית וְהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ, וְהָעִקָּר לִבְלִי לְהַתְחִיל לַחֲשֹׁב כְּלָל, רַק כְּאִלּוּ עַתָּה נוֹלַדְתָּ, וּכְאִלּוּ אֵינְךָ יוֹדֵעַ כְּלָל מַה שֶּׁהָיָה וּמַה שֶּׁיִּהְיֶה. וּבְאוֹתוֹ הַשָּׁעָה תְּשַׂמַּח עַצְמְךָ בְּכָל מַה שֶּׁתּוּכַל, הֵן בְּהַנְּקֻדּוֹת טוֹבוֹת וְכוּ' כַּנַּ"ל הֵן בְּמִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא וְכַיּוֹצֵא; וְאִם מִתּוֹךְ כָּךְ תּוּכַל לַחֲטֹף עַצְמְךָ לְתוֹךְ תּוֹרָה וּתְפִלָּה מַה טּוֹב, וְאִם לָאו, אַף עַל פִּי כֵן תִּשְׂמַח בַּה' וּבְתוֹרָתוֹ וּבְצַדִּיקָיו הָאֲמִתִּיִּים עַל פִּי הַדְּרָכִים הַנַּ"ל, וְתַמְתִּין עַד בּוֹא הָעֵת הַטּוֹבָה שֶׁתּוּכַל לַחֲטֹף טוֹב וֶאֱמֶת מַה שֶּׁתַּחֲטֹף בְּחַסְדּוֹ הַגָּדוֹל עַל יְדֵי יְגִיעָה קְצָת, כִּי בְּלֹא יְגִיעָה כְּלָל אִי אֶפְשָׁר. כִּי אֲפִלּוּ הַיְגִיעָה וְהַטִּרְחָא בַּעֲבוֹדַת ה' יְכוֹלִין לְקַבֵּל וּלְהַמְשִׁיךְ עַל עַצְמוֹ יוֹתֵר עַל יְדֵי שִׂמְחָה וְחֵרוּת; וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב וּמֻבְטְחַנִי שֶׁתָּבִין מֵעַצְמְךָ אֵיךְ לְהַכְנִיס דְּבָרַי אֵלֶּה בְּלִבְּךָ בְּאֹפֶן שֶׁתְּנַחֵם וּתְשַׂמַּח עַצְמְךָ וַאֲחֵרִים, וְתִזְכֶּה לְקַיֵּם דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וְלֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים לְמַעַן יִיטַב לְךָ לָנֶצַח.
hostile opposition Reb Nussun had feared did not materialise] On the contrary — many of the neighbours came out and blessed that we should merit to complete the building of the holy place and so forth as is customary. Go and see the works of Hashem [Tehillim 46:9] — and remember this greatly. But we still need salvation and mercy to merit to begin and complete it soon. And I returned home because the seller of the site was not in his house. And now I am ready every day to return and travel to Uman — to remain there until after Rosh Hashanah which comes upon us for good — and to lay the foundation there. May Hashem help us in His mercy for the sake of His great Name. And from yourself you will understand how much you need to request and urge my friend Rabbi Shimshon to send me the sum he promised — at once, without any delay whatsoever. And he himself will understand the great merit that will be his when he has a portion in the foundation of such a holy and awesome building — for the greater his portion grows, the greater his reward forever. And he can also merit through this to eternal building — offspring of endurance [זֶרַע שֶׁל קַיָּמָא — seed that endures: the traditional blessing for a childless or bereaved person — may Hashem grant enduring progeny. Reb Nussun hints that Rabbi Shimshon could merit children through this merit]. May Hashem remember him with mercy speedily. And also let him be careful to fulfil what he undertook — to come to Uman soon — for there is no better support for him than this, as he knows in his own soul. And certainly I would have needed to write him much — to remind him of the kindness of his youth — the greatness of his love and his longing toward truth then [חֶסֶד נְעוּרָיו — the kindness of his youth: an echo of Yirmiyahu 2:2 — "I remember for you the kindness of your youth, the love of your betrothal." Reb Nussun recalls the earlier, more ardent phase of Rabbi Shimshon's spiritual life and invokes that memory as a summons to return to it] — but from yourselves you will understand my distraction now. And there is yet a vision for the appointed time, G-d willing [cf. Chavakuk 2:3]. Postscript — An Enclosed Letter; The Month of Elul And receive the long letter enclosed here — from Rabbi Aharon ben Shmuel of Teplik, brother of Rabbi Mordechai — and hand it to him. And give it also for Rabbi Shimshon to read — so that all of you can see the greatness of the importance of the books there. May Hashem Yisborach have mercy on His people Israel — that his wellsprings spread outward [cf. Mishlai 5:16] — for on them depend all the salvations of all Israel forever. And urge yourself very much to send me a clear reply at once. And may Hashem the Good do what is right. Hashem will complete for me [Tehillim 138:8] and so forth. And now, my sons and my brothers — be strong and resolute and begin anew — and in particular in this awesome and exalted month — the days of favour in which Moshe Rabbainu ascended on high [The month of Elul, during which Moshe ascended Sinai a third time for the second set of Tablets, spending forty days in G-d's presence — a period of divine favour and receptivity for teshuvah] — and be very careful to sanctify your thoughts from now on at any rate — not to think foreign thoughts. For the thought is in the person's hand and so forth — as you have already heard much of this. And Hashem will save you. The words of your father — who seeks your peace always with love and awaits your reply speedily. Nussun of Breslov. And behold — I am now travelling without money and do not know what I will do. May Hashem Yisborach have mercy upon me and be my help to begin and to complete — for there is no restraint before Hashem to save [אֵין מַעֲצוֹר לַה' לְהוֹשִׁיעַ — a direct quotation from Sh'muel Aleph 14:6, the words of Yonasan son of Shaul before his lone raid on the Philistine garrison: "there is nothing to restrain Hashem from saving — whether by many or by few." Reb Nussun applies this warrior's declaration of trust to his own situation: the absence of funds is no obstacle to Hashem] — and I have no one to lean on except Him, Yisborach [אֵין לִי עַל מִי לְהִשָּׁעֵן כִּי אִם עָלָיו — a direct quotation of the liturgical phrase from the eve of Kol Nidrai: ein lonu al mi lish'ayn ela al Avinu shebashamayim — "we have no one to lean on except our Father in Heaven." Written just before Rosh Hashanah, the timing of this quotation from the Yomim Noraim liturgy is precise and intentional — Reb Nussun arrives at this declaration through the concrete experience of having no funds, not as an abstract formula]. And may Hashem Yisborach give you all and us a good inscription and sealing [כְּתִיבָה וַחֲתִימָה טוֹבָה — the traditional Rosh Hashanah blessing: may you be inscribed and sealed in the Book of Life for a good year]. The words of your father — very distracted, writing in haste — and awaiting his reply in Uman. ## Segment 15
דִּבְרֵי אָבִיךָ
The words of your father — who seeks your peace always with love and awaits your reply speedily. ## Segment 16
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # ד URL: https://ajew.org/reader-plain/alim-litrufa/2/5/ # ד
ד
Source: https://ajew.org/reader/alim-litrufa/2/5 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
With the help of G-d, may He be blessed. ## Segment 2
אָמַר הַמַּעְתִּיק הַפְּרָט וְהַיּוֹם הָיָה חָסֵר. וּמַה שֶׁמָּצָאתִי הֶעְתַּקְתִּי.
With the help of G-d, may He be blessed The honor of my dear veteran friend, and so forth — Rabbi ## Segment 3
לִכְבוֹד יְדִידִי הַוָּתִיק וְכוּ' רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר.
Naftali — may his light shine and radiate. ## Segment 4
הוֹדִיעַ לִי חֲדָשׁוֹת שֶׁהוּא חוֹשֵׁשׁ בְּעֵינָיו, וְאֶרְאֶה לְהִתְפַּלֵּל עָלָיו. וּמִזֶּה תִּרְאוּ וְתָבִינוּ כַּמָּה צְרִיכִין לְהִתְרַחֵק מִדָּאקְטוֹרִים [מֵרוֹפְאִים], וּכְבָר הֵכַנְתִּי רוּצֶעפְּט [מִרְשַׁם] לִשְׁלֹחַ לוֹ. וּכְלַל הָרוּצֶעפְּט הוּא, א - שֶׁלֹּא יִקַּח שׁוּם רְפוּאָה. ב - שֶׁלֹּא יִקַּח שׁוּם רְפוּאָה. ג - שֶׁלֹּא יִקַּח שׁוּם רְפוּאָה וְכוּ' וְכוּ'. גַּם שֶׁיֵּלֵךְ דַּוְקָא לַמִּקְוֶה וְכוּ' הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלָיו וְיִשְׁלַח לוֹ רְפוּאָה שְׁלֵמָה בִּמְהֵרָה מִן הַשָּׁמַיִם.
He informed me of the news that he is troubled with his eyes — ## Segment 5
מִבְּנִי יִצְחָק שֶׁיִּחְיֶה עֲדַיִן לֹא הָיָה לִי שׁוּם אִגֶּרֶת וַאֲנִי מְצַפֶּה לִשְׁמֹעַ הַטּוֹב מֵאִתּוֹ. זוּלַת זֶה אֵין לְחַדֵּשׁ.
and I will see to praying for him. And from this you shall see and understand how greatly one must distance oneself ## Segment 6
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 7
גַּם אוֹדִיעַ לָכֶם חֲדָשׁוֹת מֵעַתָּה. דְּעוּ כִּי יֵשׁ אֱלֹקִים שַׁלִּיט בָּאָרֶץ בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתַּחַת, חַי לָעַד וְקַיָּם לָנֶצַח יִשְׁתַּבַּח שְׁמוֹ לָעַד. וְהַכֶּסֶף וְהַזָּהָב הַכֹּל הֶבֶל. וְאַף עַל פִּי שֶׁרֹב הָעוֹלָם הֵם מִבְּנֵי הַמְּדִינָה שֶׁל עֲשִׁירוּת שֶׁמִּתְלוֹצְצִים מִשִּׂיחוֹת כָּאֵלֶּה (עַיֵּן סִיפּוּרֵי מַעֲשִׂיּוֹת מַעֲשֶׂה י"ב). הַבְּחִירָה הִיא בְּיָדָם לְהַטּוֹת שִׁכְמָם לְעֹל הַגֵּיהִנָּם בָּזֶה הָעוֹלָם. כַּאֲשֶׁר בָּחֲרוּ לָהֶם מִלְּבַד מַה שֶּׁיִּהְיֶה לְיוֹם הַדִּין, וְסוֹף יָשׁוּבוּ הֵמָּה אֵלֵינוּ וַאֲנַחְנוּ לֹא נָשׁוּב אֲלֵיהֶם. וּכְבָר אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תְּהִלִּים מ"ט) "אַל תִּירָא כִּי יַעֲשִׁר אִישׁ" וְכוּ'. וְאִם יִתְלוֹצְצוּ גַּם מִזֶּה, יִמָּלֵא פִּיהֶם חָצָץ. בּוֹטֵחַ בְּעָשְׁרוֹ הוּא מִשְׁעֶנֶת קָנֶה רָצוּץ. "אֵלֶּה בָרֶכֶב וְאֵלֶּה בַסּוּסִים, וַאֲנַחְנוּ בְּשֵׁם ה' אֱלֹקֵינוּ נַזְכִּיר" (שָׁם כ). כִּי אֵין מָנוֹס מִפִּגְעֵי הָעוֹלָם הַמְּלֵאִים בְּכָל בַּיִת כִּי אִם אֶל הַשֵּׁם יִתְבָּרַךְ וְהַתּוֹרָה לְבַד. כַּאֲשֶׁר כְּבָר הֶאֱרַכְנוּ שִׂיחָתֵנוּ מִזֶּה הַרְבֵּה, וַעֲדַיִן צְרִיכִין לַחֲזֹר וּלְדַבֵּר זֹאת בְּכָל יוֹם.
from doctors. And I have already prepared a ## Segment 8
וְהַכְּלָל כִּי (אִיּוֹב ה) "אָדָם לְעָמָל יוּלָּד" אַשְׁרֵי מִי שֶׁעֲמָלוֹ בַּתּוֹרָה. וּמַה שֶּׁכָּתַבְתָּ פָארְט הָאפּ [רַק שִׂמְחָה] אֱמֶת וְצֶדֶק וְיַצִּיב וְנָכוֹן וְקַיָּם אַשְׁרֶיךָ אִם תַּחֲזִיק בָּזֶה.
rutzsept (prescription) to send to him. ## Segment 9
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ד
And the general principle of the prescription is: I will also inform you of news from now. Know that there is a G-d Who rules in the earth, in the heavens above and on the earth below — He lives forever and endures for eternity, may His Name be praised forever. And silver and gold — it is all vanity. And even though most of the world are citizens of the country of wealth — who mock conversations such as these (see Sipuray Maasiyos, Story 12) — the choice is in their hands to bend their shoulders to the yoke of Gehinnom in this world, as they have chosen for themselves — apart from what will be on the Day of Judgment. And in the end they will return to us, but we will not return to them. And King David, peace be upon him, has already said [Tehillim 49]: Fear not when a man grows rich — and so forth. And if they mock even this — let their mouths be filled with gravel. One who trusts in his wealth is a broken reed to lean upon. These with chariots and these with horses — but we, in the Name of Hashem our G-d, we call out [Tehillim 20:8]. For there is no refuge from the afflictions of the world — which fill every house — except to Hashem Yisborach and to the Torah alone. As we have already extended our conversation on this at great length — and still we must return and speak of it every single day. And the principle is that [Iyov 5:7]: Man is born to toil — happy is the one whose toil is in Torah. And what you wrote — fort hop (only joy — in Yiddish) — is truth and righteousness, established and correct and enduring. Happy are you if you hold fast to this. # נ URL: https://ajew.org/reader-plain/alim-litrufa/2/50/ # נ
נ
Source: https://ajew.org/reader/alim-litrufa/2/50 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' שַׁחֲרִית [כ"ד סיון] תקצ"א פָּרָשַׁת קֹרַח.
My beloved son, my dear one. [Yitzchok] ## Segment 2
אֲהוּבִי בְּנִי.
My beloved son. ## Segment 3
הֵיטֵב חָרָה לִי עָלֶיךָ עַל אֲשֶׁר בְּכָל שָׁבוּעַ הֶעָבַר לֹא רָאִיתִי כְּתִיבַת יָדְךָ כְּלָל, וְגַם מִקֹּדֶם לֹא כָּתַבְתָּ לִי תְּשׁוּבָה הֲגוּנָה כְּדַרְכְּךָ, לֹא יָדַעְתִּי מַה זֶה וְעַל מַה זֶּה, וְאֵיךְ אַתָּה מַמְשִׁיךְ עָלֶיךָ טְרָדוֹת כָּל כָּךְ, עַד שֶׁאֵין לְךָ פְּנַאי בְּכָל הַשָּׁבוּעַ אֲפִלּוּ לִכְתֹּב אִגֶּרֶת אֵלַי. וְגַם מֵעַי הָמוּ לִי עַל זֶה לַחֲשֹׁב מַחֲשָׁבוֹת מִי יוֹדֵעַ מַה נַּעֲשֶׂה שָׁם, וְעִקַּר צַעֲרִי שֶׁאֲנִי מֵבִין מִזֶּה שֶׁאֵין אַתָּה שׁוֹקֵד מִתּוֹךְ הַטִּרְדָּא עַל דַּלְתֵי הַתּוֹרָה וְהַתְּפִלָּה כַּאֲשֶׁר הוֹרֵיתִיךָ, וְעַד מָתַי וְעַד מָתַי יִהְיֶה טִרְדָּתְךָ קָשָׁה כָּל כָּךְ כָּל כָּךְ, וּכְבָר הִזְהַרְתִּיךָ הַרְבֵּה שֶׁחָלִילָה וְאָסוּר לִדְחוֹת עַל יוֹם מָחָר, כִּי הָעִקָּר לַחֲטֹף בְּכָל יוֹם וָיוֹם מַה שֶּׁיְּכוֹלִין לַחֲטֹף טוֹב, וּכְבָר דִּבַּרְתִּי עִמְּךָ וְכָתַבְתִּי לְךָ הַרְבֵּה הַרְבֵּה בָּזֶה; וְאֵיךְ לֹא יָכֹלְתָּ לַחֲטֹף שָׁעָה לִכְתֹּב לִי אִגֶּרֶת כָּרָאוּי; כָּעֵת תִּרְאֶה לַהֲשִׁיבֵנִי מִיָּד כָּרָאוּי, וְאָז אֶרְאֶה לִכְתֹּב לְךָ בַּאֲרִיכוּת יוֹתֵר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ; יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ, כִּי הִגִּיעַ זְמַן תְּפִלַּת שַׁחֲרִית.
Your letter I received today — and I do not know what to do — for I have great anguish that Rabbi Shimshon's money has not reached me. Therefore — ask on my behalf very, very much of my friend Rabbi Shimshon that he not delay me — and let him settle the sum to you at once, and you will send it here. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה שֶׁתַּחֲזֹר לִקְבֹּעַ עַצְמְךָ עַל הַתּוֹרָה וְעַל הַתְּפִלָּה בֶּאֱמֶת וּמַעֲתִיר בַּעַדְכֶם.
And may Hashem Yisborach be your help to come with alacrity a few days before Rosh Hashanah — as you wrote. Also urge Rabbi Shimshon to travel to Uman this month — as he said before me — and through this Hashem will prosper his path in the material and the spiritual. Also urge my sister's son, my friend Rabbi Aizik — that he bring with him money for Rosh Hashanah to give me for the building — for it is certainly necessary that he too have some portion in the beginning of the foundation of such a holy building. Also Rabbi Mordechai should give some small sum so that he at any rate have some portion in the beginning. And let none of them exempt themselves with any excuse — for it is necessary for all of you to have a great portion in the beginning and the completion of this awesome building — and Hashem will save you. And behold — I am now travelling without money and do not know what I will do. May Hashem Yisborach have mercy upon me and be my help to begin and to complete — for there is no restraint before Hashem to save [אֵין מַעֲצוֹר לַה' לְהוֹשִׁיעַ — a direct quotation from Sh'muel Aleph 14:6, the words of Yonasan son of Shaul before his lone raid on the Philistine garrison: "there is nothing to restrain Hashem from saving — whether by many or by few." Reb Nussun applies this warrior's declaration of trust to his own situation: the absence of funds is no obstacle to Hashem] — and I have no one to lean on except Him, Yisborach [אֵין לִי עַל מִי לְהִשָּׁעֵן כִּי אִם עָלָיו — a direct quotation of the liturgical phrase from the eve of Kol Nidrai: ein lonu al mi lish'ayn ela al Avinu shebashamayim — "we have no one to lean on except our Father in Heaven." Written just before Rosh Hashanah, the timing of this quotation from the Yomim Noraim liturgy is precise and intentional — Reb Nussun arrives at this declaration through the concrete experience of having no funds, not as an abstract formula]. And may Hashem Yisborach give you all and us a good inscription and sealing [כְּתִיבָה וַחֲתִימָה טוֹבָה — the traditional Rosh Hashanah blessing: may you be inscribed and sealed in the Book of Life for a good year]. The words of your father — very distracted, writing in haste — and awaiting his reply in Uman. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # נא URL: https://ajew.org/reader-plain/alim-litrufa/2/51/ # נא
נא
Source: https://ajew.org/reader/alim-litrufa/2/51 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' חֻקַּת [א' תמוז] תקצ"א.
My beloved son, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 2
שָׁלוֹם וְחַיִּים לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Your letter I received — at this very hour. And there is no leisure at all to reply to it as is proper. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי קֹדֶם שַׁבָּת, וְהִנֵּה בְּוַדַּאי כְּבָר שָׁמַעְתָּ שֶׁבְּבֵיתִי הָיוּ הַיְּלָדִים חוֹלִים מֵחֳלִי הַמָּאזְלִין [אַדֶּמֶת], וְהָיוּ בְּסַכָּנָה גְּדוֹלָה, וּבְחַסְדֵי ה' שָׁבוּ לִבְרִיאוּתָם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ; אַךְ בְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה הוּא מוּטָל עַל עֶרֶשׂ דְּוַי, ה' יִסְעֳדֵהוּ מְהֵרָה. גַּם בְּבֵית בְּנִי רַבִּי שַׁכְנָא שֶׁיִּחְיֶה הָיוּ שְׁנֵי יְלָדִים חוֹלִים מֵחֹלִי הַנַּ"ל, וְתוֹדָה לָאֵל הֵם חוֹזְרִים לְאֵיתָנָם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְעַתָּה עֵינַי כָּלוֹת כָּל הַיּוֹם לִשְׁמֹעַ הַטּוֹב מִבִּנְךָ שֶׁיִּחְיֶה, נָא מְאֹד לְהוֹדִיעֵנִי מְהֵרָה מִשְּׁלוֹמוֹ הַטּוֹב; וּתְפִלָּה לְאֵל חַי שֶׁאֶזְכֶּה מְהֵרָה לִשְׁמֹעַ בְּשׂוֹרָה טוֹבָה מֵאִתּוֹ, שֶׁחָזַר לִבְרִיאוּתוֹ. וְהַשֵּׁם יִתְבָּרַךְ יַאֲרִיךְ יָמָיו וּשְׁנוֹתָיו, וְתִזְכּוּ לְגַדְּלוֹ לְתוֹרָה לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים אָמֵן.
May Hashem Yisborach strengthen your heart and arouse you on the great and awesome day that comes toward us in peace [הַבָּא לִקְרָאתֵנוּ לְשָׁלוֹם — a liturgical phrase from the Rosh Hashanah and Yom Kippur machzor: the formula by which the Yomim Noraim are described as "coming toward us in peace" and for good. It carries the full weight of the High Holiday liturgical register. Written on Erev Rosh Hashanah, the phrase is the complete seasonal frame compressed into five words] — one day in the year [יוֹם אֶחָד בַּשָּׁנָה — Rosh Hashanah, the one day of the year uniquely set aside for arousal, renewal and return before the divine throne] — that you merit to accept upon yourself to be renewed from now, each day, for good. And do not lose a single day without hisbodidus — and think of your purpose each day — and snatch each day much Torah and prayer and good deeds — as much as you can snatch and seize and take by force [לַחֲטֹף וְלַעֲשֹׁק וְלִגְזֹל — three verbs of urgent seizure, escalating in force: to snatch, to squeeze out, and to take by force. ## Segment 4
וְהִנֵּה כְּבָר יָדַעְנוּ שֶׁבְּכָל מַה שֶּׁעוֹבֵר עַל הָאָדָם אֵין לָנוּ בֵּית מָנוֹס כִּי אִם אֵלָיו יִתְבָּרַךְ לְבַד. וְכָל כַּוָּנָתוֹ יִתְבָּרַךְ בְּכָל מַה שֶּׁמֵּבִיא עַל הָאָדָם, הַכֹּל כְּדֵי שֶׁיִּזְכֹּר בּוֹ וְיִתְפַּלֵּל אֵלָיו, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים נ) "וּקְרָאֵנִי בְּיוֹם צָרָה אֲחַלֶּצְךָ וּתְכַבְּדֵנִי"; וְעַתָּה בְּנִי קַבֵּל עָלֶיךָ עֹל מַלְכוּת שָׁמַיִם בְּכָל עֵת, וְתִתְפַּלֵּל אֵלָיו בְּכָל עֵת עַל כָּל דָּבָר, וְקַוֵּה לַה' וְיוֹשַׁע לְךָ, וּמֵחֲמַת הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
Together they paint a picture of someone grabbing goods that will soon be taken away] from this passing shadow — from this vanity of vanities — from this passing cloud [מֵהַצֵּל הָעוֹבֵר — the passing shadow [cf. Tehillim 144:4]; מֵהֲבֵל הֲבָלִים — vanity of vanities [Koheles 1:2]; מֵעָנָן כָּלֶה — the cloud that dissipates [Iyov 7:9]: three images of life's fleetingness drawn from three different books of scripture in a single breath] and so forth. Remember well that all our days are vanity — and one can snatch from them eternal life — every person at whatever level he stands. More than this there is no time now. The words of your father — who seeks your peace with love and intercedes on ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם וּמְצַפֶּה לִשְׁמֹעַ הַטּוֹב מֵאִתְּכֶם תָּמִיד.
your behalf. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # נב URL: https://ajew.org/reader-plain/alim-litrufa/2/52/ # נב
נב
Source: https://ajew.org/reader/alim-litrufa/2/52 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' חֻקַּת [ג' תמוז] תקצ"א.
[Yitzchok] May the Name of Hashem protect you and save you and help you [שֵׁם ה' יָגֵן עָלֶיךָ וְיוֹשִׁיעֲךָ וְיַעַזְרְךָ — a three-verb blessing invoking the divine Name directly: yogen ## Segment 2
שָׁלוֹם וְחַיִּים לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
(protect/shield), yoshi'acha (save you), ya'azrecha (help you). The triad echoes the structure of the Priestly Blessing and draws on Tehillim 121 — Hashem will guard your going and your coming. That Reb ## Segment 3
נָא בְּנִי חֲבִיבִי, לְהוֹדִיעֵנִי מִיָּד עַל יְדֵי מוֹסֵר כְּתָב זֶה מִשְּׁלוֹמְךָ וּמִשְּׁלוֹם בִּנְךָ שֶׁיִּחְיֶה, כִּי עֵינַי כָּלוֹת כָּל הַיּוֹם לִשְׁמֹעַ הַטּוֹב מֵאִתּוֹ, הַשֵּׁם יִתְבָּרַךְ יִסְעָדֵהוּ וִישִׁיבֵהוּ לְאֵיתָנוֹ בְּקָרוֹב. וְהִנֵּה לְסַפֵּר לְךָ חַסְדֵי ה' אֲשֶׁר עָשָׂה עִמִּי בְּאֵלּוּ הַיָּמִים תִּקְצַר הַיְרִיעָה, כִּי שְׁנֵי בָּנַי שֶׁיִּחְיוּ הָיוּ חוֹלִים מֵחֳלִי הַמָּאזְלִין, וְגַם שְׁנֵי בָּנֶיהָ שֶׁל זוּגָתִי, וְכֻלָּם הָיוּ מְסֻכָּנִים מְאֹד, וּקְצָתָם הָיוּ אֶצְלִי לְאַחַר יֵאוּשׁ כִּמְעַט רַחֲמָנָא לִצְלַן, וּבְגֹדֶל נִפְלְאוֹתָיו יִתְבָּרַךְ וַחֲסָדָיו הָעֲצוּמִים שָׁבוּ לְאֵיתָנָם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, רַק בְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה עֲדַיִן לֹא שָׁב לְכֹחוֹ מֵחֲמַת שֶׁבְּיוֹם שַׁבַּת קֹדֶשׁ וּבְיוֹם א' בְּשָׁבוּעַ זֹאת הָיָה מְסֻכָּן מְאֹד מְאֹד, וְזֶה סָמוּךְ הֶחֱלִימָהוּ וְהֶחֱיָהוּ הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הַגְּדוֹלִים בְּלִי שׁוּם רְפוּאוֹת וּבְלִי שׁוּם עֲשִׂיָּה וְתַחְבּוּלָה כְּלָל, כְּדַרְכֵּנוּ, כַּיָּדוּעַ לְךָ; ה' יְשִׁיבֵהוּ לְאֵיתָנוֹ בְּקָרוֹב; וְעַתָּה עֵינַי צוֹפִיּוֹת לִשְׁמֹעַ הַטּוֹב מִבִּנְךָ שֶׁיִּחְיֶה, נָא לְהוֹדִיעֵנִי מִיָּד; יָתֵר מִזֶּה אֵין בִּלְשׁוֹנִי מִלָּה עַתָּה לְהַרְחִיב הַדִּבּוּר.
Nussun opens the first letter of the new year with a blessing invoking the Name itself — on the very day designated Shem Hashem — is a deliberate and conscious theological act: the Name that was magnified through Yom Kippur's forgiveness is now invoked over his son at the opening of the year] — that you merit to come speedily to all that you have sought your whole life — and more and more. And behold — how very much you gladdened my soul with your letter which I received at this very hour — you gave me life with your words — in seeing that, thanks be to G-d, you have already begun to see the salvation of Hashem — how He, Yisborach, hears the prayer of every mouth always. But even so you still need great and wondrous strengthening — especially in the matter of personal speech between yourself and your Maker. And one must also remember what he, of blessed memory, said [Sichot HaRan 70] — in these words: That is: when He, Yisborach, broadens things a little — it is forbidden to be satisfied with this — but rather to beseech and to yearn at every time for what is still lacking in his service of Hashem. In particular since much is still lacking to us — very, very much. But even so he said that even so one must not be in sadness or black melancholy — only to rejoice greatly in the salvation of Hashem — especially at a time when He broadens things a little in His kindness. And a person of discernment [וּמַשְׂכִּיל עַל דָּבָר — a direct biblical phrase from Mishlai 16:20: "one who is prudent in a matter will find good." This signals that what follows requires genuine spiritual discernment — the teaching is addressed to one who applies careful, attentive understanding to it, not to the casual reader] can understand from this a little — how to conduct himself in this: to always know that much is still lacking — almost beyond measure — and yet always to be in joy. For even in a time of distress, G-d forbid, when it seems to a person that Hashem Yisborach is not paying attention to him at all — even so one must always be in joy and always find some broadening even then — in the aspect of in distress You broadened me [Tehillim 4:2] and so forth. And all the more so at a time when Hashem Yisborach shines His face a little. And it seems to me that you have already heard this conversation from me — and it is impossible to explain it properly in writing — but I have come here as a reminder. And if you merit — you will hear more from me about this. And also the other holy conversations flowing from his awesome words, of blessed memory — like a flowing spring that does not cease — ## Segment 4
נָא בְּנִי חֲזַק וֶאֱמַץ מְאֹד, וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל, וּזְכֹר חַסְדֵי ה' אֲשֶׁר כְּבָר הִפְלִיא עִמָּנוּ לָשׂוּם לָנוּ שְׁאֵרִית בָּאָרֶץ לְהַחֲיוֹתֵנוּ כְּהַיּוֹם הַזֶּה, עַל יְדֵי מַעְיְנֵי הַיְשׁוּעָה וְכוּ' וְכוּ', כֵּן יוֹסִיף ה' חַסְדּוֹ עִמָּנוּ, וְאַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לְעוֹלָם.
living waters that do not stop — that purify from all the impurities of the world [מַיִם חַיִּים דְּלָא פָּסְקִין — Zoharic Aramaic: living waters that do not cease — as mentioned in the holy passage Kam Rabi Shimon [recited before Kol Nidrai on Yom Kippur eve], where it is explained that these are the waters of Torah (mayin d'oraysa) that purify from all impurities. Reb Nussun identifies the teachings of Rebbe Nachman with these living waters — fitting precisely on the morning after Yom Kippur, the day of purification, the day of Shem Hashem] — as mentioned in the holy passage Kam Rabi Shimon that is recited before Kol Nidrai — for it is explained there that they are the waters of Torah and ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם, וּמְצַפֶּה לִתְשׁוּבָתְךָ מְהֵרָה.
so forth — see there. More than this there is no leisure to extend. The words of your father — who rejoices in your words and awaits complete salvation speedily. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # נג URL: https://ajew.org/reader-plain/alim-litrufa/2/53/ # נג
נג
Source: https://ajew.org/reader/alim-litrufa/2/53 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' ח"י תַּמּוּז תקצ"א.
Peace — to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, נִפְלֵאתִי עָלֶיךָ עַל אֲשֶׁר לֹא כָּתַבְתָּ לִי דָּבָר זֶה קָרוֹב לְשָׁבוּעַ, בִּפְרָט עַל יְדֵי גִּיסְךָ מוֹסֵר כְּתָב זֶה. עַל כֵּן תִּרְאֶה לְהוֹדִיעֵנוּ מִיָּד מִשְּׁלוֹמְךָ הַטּוֹב, וְגַם מֵרַבִּי שִׁמְשׁוֹן, וְדַעְתְּךָ בִּנְסִיעָתִי אֶצְלְכֶם, וַה' הַטּוֹב יַעֲשֶׂה. כָּעֵת עֲדַיִן אֵינִי יוֹדֵעַ מָתַי אֶסַּע, וְסֵדֶר הַנְּסִיעָה, וְעַל הַכֹּל אֲנִי סוֹמֵךְ עָלָיו יִתְבָּרַךְ לְבַד.
There is no leisure to extend. And I have asked you to send me at once the kerblich [the small coins held in trust from Rabbi Shimshon] from Rabbi Shimshon that are held safely with you — for the hour presses upon me greatly now. And may Hashem Yisborach strengthen your heart to be in joy always — and may He remove illness from your house. And inform me of your wife — may she live — for I have hoped in Hashem that she will have healing soon without physical remedies specifically [בְּלִי רְפוּאוֹת גַּשְׁמִיִּים דַּיְקָא — specifically without conventional medical treatment. The word davka — specifically, precisely — marks this as a deliberate and principled stance. As with the healing of Yosef Yonah in Letter 52 — "in our way, as is known to you" — this reflects the Breslov posture of trusting entirely in divine mercy and prayer rather than physicians]. And may Hashem Yisborach have mercy — that she listen to our words and not come to any doctor [דָּאקְטִיר — the Slavic/Yiddish loan-word for a secular physician] — and then it will be good for you. ## Segment 3
וְנָא בְּנִי חֲזַק וַחֲזַק מְאֹד מְאֹד, בְּכָל יוֹם וּבְכָל עֵת. כִּי הִנְּךָ רוֹאֶה מַה שֶּׁעוֹבֵר עַל כָּל אֶחָד וְאֶחָד, וּבִפְרָט מַה שֶּׁעוֹבֵר עָלֶיךָ, וְהַכֹּל לְטוֹבָה, כְּדֵי לְהַזְכִּירְךָ עַל יְדֵי זֶה דַּיְקָא אֶת הַתַּכְלִית הָאַחֲרוֹן, אֲשֶׁר חוּץ מִזֶּה הַכֹּל הֶבֶל, וְהַסִּימָן שֶׁל עֹמֶר שְׂעוֹרִים אַל יַעֲבֹר מִדַּעְתְּךָ (לִקּוּטֵי הַלָכוֹת הִלְכוֹת תְּפִלִּין ו, לב). כִּי עֲדַיִן אַתָּה יָכוֹל לְהִתְגַּבֵּר בְּמַחְשְׁבוֹתֶיךָ בְּכָל עֵת בְּשֵׁב וְאַל תַּעֲשֶׂה, כַּאֲשֶׁר דִּבַּרְנוּ כְּבָר, וַה' יוֹשִׁיעַ לְךָ.
And behold — what has happened with you: you have certainly already heard that Rabbi Moshe Chaim has already agreed that his son-in-law should travel — as he wrote me today. And in this too one can see and understand the salvation of Hashem at every time — that there is no obstacle in the world that He cannot break. ## Segment 4
דִּבְרֵי אָבִיךָ הֶחָפֵץ לִשְׁמֹעַ כָּל טוּב מֵאִתְּכֶם תָּמִיד.
For Hashem Yisborach does not send upon a person a thing that he cannot bear in any way. [A principle rooted in the midrash — "the Holy One does not burden a creature beyond what it can bear" [Vayikra Rabbah 27:7; also Sh'mos Rabbah 34:1] — applied here specifically to spiritual obstacles and desires: every impediment placed before a person carries within it the implicit proof that this person has the power to overcome it] And this is an allusion [וְזֶה רֶמֶז — remez: not merely a suggestion or analogy. Remez is a technical term — the second of the four levels of Torah interpretation (PaRDeS: p'shat, remez, d'rash, sod). When Reb Nussun says v'zeh remez l'chol odom, he is saying that the event — Rabbi Moshe Chaim's reversal — contains within it a genuine embedded allusion to a universal truth, a teaching encoded in the particular by divine design] to every person regarding all his obstacles and desires — that certainly, if he did not have the power to break them, Hashem Yisborach would not have sent such things upon him. And certainly there is a path to draw near to Hashem Yisborach even from these very places — and understand this very, very well. And one must ask Hashem Yisborach very much that He have compassion upon him at every time — and that He show him the path of how to draw near to Him from these very places and from these very things that pass over him. And this suffices for now. The words of your father — who awaits to rejoice in you forever — who seeks your peace always with love. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # נד URL: https://ajew.org/reader-plain/alim-litrufa/2/54/ # נד
נד
Source: https://ajew.org/reader/alim-litrufa/2/54 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ד' דְּבָרִים [ג' אב] תקצ"א.
My beloved son, my dear one. [Yitzchok] ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, נִפְלֵאתִי עָלֶיךָ עַל אֲשֶׁר אֵינְךָ רָגִיל בָּעִתִּים הַלָּלוּ לִכְתֹּב לִי בְּכָל פַּעַם כְּמִקֹּדֶם; וְאָז הֶעְתַּרְתָּ עָלַי דְּבָרֶיךָ בְּמִכְתָּבֶיךָ יוֹתֵר מִדַּאי, וְעַתָּה אַתָּה מִתְעַצֵּל לְגַמְרֵי לִכְתֹּב לִי מִשְּׁלוֹמְךָ, וּבִפְרָט מִשְּׁלוֹם תּוֹרָתְךָ וּתְפִלָּתְךָ וְשִׂיחָתְךָ. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ לַעֲסֹק בְּכָל יוֹם בְּתוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה. וְתִזְכֶּה מֵעַתָּה לִהְיוֹת גִּבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ, וְחָכָם הָרוֹאֶה אֶת הַנּוֹלָד, וְעָשִׁיר הַשָּׂמֵחַ בְּחֶלְקוֹ, וּבִפְרָט לְהִזָּהֵר מְאֹד מְאֹד לִשְׁמֹר הַמַּחֲשָׁבָה, כַּאֲשֶׁר אַתָּה יוֹדֵעַ מִכְּבָר שֶׁאֵין שְׁתֵּי מַחֲשָׁבוֹת יְכוֹלִין לִהְיוֹת בְּיַחַד בְּשׁוּם אֹפֶן, וְהַסִּימָן עֹמֶר שְׂעוֹרִים. וְאַף עַל פִּי שֶׁכְּבָר יָדַעְתָּ זֹאת, וְאַף עַל פִּי כֵן הַמַּחֲשָׁבוֹת רוֹדְפִין בְּמֹחֲךָ וּמְבַלְבְּלִין אוֹתְךָ הַרְבֵּה, הֲלֹא אַדְּרַבָּא! מִזֶּה תּוּכַל לֵידַע אֲמִתַּת הַדְּבָרִים הַנַּ"ל, שֶׁאַף עַל פִּי כֵן אֵין שְׁתֵּי מַחֲשָׁבוֹת יַחַד. כִּי אֲנִי יוֹדֵעַ שֶׁאַף עַל פִּי כֵן כַּמָּה וְכַמָּה פְּעָמִים הוֹעִילוּ לְךָ אֵלּוּ הַדְּבָרִים הַנַּ"ל שֶׁאֵין שְׁתֵּי מַחֲשָׁבוֹת יַחַד, וְשֶׁיְּכוֹלִין לִבְרֹחַ מֵהֶם בְּשֵׁב וְאַל תַּעֲשֶׂה וְכוּ', עַל כֵּן אַתָּה צָרִיךְ לִהְיוֹת עַקְשָׁן גָּדוֹל מְאֹד מְאֹד בִּפְרָט בְּעִנְיָן זֶה, וּלְהַתְחִיל בְּכָל יוֹם וָיוֹם וּבְכָל עֵת מֵחָדָשׁ לְהַרְגִּיל עַצְמְךָ לְעַכֵּב מַחְשְׁבוֹתֶיךָ לְבַל תֵּצֵא לַחוּץ כְּלָל חַס וְשָׁלוֹם, כִּי הַבְּחִירָה חָפְשִׁית בְּכָל עֵת, וְגַם צְרִיכִין לְבַקֵּשׁ הַשֵּׁם יִתְבָּרַךְ עַל זֶה הַרְבֵּה מְאֹד, כִּי הַכֹּל [תָּלוּי] בַּמַּחֲשָׁבָה כַּיָּדוּעַ לְךָ בְּעַצְמְךָ; וְהָעִקָּר שֶׁלֹּא לַחֲשֹׁב הַרְבֵּה עַל הֶעָבָר וְעַל לְהַבָּא, רַק לְהִסְתַּכֵּל עַל הַתַּכְלִית בְּאוֹתוֹ הַשָּׁעָה וְלַעֲשׂוֹת מַה שֶּׁתּוּכַל שֶׁיַּצְלִיחַ לְךָ לָנֶצַח; כִּי כָּל דִּבּוּר וְדִבּוּר שֶׁל תּוֹרָה וּתְפִלָּה וְשִׂיחָה וְכוּ' הַכֹּל הוּא הַצְלָחַת הַנֶּפֶשׁ לָנֶצַח, הַצְלָחָה נִפְלָאָה שֶׁאֵין לָהּ שִׁעוּר, "עַיִן לֹא רָאָתָה" וְכוּ' (יְשַׁעְיָה סד). וּתְקַיֵּם בְּכָל פַּעַם (אָבוֹת ב) 'שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ' כְּמוֹ שֶׁשָּׁמַעְתָּ פֵּרוּשׁוֹ מִשְּׁמוֹ זַ"ל (שִׂיחוֹת הָרַ"ן רפח).
Now I proclaim glad tidings to you [עַתָּה אֲבַשֶּׂרְךָ — avassrecha: from the root בשׂר — to bring glad tidings, to proclaim good news — the same root as b'sorah tovah and m'vaser, the prophetic herald of salvation. Rather than the simpler agid l'cha (I will tell you), Reb Nussun chooses this word of prophetic announcement, elevating the news of the measured site into a declaration of salvation. It fits precisely with the chish kal m'heirah language of Temple-rebuilding that follows] — that on Friday, the eve of the past holy Shabbos, I received a letter from our friend Rabbi Naftali — may his light shine — that thanks be to G-d the site [platz] in Uman has already been measured [נִמְדַּד הַפְּלַאץ — the site has been officially measured and demarcated, a legal act of possession establishing the boundaries of the purchase]. Blessed is Hashem who has helped us until here — for you know the greatness of the sufferings and the consuming of eyes [כִּלְיוֹן עֵינַיִם — a biblical phrase from D'vorim 28:65 — eyes consumed with longing and anguish — applied to Reb Nussun's months of anxious watching over the building project] that I had over this — beyond all measure. And until here Hashem's mercies have helped me — the site is already firmly in our possession with great force, with the help of Hashem Yisborach. And it is likely that I will travel tomorrow, G-d willing, to Uman — to lay the foundation. But I still have some doubts — perhaps I will wait until the coming week, G-d willing. And may Hashem lead us in the straight and true path — in a manner that I merit to begin and to complete this holy building — swiftly and speedily [חִישׁ קַל מְהֵרָה — a liturgical phrase from the holiday and Shabbos prayers for the final redemption and the rebuilding of the Beis HaMikdash. Reb Nussun applies this Temple-restoration language to the kloyz in Uman, placing the earthly building project within the framework of the eschatological sacred restoration]. ## Segment 3
וְדַע בְּנִי חֲבִיבִי שֶׁדַּעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם רְבִיעִי הַבָּא עָלֵינוּ לְטוֹבָה, דְּהַיְנוּ תֵּכֶף אַחַר תִּשְׁעָה בְּאָב; וּבְדַעְתִּי לִנְסֹעַ תְּחִלָּה לְטוּלְטְשִׁין בְּיוֹם רְבִיעִי הַבָּא עָלֵינוּ לְטוֹבָה, כִּי רְצוֹנִי מְאֹד לֵרָאוֹת עִמְּךָ פָּנִים אֶל פָּנִים קֹדֶם נְסִיעָתִי. וְגַם זֶה קְצָת כַּוָּנָתִי לִהְיוֹת בְּטוּלְטְשִׁין כְּדֵי לֵרָאוֹת עִמָּכֶם, אוּלַי יָחוּס הַשֵּׁם יִתְבָּרַךְ וְיִשְׁלַח דִּבּוּרִים שֶׁנּוּכַל לְהַחֲיוֹת עַצְמֵנוּ בָּהֶם לָנֶצַח. הַאָמְנָם כְּבָר דִּבַּרְנוּ הַרְבֵּה תּוֹדָה לָאֵל, אַךְ עוֹד לֵאלֹהַי מִלִּין. וּבִפְרָט שֶׁאָנוּ רוֹאִין שֶׁהַבַּעַל דָּבָר עוֹשֶׂה אֶת שֶׁלּוֹ הָרַחֲמָן יַצִּילֵנוּ, אָנוּ מְחֻיָּבִים לַעֲשׂוֹת אֶת שֶׁלָּנוּ, לְדַבֵּר זֶה עִם זֶה, וּלְדַבֵּר עִם הַשֵּׁם יִתְבָּרַךְ, וּלְדַבֵּר עִם הָרַב וְכוּ', כְּדֵי לְקַבֵּל מֵהַשָּׁלֹשׁ נְקֻדּוֹת טוֹבוֹת כַּמְבֹאָר בַּתּוֹרָה וְאַתֶּם תִּהְיוּ לִי וְכוּ', (בְּסִימָן ל"ד) וּבָעִתִּים הַלָּלוּ תּוֹדָה לָאֵל דִּבַּרְתִּי הַרְבֵּה בְּזֹאת הַתּוֹרָה. וְהָעִקָּר שֶׁצְּרִיכִין לְהִתְחַזֵּק מְאֹד בְּכָל יוֹם לְקַיֵּם זֹאת לְהַמְשִׁיךְ עַל עַצְמוֹ הֶאָרַת וּקְדֻשַּׁת הַנְּקֻדָּה טוֹבָה לְקָשְׁרָהּ אֶל לִבּוֹ בְּקֶשֶׁר אַמִּיץ וְחָזָק, עַל יְדֵי שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ, וּלְדַבֵּר עִם חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם כָּל יוֹם, וּלְדַבֵּר עִם הָרַב וְכוּ'; אַשְׁרֵי שֶׁיֹּאחֵז בָּזֶה; יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ, וְדַי בָּזֶה כָּעֵת.
And in Hashem's kindnesses we rejoiced greatly last Shabbos — with much joy and much dancing [בְּשִׂמְחָה וְרִקּוּדִין הַרְבֵּה — the Breslov tradition of dancing as sacred service, practiced especially at Shabbos gatherings and at Rosh Hashanah in Uman] — with the help of Hashem Yisborach — for we had worthy guests. And also the holy grandson of our Teacher Rabbi Yosef of Kaminke — and from one side the grandson of the holy Rav of Lintz [Distinguished guests from two revered communities; the messenger of this letter will describe the gathering in full] — as the messenger of this letter will tell you. Listen and rejoice at the salvation of Hashem which has helped us until here. ## Segment 4
הַשֵּׁם יִתְבָּרַךְ יְזַכֶּה אֶתְכֶם לְקַיֵּם אֵלֶּה הַדְּבָרִים לְמַעַן יִיטַב לָכֶם לָעַד וְלָנֶצַח, וְהַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנוּ לְשָׁלוֹם בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת, כִּרְצוֹנוֹ הַטּוֹב, בְּאֹפֶן שֶׁנּוּכַל לִגְמֹר מְהֵרָה בְּחַיִּים וְשָׁלוֹם.
Would that we merit to exult and rejoice always in His wondrous salvation — in which He has wrought wonders of kindness with us — making us hear awesome things such as have never been heard in the world and so forth. More than this there is no need to extend — for I am very distracted now — and the messenger of this letter will tell you everything. And may Hashem the Good complete things for us for good speedily — may our eyes see and our hearts rejoice [יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ — an echo of the Rosh Chodesh and Yom Tov liturgical blessing — the completion of longing through beholding, paired with the inner response of joy] with the help of Hashem Yisborach. The words of your father — who gives thanks for the past and petitions for what is to come — and to Hashem belongs the salvation. [מוֹדֶה עַל הֶעָבָר וּמְבַקֵּשׁ עַל לְהַבָּא וְלַה' הַיְשׁוּעָה — a three-part spiritual posture: gratitude for what has been, petition for what is yet to come, acknowledgment that salvation belongs entirely to Hashem alone [Tehillim 3:9]. This formula appeared as a teaching in Letter 48; here it becomes the signature of the letter — a complete theology of time and trust in three phrases] Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # נה URL: https://ajew.org/reader-plain/alim-litrufa/2/55/ # נה
נה
Source: https://ajew.org/reader/alim-litrufa/2/55 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, ה' עֵקֶב [י"ח אב] תקצ"א.
Peace — to my beloved son, our Teacher the Rabbi Yitzchok — may he live. Yesterday I arrived home safely. And thanks be to G-d — in the mercies of Hashem Yisborach we have helped to lay the ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זוֹ, וְהָיָה לִי לְנַחַת גָּדוֹל, וְהִנֵּה בְּדַעְתִּי לִנְסֹעַ הַיּוֹם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, עַל כֵּן תִּרְאֶה לְזָרֵז עַצְמְךָ לִשְׁלֹחַ לְבֵיתִי הַסַּךְ אֶחָד רוּבָּל־חָדָשׁ וָחֵצִי, כִּי מֻכְרָח מְאֹד. וְגַם הַסַּךְ שֶׁתּוֹצִיא מִיָּדוֹ עַל הַבִּנְיָן תִּשְׁלַח לְפֹה. וְיִשְׁלַח לִי עַל יְדֵי הָאֲנָשִׁים שֶׁיִּסְעוּ מִפֹּה עַל עֶרֶב רֹאשׁ חֹדֶשׁ אֱלוּל הַבָּא עָלֵינוּ לְטוֹבָה, כִּי הַמָּעוֹת שֶׁל הַבִּנְיָן מֻכְרָח לִי מְאֹד שָׁם בְּאוּמַאן, וְכָל קֶערְבִּיל הוּא עַתָּה בְּעֵינַי יוֹתֵר מֵאֶלֶף. כִּי נִתְחַזֵּק לְבָבִי עַל יְדֵי זֶה לְהַתְחִיל הַתְחָלָה כָּזֹאת שֶׁקָּשָׁה וּכְבֵדָה מְאֹד מְאֹד, כַּאֲשֶׁר תָּבִינוּ בְּעַצְמְכֶם, עַל כֵּן תְּבַקְּשׁוּ מְאֹד מִידִידִי רַבִּי שִׁמְשׁוֹן נֵרוֹ יָאִיר שֶׁיְּקַיֵּם הַבְטָחָתוֹ וְיִשְׁלַח לִי מִיָּד גַּם חֲמִשָּׁה רוּבָּל־חָדָשׁ עַל הַבִּנְיָן, לְמַעַן יִזְכֶּה שֶׁיִּהְיֶה לוֹ חֵלֶק בְּהַהַתְחָלָה שֶׁיְּקָרָה מִן הַכֹּל, וְתֵחָשֵׁב לוֹ לִצְדָקָה מְיֻחֶדֶת כָּל שָׁעָה שֶׁיַּקְדִּים; וְיָתֵר מִזֶּה אֵין לְזָרְזוֹ, כִּי מֻבְטְחַנִי שֶׁיְּקַיֵּם דְּבָרַי מִיָּד, וִישַׁלֵּם ה' פָּעֳלוֹ וּתְהִי מַשְׂכֻּרְתּוֹ שְׁלֵמָה מֵאֵת ה', וְיִזְכֶּה לִרְאוֹת בָּנִים וּבְנֵי בָּנִים עוֹסְקִים בַּתּוֹרָה וּבַמִּצְווֹת וְכוּ'. וְהִנֵּה מַה מְּאֹד אֲנִי נוֹתֵן שִׂמְחָה בְּלִבִּי עַל מִכְתָּבְךָ אֲשֶׁר אֲנִי רוֹאֶה עֹצֶם תְּשׁוּקָתְךָ אֶל הַתּוֹרָה וְהָעֲבוֹדָה, מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה כָּל הַיָּמִים לְמַעַן יֵיטִיב לְךָ לָעַד; וְיָתֵר מִזֶּה אֵין לִי פְּנַאי לְהַאֲרִיךְ כְּלָל כִּי בְּשָׁעָה זֹאת שָׂכַרְתִּי עֲגָלָה לִנְסֹעַ הַיּוֹם לְשָׁלוֹם, וְהַשֵּׁם יִתְבָּרַךְ יוֹלִיכֵנוּ בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת.
foundation of the holy building in Uman in peace and quiet. How great are Your works, Hashem — how very deep are Your thoughts [Tehillim 92:6] — who has wrought and done awesome wonders such as these — calling the generations from the beginning [מִי פָּעַל וְעָשָׂה... קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ — a direct quotation from Yeshayah 41:4: "Who has wrought and done this, calling the generations from the beginning? I, Hashem, am first, and with the last I am He." Reb Nussun reaches for Yeshayah's verse of awe before divine providence as the only adequate response to witnessing what has been accomplished] and so forth. It is upon us to praise and give thanks to the Master of all for the past — and to petition for the future — for we still need great salvations and much mercy to merit to complete this awesome building. And now the main obstacle is because of money — and to Hashem belongs the salvation. And behold — through this too it is fitting for you to strengthen yourselves greatly — for do you not see that Hashem is with us even now? And certainly all of you have a portion in this building — for without your strong good desires I could not have raised hand or foot in a building of this kind — touching the place that it touches. Rejoice in Hashem — who hears the cry of the poor like me today — in the footsteps of Mashiach, in the degradation of the exile [בְּעוּקְבָא דִּמְשִׁיחָא בְּזִלּוּתָא דְּגָלוּתָא — Zoharic Aramaic: in the footsteps of the Mashiach, in the degradation of the exile — describing the final generation before redemption, where the divine presence is maximally concealed yet redemption's footsteps are approaching] — in body, soul, and money — where every day things stand against us [רַחֲמָנָא לִצְלַן — Aramaic: may the Merciful One spare us]. And especially that every day a person's inclination overcomes him. But Hashem helped us with His wonders immeasurably — what mouth cannot speak and heart cannot think. And every person can understand a little how vast Hashem's mercies are — without limit. Only be strong and resolute — and never fall in your mind. Stand firm and see the salvation of Hashem [הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה' — a direct quotation of Moshe's words to Israel at the Red Sea [Sh'mos 14:13]: "Stand firm and see the salvation of Hashem which He will show you today." Reb Nussun consciously invokes the moment of the impossible rescue at the Sea — the paradigmatic event of divine salvation against all odds — and applies it to the Breslov community's situation now] which He does with us each and every day — until we merit to fulfil the will of our Master, our Teacher and Rebbe, of awesome and blessed memory — not through our good deeds and our actions — but only through his wondrous and awesome power which has no equal. Happy is the person who has the strength to strengthen himself in these times in the point of truth at every time. And peace to you and to all our anshei sh'lomaynu — do not fear and do not be dismayed — for Hashem is with us — many are those who are with us compared to those who are with them. And I have already heard in Ladizhin that the fool has returned to his vomit [כְּסִיל חָזַר עַל קֵיאוֹ — an echo of Mishlai 26:11: "as a dog returns to its vomit, so a fool repeats his folly"] — to pour out a spirit of foolishness, to curse himself. And already King Shlomo, peace be upon him, said: a causeless curse will not arrive [Mishlai 26:2] and so forth. And Hashem will turn the curse into a blessing [cf. D'vorim 23:6] — and everything will be turned to good — for all of this is in order to strengthen and encourage you. For the obstacle comes because of the desire — and according to the greatness of the desired object, so is the strength and the spread of the obstacles — because of the great desire that is needed for something so desired [כַּמְבֹאָר בְּהַתּוֹרָה וַיְהִי נָא פִי שְׁנַיִם בְּסִימָן ס\"ו — as explained in the Torah beginning "and let there be now a double portion" [Siman 66 of Reb Nussun's Likutay Halachos]: the greater the spiritual treasure sought, the more powerful the obstacles placed before it. The very fierceness of the opposition is testimony to the greatness of what is being attained] — see there, and I do not wish to extend further on this. ## Segment 3
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ לָנֶצַח.
The words of your father and one who loves you in truth forever. Nussun of Breslov. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # נו URL: https://ajew.org/reader-plain/alim-litrufa/2/56/ # נו
נו
Source: https://ajew.org/reader/alim-litrufa/2/56 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' כִּי תֵּצֵא [ה' אלול] תקצ"א בְּרֶסְלֶב.
Peace — to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may his light shine. Your letter I received today. And yesterday Rabbi Shimshon — may his light shine ## Segment 2
בָּאתִי לְבֵיתִי בְּשָׁלוֹם בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר, וּמִכְתָּבְךָ קִבַּלְתִּי בְּאוּמַאן, וְהָיָה לִי לְנַחַת. עוֹד תּוֹסִיף לְהוֹדִיעֵנוּ מִשְּׁלוֹם רַבִּי מָרְדְּכַי וְתַלְמִידוֹ רַבִּי יַעֲקֹב מֶה עָלְתָה בָּם, וְרַבִּי יַעֲקֹב מַאי עֲבִידְתֵּהּ, אִם עוֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ לִשְׁקֹד עַל דַּלְתֵי הָאֱמֶת לְהִתְקָרֵב לְאַנְשֵׁי אֱמֶת בֶּאֱמֶת; וַה' הַטּוֹב יְחַזֵּק לְבָבוֹ וְיַנְחֵהוּ בְּדֶרֶךְ הָאֱמֶת, כִּי יְמֵי הַיַּלְדוּת וְהַשַּׁחֲרוּת הֶבֶל, וּבְוַדַּאי יִהְיֶה אַשְׁרֵי לוֹ בְּזִקְנוּתוֹ, אִם יִבְחֹר בְּהָאֱמֶת בְּיַלְדוּתוֹ; יָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַל פְּנֵי הַשָּׂדֶה, בִּפְרָט כִּי טָרִידְנָא טוּבָא. כִּי דְּעוּ בָּנַי וּרְאוּ שֶׁתּוֹדָה לָאֵל בְּחַסְדֵי ה' נִתְחַזַּקְתִּי וּכְבָר קָנִיתִי עֲצֵי יְסוֹדוֹת עַל הַבִּנְיָן (שֶׁקּוֹרִין פּוּדְוָואלִינֶיס), וּכְבָר הוֹלִיכוּ אוֹתָם עַל הַפְּלַאץ (מָקוֹם), וְלֹא הָיָה שׁוּם פּוֹצֶה וּמְצַפְצֵף. אַדְּרַבָּה הַרְבֵּה מֵהַשְּׁכֵנִים יָצְאוּ וּבֵרְכוּ שֶׁנִּזְכֶּה לִגְמֹר הַבִּנְיָן שֶׁל הַמָּקוֹם קָדוֹשׁ וְכוּ' כַּנָּהוּג. לְכוּ חֲזוּ מִפְעֲלוֹת ה', וְתִזְכְּרוּ זֹאת מְאֹד. אַךְ עֲדַיִן צְרִיכִין יְשׁוּעָה וְרַחֲמִים שֶׁנִּזְכֶּה לְהַתְחִיל וְלִגְמֹר בְּקָרוֹב. וְהִנֵּה חָזַרְתִּי לְבֵיתִי מֵחֲמַת שֶׁהַמּוֹכֵר הַפְּלַאץ לֹא הָיָה בְּבֵיתוֹ. וְעַתָּה אֲנִי מוּכָן בְּכָל יוֹם לַחֲזֹר וְלִנְסֹעַ לְאוּמַאן, וּלְהִתְעַכֵּב שָׁם עַד אַחַר רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, וּלְהַנִּיחַ הַיְסוֹד שָׁם. ה' יַעַזְרֵנוּ בְּרַחֲמָיו לְמַעַן שְׁמוֹ הַגָּדוֹל. וְהִנֵּה עַתָּה מֵאֵלֶיךָ תָּבִין כַּמָּה וְכַמָּה אַתָּה צָרִיךְ לְבַקֵּשׁ וּלְזָרֵז אֶת יְדִידִי רַבִּי שִׁמְשׁוֹן שֶׁיִּשְׁלַח לִי הַסַּךְ שֶׁהִבְטִיחַ מִיָּד בְּלִי שׁוּם עִכּוּב כְּלָל, וּמֵאֵלָיו יָבִין גֹּדֶל זְכוּת שֶׁיִּהְיֶה לוֹ כְּשֶׁיִּהְיֶה לוֹ חֵלֶק בִּיסוֹד שֶׁל בִּנְיָן קָדוֹשׁ וְנוֹרָא כָּזֶה. וְכָל מַה שֶּׁיִּגְדַּל חֶלְקוֹ יִגְדַּל שְׂכָרוֹ לָנֶצַח, גַּם יוּכַל לִזְכּוֹת עַל יְדֵי זֶה לְבִנְיַן עוֹלָם עֲדֵי עַד, שֶׁהוּא זֶרַע שֶׁל קַיָּמָא, הַשֵּׁם יִתְבָּרַךְ יִפְקְדֵהוּ בְּרַחֲמָיו מְהֵרָה. גַּם יִזָּהֵר לְקַיֵּם מַה שֶּׁקִּבֵּל עַל עַצְמוֹ לִהְיוֹת בְּאוּמַאן בְּסָמוּךְ, כִּי אֵין לוֹ שׁוּם סְמִיכָה טוֹבָה יוֹתֵר מִזֶּה, כַּאֲשֶׁר יוֹדֵעַ בְּנַפְשׁוֹ. וּבְוַדַּאי הָיִיתִי צָרִיךְ לִכְתֹּב לוֹ הַרְבֵּה הַרְבֵּה בָּזֶה, לְהַזְכִּירוֹ חֶסֶד נְעוּרָיו אֶת גֹּדֶל אַהֲבָתוֹ וּתְשׁוּקָתוֹ אֶל הָאֱמֶת אָז, אַךְ מֵאֲלֵיכֶם תָּבִינוּ טִרְדָּתִי עַתָּה, וְעוֹד חָזוֹן לַמּוֹעֵד אִם יִרְצֶה הַשֵּׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
— was in my house, but there was no time to speak much with him — for in the meantime the in-laws came to invite us to the wedding. And I have not yet spoken with him at all about the matter of the opposition — and presumably he will be here today. And now — about the matter of the opposition: I heard of it only last night. And there is no need to strengthen you — for, thanks be to G-d, you can already see the truth eye to eye. And behold — how much we ought to rejoice and fill our mouths with laughter — to see the truth of the preciousness of these precious things, dearer than fine gold — that the foolishness of the one who found a blemish in himself for the fact that I did not write l'havdil [לְהַבְדִּיל — the phrase customarily inserted to distinguish holy from profane when mentioning both in the same breath. The opponent claimed that Reb Nussun's failure to write l'havdil at a certain point was a disrespectful blemish]. But in truth — anyone who understands a little of the ways of language and literary style knows that it was not at all appropriate to insert the word l'havdil there — and it is only a pretext: he wishes to fabricate a charge and cast a false blemish on holy things for nothing — in order to blind his eyes from seeing the awesome wonders of the revelation of this novelty — that Moshe stands [the specific teaching — that the spiritual presence of the Tzadik continues and stands after death — known to the recipients and referred to by its opening phrase. A revelation, Reb Nussun says, that has never been heard in the world] and so forth. And anyone who has a heart to look upon the truth — his very hair should stand on end and he should stand trembling and astonished at the greatness of the wonders of this revelation. And if we had come into the world only to hear this — it would have been enough [אִלְמָלֵא לֹא בָּאנוּ לָעוֹלָם אֶלָּא לְמַשְׁמָע דָּא דַּיֵּנוּ — the Haggodah's dayenu formula applied to the Rebbe's revelation: one such hearing justifies a lifetime] — all the more so that we have merited to hear such things and more. And certainly it is fitting for you to rejoice greatly at all of this — since we see clearly how much the opposition cannot bear the truth. And note: the opponent — father-in-law of Yaakov — himself was initially impressed by the holy books, even though even then he did not look upon them with the proper favorable eye and did not attend to them properly — and thus even then he did not feel the sweetness of the words. At any rate he was not opposing them. And now — because we worked diligently for his daughter's good, wanting her husband to be a proper man who would benefit him and his seed forever — now he has turned against us as an enemy and wants to repay good with evil. His recompense shall return upon his own head — for a thousand like him shall perish while not one word of his Torah shall be nullified [כִּי אֶלֶף כְּמוֹתוֹ יֹאבֵדוּ, וְדָבָר אֶחָד מִדִּבְרֵי תּוֹרָתוֹ אַל יִתְבַּטֵּל — a formulaic declaration of Torah's eternal permanence over those who oppose it, echoing Yehoshua 23:14 and midrashic formulations. The structure is classical: the opponents will perish, but not one word of the holy teachings can be annulled. This is the liturgical affirmation of Torah's indestructibility contra those who seek to suppress it] . And how very much I am astonished at my friend Rabbi Yaakov, his son-in-law — for being so faint-hearted. For he is not in an intermediate position — and since he has already leapt over many obstacles and been here twice, and has already accustomed himself to pray with force and kavonah — why should he still accept fear of his father-in-law upon himself? For he must be bold as a leopard [עַז כַּנָּמֵר — from Avos 5:20: "be bold as a leopard to do the will of your Father in Heaven"] — and strengthen himself with azus d'kedushah [עַזּוּת דִּקְדֻשָּׁה — holy boldness, sacred audacity: the Breslov concept of sanctified refusal to allow fear of human opinion to override commitment to truth — explicitly distinguished from disrespect] — and throw off the fear of him from his face — and speak specifically with my friend Rabbi Mordechai — may his light shine — since he drew him near to the truth. And in Hashem's kindnesses may he draw him closer and closer to the very point of truth which will benefit him forever. And I have much in my heart to extend the speech — but it is impossible in the open field — and this suffices for now. Be strong and resolute — do not be afraid of them — let not your hearts grow faint — for Hashem is with you to save you. For a lip of truth will be established forever [Mishlai 12:19]. Be strong and let your hearts be courageous — all who hope in Hashem. And also about Rabbi Mordechai I am astonished that he is so faint-spirited — and he is certainly obligated to strengthen himself greatly with azus d'kedushah and Hashem will save him. And now, my son — you have already heard very much how much you need to strengthen yourself in joy. And in the whole matter of what happened with you — you ought to rejoice greatly that you were saved through His awesome and wondrous mercies from foolishnesses and errors such as these — which hide from those they stand before such awesome lights, such revelations, such novelties. For the sake of Hashem — strengthen yourselves in all the ways we have spoken — and in particular with milei d'shtuta u'vdichutha [מִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא — Zoharic Aramaic: words of foolishness and laughter — playfulness and levity as tools for breaking the grip of melancholy and opposition alike, as in Letters 49 and 63] — for the joy of Hashem is your stronghold [Nechemiah 8:10] — and may your enemies see and be ashamed. And behold — I do not want Rabbi Yaakov to disgrace his father-in-law — only to have azus d'kedushah — not to accept fear of him at all. And a wise man of understanding can easily know how to conduct oneself with azus d'kedushah ## Segment 3
וּתְקַבֵּל אִגֶּרֶת אֲרֻכָּה מֵרַבִּי אַהֲרֹן בֶּן שְׁמוּאֵל מִטֶּעפְּלִיק, אָחִיו שֶׁל רַבִּי מָרְדְּכַי, וְתִמְסְרֵהוּ לְיָדוֹ; וְתִתֵּן לִקְרוֹתוֹ גַּם לְרַבִּי שִׁמְשׁוֹן, לְמַעַן תִּרְאוּ כֻּלְּכֶם גֹּדֶל הַחֲשִׁיבוּת שֶׁל הַסְּפָרִים שָׁם. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עַל עַמּוֹ יִשְׂרָאֵל, שֶׁיָּפוּצוּ מַעְיְנוֹתָיו חוּצָה, כִּי בָּהֶם תְּלוּיִים כָּל הַיְשׁוּעוֹת שֶׁל כָּל יִשְׂרָאֵל לָנֶצַח. וּתְזָרֵז עַצְמְךָ מְאֹד לַהֲשִׁיבֵנִי תְּשׁוּבָה בְּרוּרָה מִיָּד, וַה' הַטּוֹב יַעֲשֶׂה. ה' יִגְמֹר בַּעֲדִי וְכוּ'. וְעַתָּה בָּנַי וְאַחַי, חִזְקוּ וְאִמְצוּ וְתַתְחִילוּ מֵחָדָשׁ בִּפְרָט בַּחֹדֶשׁ הַנּוֹרָא וְהַנִּשְׂגָּב הַזֶּה יְמֵי רָצוֹן שֶׁעָלָה בָּהֶם מֹשֶׁה רַבֵּנוּ לַמָּרוֹם, וְתִזָּהֲרוּ מְאֹד לְקַדֵּשׁ מַחְשְׁבוֹתֵיכֶם מֵעַתָּה עַל כָּל פָּנִים, לִבְלִי לַחֲשֹׁב מַחְשְׁבוֹת חוּץ, כִּי הַמַּחֲשָׁבָה בְּיַד הָאָדָם וְכוּ' כַּאֲשֶׁר כְּבָר שְׁמַעְתֶּם הַרְבֵּה בָּזֶה, וַה' יוֹשִׁיעַ לָכֶם.
— without paying heed to his words at all — and yet not disgracing him either, since he is in his house. And one also needs to pray greatly to Hashem Yisborach to know how to conduct oneself in this. For it is not an empty thing — it is your life. For the opponents want to prevent the person from true life — to lead a person G-d forbid in what seems to them the straight path, but whose end is the ways of death [Mishlai 14:12]. For what they immediately want to prevent is the clear good visible to the eyes — they want to prevent Torah and prayer. And whoever departs from him is like one departing from life. But this is not the only intent of the adversary — he wants to uproot entirely — as is seen clearly in the enormous difference between those who have remained and those who departed from us. And many admit among themselves what they have lost — but it is a loss that does not return — and what is crooked cannot be straightened — and what is missing cannot be numbered [Koheles 1:15 — applied here to the irreversible loss of spiritual life. The Talmudic interpretation follows: Chagigah 9b — this refers to one whose companions were counted for matters of holiness and he was not numbered among them. The loss of that fellowship is precisely the m'uvos that cannot be straightened] — as our Rabbis expounded [Chagigah 9b]: this is one whose companions were counted for matters of holiness and he was not counted among them. And speak much with those newly drawn close — that they take these things to heart. For since they have already begun a little and already suffered humiliations and broken many obstacles — therefore one must have compassion on them and strengthen them — so they do not lose for nothing, G-d forbid — true life, eternal life and so forth. The words of the one who writes and urges them for their good forever — who loves them in truth and in truth — a love that is not dependent on any thing [אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בַּדָּבָר — the Mishnaic formula from Avos 5:16: "a love that is not dependent on any condition" — unconditional love that never ceases because it has no cause that can be removed] — but only the love of truth for His sake, Yisborach — to enable them to merit in this world and in the world to come forever. ## Segment 4
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמְצַפֶּה לִתְשׁוּבָתְךָ מְהֵרָה.
Nussun of Breslov. Postscript — To All Friends And peace to my friends, those beloved of my soul — new ones and old alike — each according to his elevated station. Be strong and resolute — hope in Hashem and He will save you. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # נז URL: https://ajew.org/reader-plain/alim-litrufa/2/57/ # נז
נז
Source: https://ajew.org/reader/alim-litrufa/2/57 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' תֵּצֵא [ח' אלול] תקצ"א.
My beloved son, my dear one. [Yitzchok] Your letter I received. And it was not possible to reply at once [וְלָא אִיסְתַּיַּע מִלְּתָא — Talmudic Aramaic: "the matter was not assisted" — a standard Aramaic idiom expressing that circumstances prevented the action] — at this time I am very distracted. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם, וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, כִּי יֵשׁ לִי צַעַר גָּדוֹל מַה שֶׁלֹּא הִגִּיעַ לִי מָעוֹת רַבִּי שִׁמְשׁוֹן. לָזֹאת תְּבַקֵּשׁ עֲבוּרִי מְאֹד מְאֹד לִידִידִי רַבִּי שִׁמְשׁוֹן שֶׁאַל יְעַכְּבֵנִי, וְתֵכֶף יְסַלֵּק לְךָ הַסַּךְ, וְאַתָּה תִּשְׁלְחֵם לְפֹה.
But while speaking with Rabbi Ephraim I was reminded of your matter — and especially the matter of the young man Rabbi Yaakov — and I was aroused to prepare this letter. And behold — you yourselves understand that it is in no way my desire that he divorce his first wife — for the altar weeps over this [הַמִּזְבֵּחַ מוֹרִיד עַל זֶה דְּמָעוֹת — Gittin 90b: the Talmud teaches that when a man divorces his first ## Segment 3
וְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרְךָ שֶׁתּוּכַל לָבוֹא בִּזְרִיזוּת אֵיזֶה יָמִים קֹדֶם רֹאשׁ הַשָּׁנָה כַּאֲשֶׁר כָּתַבְתָּ. גַּם תְּזָרֵז אֶת רַבִּי שִׁמְשׁוֹן שֶׁיִּסַּע לְאוּמַאן בַּחֹדֶשׁ הַזֶּה, כַּאֲשֶׁר אָמַר לְפָנַי, וְעַל יְדֵי זֶה יַצְלִיחַ ה' דַּרְכּוֹ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. גַּם תְּזָרֵז אֶת בֶּן אֲחוֹתִי יְדִידִי רַבִּי אַיְיזִיק שֶׁיָּבִיא עִמּוֹ מָעוֹת עַל רֹאשׁ הַשָּׁנָה שֶׁיִּתֵּן לִי עַל הַבִּנְיָן, כִּי בְּוַדַּאי הַהֶכְרַח שֶׁיִּהְיֶה לוֹ גַּם כֵּן אֵיזֶה חֵלֶק בְּהַתְחָלַת הַיְסוֹד בְּבִנְיָן קָדוֹשׁ כָּזֶה; גַּם רַבִּי מָרְדְּכַי יִתֵּן אֵיזֶה סַךְ מִעוּט שֶׁיִּהְיֶה לוֹ אֵיזֶה חֵלֶק בְּהַתְחָלָה עַל כָּל פָּנִים; וְאַל יִפְטְרוּ עַצְמָן בְּשׁוּם תֵּרוּץ, כִּי הַהֶכְרַח שֶׁיִּהְיֶה לָכֶם חֵלֶק גָּדוֹל בַּבִּנְיָן הַנּוֹרָא הַזֶּה בְּהַתְחָלָתוֹ וּבִגְמָרוֹ, וַה' יוֹשִׁיעַ לָכֶם. וְהִנֵּה אֲנִי נוֹסֵעַ עַתָּה בְּלִי מָעוֹת, וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלַי, וְיִהְיֶה בְּעֶזְרִי לְהַתְחִיל וְלִגְמֹר, כִּי אֵין מַעֲצוֹר לַה' לְהוֹשִׁיעַ, וְאֵין לִי עַל מִי לְהִשָּׁעֵן כִּי אִם עָלָיו יִתְבָּרַךְ. וְהַשֵּׁם יִתְבָּרַךְ יִתֵּן לָכֶם וְלָנוּ כְּתִיבָה וַחֲתִימָה טוֹבָה.
wife, even the altar of the Temple sheds tears — one of the strongest statements in all of Talmudic literature against unnecessary divorce] [Gittin 90b] — and who knows how long he will be held in limbo until he marries the second. And even if she were to his liking — what of his father-in-law, his mother-in-law, the town and so forth — would things be better or worse? And according to the ways of the world, the great majority do not agree that their son-in-law should throw off the yoke of the world and engage only in Torah and prayer and hisbodidus — all the more so that he would be called their son-in-law in connection with our name. In particular — he will not find any woman in any of these respects who will be spared from all the trials that come to every person who wants to draw near to us to approach the holiness of the truth. And anyone with a little wisdom in their head and somewhat familiar with the ways of the world today can understand all this easily. Therefore my strong opinion and desire is that they speak with my cousin Rabbi Aizik — may his light shine — to intervene for the sake of peace, which is a great mitzvah. And even if his father-in-law would not humble himself so much — I know that Rabbi Yaakov will be able to do whatever he wishes when he is in his own home — more than he can when he is in his father's home. For I understood from before that even his own father would be very angry with him when he arrived — and it could be that his father is not actually opposed at all, but from the great volume of insolent speech he is practically forced to argue greatly with his son. And today it became known to me that his father has arrived — and that he has great trials and immense obstacles from his father — exactly as I had understood it would be. Therefore if he truly wants to be a proper man and truly think of his eternal purpose — there is nothing better for him than to make peace — and not to betray the wife of his youth, G-d forbid [בְּאֵשֶׁת נְעוּרָיו אַל יִבְגֹּד — an echo of Malachi 2:15, the prophet's rebuke of those who cast off their first wives, reinforcing the halachic and moral case against divorce]. And may Hashem guide him and all of us always in the path of truth — and may we not mislead ourselves at all. And for the time being — let him wait from coming here until close to Shabbos Parshas Va'airah — for I inform you, my beloved son, that it appears very likely that I will be with you after the coming Shabbos, G-d willing. And behold — it is necessary to inform you of sad tidings. The daughter of our holy Rebbe, of blessed memory — the tzadekess Marat Soroh, of blessed memory, from Kromintshaig — departed this life [שָׁבְקָה לָן חַיִּים — Aramaic: literally "she left us life." The traditional Aramaic expression for death used throughout the Talmud and in bereavement discourse. Its precise formulation is theologically gentle: the departed one has left life with those who remain — not simply ceased to exist, but deposited life itself with the living. The expression implies a relationship between the deceased and the living that continues through the inheritance of life] on the eve of Shabbos Chanukah. And on the day before she gave birth to a boy — may it be for a good sign — and he entered the covenant after her passing. May Hashem Yisborach console them speedily with the consolations of Tziyon and Yerushalayim — Omain. And behold — yesterday Rabbi Ephraim son of Rabbi Naftali arrived here — and his mother-in-law from there — and also our friend Rabbi Naftali himself — may his light shine. And they want the tzadekess Marat Adl — may she live — to enter the tent of her sister Soroh, of blessed memory, to raise her sister's children — for Rabbi Aizik wishes to marry her. And what happened happened [וּכְבָר הֲוָה מַה דַּהֲוָה — Talmudic Aramaic: "and what happened happened" — resigned acceptance of the irreversible, a fait accompli that must simply be lived with] — for she certainly wept bitterly — it was very hard to bear. May Hashem console her speedily. She has not yet given any reply — but it appears she will certainly be compelled to go. And it could be that I too will be compelled to travel with her — and then I will see to go first to your community to speak with all of you face to face properly, with the help of Hashem Yisborach. And from yourself you will understand to be careful to conceal the matter — so that it does not become known to the young man Rabbi Nachman — may he live — the grandson of our Master, our Teacher and Rebbe, of blessed memory. And now, my beloved son — I have much to reply to your words — and I do not know why you grip yourself in the imprisonment of thought so much. Have I not already informed you that the thought is always in your hand? And I know that it has already helped you much — and yet you still allow your thought to think thoughts of foolishness such as these — and in particular thoughts of desire for money — about which we have already spoken that no one in the world will benefit from this — and even your obstacles will not be nullified by money at all. And if it were possible for some obstacle to be nullified — a thousand other obstacles would arise against it from the abundance of money specifically. And all this — if it were possible for you to attain money through these thoughts. But you yourself know that you achieve nothing through them — and they cause much harm. Why will you not have pity on yourself and cast them behind you — and draw your thought to yearn toward Torah and prayer and so forth? Cast upon Hashem your burden and He will sustain you [Tehillim 55:23] — as I have already written to you: to cast all one's burden and load — and all that weighs upon one's mind — to throw everything upon Hashem Yisborach — as you yourself wrote to me to Adess that these words entered your heart greatly then. And regarding the trials that prevent you from travelling here — for the time being sustain yourself with the knowledge that at any rate you can be with us three times a year at least. And you have already been here, in Hashem's kindness, for Rosh Hashanah and for Shabbos Chanukah — and with the help of Hashem Yisborach also for Shavuos. And presumably once more or even more before that. And if one wants to be a proper man one can become outstanding in true piety through this. And also through true desires and longings one can merit to be here many times — and also to be in Uman — for everything can be achieved through desires and longings. And accustom yourself to speak the longings with your mouth. Arise! Stand! Arouse your good hearts very well — to accustom yourselves to walk in this path — to yearn and to long greatly toward Hashem Yisborach at every time — and to speak the longings with your mouths. For through this worlds are woven and wondrous novelties are created — through the combinations of letters in 231 gates [בְּרל\"א שְׁעָרִים — two hundred and thirty-one gates: a kabbalistic concept from Sefer Yetzirah (2:4-5) — the twenty-two letters of the Hebrew alphabet combine in 231 pairs (gates), through whose permutations all created reality is formed. Speech of yearning toward Hashem activates these combinations, weaving new realities in the supernal dimensions] — which combine and pair in new wondrous combinations through the speech of yearning to Hashem — as is understood and explained in the Torah Ais lon baira b'davra [אִית לָן בֵּירָא בְּדַבְרָא — Zoharic Aramaic: "we have a well in the wilderness" — the title-phrase of Likutay Halachos Siman 31 of Reb Nussun, expounding the power of speech and longing to draw living waters into places of desolation. The expressed yearning of the mouth is cosmologically active through the mechanism of the 231 gates] — see there carefully, Siman 31. ## Segment 4
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד, כּוֹתֵב בְּחִפָּזוֹן וּמְצַפֶּה לִתְשׁוּבָתוֹ בְּאוּמַאן.
For it is not an empty thing — it is your life and so forth. And because today I studied in books of Kabbalah about the formation and weaving of all the worlds through the combinations of letters — 231 gates — front and back — and through this I was greatly aroused today while speaking with one of our young men. How many, how many great virtues for the one who merits to walk in the ways of our Rebbe, of blessed memory — in particular in the matter of desires and longings toward Hashem Yisborach — and to speak them in one's mouth. Happy, happy is the one who holds to this. No mind can contain what is woven and created from this in the supernal worlds [לֵית כָּל מֹחָא סָבִיל דָּא — Zoharic Aramaic: no mind can bear this — transcending the capacity of human comprehension] — and the wondrous delights that rise before Him, Yisborach, through this. Strengthen and encourage yourselves each day to fulfil this conduct at every time — so that it be good for you forever. And the time of Mincha has arrived — and it is impossible to delay any further. And may Hashem answer us on the day we call — and may we merit to accomplish our request in mercy. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # נח URL: https://ajew.org/reader-plain/alim-litrufa/2/58/ # נח
נח
Source: https://ajew.org/reader/alim-litrufa/2/58 ## Segment 1
נח בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ תקצ"א. לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר. מִכְתָּבְךָ קִבַּלְתִּי, בְּזֹאת הַשָּׁעָה, וְאֵין פְּנַאי כְּלָל לַהֲשִׁיבוֹ כָּרָאוּי. הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ וִיעוֹרֶרְךָ בַּיּוֹם הַגָּדוֹל וְהַנּוֹרָא הַבָּא לִקְרָאתֵנוּ לְשָׁלוֹם יוֹם אֶחָד בַּשָּׁנָה, שֶׁתִּזְכֶּה לְקַבֵּל עָלֶיךָ לְהִתְחַדֵּשׁ מֵעַתָּה בְּכָל יוֹם לְטוֹבָה. וְאַל תְּאַבֵּד יוֹם אֶחָד בְּלִי הִתְבּוֹדְדוּת, וְלַחְשֹׁב עַל תַּכְלִיתְךָ בְּכָל יוֹם, וְתַחֲטֹף בְּכָל יוֹם תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים הַרְבֵּה, כְּפִי מַה שֶּׁתּוּכַל לַחֲטֹף וְלַעֲשֹׁק וְלִגְזֹל מֵהַצֵּל הָעוֹבֵר הַזֶּה, מֵהֲבֵל הֲבָלִים הַזֶּה מֵעָנָן כָּלֶה הַזֶּה וְכוּ' וְכוּ'. זְכֹר הֵיטֵב כִּי כָּל יָמֵינוּ הֶבֶל, וִיכוֹלִין לַחֲטֹף בָּהֶם חַיֵּי עוֹלָם כָּל אָדָם בְּאֵיזֶה מַדְרֵגָה שֶׁהוּא, יָתֵר מִזֶּה אֵין פְּנַאי עַתָּה. דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם. נָתָן מִבְּרֶסְלֶב מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ב
My son the rabbi, our Teacher the Rabbi Yitzchok — may he live. Your letter I received here — and it was a comfort to me. And since I do not know when the messenger of this letter will arrive at his home — for his road is roundabout — I did not send through him a specific letter for you in reply to yours. And perhaps I will write to you from Tshehin — but that too is unnecessary, for I will soon come home, G-d willing. The words of your father — who awaits and waits to rejoice in you — when you merit to think of your eternal purpose — to persevere at the doors of Torah and prayer each day. For outside of this everything is vanity as is known to you — but one needs to repeat this to oneself each day and each time. For time goes and roars [כִּי הַזְּמַן הוֹלֵךְ וְהוֹמֶה — drawing on Koheles 1:4 — "a generation goes and a generation comes" — with the added sense of rushing or roaring: time does not merely pass but surges with force] and so forth. And know that in every place one travels and arrives — one hears the sounds of great and bitter cries and sighs from the afflictions of the world that pass over each and every person — and in particular the cry of a mouthful [צַעֲקַת לְגִימָא — the cry for a mouthful of food: the anguished cry for basic subsistence, the most primal form of livelihood distress] from the lack of livelihood. And one sees with direct sensory experience what our Master, our Teacher and Rebbe, of blessed memory, said [Likutay Moharan 23]: were it not for the salt, the world could not bear the bitterness [אִלְמָלֵא מִלְחָא לֹא הֲוֵי עָלְמָא יָכוֹל לְמִיסְבַּל מְרִירוּתָא — Aramaic, as Rebbe Nachman quotes it in Likutay Moharan 23, based on Brochos 5a. The salt here is the Tzadik — specifically the covenant of salt (bris melach) — whose vitality sweetens the bitterness of the world and makes life bearable for all creation]. Happy is the one who prays each day to merit to be rescued from the bitterness of this world — about which it was said: and I find bitterness more than death [Koheles 7:26 — applied here to livelihood-anxiety and the lust for money, which is more bitter than death itself in its relentlessness] — namely the bitterness of anxiety about livelihood and the desire for money and wealth. Happy is the one who merits to true wealth — which is one who rejoices in his portion [the Mishnaic formula from Avos 4:1] — about whom it was said: one who is pleasing before G-d will escape from her [טוֹב לִפְנֵי אֱלֹקִים יִמָּלֵט מִמֶּנָּה — Koheles 7:26 continued: the one who is G-d-pleasing escapes the trap of livelihood-bitterness entirely] and so forth. And this hint suffices. [וְדַי בְּהֶעָרָה זֹאת — "and this hint suffices": the word ha'ara — a hint, an illumination — acknowledges that the teaching is deliberately compressed, a pointer to a larger truth rather than a full exposition. Significantly, the entire teaching about salt, bitterness and true wealth is embedded within the closing formula itself — it is not a separate paragraph but the content of the closing. This is one of the most unusual closings in the collection: the lesson is the closing] Nussun of Breslov. And peace to all our anshei sh'lomaynu — with great love. To all of them these words were spoken [לְכֻלָּם נֶאֶמְרוּ דְּבָרִים אֵלֶּה — a formal declaration that the letter is addressed not only to Yitzchok but to the entire community — and specifically that the teaching about the salt and bitterness applies universally. This functions as a public proclamation of the letter's scope, as if Reb Nussun is designating the teaching for wider reading]. # נט URL: https://ajew.org/reader-plain/alim-litrufa/2/59/ # נט
נט
Source: https://ajew.org/reader/alim-litrufa/2/59 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' מָחֳרַת יוֹם הַכִּפּוּרִים שֵׁם ה' תקצ"ב.
My beloved son — may he live. Peace to you and to your household and to those who come forth from you — may Hashem grant them life and length of days and years in abundance of true and eternal good. Omain, so may it be His will. ## Segment 2
שֵׁם ה' יָגֵן עָלֶיךָ וְיוֹשִׁיעֲךָ וְיַעַזְרְךָ שֶׁתִּזְכֶּה לָבוֹא מְהֵרָה לְכָל מַה שֶּׁבִּקַּשְׁתָּ מֵעוֹדְךָ וְיוֹתֵר וְיוֹתֵר.
Your letter I received twice — and it was a great comfort to me. And I have no time at all now to reply to you — for I need urgently to travel today, with the help of Hashem Yisborach, to Tshehin. And I was already ready to travel on Wednesday, Parshas Bishalach, as I wrote to you — but from Heaven it is that I was delayed until now [מֵאֵת הַשָּׁמַיִם הוּא דְּעִכְּבוּנִי — a Talmudic idiom: me'eis hashamayim hu — "it is from Heaven" — expressing the recognition that circumstances beyond one's control are divinely arranged rather than accidental (cf. Brochos 58a, Yoma 38b). Reb Nussun does not say merely "I was delayed" but signals that the delay itself was ordained from above. Given that he is writing from Kromintshaig — the town of the Rebbe's family — the divine delay that brought him there is itself meaningful and not coincidental]. At this time I do not know what to write to you — but your love and your strong yearning to hear true words from my letters forced and pressed me to write whatever Hashem will set under my pen. ## Segment 3
וְהִנֵּה מַה מְּאֹד שִׂמַּחְתָּ נַפְשִׁי בְּמִכְתָּבְךָ אֲשֶׁר קִבַּלְתִּי בְּשָׁעָה זֹאת, הֶחֱיִיתַנִי בִּדְבָרֶיךָ בִּרְאוֹתִי שֶׁתּוֹדָה לָאֵל כְּבָר הִתְחַלְתָּ לִרְאוֹת יְשׁוּעַת ה', אֵיךְ הוּא יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה תָּמִיד. אַךְ אַף עַל פִּי כֵן אַתָּה צָרִיךְ הִתְחַזְּקוּת גָּדוֹל וְנִפְלָא, בִּפְרָט בְּעִנְיַן הַשִּׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ, גַּם צְרִיכִין לִזְכֹּר מַה שֶּׁאָמַר הוּא זַ"ל (שִׂיחוֹת הָרַ"ן ע) בְּזֶה הַלָּשׁוֹן: מֶען טָאר נִיט דֶעם אוֹיְבֶּערְשְׁטִין נָאךְ גִיבֶּען [אָסוּר לְוַתֵּר לְהַשֵּׁם יִתְבָּרַךְ]. דְּהַיְנוּ כְּשֶׁהוּא יִתְבָּרַךְ מַרְחִיב קְצָת, אָסוּר לְהִסְתַּפֵּק בָּזֶה, רַק לְהִתְחַנֵּן וּלְהִתְגַּעְגֵּעַ בְּכָל פַּעַם עַל הַשְּׁאָר, מַה שֶּׁחָסֵר לוֹ עֲדַיִן בַּעֲבוֹדַת ה'. בִּפְרָט שֶׁעֲדַיִן חָסֵר לָנוּ הַרְבֵּה הַרְבֵּה, אַךְ אָמַר שֶׁאַף עַל פִּי כֵן אָסוּר לִהְיוֹת בְּעַצְבוּת וּמָרָה שְׁחוֹרָה, רַק לִשְׂמֹחַ מְאֹד בִּישׁוּעַת ה', בִּפְרָט בְּעֵת שֶׁמַּרְחִיב קְצָת בְּחַסְדּוֹ. וּמַשְׂכִּיל עַל דָּבָר יוּכַל לְהָבִין מְעַט, אֵיךְ לְהִתְנַהֵג בָּזֶה, לֵידַע תָּמִיד שֶׁעֲדַיִן חָסֵר לוֹ הַרְבֵּה מְאֹד מְאֹד, כִּמְעַט בְּלִי שִׁעוּר, וְאַף עַל פִּי כֵן יִהְיֶה בְּשִׂמְחָה תָּמִיד. כִּי גַּם בְּעֵת שֶׁצַּר לָאָדָם חַס וְשָׁלוֹם וְנִדְמֶה לוֹ שֶׁאֵין הַשֵּׁם יִתְבָּרַךְ פּוֹנֶה אֵלָיו כְּלָל, אַף עַל פִּי כֵן צְרִיכִין לִהְיוֹת בְּשִׂמְחָה תָּמִיד וְלִמְצֹא תָּמִיד אֵיזֶה הַרְחָבָה אֲפִלּוּ אָז, בִּבְחִינַת "בַּצָּר הִרְחַבְתָּ לִי" וְכוּ'. וּמִכָּל שֶׁכֵּן בְּעֵת שֶׁהַשֵּׁם יִתְבָּרַךְ מֵאִיר פָּנָיו קְצָת. וְכִמְדֻמֶּה לִי שֶׁכְּבָר שָׁמַעְתָּ מִמֶּנִּי שִׂיחָה זֹאת, וְאִי אֶפְשָׁר לְבָאֲרָהּ בִּכְתָב הֵיטֵב, אַךְ בָּאתִי כְּמַזְכִּיר, וְאִם תִּזְכֶּה תִּשְׁמַע עוֹד מִמֶּנִּי בָּזֶה, וְגַם שְׁאָרֵי שִׂיחוֹת קְדוֹשׁוֹת הַנּוֹבְעִים מִדְּבָרָיו הַנּוֹרָאִים זַ"ל, שֶׁהֵם כְּמַעְיָן הַנּוֹבֵעַ שֶׁאֵינוֹ פּוֹסֵק, מַיִם חַיִּים דְּלָא פָּסְקִין הַמְטַהֲרִין מִכָּל הַטֻּמְאוֹת שֶׁבָּעוֹלָם, הַמֻּזְכָּרִים בַּמַּאֲמָר הַקָּדוֹשׁ קָם רַבִּי שִׁמְעוֹן שֶׁאוֹמְרִים קֹדֶם כָּל נִדְרֵי, כִּי מְבָאֵר שָׁם שֶׁהֵם מַיִין דְּאוֹרַיְתָא וְכוּ' עַיֵּן שָׁם. יוֹתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
And I have already written you in the previous letter that the world is full of cries and groans without measure — and all of them cry out for money — and each and every person cries in strange voices as if his own lack is greater than all the world — until almost their very souls depart from the depth of their bitterness. And their vitality is by miracle — through vitality drawn in wondrous ways from the eternal covenant of salt [בְּרִית מֶלַח עוֹלָם — the eternal covenant of salt, from Bamidbar 18:19. Salt symbolises the eternal and incorruptible covenant. Reb Nussun identifies the Tzadik's vitality as this salt: the incorruptible life-force that preserves the world against its own bitterness, drawing on Brochos 5a and Rebbe Nachman's Likutay Moharan 23] — for were it not for the salt the world could not endure. ## Segment 4
דִּבְרֵי אָבִיךָ הַשָּׂמֵחַ בִּדְבָרֶיךָ וּמְצַפֶּה לִישׁוּעָה שְׁלֵמָה מְהֵרָה.
And one needs to remember this well — for the more one remembers this: that the essential vitality is from the Tzadik yesod olam who sweetens the world's bitterness at every time [צַדִּיק יְסוֹד עוֹלָם — the Tzadik who is the foundation of the world [Mishlai 10:25]: the channel through which divine vitality flows into creation. Proximity to him and faith in him draws that sweetening power personally] — through this one draws upon oneself more holy vitality — and sweetens from oneself the bitterness with greater sweetening. For certainly each person according to his closeness to the Tzadik and his faith in him — so his bitterness is sweetened more. And in this we need to gladden ourselves at every time — and cast our burdens upon Hashem — and trust in Him — for all that the Merciful One does He does for good [כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד — Talmudic Aramaic from Brochos 60b: Nahum of Gamzu's declaration — "all that the Merciful One does, He does for good" — one of the foundational statements of Talmudic theology on divine providence, quoted here in its original Aramaic] — and all is for good. Be strong in Torah and prayer at every time — and gladden yourself in all the ways and counsels you heard — turn them over and turn them over [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם — Ben Bag-Bag in Avos 5:22: "turn it over and turn it over, for everything is in it" — applied here to the counsels of serving Hashem: examine them from every angle, return to them endlessly] and so forth. And from the greatness of my distraction my mind is not clear at all to extend the speech further. And may Hashem have mercy upon you — sweeten and nullify from you and your house all the harsh judgments — and broaden for you at every time — in a manner that you can serve Him, Yisborach, with expansiveness of heart, in joy and good-heartedness, from abundance of everything. The words of your father — who desires and yearns for your eternal success. Nussun of Breslov. And peace to all our anshei sh'lomaynu — with great love. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # ה URL: https://ajew.org/reader-plain/alim-litrufa/2/6/ # ה
ה
Source: https://ajew.org/reader/alim-litrufa/2/6 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' תִּשְׁרֵי תקפ"ד, מִבְּרֶסְלֶב לִטְשֶׁערְקַאס.
Blessed be Hashem Abundant peace to the honor of my beloved son, the friend of my soul, ## Segment 2
רַב שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי, יְדִיד נַפְשִׁי, נִצְמָד בְּקִירוֹת לְבָבִי, הֲלֹא הוּא הַוָּתִיק הַמֻּפְלָג הַנֶּחְמָד, מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
cleaved to the walls of my heart — he who is the veteran, outstanding, and beloved scholar — our Teacher the Rabbi Yitzchok, may he live. Thank G-d, I arrived home in peace on Tuesday evening — and blessed ## Segment 3
תּוֹדָה לָאֵל בָּאתִי לְשָׁלוֹם לְבֵיתִי בְּיוֹם ג' לְעֵת עֶרֶב, וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן מֵעִם ה'. וְנָא, בְּנִי, מַחְמַד עֵינַי, הִסְתַּכֵּל הֵיטֵב עַל תַּכְלִיתְךָ וְהַחֲזֵק בְּתוֹרַת ה' וְתַתְמִיד בְּלִמּוּדְךָ; וְתִקְבַּע שִׁעוּר לְהִתְבּוֹדְדוּת בְּכָל יוֹם וָיוֹם לְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְהִתְחַנֵּן מִלְּפָנָיו בְּרַחֲמִים וְתַחֲנוּנִים הַרְבֵּה, שֶׁיְּקָרֵב אוֹתְךָ לַעֲבוֹדָתוֹ בֶּאֱמֶת. וְתִלְמֹד וּתְעַיֵּן הֵיטֵב בְּסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, עַד שֶׁתִּהְיֶה בָּקִי בָּהֶם בְּעַל־פֶּה, וְתִזְכֹּר הֵיטֵב אֶת כָּל הַדְּבָרִים שֶׁשָּׁמַעְתָּ מִמֶּנִּי בְּבֵיתִי, וְהָיָה אִם שָׁמֹעַ בְּיָשָׁן תִּשְׁמַע בְּחָדָשׁ, שֶׁתִּזְכֶּה לִשְׁמֹעַ מִמֶּנִּי עוֹד דְּבָרִים רַבִּים כָּאֵלֶּה וְכָאֵלֶּה הַמְחַיִּין נְפָשׁוֹת רַבּוֹת. וְאָז טוֹב לְךָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. כִּי אֵין לְךָ זְמַן מֻבְחָר לַעֲסֹק בְּתוֹרָה וּתְפִלָּה כְּמוֹ עַתָּה, כִּי (שַׁבָּת קנב) יַנְקוּתָא כְּלִילָא דְוַרְדָּא. וְאִם לֹא עַכְשָׁיו אֵימָתַי. כִּי יָמֵינוּ כְּצֵל עוֹבֵר. וְהַזְּמַן הוֹלֵךְ וְהוֹמֶה. וְלֹא יִשָּׁאֵר לְךָ כִּי אִם מַה שֶּׁתַּחֲטֹף עַתָּה בְּכָל יוֹם תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וְחוּץ מִזֶּה הַכֹּל הֶבֶל. וְיֶתֶר מִזֶּה אֵין לְהַאֲרִיךְ. וְיוֹתֵר מִמַּה שֶּׁכָּתוּב כָּאן שָׁמַעְתָּ מִמֶּנִּי כְּבָר. וְגַם כִּי כְּבָר מְבֹאָר הַכֹּל בְּסִפְרֵי רַבֵּנוּ זַ"ל. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וּמֵהֶם לֹא תָּזוּעַ וְכוּ' וְהָעִקָּר שֶׁיִּהְיוּ הַדְּבָרִים בְּעֵינֶיךָ בְּכָל יוֹם וָיוֹם כַּחֲדָשִׁים. וְתַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ, וְאַל תִּפֹּל בְּדַעְתְּךָ חַס וְשָׁלוֹם מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק בְּכָל שָׁעָה וְשָׁעָה תִּהְיֶה בְּעֵינֶיךָ כִּבְרִיָּה חֲדָשָׁה מַמָּשׁ. אָז תַּצְלִיחַ אֶת דַּרְכְּךָ וְאָז תַּשְׂכִּיל.
be Hashem, all is in order from Hashem. And now, my son, the delight of my eyes: Look carefully at your purpose — and hold fast to the Torah of Hashem, and be constant and unwavering in your learning. And set a fixed shiur (session) for hisbodidus (personal prayer and seclusion) each and every day — to pour out your speech before Hashem Yisborach and to implore Him with much mercy and supplication that He draw you close to His service in truth. And study and examine carefully in the books of our Master, of blessed memory — until you are fluent in them by heart — and remember well all the things you heard from me in my home. And if you hearken to the old, you will hear the new — for you will merit to hear from me yet many more such life-giving teachings. And then it will be good for you in this world and in the World to Come. For there is no more precious time for engaging in Torah and prayer than now — for youth is a crown of roses [Shabbos 152a]. And if not now, when? For our days are like a passing shadow. And time moves on and rushes. And nothing will remain for you except what you snatch now, each day — Torah and prayer and good deeds — and apart from this everything is vanity. And more than this there is no need to elaborate — for you have already heard more than is written here from me directly. And besides, all of it is already explained in the books of our Master, of blessed memory. Turn them over and turn them over — and from them do not stir [cf. Avos 5:22] — and so forth. And the essential thing is that these matters should be in your eyes each and every day as if they were new. And begin each time fresh from the beginning. And do not fall in your mind, G-d forbid, on account of anything in the world — rather, in every single hour see yourself as a truly new creation. Then you will make your way successful, and then you will act wisely. The words of your father, who cautions you for your eternal good, ## Segment 4
דִּבְרֵי אָבִיךָ הַמַּזְהִירְךָ לְטוֹבָתְךָ הַנִּצְחִית וּמְצַפֶּה לִתְשׁוּבָתְךָ וְהַשֵּׁם יִתְבָּרַךְ יִגְמוֹר הַחֲתִימָה לְחַיִּים טוֹבִים אֲרוּכִים וּלְשָׁלוֹם.
and who awaits your reply — and may Hashem Yisborach complete the sealing for a good, long life and for peace. The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — ## Segment 5
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר מִבְּרֶסְלֶב
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — of Breslov. # ס URL: https://ajew.org/reader-plain/alim-litrufa/2/60/ # ס
ס
Source: https://ajew.org/reader/alim-litrufa/2/60 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' לֶךְ לְךָ תקצ"ב.
My beloved son — may he live. [Yitzchok] ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Receive the enclosed letter here — and send it at once by post [פָּאשְׂט — the postal service, from the Slavic/German Post] — and seal it properly. For I did not seal it myself — so that you can read the letter I wrote to Rabbi Ephraim. For every word that Hashem sends under my pen [כָּל דִּבּוּר שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ תַּחַת קֻלְמוֹסִי — kulmosi: my pen, from the Aramaic/Greek kalamos — the reed pen. The word appears throughout the Talmud and kabbalistic literature as the instrument through which divine speech passes into writing. The phrase tachas kulmosi — under my pen — is a recurring formula in these letters (cf. also Letter 66) expressing that the pen is merely the channel: Hashem speaks, the pen receives. Reb Nussun does not claim the words as his own composition but as transmitted through him] in matters concerning us is very much needed by each and every person. ## Segment 3
אֵין פְּנַאי לְהַאֲרִיךְ, וּבִקַּשְׁתִּי מִמְּךָ שֶׁתִּשְׁלַח לִי תֵּכֶף הַקֶּערְבְּלֶיךְ מֵרַבִּי שִׁמְשׁוֹן שֶׁהוּא בָּטוּחַ אֶצְלְךָ, כִּי הַשָּׁעָה דְּחוּקָה לִי עַתָּה מְאֹד. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וְיָסִיר מַחֲלָה מִבֵּיתְךָ. וְתוֹדִיעַ לִי מִזּוּגָתְךָ תִּחְיֶה, כִּי קִוִּיתִי לַה' שֶׁיִּהְיֶה לָהּ רְפוּאָה בְּקָרוֹב בְּלִי רְפוּאוֹת גַּשְׁמִיִּים דַּיְקָא, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁתִּשְׁמַע לִדְבָרֵינוּ וְלֹא תָּבוֹא לִידֵי שׁוּם דָּאקְטִיר אָז טוֹב לְךָ. וְהִנֵּה מַה שֶּׁנַּעֲשָׂה אֶצְלְכֶם, בְּוַדַּאי כְּבָר שָׁמַעְתָּ שֶׁרַבִּי מֹשֶׁה חַיִּים כְּבָר נִתְרַצָּה שֶׁיִּסַּע חֲתָנוֹ כַּאֲשֶׁר כָּתַב לִי הַיּוֹם. וְגַם בָּזֶה יְכוֹלִין לִרְאוֹת וּלְהָבִין יְשׁוּעַת ה' בְּכָל עֵת, שֶׁאֵין שׁוּם מְנִיעָה בָּעוֹלָם שֶׁלֹּא יוּכַל לְשַׁבְּרָהּ. כִּי אֵין הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עַל הָאָדָם דָּבָר שֶׁלֹּא יוּכַל לִסְבֹּל בְּשׁוּם אֹפֶן. וְזֶה רֶמֶז לְכָל אָדָם לְכָל עִנְיְנֵי מְנִיעוֹת וְתַאֲווֹת שֶׁלּוֹ, שֶׁבְּוַדַּאי אִם לֹא הָיָה לוֹ כֹּחַ לְשָׁבְרָם, לֹא הָיָה הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עָלָיו דְּבָרִים כָּאֵלֶּה. וּבְוַדַּאי יֵשׁ דֶּרֶךְ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ גַּם מִמְּקוֹמוֹת הָאֵלֶּה, וְהָבֵן זֶה מְאֹד מְאֹד. וּצְרִיכִין לְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּחְמֹל עָלָיו בְּכָל עֵת, וְיוֹרֵהוּ הַדֶּרֶךְ אֵיךְ לְהִתְקָרֵב אֵלָיו מִמְּקוֹמוֹת הָאֵלֶּה וּמֵעִנְיָנִים הָאֵלֶּה שֶׁעוֹבְרִים עָלָיו, וְדַי בָּזֶה כָּעֵת.
For certainly everyone needs to fulfil what our Rebbe, of blessed memory, warned — to always strengthen oneself. And he said explicitly [Sichot HaRan 302]: the essential thing is "from the belly of She'ol I cried out" [מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי — Yonah 2:3: the cry of Yonah from the depths of the great fish. Rebbe Nachman in Sichot HaRan 302 teaches that this verse is the model for prayer from any depth: however low one has fallen — even from the belly of She'ol — one can still cry out to Hashem. The verse is the assurance that the prayer from the abyss reaches Him]. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ לָנֶצַח דּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה.
And every person falls so much in their mind that it seems to them as if this was not said about them — as if they have descended more than the belly of She'ol, G-d forbid — and as if they no longer have the strength to cry out — and as if they have already cried out very much and it does not help them — and many other rejections [d'chiyyos] like these. And in truth it is not so — for I know the truth that he, of blessed memory, directed all his words explicitly also at you — and at each and every person. And not only can they cry out always — however it is, however it is — also according to his holy and sweet and precious and wondrous and wholehearted words — in the ultimate truth of their depth of wholehearted simplicity — one can also gladden oneself at every time — and seize the sorrow and the sigh and turn it to joy [לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְהָפְכוֹ לְשִׂמְחָה — to seize the sorrow and sigh and flip it to joy. The verb chatof — to snatch urgently — runs throughout these letters for grabbing Torah and prayer before the moment passes. Here it is applied to sorrow itself: snatch it before it takes hold, and turn it to its opposite]. And may Hashem Yisborach strengthen your heart to walk in his holy ways always — and may the words of his holy Torah never depart from our mouths or from our children's mouths or from our children's children's mouths forever [וְלֹא יָמוּשׁוּ דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה מִפִּינוּ — echoing Yehoshua 1:8: "this book of the Torah shall not depart from your mouth"; and the Shabbos evening prayer: "may the words of Torah not depart from our mouths or from our children's mouths or from our children's children's mouths — from now and forever." Reb Nussun applies both the biblical promise to Yehoshua and the Shabbos liturgy to the specific words of Rebbe Nachman's Torah]. The words of your father. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # סא URL: https://ajew.org/reader-plain/alim-litrufa/2/61/ # סא
סא
Source: https://ajew.org/reader/alim-litrufa/2/61 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיֵּרָא תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your letter I received two and three times — and no one presented himself to bring you a reply. And now I have no time at all — for it is Erev Shabbos Kodesh and I have guests, thanks be to G-d. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, עַתָּה אֲבַשֶּׂרְךָ, שֶׁבְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר קִבַּלְתִּי אִגֶּרֶת מִידִידֵנוּ רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר, שֶׁתּוֹדָה לָאֵל כְּבָר נִמְדַּד הַפְּלַאץ [הַמָּקוֹם] בְּאוּמַאן, בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה, כִּי אַתָּה יוֹדֵעַ גֹּדֶל הַיִּסּוּרִים, וְכִלְיוֹן עֵינַיִם שֶׁהָיָה לִי עַל זֶה בְּלִי שִׁעוּר. וְעַתָּה עַד הֵנָּה עֲזָרוּנִי רַחֲמָיו יִתְבָּרַךְ, שֶׁכְּבַר הַפְּלַאץ בְּחֶזְקָתֵנוּ בְּתֹקֶף גָּדוֹל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְקָרוֹב שֶׁאֶסַּע לְמָחָר אִם יִרְצֶה הַשֵּׁם לְאוּמַאן, לְהַנִּיחַ הַיְסוֹד. אַךְ עֲדַיִן יֵשׁ לִי סְפֵקוֹת, אִם אַמְתִּין עַד שָׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה, אִם יִרְצֶה הַשֵּׁם, וַה' יוֹלִיכֵנוּ דֶּרֶךְ הַיָּשָׁר וְהָאֱמֶת, בְּאֹפֶן שֶׁאֶזְכֶּה לְהַתְחִיל וְלִגְמֹר הַבִּנְיָן הַקָּדוֹשׁ הַזֶּה, חִישׁ קַל מְהֵרָה. וּבְחַסְדֵי ה' שָׂמַחְנוּ הַרְבֵּה בְּשַׁבָּת הֶעָבַר בְּשִׂמְחָה וְרִקּוּדִין הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי הָיוּ לָנוּ אוֹרְחִים הֲגוּנִים, וְגַם נֶכֶד הַקָּדוֹשׁ מוֹהֲרִ"י זַצַ"ל מִקַּאמִינְקָא וּמִצַּד אֶחָד נֶכֶד הָרַב הַקָּדוֹשׁ מִלִּינְץ, כַּאֲשֶׁר יְסַפֵּר לְךָ מוֹסֵר כְּתָב זֶה, תִּשְׁמַע וְתִשְׂמַח עַל יְשׁוּעַת ה', אֲשֶׁר עַד כֹּה עֲזָרָנוּ. מִי יִתֵּן שֶׁנִּזְכֶּה לָגִיל וְלָשׂוּשׂ תָּמִיד בִּישׁוּעָתוֹ הַנִּפְלָאָה, אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ, לְהַשְׁמִיעֵנוּ נוֹרָאוֹת כָּאֵלֶּה, אֲשֶׁר לֹא נִשְׁמְעוּ מֵעוֹלָם וְכוּ'. יָתֵר אֵין לְהַאֲרִיךְ כִּי אֲנִי טָרוּד עַתָּה מְאֹד, וּמוֹסֵר כְּתָב זֶה יְסַפֵּר לְךָ הַכֹּל: וַה' הַטּוֹב יִגְמֹר בַּעֲדֵנוּ לְטוֹבָה מְהֵרָה יִרְאוּ עֵינֵינוּ וְיִשְׂמַח לִבֵּנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
But the very force of your cry pressed me to find a moment and time even now. And in truth I do not know what to write to you — for I have already written you very much, and you have heard very much by word of mouth. And what shall I add to write to you? Have I not already informed you and made you hear countless times that it is impossible to pass through this world without trials, anxieties, temptations, the agitation of the adversary, and much bitterness — may the Merciful One spare us — for man is born to toil [אָדָם לְעָמָל יוּלָּד — Iyov 5:7, the book of Iyov's concentrated statement of the human condition. The Talmud [Sanhedrin 99b] uses this verse as a prooftext for the obligation of Torah study as the highest response to earthly toil] and so forth. And we have nothing with which to sustain ourselves except through the holy Torah — for there is no good in the world except the Torah — as King Dovid, peace be upon him, wrote [Tehillim 119:92]: were it not for Your Torah my delight, I would have perished in my affliction. And blessed be Hashem — your portion is among those who sit in the house of study, with the help of Hashem Yisborach. And if you do not learn as one should — truly as you have yearned — we have already spoken much that for the time being one must sustain oneself with each and every word one learns in the holy Torah — and with each and every point of good that one snatches each day — and to give thanks for the past in great joy each day — and to cry out for the future with a great voice until Hashem looks down and sees from Heaven [עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם — a direct quotation from Eichah 3:50, part of Yirmiyahu's great lament in the book of Eichah. The full context: "my eye streams without ceasing — without respite — until Hashem looks down and sees from Heaven." Reb Nussun applies Yirmiyahu's anguished waiting to the purpose of the great cry: persist in crying out until the moment Hashem looks down and responds]. And even the longings themselves are very good and precious. And regarding the rushing of thoughts with evil imaginings — you already know that even you — who have become very much accustomed to extraneous thoughts — even so the thought is always in your hand — and at every moment when you detach your thought from evil to good it is very precious in His eyes, Yisborach. And indeed you have seen that even so — how many, many times you have overcome your thoughts through the ways of his holy counsels. Therefore it is fitting for you to begin afresh each day to take hold of your thought in your hand — and even if it goes out, G-d forbid, to wherever it goes — take it by the reins and bridle to bring it back to the straight path [בְּרֶסֶן וְאַפְסָר — reins and bridle: vocabulary drawn from Tehillim 32:9 — "be not like horse or mule without understanding, whose spirit must be curbed with bridle and reins." Reb Nussun inverts the verse's warning: rather than the person being the unruly animal, the thought is the animal — and the person is the rider who must actively take up the reins to steer it back] — for it is in your hand at every time. And the essential thing is to accustom yourself to gladden your soul with all your might — in all the kinds of ways and counsels you have heard — in particular with milei d'shtuta u'vdichutha. And trust in Hashem and in His great and exalted power — that however it will be — your end will certainly, certainly, without any doubt, be good — for he, of blessed memory, has completed it and will certainly complete it [כִּי הוּא זַ\"ל גָּמַר וְיִגְמֹר — the double form of the same verb: gamar (past — he completed) and yigmor (future — he will complete). This is not merely sequential: the past form refers to the Rebbe's work being already perfected in a transcendent sense — accomplished beyond death; the future form refers to its unfolding and manifestation in this world. The Rebbe's work is simultaneously complete and still completing]. And we have already merited what we have merited — to know from the revelation of Torah teachings and stories such as have never been heard in the world — and this will remain with us forever in Hashem's kindnesses. And in the World to Come you will know the wonders of the delight and sweetness of these Torah teachings — and then we will understand in retrospect the immensity of the kindness He, Yisborach, did with us — that we merited to know all this in this world. And it is impossible to extend further on this now. Be strong and resolute and gladden your soul greatly — for everything will be turned to good with the help of Hashem Yisborach. And on account of the honour of the holy Shabbos it is impossible to extend further. The words of your father. Nussun of Breslov. And peace to all our anshei sh'lomaynu — with great love — and in particular to my dear friend, the outstanding young man our Teacher the Rabbi Yaakov — may his light shine. Postscript — To Rabbi Yaakov I could not restrain myself from writing to you — from the very force of my love for you and the greatness of my yearning to see your eternal success. Even when you were here I heard and understood that you had slackened from persevering in study during these times — and even now I have heard such things about you. Please, my dear son — have compassion on yourself — for if not now, when? [אִם לֹא עַכְשָׁו אֵימָתַי — Hillel in Avos 1:14: "if not now, when?" — one of the most urgent exhortations in rabbinic literature, applied here to a young man at precisely the crossroads Hillel envisioned] And see and understand how many trials you have borne and how many obstacles you have broken in order to draw near to the truth — and now, after all these things and this truth that you have heard and understood from our mouths and from his holy books — it is not fitting for you or for us to slacken from words of Torah, G-d forbid — which are your life and the length of your days forever. Have pity on yourself and prevail from now on — bold as a lion — and begin afresh to overcome and to persevere in your learning each day. And do not immediately draw upon yourself the bitterness of the distraction of money. Trust in Hashem — especially now while no one is pressing you for livelihood. Remember — youth is like a crown of roses [יַנְקוּתָא כְּלִילָא כְּוָרְדָא — Talmudic Aramaic from Shabbos 152a: Rebbe Yochanan's image of youth as a rose-crown — beautiful, brief, irreversible. Reb Nussun quotes it as a spur: the crown is on your head now; wear it for Torah and prayer] — if one merits to engage in them with Torah and prayer and good deeds. For time runs and blossoms very, very much — and does not stand still even for a single moment — for there is no time at all — and youth and the prime of life are vanity [הַיַּלְדוּת וְהַשַּׁחֲרוּת הֶבֶל — a direct quotation from Koheles 11:10. The word shacharus — the black-haired prime, the dark vigour of youth — is unique to Koheles, appearing only here. Reb Nussun then immediately continues with z'chor es bor'echa from Koheles 12:1, sustaining a sequence from the same concluding passage of Koheles — the Bible's own meditation on youthful urgency and divine remembrance], vanity of vanities, vanity of vanities, vanity. Remember your Creator in the days of your youth [Koheles 12:1] — and renew your youth like the eagle [Tehillim 103:5] — and walk in the ways of truth that you heard from us — and engage in Torah greatly each day. And do not also let go of multiplying supplications and requests and the saying of Tehillim — and of expressing your personal speech before Him, Yisborach, each day as a son before his father. And be modest in your conduct in every way possible. ## Segment 3
דִּבְרֵי אָבִיךָ הַמּוֹדֶה עַל הֶעָבָר וּמְבַקֵּשׁ עַל לְהַבָּא וְלַה' הַיְשׁוּעָה.
And if even so it becomes known to the opponents — do not be ashamed before the mockers — and let your forehead be strong against them, against their evil boldness — and fulfil: be bold as a leopard [Avos 5:20]. For much azus d'kedushah is needed to stand against them and against all the obstacles that come from within oneself and from others. Happy are you if you hear these words of mine — then you will succeed and then you will act wisely forever [אָז תַּצְלִיחַ וְאָז תַּשְׂכִּיל — an echo of Yehoshua 1:8: "then you shall make your way prosperous and then you shall act wisely" — the divine promise to Yehoshua applied to Rabbi Yaakov's own path]. The words of one who loves him in truth forever. Nussun, as above. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # סב URL: https://ajew.org/reader-plain/alim-litrufa/2/62/ # סב
סב
Source: https://ajew.org/reader/alim-litrufa/2/62 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיִּשְׁלַח תקצ"ב.
My beloved son — may he live. [Yitzchok] ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Your letter I received at this very hour — at the moment when I am ready immediately to wrap myself in tallis and tefillin and to pray [לְהִתְעַטֵּף בְּטַלִּית וּתְפִלִּין — a rare and vivid detail of setting: the letter arrives at the precise moment of morning prayer preparation. Reb Nussun pauses at the threshold of his own prayer to respond — the pastoral and the devotional completely integrated] — and at this very hour a traveller has also presented himself. And may Hashem Yisborach send a complete healing to your daughter and your son — may they live. And for the sake of Hashem — be careful regarding physical remedies — only to rely on Hashem Yisborach — for they are all healers of vanity, all of them nought [רוֹפְאֵי אֱלִיל כֻּלָּם תֹּהוּ — Yeshayah 57:3, applied in the Breslov tradition to reliance on secular physicians rather than on divine healing] and so forth. May the Healer for free heal you speedily [רוֹפֵא חִנָּם — the Healer at no cost: a beloved Breslov name for Hashem as physician, drawing on the Shabbos morning prayer — Rofeh chol bosor u'mafli la'asos — the One who heals all flesh and acts wondrously. The formulation contrasts divine healing with the costly and fallible remedies of physicians] — in the midst of all the sick ones of Israel — Omain, so may it be His will. ## Segment 3
בְּיוֹם אֶתְמוֹל בָּאתִי לְבֵיתִי בְּשָׁלוֹם, וְתוֹדָה לָאֵל עֲזָרָנוּ רַחֲמָיו יִתְבָּרַךְ שֶׁהִנַּחְנוּ יְסוֹד הַבִּנְיָן הַקָּדוֹשׁ בְּאוּמַאן בְּשָׁלוֹם וְהַשְׁקֵט. מַה גָּדְלוּ מַעֲשֶׂיךָ ה' מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ (תְּהִלִּים צ"ב), מִי פָּעַל וְעָשָׂה נוֹרָאוֹת נִפְלָאוֹת כָּאֵלֶּה, קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ וְכוּ': עָלֵינוּ לְשַׁבֵּחַ וּלְהוֹדוֹת לַאֲדוֹן כֹּל עַל הֶעָבָר, וּלְבַקֵּשׁ לְהַבָּא, כִּי עֲדַיִן אָנוּ צְרִיכִין יְשׁוּעוֹת גְּדוֹלוֹת וְרַחֲמִים רַבִּים, לִזְכּוֹת לִגְמֹר הַבִּנְיָן הַנּוֹרָא הַזֶּה. וְעַתָּה עִקַּר הַמְּנִיעָה מֵחֲמַת מָמוֹן וְלַה' הַיְשׁוּעָה, וְהִנֵּה גַּם עַל יְדֵי זֶה רָאוּי לָכֶם לְהִתְחַזֵּק הַרְבֵּה, כִּי הֲלֹא אַתֶּם רוֹאִים שֶׁה' אִתָּנוּ גַּם עַתָּה, וּבְוַדַּאי יֵשׁ לָכֶם כֻּלְּכֶם חֵלֶק בַּבִּנְיָן הַזֶּה, כִּי בִּלְעֲדֵי הָרְצוֹנוֹת הַחֲזָקִים הַטּוֹבִים שֶׁלָּכֶם, לֹא הָיִיתִי יָכֹל לְהָרִים יָדַי וְרַגְלַי בְּבִנְיָן כָּזֶה הַנּוֹגֵעַ לְמָקוֹם שֶׁנּוֹגֵעַ. שִׂמְחוּ בַּה' אֲשֶׁר שׁוֹמֵעַ שַׁוְעַת עֲנִיִּים כָּמוֹנִי הַיּוֹם, בְּעוּקְבָא דִּמְשִׁיחָא בְּזִלּוּתָא דְּגָלוּתָא, בְּגוּף וָנֶפֶשׁ וּמָמוֹן, אֲשֶׁר בְּכָל יוֹם עוֹמְדִים עָלֵינוּ רַחֲמָנָא לִצְלַן, וְעִקַּר מַה שֶּׁבְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו, וַה' עֲזָרָנוּ בְּנִפְלְאוֹתָיו הָעֲצוּמִים עַד אֵין חֵקֶר, מַה שֶּׁאֵין הַפֶּה יָכוֹל לְדַבֵּר, וְהַלֵּב לַחֲשֹׁב. וְכָל אֶחָד וְאֶחָד יָכוֹל לְהָבִין מְעַט, עַד הֵיכָן עָצְמוּ רַחֲמָיו יִתְבָּרַךְ בְּלִי שִׁעוּר, רַק חֲזַק וֶאֱמַץ, וְאַל תִּפֹּל בְּדַעְתְּךָ לְעוֹלָם. הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה' אֲשֶׁר יַעֲשֶׂה עִמָּנוּ בְּכָל יוֹם וָיוֹם. עַד נִזְכֶּה לָבוֹא לְמַלְּאוֹת רְצוֹן אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה לִהְיוֹת כִּרְצוֹנוֹ יִתְבָּרַךְ, לֹא בְּמַעֲלָלֵינוּ וּבְמַעֲשֵׂינוּ הַטּוֹבִים, כִּי אִם בְּכֹחוֹ הַנִּפְלָא וְהַנּוֹרָא, אֲשֶׁר אֵין דֻּגְמָתוֹ, אַשְׁרֵי אָדָם עֹז לוֹ לְהִתְחַזֵּק בָּעִתִּים הַלָּלוּ בִּנְקֻדַּת הָאֱמֶת בְּכָל עֵת.
And since the time of prayer has arrived it is impossible to extend the speech at all. And may Hashem Yisborach put it in your heart and in the heart of all our community — that you hear and understand well everything we spoke about last Shabbos — and walk in it — to know and to believe always that Hashem Yisborach hears your prayer always — and no word is lost [שׁוּם דִּבּוּר אֵינוֹ נֶאֱבָד — "no word is lost": every utterance of prayer reaches Hashem and makes an impression — none falls unheard. This principle is the foundational Breslov antidote to the despair that prayer is futile] — but rather each and every word makes a great impression. And through this His mercies will be kindled [יִכָּמְרוּ רַחֲמָיו — from the root כמר: the specific biblical verb for the deep stirring or kindling of compassion — not mere arousal but a physical sensation of mercy being moved from within. The same root appears in Hoshea 11:8 (nichm'ru nichumoi — "My compassions are kindled") and in B'reishis 43:30 (vayichm'ru rachamov — "his compassion was deeply stirred") when Yosef sees his brother Binyomin. It is the strongest biblical word for the igniting of divine or human compassion — more than aroused, more than moved: kindled] — and He will turn His face to us and have mercy on us and save us in all that we need to be saved. ## Segment 4
וְשָׁלוֹם לְךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ, אַל תִּירְאוּ וְאַל תַּעַרְצוּ, כִּי ה' עִמָּנוּ, רַבִּים אֲשֶׁר אִתָּנוּ מֵאֲשֶׁר עִמָּהֶם, וּכְבָר שָׁמַעְתִּי בְּלַאדִיזִין אֲשֶׁר חָזַר הַכְּסִיל עַל קֵיאוֹ לְהוֹצִיא רוּחַ שְׁטוּת, לְקַלֵּל אֶת עַצְמוֹ, וּכְבָר אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (מִשְׁלֵי כו) "קִלְלַת חִנָּם לֹא תָבֹא" וְכוּ', וַה' יַהֲפֹךְ הַקְּלָלָה לִבְרָכָה, וְהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, כִּי כָּל זֶה בִּשְׁבִיל לְחַזֵּק וּלְאַמֵּץ אֶתְכֶם. כִּי הַמְּנִיעָה בִּשְׁבִיל הַחֵשֶׁק, וּלְפִי עֹצֶם מַעֲלוֹת הַנֶּחֱשָׁק, כֵּן הִתְגַּבְּרוּת וְהִשְׁתַּטְּחוּת הַמְּנִיעוֹת בִּשְׁבִיל הַחֵשֶׁק הַגָּדוֹל שֶׁצְּרִיכִין לְנֶחֱשָׁק כָּזֶה (כַּמְבֹאָר בְּהַתּוֹרָה וַיְהִי נָא פִּי שְׁנַיִם וְכוּ' בְּסִימָן סו). עַיֵּן שָׁם, וְאֵינִי רוֹצֶה לְהַאֲרִיךְ בָּזֶה.
The words of your father — who awaits to hear all good from you and from those who come forth from you — may they live — and from all your household. May Hashem Yisborach bless you with peace. ## Segment 5
דִּבְרֵי אֲבִיכֶם וְאוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
Nussun of Breslov. And extend loving peace to my wonderful friend our Teacher the Rabbi Nachman — grandson of our Master, our Teacher and Rebbe, of blessed memory — may Hashem Yisborach establish peace in his home. [The grandson of Rebbe Nachman — Rabbi Nachman — greeted openly and with the specific blessing of peace in his home. He is the young man whose identity was to be concealed in Letter 64; he is now present in the community and greeted directly] To all our anshei sh'lomaynu — abundant peace — with great love and precious affection [וּרְחִימְתָן עֲזִיזָא — Aramaic: precious/beloved affection — an Aramaic phrase of endearment, the intimate register of love between close companions]. May Hashem Yisborach strengthen your hearts in Torah and this service — which is prayer — and good deeds. Omain. Nussun, as above. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # סג URL: https://ajew.org/reader-plain/alim-litrufa/2/63/ # סג
סג
Source: https://ajew.org/reader/alim-litrufa/2/63 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' וַיְחִי תקצ"ב.
Peace — to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Your letter I received. And behold — the bearer of this letter comes from afar — and has brought a letter and clear knowledge from the brother of Rabbi Mordechai — may his light shine — as you will see with your own eyes. Go and behold the works of Hashem [Tehillim 46:9]. And I have already given him my letter unsealed — for a reason that is hidden [מִטַּעַם הַכָּמוּס — a recurring formula when Reb Nussun acts in a manner he cannot explain in writing — usually involving the sensitive matter of how to approach those not yet close to the Breslov path] — as well as books. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם, וְאֶתְמוֹל הָיָה בְּבֵיתִי רַבִּי שִׁמְשׁוֹן נֵרוֹ יָאִיר, אַךְ לֹא הָיָה פְּנַאי לְדַבֵּר עִמּוֹ הַרְבֵּה, כִּי בְּתוֹךְ כָּךְ בָּאוּ הַמְחֻתָּנִים לִקְרוֹת אוֹתָנוּ עַל הַחֲתֻנָּה. וְגַם מֵעִנְיַן הַמַּחֲלֹקֶת לֹא דִּבַּרְתִּי עִמּוֹ דָּבָר עֲדַיִן, וּמֵהַסְּתָם יִהְיֶה הַיּוֹם אֶצְלִי. וְהִנֵּה מֵעִנְיַן הַמַּחֲלֹקֶת לֹא שָׁמַעְתִּי עַד אֶתְמוֹל בָּעֶרֶב, וּלְחַזֵּק אֶתְכֶם אֵין מֵהַצֹּרֶךְ, כִּי תּוֹדָה לָאֵל כְּבָר אַתֶּם רוֹאִים הָאֱמֶת עַיִן בְּעַיִן. וְהִנֵּה כַּמָּה רָאוּי לָנוּ לִשְׂמֹחַ וּלְמַלְּאוֹת שְׂחוֹק מִלִּרְאוֹת אֲמִתַּת יִקְרַת הַדְּבָרִים הַיְקָרִים מִפָּז כָּאֵלֶּה, שֶׁהוּא הַכְּסִילוּת וְכוּ' שֶׁמָּצָא פְּגָם בְּנַפְשׁוֹ עַל שֶׁלֹּא כָּתַבְתִּי לְהַבְדִּיל. וּבֶאֱמֶת מִי שֶׁמֵּבִין קְצָת דַּרְכֵי הַלָּשׁוֹן וְהַמְּלִיצָה, אֵין מֵהָרָאוּי לְהַכְנִיס שָׁם תֵּבַת לְהַבְדִּיל, וְהוּא רַק עֲלִילָה, שֶׁרוֹצֶה לְהַעֲלִיל וּלְהָטִיל פְּגָם בַּקָּדָשִׁים בְּחִנָּם, כְּדֵי לְסַמֵּא אֶת עֵינָיו לִבְלִי לִרְאוֹת נִפְלְאוֹת הִתְגַּלּוּת הַחִדּוּשׁ הַזֶּה, שֶׁמֹּשֶׁה עוֹמֵד וְכוּ', שֶׁהִתְגַּלּוּת כָּזֹאת לֹא נִשְׁמַע מֵעוֹלָם. וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהִסְתַּכֵּל עַל הָאֱמֶת רָאוּי לוֹ שֶׁתִּסְמַר שַׂעֲרוֹת ראֹשׁוֹ וְיַעֲמֹד מַרְעִיד וּמִשְׁתּוֹמֵם מִגְּדֻלַּת נִפְלְאוֹת הִתְגַּלּוּת הַזֹּאת, וְאִלְמָלֵא לֹא בָּאנוּ לָעוֹלָם אֶלָּא לְמַשְׁמָע דָּא דַּיֵּנוּ, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁזָּכִינוּ לִשְׁמֹעַ כָּאֵלֶּה וְכָאֵלֶּה וְכוּ'. וּבְוַדַּאי רָאוּי לָכֶם לִשְׂמֹחַ בְּכָל עֹז עַל יְדֵי כָּל זֶה, אַחֲרֵי שֶׁאָנוּ רוֹאִין כַּמָּה אֵין הַנִּצָּחוֹן יָכוֹל לִסְבֹּל הָאֱמֶת, וַהֲלֹא הַמִּתְנַגֵּד חוֹתְנוֹ שֶׁל יַעֲקֹב הוּא בְּעַצְמוֹ הוּטְבוּ בְּעֵינָיו תְּחִלָּה סְפָרָיו הַקְּדוֹשִׁים, אַף עַל פִּי שֶׁגַּם אָז לֹא הִסְתַּכֵּל בָּהֶם בְּעַיִן יָפָה כָּרָאוּי, וְלֹא שָׂם לִבּוֹ לָהֶם הֵיטֵב, וּמֵחֲמַת זֶה גַּם אָז לֹא הִרְגִּישׁ נְעִימַת הַדְּבָרִים, עַל כָּל פָּנִים לֹא הָיָה מִתְנַגֵּד עֲלֵיהֶם, וְעַתָּה בִּשְׁבִיל שֶׁשָּׁקַדְנוּ עַל טוֹבַת בִּתּוֹ שֶׁיִּהְיֶה חֲתָנוֹ אִישׁ כָּשֵׁר שֶׁיִּיטַב לוֹ וּלְזַרְעוֹ לָנֶצַח, עַתָּה נִתְהַפֵּךְ לָנוּ לְאוֹיֵב, וְרוֹצֶה לְשַׁלֵּם רָעָה תַּחַת טוֹבָה. וּגְמוּלוֹ יָשׁוּב בְּרֹאשׁוֹ, כִּי אֶלֶף כְּמוֹתוֹ יֹאבֵדוּ, וְדָבָר אֶחָד מִדִּבְרֵי תּוֹרָתוֹ אַל יִתְבַּטֵּל. וּמַה מְּאֹד נִפְלֵאתִי עַל יְדִידִי רַבִּי יַעֲקֹב חֲתָנוֹ עַל אֲשֶׁר הוּא חַלָּשׁ בְּדַעְתּוֹ כָּל כָּךְ, הֲלֹא אֵין מְמֻצָּע, וּמֵאַחַר שֶׁכְּבָר דִּלֵּג עַל כַּמָּה מְנִיעוֹת וְהָיָה פֹּה שְׁתֵּי פְּעָמִים, וְגַם מַרְגִּיל עַצְמוֹ בְּדַרְכֵי אֱמֶת לְהִתְפַּלֵּל בְּכֹחַ וּבְכַוָּנָה וְכוּ', מַדּוּעַ יְקַבֵּל עַל עַצְמוֹ עֲדַיִן מוֹרָא חוֹתְנוֹ. כִּי בְּהֶכְרֵחַ שֶׁיִּהְיֶה עַז כַּנָּמֵר וְיִתְחַזֵּק בְּעַזּוּת דִּקְדֻשָּׁה, וּלְהַשְׁלִיךְ מוֹרָאוֹ מֵעַל פָּנָיו, וִידַבֵּר דַּיְקָא עִם יְדִידִי רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר, מֵאַחַר שֶׁהוּא קֵרְבוֹ אֶל הָאֱמֶת, וּבְחַסְדֵי ה' יְקָרְבֵהוּ יוֹתֵר וְיוֹתֵר לְעֶצֶם נְקֻדַּת הָאֱמֶת אֲשֶׁר יֵיטִיב לוֹ לָעַד. וְיֵשׁ בְּלִבִּי הַרְבֵּה לְהַרְחִיב הַדִּבּוּר בָּזֶה לְחַזְּקוֹ וּלְאַמְּצוֹ בְּכָל עֹז, אַךְ אִי אֶפְשָׁר עַל פְּנֵי הַשָּׂדֶה וְדַי בָּזֶה כָּעֵת. חִזְקוּ וְאִמְצוּ אַל תִּרְאוּ מִפְּנֵיהֶם, אַל יֵרַךְ לְבַבְכֶם, כִּי ה' עִמָּכֶם לְהוֹשִׁיעַ אֶתְכֶם, כִּי שְׂפַת אֱמֶת תִּכּוֹן לָעַד, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. וְגַם עַל רַבִּי מָרְדְּכַי נִפְלֵאתִי עַל שֶׁהוּא חַלָּשׁ בְּעֵינָיו כָּל־כָּךְ, וּבְהֶכְרֵחַ שֶׁיְּחַזֵּק אֶת עַצְמוֹ בְּעַזּוּת דִּקְדֻשָּׁה הַרְבֵּה וַה' יוֹשִׁיעַ לוֹ.
May Hashem Yisborach enable me that his wellsprings spread outward [יָפוּצוּ מַעְיְנוֹתָיו חוּצָה — an echo of Mishlai 5:16 — "let your wellsprings spread outward" — applied in Chassidic teaching to the spreading of Torah knowledge. Reb Nussun makes this his personal prayer and mission] — to benefit from his goodness all the world. For all of them need to benefit from his Torah — upon which all the worlds, and in particular this world, depend and so forth. And may Hashem Yisborach have mercy upon us and upon all Israel — and may there be fulfilled: grant truth to Yaakov [תִּתֵּן אֱמֶת לְיַעֲקֹב — Michah 7:20: "grant truth to Yaakov and kindness to Avraham" — the concluding verses of Michah, recited in Sh'moneh Esray and at the conclusion of Yom Kippur. Reb Nussun's prayer for the revelation of the Rebbe's truth to all Israel] — that the truth be revealed in the world. For it is not an empty thing — everything that is being done under the sun [כִּי לֹא דָּבָר רֵיק הוּא כָּל הַמַּעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ — a fusion of two distinct biblical texts. The phrase lo dovor raik hu — "it is not an empty thing" — is a direct quotation from D'vorim 32:47, Moshe's final words of Torah to Israel: "for it is not an empty thing for you — for it is your life." And the phrase kol hama'aseh asher na'asah tachas hashemesh — "everything that is done under the sun" — is unmistakably Koheles's language (Koheles 1:3, 2:17, and throughout), the framework of all worldly events and endeavours. Reb Nussun fuses them: Moshe's declaration that Torah is not empty is applied to the entire providential drama of the Rebbe's books. The spreading of these books, the opposition they face — all that is happening under the sun in this generation — is as weighty and non-empty as the Torah itself] — now in this generation in the matter of his holy books — and it is impossible to estimate or explain even what is in my heart about this — all the more so what is hidden from me as well — for this matter is very, very deep. And the entire opposition which has never been like it in the world — and we do not know what to do — but our eyes are upon You [Divrei HaYomim II 20:12]. And I have written this so that you understand from it how much you need to strengthen and rouse yourselves each day anew — after we have merited to know a little from the truth of the truth and so forth. ## Segment 4
וְעַתָּה בְּנִי כְּבָר שָׁמַעְתָּ הַרְבֵּה כַּמָּה וְכַמָּה צְרִיכִין לְחַזֵּק אֶת עַצְמְךָ בְּשִׂמְחָה, וּבְכָל עִנְיַן הַמַּעֲשֶׂה הַזֹּאת שֶׁנַּעֲשָׂה אֶצְלְכֶם רָאוּי לָכֶם לִשְׂמֹחַ מְאֹד מְאֹד עַל שֶׁנִּצַּלְתֶּם בְּרַחֲמָיו הָעֲצוּמִים וְהַנִּפְלָאִים מִשְּׁטוּתִים וְטָעוּתִים כָּאֵלֶּה, הַמַּסְתִּירִים מִפְּנֵיהֶם אוֹרוֹת נוֹרָאוֹת כָּאֵלֶּה, הִתְגַּלּוּת כָּאֵלֶּה חִדּוּשִׁים כָּאֵלֶּה וְכוּ'. לְמַעַן הַשֵּׁם תְּחַזְּקוּ עַצְמְכֶם בְּכָל הַדְּרָכִים שֶׁדִּבַּרְנוּ, וּבִפְרָט בְּמִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא, כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהִנֵּה אֵין רְצוֹנִי שֶׁרַבִּי יַעֲקֹב יְבַזֶּה אֶת חוֹתְנוֹ, רַק יִהְיֶה לוֹ עַזּוּת דִּקְדֻשָּׁה, לִבְלִי לְקַבֵּל עַל עַצְמוֹ מוֹרָאוֹ כְּלָל וְכַנַּ"ל. וְדַעַת לְנָבוֹן נָקָל לֵידַע אֵיךְ לְהִתְנַהֵג עִם הָעַזּוּת דִּקְדֻשָּׁה, לִבְלִי לָחוּשׁ עַל דְּבָרָיו כְּלָל, וְאַף עַל פִּי כֵן אַל יְבַזֵּהוּ מֵאַחַר שֶׁהוּא בְּבֵיתוֹ. וְיָתֵר מִזֶּה תָּבִינוּ מֵעַצְמְכֶם אֵיךְ לְהִתְנַהֵג בָּזֶה. וְגַם צְרִיכִין לְהִתְפַּלֵּל הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ לֵידַע אֵיךְ לְהִתְנַהֵג בָּזֶה, כִּי לֹא דָּבָר רֵיק הוּא, כִּי הוּא חַיֵּיכֶם, כִּי הַמִּתְנַגְּדִים רוֹצִים לִמְנֹעַ מֵחַיִּים אֲמִתִּיִּים, לְהוֹלִיךְ הָאָדָם חַס וְשָׁלוֹם בְּדֶרֶךְ הַיָּשָׁר בְּעֵינֵיהֶם, אֲשֶׁר אַחֲרִיתָהּ דַּרְכֵי מָוֶת. כִּי מַה שֶּׁהֵם רוֹצִים לִמְנֹעַ תֵּכֶף מִטּוֹב אֲמִתִּי רוֹאִים בָּעֵינַיִם, כִּי רוֹצִים לִמְנֹעַ מִתּוֹרָה וּתְפִלָּה וְכוּ', כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ בְּכַמָּה וְכַמָּה תּוֹרָה וּתְפִלָּה מְזַכֶּה אוֹתָנוּ רַבֵּנוּ זַ"ל עַל יְדֵי דְּבָרָיו וּדְרָכָיו הַקְּדוֹשִׁים וְכוּ', וְכָל הַפּוֹרֵשׁ מִמֶּנּוּ כְּפוֹרֵשׁ מִן הַחַיִּים. אַךְ לֹא זֶה בִּלְבַד כַּוָּנַת הַבַּעַל דָּבָר, כִּי אִם רוֹצֶה לַעֲקֹר חַס וְשָׁלוֹם לְגַמְרֵי אֶת הַפּוֹרֵשׁ מִדְּרָכָיו הַקְּדוֹשִׁים, כַּאֲשֶׁר רוֹאִים בָּעֵינַיִם עֹצֶם הַהֶפְרֵשׁ וְהַהֶבְדֵּל בֵּין הַנִּשְׁאָרִים עַל עָמְדָּם לַאֲשֶׁר פֵּרְשׁוּ מֵאִתָּנוּ, וְהַרְבֵּה מוֹדִים בְּעַצְמָם מַה שֶּׁאִבְּדוּ, אַךְ הוּא אֲבֵדָה שֶׁאֵינָהּ חוֹזֶרֶת, וּמְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְּרוֹן לֹא יוּכַל לְהִמָּנוֹת, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חֲגִיגָה ט:) זֶה שֶׁנִּמְנוּ חֲבֵרָיו לִדְבָרִים שֶׁבִּקְדֻשָּׁה וְלֹא נִמְנָה עִמָּהֶם. וּתְדַבְּרוּ הַרְבֵּה עִם הַמְקֹרָבִים מֵחָדָשׁ, שֶׁיָּשִׂימוּ לִבָּם הֵיטֵב לִדְבָרִים אֵלֶּה. כִּי מֵאַחַר שֶׁכְּבָר רָצוּ לְהַתְחִיל קְצָת, וּכְבָר סָבְלוּ בִּזְיוֹנוֹת וְשָׁבְרוּ כַּמָּה מְנִיעוֹת, עַל כֵּן צְרִיכִים לְרַחֵם עֲלֵיהֶם לְחַזְּקָם, שֶׁלֹּא יֹאבְדוּ עַל עִסְקֵי חִנָּם חַס וְשָׁלוֹם, חַיִּים אֲמִתִּיִּים, חַיִּים נִצְחִיִּים וְכוּ'.
Blessed is our G-d who has helped us until here — to illuminate our eyes with a light of lights such as this. And if you did not expand the joy on the Purim that passed — as you wrote — even so gladden your soul from now on each day — in particular in these days — the days of Adar and Nissan which are the salvation of Israel — and one is occupied with many mitzvos to prepare for the holy Pesach. Be strong and strengthen yourself — to do all the preparations for Pesach in great and mighty joy — for we have merited to prepare ourselves to eat matzah on Pesach to do His will, Yisborach — for He is our life and so forth. ## Segment 5
דִּבְרֵי הַכּוֹתֵב וּמְזָרְזָם לְטוֹבָתָם לָנֶצַח, אוֹהֲבָם בֶּאֱמֶת לַאֲמִתּוֹ, אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בַּדָּבָר, כִּי אִם אַהֲבַת הָאֱמֶת לְמַעֲנוֹ יִתְבָּרַךְ לְזַכּוֹתָם בָּזֶה וּבַבָּא לָנֶצַח.
And rouse yourself to send me the materials for the tallis [צָרְכֵי הַטַּלִּית — the materials needed to complete a prayer shawl, presumably wool or threads, which Yitzchok is to procure and send] with urgency — for the time is short until Pesach. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לִידִידַי אוֹהֲבֵי נַפְשִׁי חֲדָשִׁים גַּם יְשָׁנִים לְכָל אֶחָד לְפִי מַעֲלָתוֹ הָרָמָה, חִזְקוּ וְאִמְצוּ, קַוּוּ לַה' וְיוֹשַׁע לָכֶם.
The words of your father — who awaits to hear all good from you — and who prays on your behalf. Nussun of Breslov. # סד URL: https://ajew.org/reader-plain/alim-litrufa/2/64/ # סד
סד
Source: https://ajew.org/reader/alim-litrufa/2/64 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' שְׁמוֹת תקצ"ב.
My beloved son. [Yitzchok] Your letter I received just now at the time of the morning prayer — and it was ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי, וְלָא אִיסְתַּיַּע מִלְּתָא לַהֲשִׁיבְךָ מִיָּד, כָּעֵת אֲנִי טָרוּד מְאֹד, אַךְ מִדֵּי דַּבְּרִי עִם רַבִּי אֶפְרַיִם נִזְכַּרְתִּי בְּעִנְיָנְךָ, וּבִפְרָט בְּעֵסֶק הָאַבְרֵךְ רַבִּי יַעֲקֹב, וְנִתְעוֹרַרְתִּי לְהָכִין הַמִּכְתָּב הַלָּז. וְהִנֵּה אַתֶּם בְּעַצְמְכֶם מְבִינִים שֶׁאֵין רְצוֹנִי בְּשׁוּם אֹפֶן שֶׁיְּגָרֵשׁ אֶת אִשְׁתּוֹ הָרִאשׁוֹנָה, שֶׁהַמִּזְבֵּחַ מוֹרִיד עַל זֶה דְּמָעוֹת (גִטִּין צ:), וּמִי יוֹדֵעַ כַּמָּה יִתְעַגֵּן עַד שֶׁיִּשָּׂא הַשְּׁנִיָּה. וְאִם תִּהְיֶה כִּרְצוֹנוֹ, מִכָּל שֶׁכֵּן הַחוֹתֵן וַחֲמוֹתוֹ וְהָעִיר וְכוּ' אֵיךְ יִהְיֶה, אִם לֹא יִהְיֶה גְּרוּעִים מִזֶּה, וּכְפִי עִסְקֵי הָעוֹלָם שֶׁהָרֹב אֵינָם מַסְכִּימִים שֶׁחֲתָנָם יִפְרֹק עֹל הָעוֹלָם וְיַעֲסֹק רַק בְּתוֹרָה וּתְפִלָּה וְהִתְבּוֹדְדוּת, מִכָּל שֶׁכֵּן שֶׁיִּהְיֶה נִקְרָא חֲתָנָם עַל שְׁמֵנוּ וְכוּ', בִּפְרָט אִשָּׁה בְּכָל אֵלֶּה לֹא יִמְצָא, שֶׁיִּהְיֶה נִמְלָט מִכָּל הַיִּסּוּרִים שֶׁיֵּשׁ לְכָל מִי שֶׁרוֹצֶה לְהִתְקָרֵב אֵלֵינוּ לָגֶשֶׁת אֶל קְדֻשַּׁת אֲמִתַּת הָאֱמֶת. וּמִי שֶׁיֵּשׁ לוֹ שֵׂכֶל מְעַט בְּקָדְקֳדוֹ וּבָקִי מְעַט בְּהִתְנַהֲגוּת הָעוֹלָם עַתָּה, יָכוֹל לְהָבִין כָּל זֶה בְּנָקֵל, עַל כֵּן דַּעְתִּי וּרְצוֹנִי חָזָק מְאֹד שֶׁיְּדַבְּרוּ עִם בֶּן דּוֹדִי רַבִּי אַיְיזִיק נֵרוֹ יָאִיר שֶׁיַּעֲשֶׂה לְמַעֲנִי וְיַכְנִיס אֶת עַצְמוֹ בַּשָּׁלוֹם שֶׁהוּא מִצְוָה רַבָּה; וַאֲפִלּוּ אִם לֹא הָיָה מַכְנִיעַ אֶת עַצְמוֹ חוֹתְנוֹ כָּל כָּךְ, אָנֹכִי יוֹדֵעַ שֶׁרַבִּי יַעֲקֹב יוּכַל לַעֲשׂוֹת כָּל מַה שֶּׁיִּרְצֶה כְּשֶׁיִּהְיֶה בְּבֵיתוֹ, יוֹתֵר מַאֲשֶׁר יוּכַל לַעֲשׂוֹת כְּשֶׁיִּהְיֶה בְּבֵית אָבִיו. כִּי הֵבַנְתִּי מִקֹּדֶם שֶׁגַּם אָבִיו כְּשֶׁיָּבוֹא יִכְעַס עָלָיו הַרְבֵּה, וְיָכוֹל לִהְיוֹת שֶׁאָבִיו אֵינוֹ מִתְנַגֵּד כְּלָל, אַךְ מֵרִבּוּי דִּבּוּרִים שֶׁל הַמְדַבְּרִים עָתָק וְכוּ' הוּא כְּמֻכְרָח לַחֲלֹק עַל בְּנוֹ הַרְבֵּה. וְהַיּוֹם נוֹדַע לִי זֶה, שֶׁכְּבָר בָּא אָבִיו, וְשֶׁיֵּשׁ לוֹ יִסּוּרִים וּמְנִיעוֹת עֲצוּמִים מֵאָבִיו, וְכַאֲשֶׁר הֵבַנְתִּי כֵּן הוּא, עַל כֵּן אִם הוּא רוֹצֶה לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת, וְלַחְשֹׁב בֶּאֱמֶת עַל תַּכְלִיתוֹ הַנִּצְחִי אֵין טוֹב לְפָנָיו, כִּי אִם לְתַוֵּךְ הַשָּׁלוֹם, וּבְאֵשֶׁת נְעוּרָיו אַל יִבְגֹּד חָלִילָה. וַה' יַנְחֵהוּ אוֹתוֹ וְאוֹתָנוּ כֻּלָּנוּ בְּדֶרֶךְ הָאֱמֶת תָּמִיד, וְלֹא נַטְעֶה עַצְמֵנוּ כְּלָל. וְהִנֵּה לְעֵת עַתָּה יַמְתִּין מִלָּבוֹא לְפֹה עַד סָמוּךְ לְשַׁבַּת פָּרָשַׁת וָאֵרָא, כִּי אוֹדִיעֲךָ בְּנִי חֲבִיבִי, שֶׁכְּפִי הַנִּרְאֶה קָרוֹב מְאֹד שֶׁאֶהְיֶה אֶצְלְכֶם אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה אִם יִרְצֶה הַשֵּׁם.
a great comfort to me — for I had some distress at not having seen your letter for several days. And all the materials for the tallis I received properly — and praise be to G-d I immediately completed the tallis and attached the tzitzis to it — and I inaugurated it on last Shabbos Parshas Parah — and it was a great comfort to me, praise be to G-d. You have done well — that you merited through your good desire to have a great share in the tallis with the help of Hashem. And may the merit of the wings of the tallis protect you — like an eagle who stirs his nest [כְּנֶשֶׁר יָעִיר קִנּוֹ — D'vorim 32:11, from Moshe's great song Ha'azinu: the eagle who rouses his nest, hovering over his young, spreading his wings. The knafot — wings — of the tallis carry this image: the wings of the divine presence sheltering the one beneath them] and so forth — to save you from extraneous thoughts. Only accustom yourself at every time to perform a complete severance of attention from thoughts that are not needed in that hour [לְהָסִיחַ דַּעְתְּךָ לְגַמְרֵי — hesach hada'as: a precise Talmudic legal term (appearing in Brochos, Gittin, and throughout Halachic literature) denoting the complete interruption or severance of mindful attention. It is not merely ceasing to think about something — it is a deliberate legal and spiritual act of disengagement of the mind's attention. When Reb Nussun instructs to perform hesach hada'as from the extraneous thoughts, he is applying the precision of this Halachic concept to the realm of inner life] — and do not begin to think them at all — and this is a very good counsel — and to be as one who has completely forgotten — and even more than forgetting — and to make yourself as if you have no knowledge of these thoughts at all — and to engage in whatever you are engaged in — whether Torah or prayer or commerce and the like. And even good thoughts that do not belong to the matter at hand must be set aside as well — as if one has no knowledge of them at that moment. For example: during prayer one need not think of anything at all — and in truth it is precisely then that all kinds of confusions and mental tumult intensify — but one must prevail greatly then with this counsel — to not begin to think any extraneous thoughts at all. And even if from force of habit the thought goes out each time — take it each time by the bridle and bring it back in — to think what one is saying at that moment — even if this happens a hundred times in a single prayer. And regarding all that you wrote to me — I have already heard such things from you many times — and you already know that you have nothing with which to sustain yourself except in the matters you yourself write in your letter. And so it passes over every person — even though not all are the same and one case is not like another — but even so what passes over each person is immeasurable. And certainly there is no vitality and no refuge from them except through Hashem Yisborach and through the Torah — and in particular through the holy and new and wondrous and awesome way: the matter of personal speech between oneself and one's Maker — of which there is nothing higher. Give thanks to Hashem for the little bit of little — that you have already merited to receive from him and to fulfil a little in this matter. Would that this heart of yours were such — to fear Hashem all the days [מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה לְיִרְאָה — D'vorim 5:26: Moshe's words after the giving of the Torah — "would that this heart of yours were such — to fear Me and keep all My commandments all the days." Reb Nussun applies Moshe's yearning for Israel's heart to his own longing for Yitzchok's perseverance] — with additional holiness and purity and more and more prayers and personal speeches — and also to be very, very careful to strengthen oneself each day in joy and gladness at each and every good point that we have merited and so forth. And behold — in these times I am engaged in the matter of the intention of Elul [כַּוָּנַת אֱלוּל — the spiritual intention of the month of Elul, as taught in Likutay Moharan II:87-88] — which is the rectification of the covenant [Likutay Moharan II:87-88] — which contains awesome secrets that he revealed there in the matter of and if the woman does not consent — and the matter of the fruits — and the matter of the lost objects that the angels search for, who blow tekiah, t'ruah, tekiah and so forth. Happy are the ears that heard this — for a teaching such ## Segment 3
וְהִנֵּה הַהֶכְרֵחַ לְהוֹדִיעֲךָ שְׁמוּעָה לֹא טוֹבָה, כִּי בַּת רַבֵּנוּ הַקָּדוֹשׁ זַ"ל הַצַּדֶּקֶת מָרַת שָׂרָה זִכְרוֹנָהּ לִבְרָכָה מִקְּרוֹמִינְטְשַׁעג שָׁבְקָה לָן חַיִּים בְּעֶרֶב שַׁבַּת חֲנֻכָּה, וּבַיּוֹם הַקֹּדֶם הִמְלִיטָה זָכָר לְמַזָּל טוֹב, וְנִכְנַס לַבְּרִית אַחַר הִסְתַּלְּקוּתָהּ, הַשֵּׁם יִתְבָּרַךְ יְנַחֵם אוֹתָנוּ מְהֵרָה, בְּנֶחָמוֹת צִיּוֹן וִירוּשָׁלַיִם אָמֵן. וְהִנֵּה בְּיוֹם אֶתְמוֹל בָּא לְכָאן רַבִּי אֶפְרַיִם בֶּן רַבִּי נַפְתָּלִי וַחֲמוֹתוֹ מִשָּׁם, וְגַם יְדִידֵנוּ רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר בְּעַצְמוֹ, וְרוֹצִים שֶׁהַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה תִּכָּנֵס אֶל אֹהֶל אֲחוֹתָהּ שָׂרָה זִכְרוֹנָהּ לִבְרָכָה לְאֹרֶךְ יָמִים וְשָׁנִים לְגַדֵּל בְּנֵי אֲחוֹתָהּ, כִּי רַבִּי אַיְיזִיק רוֹצֶה לְכָנְסָהּ, וּכְבָר הֲוָה מַה דַּהֲוָה, כִּי בְּוַדַּאי בָּכְתָה בְּמַר נֶפֶשׁ שֶׁהָיָה קָשֶׁה לִסְבֹּל, ה' יְנַחֲמָהּ מְהֵרָה, וַעֲדַיִן אֵינָהּ מְשִׁיבָה דָּבָר, אַךְ כְּפִי הַנִּרְאֶה בְּוַדַּאי תִּהְיֶה מֻכְרַחַת לִסַּע לְשָׁם. וְיָכוֹל לִהְיוֹת שֶׁגַּם אָנֹכִי אֶהְיֶה מֻכְרַח לִסַּע עִמָּהּ, וְאָז אֶרְאֶה מִקֹּדֶם לִסַּע לִקְהִלַּתְכֶם, וַאֲדַבֵּר עִמָּכֶם פָּנִים אֶל פָּנִים הַכֹּל עַל נָכוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּמֵאֵלָיו יָבִין לְהִזָּהֵר לְהַעְלִים הַדָּבָר שֶׁלֹּא יִתְוַדַּע לְהָאַבְרֵךְ רַבִּי נַחְמָן שֶׁיִּחְיֶה נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל.
as this has never been heard in the world. And the essential lesson that emerges from there is that every person needs to seek and search greatly — very, very much — after his lost objects. And the essential seeking and searching is through the ways of Torah that he revealed on the verse call Yehoshua [Siman 6 of Reb Nussun's Likutay Halachos] — as is explained there in its place. And the essential intentions are in the aspect of if I ascend to Heaven You are there, and if I spread my bed in She'ol there You are [אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ — Tehillim 139:8: divine omnipresence — no height or depth places the person beyond Hashem's reach. Here it refers to the spiritual capacity to rise and to descend in the search, with Hashem present in both movements] — which is in the aspect of boki b'ratzo boki b'shov [expert in going out, expert in returning — from Chagigah 13a: the angels who approach and retreat before the divine Throne. Applied here to the soul's spiritual movement in both directions] — boki b'ayeil boki b'nafik [expert in entry, expert in exit — the paired Aramaic formulation describing complete spiritual mobility in both directions]. For one who merits to fulfil if I ascend and if I spread my bed in She'ol — there You are — draws upon himself the aspect of the secret of the intention of Elul — and is able to seek and search after his lost objects. For one needs to seek and search greatly — and certainly during the time of that searching, what passes over the person is immeasurable. In particular since the lost objects are generally in a place of desolate wilderness, in a place of tohu vavohu — and because of this the person wanders like a lost sheep — and about this it was said [Tehillim 107:4]: they wandered in the wilderness in a desolate trackless way and so forth — and the entire Psalm [Tehillim 107 — the great psalm of return and rescue: lost wanderers, prisoners, the sick, those at sea — all who cry out from their extremity. Reb Nussun invokes the entire Psalm as the context for the search: the seeker of lost objects is the wanderer of Tehillim 107]. And now understand from yourself how much strengthening is needed when one must pass through such places — and one also needs to seek and find lost objects from previous incarnations through which the soul has passed — and it is very ## Segment 4
וְהִנֵּה אֲהוּבִי בְּנִי, לַהֲשִׁיבְךָ עַל דְּבָרֶיךָ יֵשׁ בְּלִבִּי הַרְבֵּה, וְאֵינִי יוֹדֵעַ עַל מָה אַתָּה תּוֹפֵס עַצְמְךָ בְּמַאֲסַר הָרַעְיוֹן כָּל כָּךְ, הֲלֹא כְּבָר הוֹדַעְתִּיךָ שֶׁהַמַּחֲשָׁבָה בְּיָדְךָ תָּמִיד. וְיָדַעְתִּי שֶׁכְּבָר הוֹעִיל לְךָ הַרְבֵּה, וַעֲדַיִן אַתָּה מַנִּיחַ מַחֲשַׁבְתְּךָ לַחֲשֹׁב מַחֲשָׁבוֹת שֶׁל שְׁטוּת כָּאֵלֶּה, וּבִפְרָט מַחֲשָׁבוֹת שֶׁל תַּאֲוַת מָמוֹן, אֲשֶׁר כְּבָר דִּבַּרְנוּ שֶׁאֵין מִי שֶׁיֵּיטִיב לוֹ בָּעוֹלָם, וַאֲפִלּוּ הַמְּנִיעוֹת שֶׁלְּךָ לֹא יִתְבַּטְּלוּ כְּלָל עַל יְדֵי מָמוֹן. וְאִם אֶפְשָׁר שֶׁתִּתְבַּטֵּל אֵיזֶה מְנִיעָה, יַעַמְדוּ כְּנֶגְדָּהּ אֲלָפִים מְנִיעוֹת אֲחֵרִים הַרְבֵּה הַבָּאִים עַל יְדֵי רִבּוּי הַמָּמוֹן דַּיְקָא. וְכָל זֶה אִם הָיָה אֶפְשָׁר לְךָ לְהַשִּׂיג מָמוֹן עַל יְדֵי אֵלּוּ הַמַּחֲשָׁבוֹת, אֲבָל הֲלֹא אַתָּה יוֹדֵעַ שֶׁאֵינְךָ פּוֹעֵל בָּהֶם כְּלוּם, וְהֵם מַזִּיקִים הַרְבֵּה, לָמָּה לֹא תָּחוּס עָלֶיךָ לְהַשְׁלִיכָם אַחֲרֵי גַוֶּךָ, וּלְהַמְשִׁיךְ הַמַּחֲשָׁבָה לִכְסֹף אֶל הַתּוֹרָה וְהַתְּפִלָּה וְכוּ', הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ. כַּאֲשֶׁר כָּתַבְתִּי לְךָ כְּבָר, שֶׁצְּרִיכִין לְהַשְׁלִיךְ כָּל יְהָבוֹ וּמַשָּׂאוֹ וְכָל מַה שֶּׁמֻּנָּח עַל דַּעְתּוֹ לְהַשְׁלִיךְ הַכֹּל עַל הַשֵּׁם יִתְבָּרַךְ, כַּאֲשֶׁר כָּתַבְתָּ לִי לְאַדֶעס שֶׁדִּבּוּרִים הַלָּלוּ נִכְנְסוּ אָז בְּלִבְּךָ הַרְבֵּה מְאֹד.
difficult to escape that in the course of the search one does not lose even more. And as it is hinted there — that even the Tzadikim who dig for the lost objects sometimes themselves get lost — see there — all the more so other people. And through this the general exile is prolonged so greatly — and the personal exile of each and every soul individually is prolonged — all of this because of this — may the Omnipresent have mercy. Therefore whoever wants to have compassion on his own soul — how much strengthening he needs — so as never to despair of the seeking and searching — whatever the situation — even if it seems to him that he is losing more each time, G-d forbid — even so he must do what is his to do and search more. And even if he finds nothing at all — he must believe that he certainly finds much through the seeking and searching alone — for the toil does not perish [לֵית רְעוּתָא טָבָא דְּאִתְאָבֵיד — Zoharic Aramaic: there is no good desire that is lost. Every sincere yearning leaves a permanent trace — nothing of the search is wasted] — and therefore: I toiled and did not find — do not believe; I toiled and found — believe [יָגַעְתִּי וְלֹא מָצָאתִי אַל תַּאֲמִין, יָגַעְתִּי וּמָצָאתִי תַּאֲמִין — from Megillah 6b, originally about Torah learning. Reb Nussun draws this into the framework of searching for lost objects: even when the searcher sees nothing of what they found, they have certainly found — for the effort itself is the finding]. And it is hard to understand why ta'amin — believe — is used, for one can surely see whether one found or not. But in truth it can be that a person toiled greatly and it seems to him that he still found nothing — and because of this he says "I toiled and did not find" — and even so do not believe him — "I toiled and found — believe" — even though he has nothing in hand of what he found — even so believe with complete faith that he certainly found much. For there are many things that are not shown to a person what he found until the very end — and even if he found nothing yet — even so he found much through the searching and toil alone — for the toil and searching alone is never lost in any way. And therefore: I toiled and found — believe — ta'amin specifically — and understand this well — for it is not an empty thing. And according to this path — all the toils and efforts in Torah and prayer — ## Segment 5
וּבְעִנְיַן הַיִּסּוּרִים שֶׁיֵּשׁ לְךָ מַה שֶּׁמּוֹנַעַת אוֹתְךָ לִנְסֹעַ לְפֹה, מַה לַּעֲשׂוֹת, לְעֵת עַתָּה תְּחַיֶּה עַצְמְךָ מַה שֶּׁעַל כָּל פָּנִים אַתָּה יָכוֹל לִהְיוֹת אֶצְלֵנוּ שָׁלשׁ פְּעָמִים בַּשָּׁנָה לְפָחוֹת, וּכְבָר הָיִיתָ בְּחַסְדֵי ה' עַל רֹאשׁ הַשָּׁנָה וְעַל שַׁבַּת חֲנֻכָּה, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל חַג הַשָּׁבוּעוֹת תִּהְיֶה גַּם כֵּן. וּמֵהַסְּתָם תִּהְיֶה עוֹד פַּעַם אַחַת אוֹ יוֹתֵר מִקֹּדֶם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ; וְאִם תִּרְצֶה לִהְיוֹת אִישׁ כָּשֵׁר תּוּכַל לִהְיוֹת עַל יְדֵי זֶה אֲפִלּוּ מֻפְלָג בַּחֲסִידוּת אֲמִתִּי. וְגַם עַל יְדֵי רָצוֹן וְכִסּוּפִין אֲמִתִּיִּים תּוּכַל לִזְכּוֹת לִהְיוֹת פֹּה כַּמָּה פְּעָמִים, וְגַם לִהְיוֹת אֵיזֶה פְּעָמִים בְּאוּמַאן, כִּי הַכֹּל יְכוֹלִין לִפְעֹל עַל יְדֵי רְצוֹנוֹת וְכִסּוּפִין, וּלְהַרְגִּיל אֶת עַצְמְךָ לְדַבֵּר הַכִּסּוּפִין וְהָרְצוֹנוֹת בְּפִיו, קוּמוּ נָא, עִמְדוּ נָא, עוֹרְרוּ נָא לְבַבְכֶם הַטּוֹב הֵיטֵב הֵיטֵב לְהַרְגִּיל עַצְמְכֶם לֵילֵךְ בַּדֶּרֶךְ הַזֶּה, לִכְסֹף וּלְהִשְׁתּוֹקֵק הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת וּלְדַבֵּר הַכִּסּוּפִין בְּפִיו, שֶׁעַל יְדֵי זֶה נֶאֱרָגִין עוֹלָמוֹת וְחִדּוּשִׁים נִפְלָאִים, עַל יְדֵי צֵרוּפֵי אוֹתִיּוֹת בְּרל"א (מָאתַיִם שְׁלֹשִׁים וְאֶחָד) שְׁעָרִים, הַמִּצְטָרְפִין וְנִזְדַּוְּגִין בְּצֵרוּפִין חֲדָשִׁים נִפְלָאִים עַל יְדֵי דִּבּוּרֵי הַכִּסּוּפִין לַה' וּלְתוֹרָתוֹ וְלִדְרָכָיו הַקְּדוֹשִׁים. כַּמּוּבָן וּמְבֹאָר בְּהַתּוֹרָה אִית לָן בֵּירָא בְּדַבְרָא עַיֵּן שָׁם הֵיטֵב (בְּסִימָן ל"א) כִּי לֹא דָּבָר רֵיק הוּא מִכֶּם, כִּי הוּא חַיֵּיכֶם וְכוּ'. וּמֵחֲמַת שֶׁהַיּוֹם לָמַדְתִּי בְּסִפְרֵי קַבָּלָה מֵעִנְיַן הִתְהַוּוּת וַאֲרִיגַת כָּל הָעוֹלָמוֹת עַל יְדֵי צֵרוּפֵי הָאוֹתִיּוֹת ברל"א (מָאתַיִם שְׁלֹשִׁים וְאֶחָד) שְׁעָרִים פָּנִים וְאָחוֹר וְכוּ', וְעַל יְדֵי זֶה נִתְעוֹרַרְתִּי עַתָּה הַרְבֵּה הַרְבֵּה מִדֵּי דַּבְּרִי עִם אֶחָד מִבְּנֵי הַנְּעוּרִים שֶׁלָּנוּ. כַּמָּה וְכַמָּה מַעֲלוֹת טוֹבוֹת לְהַזּוֹכֶה לֵילֵךְ בְּדַרְכֵי רַבֵּנוּ זַ"ל, בִּפְרָט בְּעִנְיַן הָרְצוֹנוֹת וְהַכִּסּוּפִין לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת וּלְדַבְּרָם בַּפֶּה, הֵן בְּדֶרֶךְ כְּלָל שֶׁרְצוֹנוֹ לִהְיוֹת יְהוּדִי בֶּאֱמֶת, הֵן בִּפְרָטִיּוּת מַה שֶּׁחָסֵר לוֹ בִּפְרָט בְּאוֹתוֹ הָעֵת וְכוּ' וְכוּ', אַשְׁרֵי אַשְׁרֵי שֶׁיֹּאחֵז בָּזֶה. לֵית כָּל מֹחָא סָבִיל דָּא מַה שֶּׁנַּעֲשֶׂה וְנֶאֱרָג מִזֶּה בָּעוֹלָמוֹת הָעֶלְיוֹנִים, וְנִפְלְאוֹת הַשַּׁעֲשׁוּעִים הָעוֹלִים לְפָנָיו יִתְבָּרַךְ עַל יְדֵי זֶה. חִזְקוּ וְאִמְצוּ בְּכָל יוֹם לְקַיֵּם הַנְהָגָה זֹאת בְּכָל עֵת לְמַעַן יֵיטִיב לָכֶם לָעַד. וּזְמַן הַמִּנְחָה הִגִּיעַ, וְאִי אֶפְשָׁר לְהִתְמַהְמֵהּ עוֹד כְּלָל, וַה' יַעֲנֵנוּ בְּיוֹם קָרְאֵנוּ וְנִזְכֶּה לִפְעֹל בַּקָּשָׁתֵנוּ בְּרַחֲמִים.
especially in personal speeches before Him, Yisborach — we now call seeking and searching. And so for the most part one seeks and searches through desire and yearning and longing. And through this you can greatly strengthen yourselves at every time however it is — for you are obligated to seek and search more regardless — like the one who searches for lost objects in the physical world, who certainly does not find in one attempt — especially for losses such as these — for which one must spend all one's days seeking and searching them. In particular since we believe in truth that toil is never in vain — for what one gains through the toil and searching alone — even all the time one has not found — is itself a gain beyond measure — more than all the wealth of the world — an eye has not seen [עַיִן לֹא רָאֲתָה — Yeshayah 64:3. The full verse: "no eye has seen, O G-d, other than You — what He will do for those who wait for Him." It is a verse specifically about the hidden reward awaiting those who wait upon Hashem — the gain that no eye has seen is the specific reward reserved for those who persevere in hope. Reb Nussun applies it here with full prophetic weight: the gain from the toil of searching — even when nothing is found — is precisely this ayin lo ra'asah, exceeding all sight, all conception, reserved for those who wait and hope and search] and so forth. All the more so since we are confident that we will certainly merit to find everything in the end — if we merit to always strengthen and seek and search as above. And in the matter above are contained all the intentions of Pesach and Parshas HaChodesh — see Likutay Halachos, Birchas HaPeiros 5. And now rejoice greatly in Hashem [שׂוֹשׂ תָּשִׂישׂ בַּה' — a direct quotation of Yeshayah 61:10: "I will greatly rejoice in Hashem — my soul shall exult in my G-d." This is the opening verse of one of Yeshayah's most concentrated passages of messianic joy — immediately following the declaration of good tidings to the poor and the binding of the brokenhearted. Reb Nussun opens the final joy-section of this letter with precisely this messianic phrase] — that we merited to hear such awesome things as these. And more than this it is impossible to extend — how much we need to rejoice when we are sustained with seven m'shivei ta'am [שִׁבְעָה מְשִׁיבֵי טַעַם — from Mishlai 26:16: seven who give back taste — applied here to the Rebbe's teachings as providing spiritual nourishment in sevenfold abundance] such as these. And joy and gladness shall overtake you [וְשָׂשׂוֹן וְשִׂמְחָה תַּשִּׂיג — Yeshayah 35:10 and 51:11: the great messianic verse — "the ransomed of Hashem shall return with song — eternal joy shall be upon their heads — gladness and joy shall overtake them — and sorrow and sighing shall flee"] — until you also seize the sorrow and sigh and bring them into the joy against their will — for in everything with which they can weaken your mind with any sadness, G-d forbid — say: on the contrary — this is my joy — that a person such as I — and even so I know of such wonders as these — pleasantness in His right hand forever [נְעִימוֹת בִּימִינוֹ נֶצַח — Tehillim 16:11: "in Your presence is fullness of joy — in Your right hand are pleasures forever"] such as these. And if I am even worse — on the contrary it is fitting for me to rejoice even more — for even so Hashem Yisborach has given us the privilege of leaning on a holy Tzadik such as this — who has revealed such awesome things. And surely one cannot deny that even so I know the story of Rabbi Eliezer and Rabbi Yehoshua [One of the Rebbe's thirteen holy stories in Sipuray Maasios] — and I also know the Torah of the melody of seventy-two strings [from Likutay Moharan] — and I also know the story of the Seven Beggars [הַשִּׁבְעָה בֶּעטֶלִירְשׁ — the last and greatest of Rebbe Nachman's sacred stories, told in Yiddish — each of the seven beggars reveals that their seeming deficiency is their greatest perfection] and so forth — what shall we say, what shall we return to Hashem — for all He has bestowed upon us [מַה נְּדַבֵּר מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ — Tehillim 116:12: "what shall I return to Hashem for all His beneficence to me?" — quoted in plural as a communal cry of awe]. And on account of the distraction — for I also must travel to the wedding this week if Hashem wills — it is impossible to extend further. And may the joy of the holy festival be sweet for you — and may you merit to be careful of even a trace of chametz in the physical and the spiritual — and to feel the joy and cleaving of the holy Hallel of Pesach — and the exalted sweetness of the holiness of the Pesach Seder. Let us rejoice and be glad in His salvation. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # סה URL: https://ajew.org/reader-plain/alim-litrufa/2/65/ # סה
סה
Source: https://ajew.org/reader/alim-litrufa/2/65 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' בְּשַׁלַּח תקצ"ב.
My beloved son, my dear one. [Yitzchok] At this hour I have arrived from Nemrov — from the joy of the wedding — praise ## Segment 2
שָׁלוֹם לִבְנִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
be to G-d. And blessed be Hashem — all is properly established from Hashem. The right hand of Hashem is exalted forever ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי פֹּה, וְהָיָה לִי לְנַחַת, וּמֵחֲמַת שֶׁאֵינִי יוֹדֵעַ מָתַי יָבוֹא מוֹסֵר כְּתָב זֶה לְבֵיתוֹ כִּי מְעַקֵּם הַדֶּרֶךְ, עַל כֵּן לֹא שָׁלַחְתִּי עַל יָדוֹ מִכְתָּבִי מְיֻחָד אֵלֶיךָ לַהֲשִׁיבְךָ עַל מִכְתָּבְךָ. וְאֶפְשָׁר אֶכְתֹּב לְךָ מִטְּשֶׁעהרִין, אַךְ הוּא לְמוֹתָר, כִּי בְּקָרוֹב אָבוֹא לְבֵיתִי אִם יִרְצֶה הַשֵּׁם.
[וִימִין ה' רוֹמֵמָה — Tehillim 118:16, from the Hallel Psalm sung on Pesach and festivals: "the right hand of Hashem is exalted — the right hand of Hashem acts valiantly." Reb Nussun's use of this Hallel verse as he arrives from the wedding — days before Pesach — charges the greeting with festive resonance] — as I will tell you when you come here, if Hashem wills. And there is no leisure at all now to extend. But since I travelled here with the bearer of this letter — the wagon driver from your community — I said I will not hold back from inquiring after your wellbeing. ## Segment 4
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה וּמְחַכֶּה לִשְׂמֹחַ בָּכֶם כְּשֶׁתִּזְכּוּ לַחֲשֹׁב עַל תַּכְלִיתְכֶם הַנִּצְחִי לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וְהַתְּפִלָּה בְּכָל יוֹם, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל כַּיָּדוּעַ לָכֶם, אֲבָל צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם וּבְכָל עֵת. כִּי הַזְּמַן הוֹלֵךְ וְהוֹמֶה וְכוּ'. וּדְעוּ כִּי בְּכָל מָקוֹם שֶׁנּוֹסְעִים וּבָאִים לְשָׁם, שׁוֹמְעִים קוֹל צְעָקוֹת וַאֲנָחוֹת גְּדוֹלוֹת וּמָרוֹת מִפִּגְעֵי הָעוֹלָם הָעוֹבְרִים עַל כָּל אֶחָד וְאֶחָד, וּבִפְרָט צַעֲקַת לְגִימָא מֵחֶסְרוֹן הַפַּרְנָסָה, וְרוֹאִין בְּחוּשׁ מַה שֶּׁאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל (לִקּוּטֵי מוֹהֲרַ"ן כ"ג): 'אִלְמָלֵא מִלְחָא, לֹא הֲוֵי עָלְמָא יָכוֹל לְמִיסְבַּל מְרִירוּתָא'. אַשְׁרֵי הַמִּתְפַּלֵּל בְּכָל יוֹם שֶׁיִּזְכֶּה לְהִנָּצֵל מִמְּרִירוּתָא דְּהַאי עָלְמָא, שֶׁעָלָיו נֶאֱמַר וּמוֹצֵא אֲנִי מַר מִמָּוֶת, שֶׁהוּא מְרִירוּת דַּאֲגַת הַפַּרְנָסָה וְחֶמְדַּת הַמָּמוֹן וְהָעֲשִׁירוּת. אַשְׁרֵי הַזּוֹכֶה לַעֲשִׁירוּת אֲמִתִּי שֶׁהוּא הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁעָלָיו נֶאֱמַר טוֹב לִפְנֵי אֱלֹקִים יִמָּלֵט מִמֶּנָּה וְכוּ', וְדַי בְּהֶעָרָה זֹאת.
For I know the force of your yearning to see my letters always. Rejoice greatly and be glad at the joy of the holy festival coming upon us for good [וְשׂוֹשׂ תָּשִׂישׂ וְתָגֵל — the same phrase as Letter 71's closing messianic note: sos asis from Yeshayah 61:10 — "I will greatly rejoice in Hashem — my soul shall exult in my G-d." The deliberate repetition of this messianic joy-phrase across two consecutive letters as Pesach approaches is not accidental — Reb Nussun is sustaining the same note of redemptive joy across the transition from Rosh Chodesh Nissan to the eve of the festival] — and see to rouse yourself to send the wine and so forth with urgency beforehand. And write me a clear reply to all that I wrote you. And if it is possible that you arrange for a letter to reach me from Rabbi Nachman — the grandson of our Master, our Teacher and Rebbe, of blessed memory — how good that would be. More than this — life and peace and gladness and joy. For soon we will merit to eat the bread of the soul — the food upon which the angels are nourished [מֵזוֹנָא דְּנִשְׁמְתָא — Aramaic: the nourishment of the soul. The Zohar identifies the Pesach matzah as the bread of faith — michla d'mehaimnusa — and the food upon which the ministering angels are sustained. Matzah transcends physical nourishment: it is spiritual food of the highest order, consumed on the night of liberation in complete faith] . And may Hashem Yisborach be with us — to burn the chametz properly — and to merit to go out from chametz to matzah, from death to life, from sadness to joy [מֵחָמֵץ לְמַצָּה מִמָּוֶת לְחַיִּים מֵעַצְבוּת לְשִׂמְחָה — a triad of transformations echoing the language of the Hallel and the Haggodah. The movement from chametz to matzah — from leavened ## Segment 5
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה לִרְאוֹתְכֶם בְּשִׂמְחָה.
inflation to the flat simplicity of pure faith — is the essential spiritual movement of Pesach] ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה לְכֻלָּם נֶאֶמְרוּ דְּבָרִים אֵלֶּה.
and so forth. Nussun of Breslov. # סו URL: https://ajew.org/reader-plain/alim-litrufa/2/66/ # סו
סו
Source: https://ajew.org/reader/alim-litrufa/2/66 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' יִתְרוֹ תקצ"ב קְרוּמִינְטְשַׁאג.
Peace — to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 2
אֲהוּבִי בְּנִי שֶׁיִּחְיֶה, שָׁלוֹם לְךָ וּלְבֵיתְךָ וּלְיוֹצְאֵי חֲלָצֶיךָ, ה' עֲלֵיהֶם יִחְיוּ וְיַאֲרִיכוּ יָמִים וְשָׁנִים בְּרֹב טוֹב אֲמִתִּי וְנִצְחִי אָמֵן כֵּן יְהִי רָצוֹן.
Your letter I received together with the grape wine — may Hashem repay your deed and may your reward be complete from Hashem [יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵאֵת ה' — the blessing of Boaz to Rus [Rus 2:12], previously cited in Letter 55 for Rabbi Shimshon's generous support of the building project. Reb Nussun now applies this same blessing to Yitzchok for sending the wine for Pesach — the act of providing for the holy festival elevated to the same register of sacred generosity] — and may you merit to rejoice at the joy of the festival and to be careful of even a trace of chametz in the physical and the spiritual. And on account of the distraction it is impossible to extend further — and there is yet a vision to extend the speech [וְעוֹד חָזוֹן לְהַרְחִיב הַדִּבּוּר — chazon: not merely "vision" in a general sense but the specific prophetic term for divine revelation and appointed vision, as in Chavakuk 2:3: "for the vision is yet for the appointed time — it will speak and not lie — though it tarry, wait for it." Reb Nussun frames the extended teaching he is promising as a chazon — a prophetic vision that is coming in its appointed time, not merely a plan to write more later] if Hashem wills. And peace and life and joy — and remember the words I already wrote — and may they be sweet for you forever. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי פַּעֲמַיִם, וְהָיָה לִי לְנַחַת גָּדוֹל, וְאֵין לִי פְּנַאי כְּלָל לַהֲשִׁיבְךָ עַתָּה, כִּי אֲנִי נָחוּץ לְדַרְכִּי לִנְסֹעַ הַיּוֹם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לִטְשֶׁעהרִין, וּכְבָר הָיִיתִי מוּכָן בְּיוֹם ד' בְּשַׁלַּח לִנְסֹעַ מִפֹּה, כַּאֲשֶׁר כָּתַבְתִּי לְךָ, וּמֵאֵת הַשָּׁמַיִם הוּא דְּעִכְּבוּנִי עַד הֵנָּה. כָּעֵת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ, אַךְ אַהֲבָתְךָ וּתְשׁוּקָתְךָ הַחֲזָקָה לִשְׁמֹעַ דִּבּוּרִים אֲמִתִּיִּים מִמִּכְתָּבַי אִלְּצוּנִי וּדְחָקוּנִי לִכְתֹּב לְךָ אֶת אֲשֶׁר יַזְמִין ה' תַּחַת קֻלְמוֹסִי. וּכְבָר כָּתַבְתִּי לְךָ בַּמִּכְתָּב הַנַּ"ל שֶׁהָעוֹלָם מָלֵא צְעָקוֹת וּגְנִיחוֹת בְּלִי שִׁעוּר, וְכֻלָּם צוֹעֲקִים מָמוֹן, וְכָל אֶחָד וְאֶחָד צוֹעֵק בְּקוֹלוֹת מְשֻׁנּוֹת, כְּאִלּוּ לוֹ חָסֵר יוֹתֵר מִכָּל הָעוֹלָם, עַד שֶׁכִּמְעַט יוֹצֵאת נַפְשָׁם מֵעֹמֶק מְרִירוּתָם, וְחַיּוּתָם בְּנֵס עַל יְדֵי חַיּוּת הַנִּמְשָׁךְ בִּדְרָכִים נִפְלָאִים מִבְּרִית מֶלַח עוֹלָם אֲשֶׁר אִלְמָלֵא מִלְחָא לָא הֲוֵי יָכֵל עָלְמָא לִסְבֹּל. וּצְרִיכִין לִזְכֹּר זֹאת הֵיטֵב, כִּי כָּל מַה שֶׁזּוֹכְרִים זֹאת יוֹתֵר שֶׁעִקַּר הַחַיּוּת מֵהַצַּדִּיק יְסוֹד עוֹלָם הַמַּמְתִּיק בְּכָל עֵת מְרִירוּתָא דְּעָלְמָא, עַל יְדֵי זֶה מַמְשִׁיכִין עַל עַצְמוֹ חַיּוּת דִּקְדֻשָּׁה בְּיוֹתֵר, וּמַמְתִּיקִים מֵעַצְמוֹ הַמְּרִירוּת בְּהַמְתָּקוֹת יְתֵרוֹת. כִּי בְּוַדַּאי כָּל אֶחָד כְּפִי קֵרוּבוֹ לְהַצַּדִּיק וּכְפִי אֱמוּנָתוֹ בּוֹ כְּמוֹ כֵן נִמְתָּק מְרִירוּתוֹ יוֹתֵר. וּבָזֶה אָנוּ צְרִיכִים לְשַׂמֵּחַ נַפְשֵׁנוּ בְּכָל עֵת, וּלְהַשְׁלִיךְ יְהָבֵנוּ עָלָיו יִתְבָּרַךְ, וְלִבְטֹחַ בּוֹ יִתְבָּרַךְ, כִּי כָּל מַה דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד וְהַכֹּל לְטוֹבָה. חֲזַק בְּנִי בְּתוֹרָה וּתְפִלָּה בְּכָל עֵת, וְשַׂמַּח נַפְשֶׁךָ בְּכָל הַדְּרָכִים וְהָעֵצוֹת שֶׁשָּׁמַעְתָּ, הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְכוּ'. וּמִגֹּדֶל טִרְדָּתִי אֵין דַּעְתִּי צְלוּלָה כְּלָל לְהַרְחִיב הַדִּבּוּר יוֹתֵר, וַה' יְרַחֵם עָלֶיךָ וְיַמְתִּיק וִיבַטֵּל מֵעָלֶיךָ וּמִבֵּיתְךָ כָּל הַדִּינִים, וְיַרְחִיב לְךָ בְּכָל עֵת בְּאֹפֶן שֶׁתּוּכַל לַעֲבֹד אוֹתוֹ יִתְבָּרַךְ בְּהַרְחָבַת הַלֵּב בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל.
And peace to all our anshei sh'lomaynu — with love. And peace to the young man our Teacher the Rabbi Yaakov — his letter I received. Even though he writes the bitterness of his heart — even so I enjoyed his letter — in that, praise be to G-d, several words from the books of our Master, our Teacher and Rebbe, of blessed memory, have already entered his heart — for the sake of which alone it was worth bearing the breaking of a thousand obstacles. I hope in Hashem that in the end His holy words will accomplish among you what they need to accomplish. Only strengthen yourselves greatly at every time, each day anew — and let not your evil thoughts alarm you — for in the multitude of dreams and vanities and many words — fear G-d [כִּי בְּרֹב חֲלוֹמוֹת וַהֲבָלִים וּדְבָרִים הַרְבֵּה כִּי אֶת הָאֱלֹקִים יְרָא — Koheles 5:6. Reb Nussun specifically cites Rashi's commentary there: that over all the evil thoughts and disturbing imaginings that alarm a person — over all of them one needs to remember Hashem and to fear Him — for in the end what will become of the person? The verse's application, as Rashi reads it, is one of the most concentrated pieces of pastoral guidance in Tanach commentary] [Koheles 5:6 — see Rashi there] — namely that over all the evil thoughts and disturbing imaginings that alarm a person — one needs to remember Him, Yisborach, and to fear Him — for in the end what will become of him? For certainly everything good that one snatches from this world will be a great prize in the end when his time comes. In particular since — praise be to G-d — we have broad shoulders upon whom to lean — there is and there is [יֵשׁ לָנוּ כְּתֵפַיִם רְחָבִים עַל מִי לִסְמֹךְ, יֵשׁ וָיֵשׁ — the repeated yesh v'yesh is an emphatic Talmudic idiom meaning "there is abundantly, without question." The broad shoulders upon which one leans are those of the Tzadik — the solid foundation of the Rebbe's teaching and protection] with the help of Hashem Yisborach — only grasp yourself with both hands and with all your strength in the point of truth — and this suffices for now. ## Segment 4
דִּבְרֵי אָבִיךָ חָפֵץ וּמִשְׁתּוֹקֵק לְהַצְלָחָתְךָ הַנִּצְחִית.
And gladness and joy shall overtake you — and to turn all the sorrow and sigh to joy — for we merited in these generations to the revelation of such awesome things — that the true Tzadik is able to atone for sins through the drinking of wine [שֶׁהַצַּדִּיק הָאֱמֶת יָכוֹל לְכַפֵּר עֲווֹנוֹת עַל יְדֵי שְׁתִיַּת יַיִן — the teaching of Likutay Moharan 177, expounded through the verse Vayomer Hashem solochs'ti kidvorecho [Bamidbar 14:20]. The Rebbe teaches that through the Tzadik's drinking of wine — and specifically through the four cups of wine at the Pesach Seder — atonement and forgiveness are drawn down. The drinking is not incidental but operative: wine in the hands of the Tzadik becomes an instrument of divine forgiveness] — as it is written: and Hashem said: I have forgiven as you spoke and so forth [Bamidbar 14:20 — Likutay Moharan 177]. And certainly the mitzvah of drinking the four cups of wine on Pesach touches on this matter. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
May my mouth be filled with the praise of Hashem [יִמָּלֵא פִי תְּהִלַּת ה' — Tehillim 71:8: "my mouth shall be filled with Your praise and with Your glory all the day." One of the great verses of personal testimony and praise — here used as an expression of overwhelming gratitude that Reb Nussun merited to hear this teaching and to bring it to print] — that I merited to hear this and to bring it to print — until the light returned to me [עַד שֶׁחָזַר הָאוֹר אֶצְלִי — a striking autobiographical detail: Reb Nussun acknowledges that his grasp of the Rebbe's teachings had at a certain point become obscured — and that it returned through his students reminding him of the wonders of Hashem. The teacher receives the light back from those to whom he transmitted it] — to receive again from my students — who remind me of the wonders of Hashem at every time — which my ear heard and understood [אֲשֶׁר שָׁמְעָה אָזְנִי וַתָּבֵן לָהּ — Iyov 13:1: "my eye has seen all this, my ear has heard and understood it" — a verse of personal testimony from Iyov, applied here to Reb Nussun's own hearing and understanding of the Rebbe's teachings] — for it is not an empty thing — every single word that we merited to hear from him, of blessed memory — as expressed in his holy books. Happy is the one who takes these to heart — set your hearts well upon his holy and wondrous and awesome words which have never been heard and so forth. The words of one who loves you in truth forever. Nussun of Breslov. # סז URL: https://ajew.org/reader-plain/alim-litrufa/2/67/ # סז
סז
Source: https://ajew.org/reader/alim-litrufa/2/67 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, ה' תְּצַוֶּה תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your love compelled me to write now — in Chol HaMoed — on Erev Shabbos and the Seventh Day of Pesach — even though I have no time at all on account of the ## Segment 2
אֲהוּבִי בְּנִי שֶׁיִּחְיֶה, תְּקַבֵּל הָאִגֶּרֶת הָרָצוּף פֹּה, וְתִשְׁלְחוֹ מִיָּד עַל הַפָּאשְׂט [דֹּאַר] וְתַחְתְּמוֹ כָּרָאוּי. כִּי לֹא הִנַּחְתִּי הַחוֹתָם בְּעַצְמִי כְּדֵי שֶׁתּוּכַל לִקְרוֹת הָאִגֶּרֶת שֶׁכָּתַבְתִּי לְרַבִּי אֶפְרַיִם. כִּי כָּל דִּבּוּר שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ תַּחַת קֻלְמוֹסִי בְּעִנְיָנֵינוּ הוּא נִצְרָךְ מְאֹד לְכָל אֶחָד וְאֶחָד. כִּי בְּוַדַּאי צָרִיךְ כָּל אֶחָד לְקַיֵּם מַה שֶּׁהִזְהִיר רַבֵּנוּ זַ"ל, לְחַזֵּק עַצְמוֹ תָּמִיד, וְאָמַר בְּפֵרוּשׁ (שִׂיחוֹת הָרַ"ן שב) שֶׁהָעִקָּר הוּא "מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי". וְכָל אֶחָד נוֹפֵל בְּדַעְתּוֹ כָּל כָּךְ עַד שֶׁנִּדְמֶה לוֹ כְּאִלּוּ עָלָיו לֹא נֶאֱמַר זֹאת, כְּאִלּוּ יָרַד יוֹתֵר מִבֶּטֶן שְׁאוֹל חַס וְשָׁלוֹם, וּכְאִלּוּ אֵין בְּכֹחוֹ לִצְעֹק עוֹד, וּכְאִלּוּ כְּבָר צָעַק הַרְבֵּה מְאֹד וְאֵינוֹ מוֹעִיל לוֹ, וְעוֹד דְּחִיּוֹת הַרְבֵּה כָּאֵלֶּה וְכָאֵלֶּה. וּבֶאֱמֶת לֹא כֵן הוּא, כִּי אֲנִי יוֹדֵעַ הָאֱמֶת שֶׁהוּא זַ"ל כִּוֵּן בְּכָל דְּבָרָיו גַּם עָלֶיךָ בְּפֵרוּשׁ וְעַל כָּל אֶחָד וְאֶחָד, וְלֹא דַּי שֶׁיְּכוֹלִין לִצְעֹק תָּמִיד אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא, גַּם עַל פִּי דְּבָרָיו הַקְּדוֹשִׁים וְהַנְּעִימִים וְהַיְקָרִים וְהַנִּפְלָאִים וְהַתְּמִימִים בְּתַכְלִית אֲמִתַּת עַמְקוּת הַתְּמִימוּת בֶּאֱמֶת יְכוֹלִין גַּם לְשַׂמֵּחַ עַצְמוֹ בְּכָל עֵת, וְלַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְהָפְכוֹ לְשִׂמְחָה. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ לֵילֵךְ בִּדְרָכָיו הַקְּדוֹשִׁים תָּמִיד, וְלֹא יָמוּשׁוּ דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה מִפִּינוּ וּמִפִּי זַרְעֵנוּ וּמִפִּי זֶרַע זַרְעֵנוּ עַד עוֹלָם.
honour due to guests and other matters. And I ask of you, my dear son — that you rejoice in the joy of the holy festival — for we merited that Hashem Yisborach did such miracles for us: that He took us out of Egypt and split the Sea for us — all of it for our sake — so that even we in this generation — which is I and you and all the people in Tultshin and here in Breslov and in all the cities of Israel in their dwelling places — that all of us who are here today, alive [כֻּלָּנוּ אֵלֶּה אֲנַחְנוּ פֹּה הַיּוֹם חַיִּים — a near-direct quotation of D'vorim 5:3: "not with our forefathers did Hashem make this covenant, but with us — we who are here today, all of us alive." Moshe's declaration that the covenant was made with every generation. Reb Nussun applies this to the obligation of joy at the Splitting of the Sea: it falls upon the living present generation] — all of us are the children of this generation — and upon us falls the obligation of this day to rejoice in the joy of the Splitting of the Sea. For at that time the divinity and lordship and sovereignty of the Ein Sof — the Master of Will, blessed be He — was revealed in a wondrous and awesome revelation the like of which had never been — until a servant-girl at the Sea saw [רָאֲתָה שִׁפְחָה עַל הַיָּם — the Mechilta and Talmud [Megillah 10b, Sota 30b]: at the Splitting of the Sea the divine revelation was so overwhelming that "a servant-girl saw what Yechezkel ben Buzi did not see" — infants and nursing babes said: "this is my G-d and I will glorify Him." The lowest and most unlikely witnesses perceived what the greatest prophet could not] and so forth — and infants and nursing babes said: this is my G-d and I will glorify Him [Sh'mos 15:2]. Rejoice, my son, in this joy — that you merited to believe in this at any rate — and to be part of Israel, the chosen people — for whom He did all these miracles. And if He had not looked upon the good within us — He would not have done such miracles for us at all. The matter is strong — be resolute — to be only joyous always, each day — as it is written [Tehillim 149:2]: Israel shall rejoice in its Maker — and it is written [Tehillim 14:7]: Yaakov shall exult, Israel shall rejoice — and in particular on this holy festival day, the Day of the Splitting of the Sea. For — praise be to G-d — we have reason to rejoice simply — in that He chose us from all peoples and exalted us above all tongues and so forth. And in particular that we merited in this generation not to oppose the Master of true joy — who is the source of joy, the source of holiness, the source of faith, the source of true and eternal life, the source of wisdom. Happy are we that we merited to this. It is incumbent upon us to praise the Master of all for all the wondrous good that He wondrously did with us — which cannot be believed when told [אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר — a direct biblical phrase from Chavakuk 1:5: "behold among the nations and see — wonder marvellously — for there is a deed being done in your days that you would not believe if it were told." Chavakuk's proclamation of an unimaginable divine act, applied here to the astonishing fact that people in such lowliness merited to hear such awesome things. The prophetic frame elevates Reb Nussun's statement beyond mere modesty: it is an act of divine wonder on the scale of Chavakuk's vision] — that we in such lowliness merited to hear and understand such awesome things. And in us is fulfilled the verse [Tehillim 136:23]: in our lowliness He remembered us [בְּשִׁפְלֵנוּ זָכַר לָנוּ — from the great Hallel of Pesach — "for His kindness is eternal." The most self-abasing verse of the Hallel, perfectly suited to the community's self-understanding: precisely because of their lowliness, He remembered them] — for His kindness is eternal. Therefore we are obligated to rejoice and to dance each and every day [לִשְׂמֹחַ וּלְרַקֵּד — to rejoice and to dance: dancing (rikud) is not merely a synonym for joy in Breslov theology but a distinct form of divine service. Rebbe Nachman taught that joy expressed through bodily movement has unique spiritual power that pure inner feeling cannot achieve alone. To dance is the physical enactment and completion of joy — a higher and separate act] — in everything that passes over us — and all the more so on a holy festival. And let not your heart grieve at all for not being able to be with us every time as your good heart desires — for this too is for good — for it is thousands of times more precious when you are with us once in a quarter-year through breaking such obstacles — than if you had been with me every week without obstacles. Blessed be Hashem that you merit at any rate to be here for Rosh Hashanah every year — and during the year we also see each other face to face several times. Rejoice, my son, and do not be distressed — and gladden your soul at each and every good point — and most of all with milei d'shtuta as is known to you. And it is impossible to extend further — and I am confident in you that you will fulfil these words of mine. And may He in Whose dwelling joy resides send joy upon us — that we merit to rejoice in this holy and awesome festival — especially since it is Shabbos Kodesh and Yom Tov Kodesh together. Let us rejoice and be glad in His salvation. Omain. Nussun of Breslov. ## Segment 3
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # סח URL: https://ajew.org/reader-plain/alim-litrufa/2/68/ # סח
סח
Source: https://ajew.org/reader/alim-litrufa/2/68 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת וַיַּקְהֵל תקצ"ב.
My beloved son, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי פַעֲמַיִם וְשָׁלֹשׁ וְלֹא נִזְדַּמֵּן אִישׁ לַהֲשִׁיבְךָ. וְעַתָּה אֵין לִי פְּנַאי כְּלָל כִּי הוּא עֶרֶב שַׁבַּת קֹדֶשׁ וְיֵשׁ לִי אוֹרְחִים תּוֹדָה לָאֵל. אַךְ עֹצֶם צַעֲקָתְךָ דְּחָקוּנִי לִקַּח לִי מוֹעֵד וּפְנַאי עַתָּה. וּבֶאֱמֶת אֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ, כִּי כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה מְאֹד, וְהַרְבֵּה שָׁמַעְתָּ בְּעַל פֶּה, וּמָה אוֹסִיף לִכְתֹּב לְךָ הֲלֹא כְּבָר הוֹדַעְתִּיךָ וְשִׁמַּעְתִּיךָ פְּעָמִים אֵין מִסְפָּר שֶׁאִי אֶפְשָׁר לַעֲבֹר הָעוֹלָם הַזֶּה בְּלִי יִסּוּרִים וּדְאָגוֹת וְנִסְיוֹנוֹת וְהִתְגָּרוּת הַבַּעַל דָּבָר וּמְרִירוּת הַרְבֵּה רַחֲמָנָא לִצְלַן, כִּי אָדָם לְעָמָל יוּלָד וְכוּ'. וְאֵין לָנוּ בַּמֶּה לְהַחֲיוֹת עַצְמֵנוּ כִּי אִם עַל יְדֵי הַתּוֹרָה הַקְּדוֹשָׁה, כִּי אֵין שׁוּם טוֹב בָּעוֹלָם אֶלָּא הַתּוֹרָה, וּכְמוֹ שֶׁכָּתַב דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תְּהִלִּים קיט) "לוּלֵא תוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי". וּבָרוּךְ הַשֵּׁם אֲשֶׁר חֶלְקְךָ מִיּוֹשְׁבֵי בֵּית הַמִּדְרָשׁ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְאִם אֵינְךָ לוֹמֵד כָּרָאוּי בֶּאֱמֶת כַּאֲשֶׁר נִכְסֹף נִכְסַפְתָּ, כְּבָר דִּבַּרְנוּ הַרְבֵּה שֶׁלְּעֵת עַתָּה צְרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל תֵּבָה וְתֵבָה שֶׁלּוֹמְדִים בְּהַתּוֹרָה הַקְּדוֹשָׁה, וּבְכָל נְקֻדָּה וּנְקֻדָּה שֶׁחוֹטְפִין אֵיזֶה טוֹב בְּכָל יוֹם, וְלִהְיוֹת מוֹדֶה עַל הֶעָבָר בְּשִׂמְחָה רַבָּה בְּכָל יוֹם, וְלִצְעֹק עַל הֶעָתִיד בְּקוֹל גָּדוֹל, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם. וְגַם הַכִּסּוּפִין בְּעַצְמָן טוֹבִים וִיקָרִים מְאֹד. וּבְעִנְיַן רְהִיטַת הַמַּחֲשָׁבוֹת בְּרַעְיוֹנִים רָעִים כְּבָר יָדַעְתָּ שֶׁאֲפִלּוּ אַתָּה שֶׁהֻרְגַּלְתָּ מְאֹד בְּמַחֲשָׁבוֹת מִן הַצַּד, אַף עַל פִּי כֵן הַמַּחֲשָׁבָה בְּיָדְךָ תָּמִיד, וְכָל עֵת שֶׁאַתָּה מְנַתֵּק מַחֲשַׁבְתְּךָ מֵרַע לְטוֹב הוּא יָקָר מְאֹד בְּעֵינָיו יִתְבָּרַךְ, וַהֲלֹא רָאִיתָ אַף עַל פִּי כֵן כַּמָּה וְכַמָּה פְּעָמִים הִתְגַּבַּרְתָּ עַל מַחְשְׁבוֹתֶיךָ בְּדַרְכֵי עֲצוֹתָיו הַקְּדוֹשׁוֹת, עַל כֵּן רָאוּי לְךָ לְהַתְחִיל בְּכָל יוֹם מֵחָדָשׁ לִתְפֹּס מַחֲשַׁבְתְּךָ בְּיָדְךָ. וַאֲפִלּוּ אִם יוֹצֵאת חַס וְשָׁלוֹם לְמָקוֹם שֶׁיּוֹצֵאת, תִּתְפֹּס אוֹתָהּ בְּרֶסֶן וְאַפְסָר לַהֲשִׁיבָהּ לְדֶרֶךְ הַיָּשָׁר, כִּי הִיא בְּיָדְךָ בְּכָל עֵת.
Know, my son, that on Shabbos Kodesh in the morning — before the morning Shabbos meal — Hashem Yisborach arranged for me to hear from a man from Mohilev that there was great tumult in Tultshin regarding the opposition against you — that Rabbi Ch.Sh. struck several people and now they want to fine him — and that you and Rabbi Nachman of Haysin were compelled to travel to Breslov. And from yourself you will understand the greatness of the distress this caused me — and even so I strengthened myself with His help, Yisborach, not to disturb the joy of Shabbos Kodesh, G-d forbid. And today in the morning I poured out my speech at the holy resting place and told him, of blessed memory, all of this — that Hashem may have compassion on our poverty and our humiliation — the G-d who seeks out the persecuted [הָאֱלֹקִים יְבַקֵּשׁ אֶת נִרְדָּפִים — Koheles 3:15: "G-d seeks out what is pursued" — one of the most consoling verses for the persecuted in all of Koheles: the pursuit of the innocent is not ignored by Providence — G-d actively seeks out and redeems those who are chased] such as we are. And behold — I know that presumably you have already deposited a letter at the post on Friday — and I await it at every moment to know what has happened there. And for now, my beloved son — be strong and resolute — do not fear and do not be dismayed — for Hashem is with us — and many are those who are with us compared to those who are with them — with them is an arm of flesh, but with us is Hashem our G-d [עִמָּם זְרוֹעַ בָּשָׂר וְעִמָּנוּ ה' אֱלֹקֵינוּ — Divrei HaYomim II 32:8: Chizkiyahu's words before the siege of Sancherev — "with him is an arm of flesh, but with us is Hashem our G-d to help us and to fight our battles"] — may He not forsake us and may He not abandon us. And I am filled with wonder [וְנִפְלֵאתִי עָלֶיךָ — the verb niflaisi draws on the root פלא — the same root as niflaos (wonders) and niphleh (wondrous). When Reb Nussun says he is nifla at something, he is expressing not mere surprise or disappointment but something ## Segment 3
וְהָעִקָּר שֶׁתַּרְגִּיל עַצְמְךָ לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֹז בְּכָל מִינֵי דְּרָכִים וְעֵצוֹת שֶׁשָּׁמַעְתָּ, בִּפְרָט בְּמִלֵּי דִּשְׁטוּתָא וּבְדִיחוּתָא. וּבְטַח בַּה' וּבְכֹחוֹ הַגָּדוֹל וְהַנִּשְׂגָּב שֶׁאֵיךְ אֵיךְ שֶׁיִּהְיֶה אַחֲרִיתְךָ יִהְיֶה טוֹב בְּוַדַּאי בְּוַדַּאי בְּלִי סָפֵק, כִּי הוּא זַ"ל גָּמַר וְיִגְמֹר בְּוַדַּאי, וּכְבָר זָכִינוּ מַה שֶּׁזָּכִינוּ לֵידַע מֵהִתְגַּלּוּת תּוֹרוֹת וּמַעֲשִׂיּוֹת כָּאֵלּוּ שֶׁלֹּא נִשְׁמְעוּ מֵעוֹלָם, וְזֶה יִהְיֶה נִשְׁאָר לָנוּ לָנֶצַח בְּחַסְדֵי ה'. וּבָעוֹלָם הַבָּא תֵּדַע נִפְלְאוֹת עֹנֶג נְעִימַת הַתּוֹרוֹת הָאֵלּוּ, וְאָז נָבִין לְמַפְרֵעַ עֹצֶם הַחֶסֶד שֶׁעָשָׂה עִמָּנוּ הוּא יִתְבָּרַךְ, שֶׁזָּכִינוּ לֵידַע בְּזֶה הָעוֹלָם כָּל זֶה; וְיָתֵר אִי אֶפְשָׁר לְהַרְחִיב בָּזֶה עַתָּה. חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ מְאֹד, כִּי הַכֹּל יִתְהַפֵּךְ לְטוֹבָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּמֵחֲמַת כְּבוֹד שַׁבַּת קֹדֶשׁ אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר.
in the register of sacred astonishment — the same word-root he uses throughout for the divine wonders of the Rebbe's teachings. The failure to travel to Uman is framed as a missed encounter with wonder] at you, my son — if it is true that you were compelled to travel to Breslov — you should have travelled here to Uman — to fulfil and Pharaoh drew near [וּפַרְעֹה הִקְרִיב — Sh'mos 14:10, read creatively by Sh'mos Rabbah 15: "Pharaoh drew Israel near — to their Father in Heaven" — the act of persecution becomes the instrument of drawing near to Hashem] [Sh'mos 14:10 — Sh'mos Rabbah 15] — that he drew Israel near to their Father in Heaven. For all that pursues a person causes him to flee all the more to Hashem Yisborach [Likutay Moharan II:3]. But even though this counsel did not work out for you — even so fulfil the principle of fleeing there to Hashem Yisborach — for you have no one to flee ## Segment 4
דִּבְרֵי אָבִיךָ.
The words of your father. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי הָאַבְרֵךְ הַמֻּפְלָא מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר.
to except Him, Yisborach, alone — who is found at every time. ## Segment 7
לֹא יָכֹלְתִּי לְהִתְאַפֵּק מִלִּכְתֹּב לְךָ מֵעֹצֶם אַהֲבָתִי אֲלֵיכֶם, וְגֹדֶל תְּשׁוּקָתִי לִרְאוֹת בְּהַצְלָחַתְכֶם הַנִּצְחִית. הֱיוֹת גַּם בְּעֵת הֱיוֹתְךָ פֹּה שָׁמַעְתִּי וְהֵבַנְתִּי שֶׁנִּתְרַפֵּיתָ מֵהַתְמָדַת הַלִּמּוּד בָּעִתִּים הַלָּלוּ, וְגַם עַתָּה שָׁמַעְתִּי עָלֶיךָ כָּאֵלֶּה, נָא בְּנִי חֲבִיבִי, חֲמֹל עָלֶיךָ, כִּי אִם לֹא עַכְשָׁו אֵימָתַי, וּרְאֵה וְהָבֵן כַּמָּה יִסּוּרִים סָבַלְתָּ וְשָׁבַרְתָּ כַּמָּה מְנִיעוֹת כְּדֵי לְהִתְקָרֵב אֶל הָאֱמֶת, וְעַתָּה אַחֲרֵי כָּל הַדְּבָרִים וְהָאֱמֶת הָאֵלֶּה שֶׁשָּׁמַעְתָּ וְהֵבַנְתָּ מִפִּינוּ וּמִפִּי סְפָרָיו הַקְּדוֹשִׁים, אֵין נָאֶה לְךָ וְלָנוּ לְהִתְרַפּוֹת מִדִּבְרֵי תּוֹרָה חַס וְשָׁלוֹם אֲשֶׁר הֵם חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָנֶצַח. חוּסָה עָלֶיךָ וְהִתְגַּבֵּר מֵעַתָּה כַּאֲרִי וְתַתְחִיל מֵחָדָשׁ לְהִתְגַּבֵּר לְהַתְמִיד בְּלִמּוּדְךָ בְּכָל יוֹם, וְאַל תַּמְשִׁיךְ עָלֶיךָ מִיָּד מְרִירוּת טִרְדַּת הַמָּמוֹן. בְּטַח בַּה', בִּפְרָט עַתָּה שֶׁעֲדַיִן אֵין נוֹגְשִׂין אוֹתְךָ פַּרְנָסָה, זְכֹר כִּי (שַׁבָּת קנב.) 'יַנְקוּתָא כְּלִילָא כְּוָרְדָא' אִם זוֹכִין לַעֲסֹק בָּהֶם בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, כִּי הַזְּמַן רָץ וּפוֹרֵחַ מְאֹד מְאֹד, וְאֵינוֹ עוֹמֵד כְּלָל אֲפִלּוּ רֶגַע אַחַת, כִּי אֵין שׁוּם זְמַן כְּלָל, וְהַיַּלְדוּת וְהַשַּׁחֲרוּת הֶבֶל, הֲבֵל הֲבָלִים הֲבֵל הֲבָלִים. זְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְחוּרֹתֶיךָ, וְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרֶיךָ, וְתֵלֵךְ בְּדַרְכֵי הָאֱמֶת שֶׁשָּׁמַעְתָּ מֵאִתָּנוּ וְתַעֲסֹק בַּתּוֹרָה הַרְבֵּה בְּכָל יוֹם, גַּם מִזֶּה אַל תַּנַּח יָדְךָ לְהַרְבּוֹת בִּתְחִנּוֹת וּבַקָּשׁוֹת וַאֲמִירַת תְּהִלִּים, וּלְפָרֵשׁ שִׂיחָתְךָ לְפָנָיו יִתְבָּרַךְ בְּכָל יוֹם כְּבֵן לִפְנֵי אָבִיו. וְתִהְיֶה הַצְנֵעַ לֶכֶת בְּכָל מַה דְּאֶפְשָׁר. וְאִם אַף עַל פִּי כֵן יִתְוַדַּע לְהַמִּתְנַגְּדִים אַל תִּתְבַּיֵּשׁ מִפְּנֵי הַמַּלְעִיגִים, וְיִהְיֶה מִצְחֲךָ חָזָק נֶגְדָם נֶגֶד עַזּוּתָם הָרַע, וּתְקַיֵּם הֱוֵי עַז כַּנָּמֵר. כִּי צְרִיכִין עַזּוּת הַרְבֵּה דִּקְדֻשָּׁה לַעֲמֹד נֶגְדָּם וְנֶגֶד כָּל הַמּוֹנְעִים שֶׁיֵּשׁ מֵעַצְמוֹ וּמֵאֲחֵרִים. אַשְׁרֶיךָ אִם תִּשְׁמַע לִדְבָרַי אֵלֶּה, אָז תַּצְלִיחַ וְאָז תַּשְׂכִּיל לָנֶצַח.
And if it seems ## Segment 8
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח.
to you that you are very far from Him — even so in truth He is always close to you — especially now when you are so persecuted. The One Who has compassion on the poor — may He have compassion on our poverty and see our suffering. And to Hashem belongs the salvation — for they shall be ashamed and we shall not be ashamed. And may there be fulfilled in this month [Tehillim 6:11]: my enemies shall return, they shall be ashamed in an instant [א'וֹיְבָי יָ'שֻׁבוּ יֵ'בֹשׁוּ רָ'גַע — the four initial letters spell the divine name א-י-י-ר (Iyar), used as a traditional monthly protective formula. The verse is from Tehillim 6:11] — and through the merit of the mitzvah of Sefiras HaOmer may we merit to subdue them — for they are worse than informers, for they stand against souls. And the Master of battles will cast them down and fell them from the high roof to the deep pit [מֵ'אִגְּרָא רָ'מָא לְ'בִירָא עֲ'מִיקְתָּא — Talmudic Aramaic (Chagigah 5b): the image of sudden and total reversal of fortune — those who stand so high will fall to the very lowest depth] . May they return to you — and you shall not return to them [יָשׁוּבוּ הֵמָּה אֲלֵיכֶם וְאַתֶּם לֹא תָּשׁוּבוּ אֲלֵיהֶם — a pointed inversion of the biblical pattern of shuv (return/repentance). In the covenantal language of Tanach, it is always Israel that is called to return to Hashem. Here Reb Nussun inverts the formula: the enemies will be the ones who "return" — in shame and defeat — while the community stands unmoved and does not return to their ways. The reversal carries ironic theological weight: the language of repentance is applied to the oppressors' downfall]. Be strong and resolute — for Hashem is with you — and all is for your good. And be careful that all of you come to us together at the holy Shavuos that comes upon us for good — let us rejoice and be glad in His salvation. The words of one who awaits salvation. Nussun of Breslov. Nussun of Breslov. ## Segment 9
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # סט URL: https://ajew.org/reader-plain/alim-litrufa/2/69/ # סט
סט
Source: https://ajew.org/reader/alim-litrufa/2/69 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' צַו תקצ"ב.
My beloved son. [Yitzchok] My beloved son — your letter I received through the first post on Tuesday Parshas Behar — and from yourself you will understand the greatness of the ## Segment 2
אֲהוּבִי בְּנִי שֶׁיִּחְיֶה.
My beloved son — your letter I received through the first post on Tuesday Parshas Behar — and from yourself you will understand the greatness of the distress it caused me. But from Hashem it was that I had already learned a little of this matter last Shabbos — as I already informed you in my letter — and I certainly spoke much of this at the holy resting place. And blessed be Hashem who in His compassion also sent me your second letter this week — in which some broadenings were mentioned — for in the distress He broadened us . Blessed be Hashem who has helped us until here. But we still need much salvation — that Hashem Yisborach may have compassion on His own honour and on the honour of the true Tzadik — and have compassion on the persecuted such as we are — and save us from the hand of our enemies and those who pursue us without cause. And may He speedily confound the counsel of all those who rise against us for evil and ruin their plans — and may there be fulfilled in this month: my enemies shall return, they shall be ashamed in an instant — Omain. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת שֶׁאֲנִי מוּכָן מִיָּד לְהִתְעַטֵּף בְּטַלִּית וּתְפִלִּין וּלְהִתְפַּלֵּל, וְגַם בְּשָׁעָה זוֹ נִזְדַּמֵּן לִי עוֹבֵר וָשָׁב. וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח רְפוּאָה שְׁלֵמָה לְבִתְּךָ וּלְבִנְךָ שֶׁיִּחְיוּ, וּלְמַעַן הַשֵּׁם לְהִזָּהֵר מֵרְפוּאוֹת גַּשְׁמִיּוֹת, רַק לִסְמֹךְ עַל הַשֵּׁם יִתְבָּרַךְ כִּי הֵן רוֹפְאֵי אֱלִיל כֻּלָּם תֹּהוּ וְכוּ'. רוֹפֵא חִנָּם יְרַפֵּא אוֹתְךָ מְהֵרָה בְּתוֹךְ שְׁאָר חוֹלֵי יִשְׂרָאֵל אָמֵן כֵּן יְהִי רָצוֹן. וּמֵחֲמַת שֶׁהִגִּיעַ זְמַן הַתְּפִלָּה אִי אֶפְשָׁר לְהַרְחִיב הַדִּבּוּר כְּלָל. וַה' יִתְבָּרַךְ יִתֵּן בְּלִבְּךָ וּבְלֵב כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁתִּשְׁמַע וְתָבִין הֵיטֵב כָּל מַה שֶּׁדִּבַּרְנוּ בְּשַׁבָּת הֶעָבַר וְלֵילֵךְ בָּזֶה, לֵידַע וּלְהַאֲמִין תָּמִיד שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלָּתְךָ תָּמִיד, וְשׁוּם דִּבּוּר אֵינוֹ נֶאֱבָד, רַק כָּל דִּבּוּר וְדִבּוּר עוֹשֶׂה רֹשֶׁם גָּדוֹל. וְעַל יְדֵי זֶה יִכָּמְרוּ רַחֲמָיו יִתְבָּרַךְ, וְיִתְהַפֵּךְ פָּנָיו אֵלֵינוּ וִירַחֲמֵנוּ וְיוֹשִׁיעֵנוּ בְּכָל מַה שֶּׁאָנוּ צְרִיכִים לְהִוָּשַׁע.
distress it caused me. But from Hashem it was that I had already learned a little of this matter last Shabbos — as I already informed you in my letter — ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ כָּל טוּב מֵאִתְּךָ וּמִיּוֹצְאֵי חֲלָצֶיךָ שֶׁיִּחְיוּ וּמִכָּל בֵּיתְךָ, הַשֵּׁם יִתְבָּרַךְ יְבָרֵךְ אוֹתְךָ בְּשָׁלוֹם.
and I certainly spoke much of this at the holy resting place. And blessed be Hashem who in His compassion also sent me your second letter this week — in which some broadenings were mentioned — for in the distress He broadened us [בַּצָּר הִרְחִיב לָנוּ — Tehillim 4:2, the refrain of consolation running throughout these letters since Letter 59: from within the distress itself, He broadens]. Blessed be Hashem who has helped us until here. But we still need much salvation — that Hashem Yisborach may have compassion on His own honour and on the honour of the true Tzadik — and have compassion on the persecuted such as we are — and save us from the hand of our enemies and those who pursue us without cause. And may He speedily confound the counsel of all those who rise against us for evil and ruin their plans — and may there be fulfilled in this month: my enemies shall return, they shall be ashamed in an instant [א'וֹיְבָי יָ'שֻׁבוּ יֵ'בֹשׁוּ רָ'גַע — Tehillim 6:11, whose initial letters again spell Iyar — the monthly acrostic formula repeated from Letter 75, confirming its deliberate use during this period of persecution] — Omain. Now I come to bring you glad tidings of Hashem's kindness and His immense wonders — that, praise be to G-d, I purchased for fifty new rubles magnificent and choice roof beams — and they have already begun to hew them. And I also purchased timber for the columns which they call slopiss — and in Hashem's kindness they will soon raise the building with the help of Hashem. And I am ready now in the morning — if Hashem wills — to travel home. And on the coming Shabbos Kodesh I will rest in the holy community of Teplik — and in the coming week I will come home, with the help of Hashem Yisborach. And on account of my great distraction it is impossible now to extend at all. And if Hashem wills — when you are with me for the holy Shavuos coming upon us for good — we will recount His wonders, Yisborach, which He has bestowed upon us until here — in particular regarding this holy building. And we will give thanks for the past and petition for the future — may Hashem be with us to complete it speedily. And peace to all our anshei sh'lomaynu — with great love — and in particular to my friend our Teacher the Rabbi Shimshon — may his light shine. Be strong and let your hearts be courageous — all who hope in Hashem. Do not fear and do not be dismayed — for Hashem is with us — may He not forsake us and may He not abandon us. May they be ashamed and confounded together — all our enemies — they shall be ashamed and we shall not be ashamed. Blessed be Hashem, Yisborach — we have no reason to be ashamed before them at all in this matter of the opposition — for their complaint is not against us but against Hashem and against His holy Torah and against the true Tzadik — the Tzadik who is the foundation of the world — upon whom all the house of Israel leans. Let them hold to their path — of multiplying drinking and drunkenness and spending their days in frivolity — and we, in the name of our G-d, shall invoke more Torah and ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְיִפְרֹס בְּאַהֲבָה בִּשְׁלוֹם יְדִידִי הַמֻּפְלָא מוֹרֵנוּ הָרַב נַחְמָן נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, הַשֵּׁם יִתְבָּרַךְ יִשְׁפּוֹת שָׁלוֹם בְּבֵיתוֹ.
prayer and the saying of Tehillim and hisbodidus — and rejoicing in Hashem and in His Torah and in the true Tzadik. And we shall see whose word will stand [וְנִרְאֶה דְּבַר מִי יָקוּם — a biblical declaration echoing Yeshayah 46:10 — "declaring the end from the beginning... My counsel shall stand" — and more precisely Mishlai 19:21: "many are the thoughts in a person's heart — but the counsel of Hashem, it shall stand." The phrase davar mi yakum — whose word shall stand — is not a rhetorical question ## Segment 7
לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם רַב בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, הַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבַבְכֶם בְּתוֹרָה וַעֲבוֹדָה זוֹ תְּפִלָּה וּמַעֲשִׂים טוֹבִים אָמֵן.
but a prophetic challenge: it invokes the certainty of divine counsel prevailing over all human opposition. Reb Nussun is declaring, not asking]. Happy are we — how good is our portion [אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ — the Shacharith liturgical phrase: "happy are we — how good is our portion — how pleasant is our lot — how beautiful is our inheritance." The shame of persecution is inverted into a declaration of pride] — that they pursue us because we are called by his holy name. The portions fell for me in pleasant places — indeed a beautiful inheritance is mine [חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים אַף נַחֲלָת שָׁפְרָה עָלֵי — Tehillim 16:6: a verse of pure gratitude for the lot one has been given. Applied here as the final word after all the persecution: our inheritance, however it looks to others, is beautiful beyond measure] . The words of your father who awaits salvation. Nussun of Breslov. Nussun of Breslov. ## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # ו URL: https://ajew.org/reader-plain/alim-litrufa/2/7/ # ו
ו
Source: https://ajew.org/reader/alim-litrufa/2/7 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' חַיֵּי שָׂרָה [כ"ב חשון] תקפ"ד בְּרֶסְלֶב.
With the help of G-d, may He be blessed ## Segment 2
שָׁלוֹם וּבְרָכָה וְחַיִּים וְכָל טוּב לִכְבוֹד בְּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Peace and blessing and life and all good to the honor of my son, our Teacher the Rabbi Yitzchok, may he live. ## Segment 3
אִמְרוֹתֶיךָ הַנְּעִימִים הִגִּיעוּ אֵלַי פַּעֲמַיִם, אֶחָד בְּיוֹם שִׂמְחַת תּוֹרָה, בְּעֵת שֶׁהָיִינוּ שְׂמֵחִים בְּשִׂמְחָה שֶׁאֵין לָהּ קֵץ שִׂמְחַת יִשְׂרָאֵל, אֲשֶׁר זָכִינוּ לִהְיוֹת עַם סְגֻלָּתוֹ וְנָתַן לָנוּ כְּלִי חֶמְדָּתוֹ, וְקֵרְבָנוּ לַעֲבוֹדָתוֹ וְכוּ', אָז בְּתוֹךְ שִׂמְחָתֵנוּ הִגִּיעַנִי מִכְתָּבְךָ. רָאִיתִי וָאֶשְׂמַח. שָׂשׂ אָנֹכִי עַל אִמְרוֹתֶיךָ בִּפְרָט בָּאִגֶּרֶת הַשֵּׁנִי אֲשֶׁר קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר. אֲשֶׁר הוֹדִיעַנִי אֶת אֲשֶׁר קִוְּתָה נַפְשִׁי אֲשֶׁר תּוֹדָה לָאֵל תּוֹרַת ה' תְּמִימָה בְּיָדְךָ. נָא בְּנִי חֲבִיבִי כְּנַפְשִׁי, חֲזַק וֶאֱמַץ בְּכָל כֹּחוֹתֶיךָ לְהַתְמִיד בְּלִמּוּדְךָ הֵיטֵב, כִּי הוּא חֶלְקְךָ בַּחַיִּים. טוֹב לַנֶּבֶר כִּי יִשָּׂא עֹל בִּנְעוּרָיו (אֵיכָה ג). וְגַם תִּתְאַמֵּץ בְּיוֹתֵר לְהִתְפַּלֵּל בְּכַוָּנָה גְּדוֹלָה. שֶׁתַּכְנִיס כָּל מַחְשְׁבוֹתֶיךָ לְתוֹךְ כָּל דִּבּוּר וְדִבּוּר שֶׁל הַתְּפִלָּה. שֶׁתְּכַוֵּן פֵּרוּשׁ הַמִּלּוֹת בְּכָל הַתְּפִלָּה. וְתֶאֱחֹז מַחֲשַׁבְתְּךָ תָּמִיד לְבַל תְּשׁוֹטֵט מַחֲשַׁבְתְּךָ אָנָה וָאָנָה כְּדַרְכְּךָ מִכְּבָר. עַתָּה בְּנִי כַּלֵּךְ מִדֶּרֶךְ זֶה. הִזָּהֵר וְהִזָּהֵר וְתִתְגַּבֵּר וְתִתְחַזֵּק בְּכָל מִינֵי כֹּחוֹת וְעֵצוֹת לָסוּר מִדֶּרֶךְ זֶה. רַק תֶּאֱחֹז מַחְשְׁבֹתֶךָ בְּיָדְךָ לִבְלִי לַחֲשֹׁב שׁוּם דְּבַר חוּץ, כִּי הַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ. וְאִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד בְּשׁוּם אֹפֶן. כַּמְבֹאָר כָּל זֶה הֵיטֵב בְּסִפְרֵי רַבֵּנוּ זַ"ל [ליקו"מ עב, רלג] כִּי בַּעַל מַחֲשָׁבָה הוּא אֶחָד מֵהַדְּבָרִים הַמְעַכְּבִין אֶת הַתְּשׁוּבָה (רַמְבַּ"ם הִלְכוֹת תְּשׁוּבָה פֶּרֶק ד' הֲלָכָה ה).
Your pleasant words reached me twice. The first arrived on Simchas Torah — at the time when we were rejoicing with a joy that has no end — the joy of Israel, that we merited to be the people of His treasure, and that He gave us His precious instrument, and drew us close to His service, and so forth. Then, in the midst of our rejoicing, your letter reached me. I saw it and rejoiced. I exult in your words — and especially in the second letter, which I received last week, in which you informed me of what my soul had hoped for: that, thank G-d, the perfect Torah of Hashem is in your hands. ## Segment 4
וְיָתֵר מִמַּה שֶּׁכָּתוּב כָּאן בְּנִי הִזָּהֵר וְהִזָּהֵר מְאֹד מְאֹד, וּתְעַיֵּן הֵיטֵב בְּסִפְרֵי רַבֵּנוּ זַ"ל וְתִמְצָא עֵצוֹת וְתַחְבּוּלוֹת לְהִנָּצֵל מִזֶּה. וְהָעִקָּר הוּא מַה שֶּׁכָּתַבְתִּי לְמַעְלָה, שֶׁתֵּדַע וְתַאֲמִין בַּמֶּה שֶׁאָמַר רַבֵּנוּ זַ"ל (שם) שֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ לְמָקוֹם שֶׁהוּא רוֹצֶה.
Please, my son, my beloved as my own soul — be strong and courageous with all your strength to be constant and unwavering in your learning — for it is your portion in life. It is good for a man that he bear the yoke in his youth [Eichah 3:27]. And also exert yourself greatly to pray with great kavanah (devotion and intention). That you pour all your thoughts into every single word of the prayer. That you concentrate on the meaning of the words throughout the entire prayer. And hold your thought constantly so that it does not wander here and there as has been your way until now. Now, my son — turn away from this path. Be vigilant and vigilant — and strengthen and fortify yourself with every manner of strength and strategies to turn away from this path. Only seize your thoughts in your hand so as not to think anything extraneous — for the thought is in a person's hand to direct it as he wishes. And it is impossible for two thoughts to exist together at the same time in any manner — as all this is well explained in the books of our Master, of blessed memory [Likutay Moharan 72, 233] — for one who entertains foreign thoughts is one of the things that obstructs repentance (Rambam, Hilchos Teshuvah, chapter 4, halacha 5). ## Segment 5
וְאָמַר שֶׁאֲפִלּוּ אִם הַמַּחֲשָׁבָה נוֹטָה חַס וְחָלִילָה לִפְעָמִים מִן הַצַּד יֵשׁ בְּיַד הָאָדָם לְתָפְסָהּ וְלַהֲשִׁיבָהּ לִמְקוֹמָהּ הָרָאוּי. כְּמוֹ סוּס הַנּוֹטֶה מִן הַדֶּרֶךְ שֶׁיְּכוֹלִין לְתָפְסוֹ בְּאַפְסָר לַהֲשִׁיבוֹ אֶל הַדֶּרֶךְ הַיָּשָׁר כְּמוֹ כֵן הוּא הַמַּחֲשָׁבָה מַמָּשׁ כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים, וּבִפְרָט בִּשְׁעַת הַתְּפִלָּה שֶׁאָז מִתְגַּבְּרִין מְאֹד בִּלְבּוּלֵי מַחֲשָׁבוֹת, כִּי כָּל הַבִּלְבּוּלִים שֶׁיֵּשׁ לְהָאָדָם לִפְעָמִים בְּמַחֲשַׁבְתּוֹ, כֻּלָּם בָּאִים אֶל הָאָדָם בִּשְׁעַת הַתְּפִלָּה דַיְקָא כַּמְבֹאָר [בליקו"מ סימן ל'] עַיֵּן שָׁם. עַל כֵּן בִּשְׁעַת הַתְּפִלָּה צְרִיכִין לְהִתְגַּבֵּר יוֹתֵר וְיוֹתֵר כְּנֶגֶד הַמַּחֲשָׁבוֹת זָרוֹת וְהָעִקַּר הַהִתְגַּבְּרוּת הוּא בְּשֵׁב וְאַל תַּעֲשֶׂה. שֶׁלֹּא תַּשְׁגִּיחַ וְלֹא תִּסְתַּכֵּל עֲלֵיהֶם כְּלָל רַק תַּחֲשֹׁב דִּבּוּרֵי הַתְּפִלָּה הַיּוֹצְאִים מִפִּיךָ וְאָז מִמֵּילָא יִסְתַּלְּקוּ.
And beyond what is written here, my son — be vigilant, most exceedingly vigilant — and examine carefully in the books of our Master, of blessed memory, and you will find counsel and strategies to be saved from this. And the essential point is what I wrote above — that you should know and believe in what our Master, of blessed memory, said there: that the thought is in a person's hand to direct it wherever he wishes. ## Segment 6
גַּם תְּזָרֵז עַצְמְךָ מְאֹד לִבְחֹר לְךָ שָׁעָה בְּכָל יוֹם לְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי קוֹנְךָ כַּאֲשֶׁר יָדַעְתָּ כַּמָּה וְכַמָּה הִרְבִּינוּ לְדַבֵּר מִזֶּה בְּשֵׁם רַבֵּנוּ זַ"ל [עין ספר השתפכות הנפש]. וְשֶׁהוּא עֵצָה כְּלָלִיּוּת לְכָל אֶחָד וְאֶחָד לִזְכּוֹת לִקְדֻשַּׁת יִשְׂרָאֵל.
And he said that even if the thought strays, G-d forbid, sometimes to the side — it is within a person's power to seize it and return it to its proper place: ## Segment 7
וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב כִּי יִקְצְרוּ הֲמוֹן יְרִיעוֹת, רַק תָּשִׂים עֵינֶיךָ וְלִבְּךָ בְּסִפְרֵי רַבֵּנוּ זַ"ל, וְתִמְצָא מַרְגּוֹעַ לְנַפְשְׁךְ אֲשֶׁר יִיטַב לְךָ לָעַד וְלָנֶצַח.
Also urge yourself greatly to choose for yourself an hour each day to pour out your speech before your Creator — as you know how much we have spoken at length about this in the name of our Master, of blessed memory [see the book Hishtapchus HaNefesh] — and that it is a general counsel for every single person to merit the holiness of Israel. ## Segment 8
גַּם אֲהוּבִי בְּנִי, לֹא טוֹב בְּעֵינַי שֶׁכָּתַבְתָּ לִי שֶׁקָּבַעְתָּ לְךָ שְׁנֵי שִׁעוּרִים בְּלִמּוּד פּוֹסְקִים בְּאֹרַח חַיִּים הִלְכוֹת שַׁבָּת וּבְיוֹרֶה דֵּעָה הִלְכוֹת מְלִיחָה, הֲלֹא הָיָה לְךָ לְהָבִין כִּי לֹא חָפַצְתִּי בְּדֶרֶךְ כָּזֶה לְפַזֵּר דַּעְתּוֹ, בְּעִנְיָנִים רְחוֹקִים כָּאֵלֶּה, וְכִי מָה עִנְיַן מְלִיחָה לְהִלְכוֹת שַׁבָּת, הֲלֹא יָדַעְתָּ כִּי רְצוֹנִי בְּסֵדֶר הַלִּמּוּד הוּא לִלְמֹד כַּסֵּדֶר דַּיְקָא (עַיֵּן שִׂיחוֹת הָרַ"ן עו), דְּהַיְנוּ שֶׁתִּגְמֹר הָאֹרַח חַיִּים עַד סוֹפוֹ, וְאַחַר כָּךְ תַּתְחִיל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לִלְמֹד הַיּוֹרֶה דֵּעָה מֵהִלְכוֹת שְׁחִיטָה מֵרֹאשׁוֹ לְסוֹפוֹ כַּסֵּדֶר דַּיְקָא, וְכֵן הַחֹשֶׁן מִשְׁפָּט וְהָאֶבֶן הָעֵזֶר, לֹא כְּמוֹ שֶׁנּוֹהֲגִים בְּנֵי הַנְּעוּרִים לַחֲטֹף בְּכָל זְמַן הִלְכְתָא מְיֻחֶדֶת לִפְעָמִים הִלְכוֹת בָּשָׂר בְּחָלָב, וְלִפְעָמִים הִלְכוֹת טוֹעֵן וְנִטְעָן, וּפִתְאֹם מְדַלְּגִים לְהִלְכוֹת נִדָּה וְכַיּוֹצֵא בָּזֶה וְנִשְׁאָרִים קֵרֵחַ מִכָּאן וְקֵרֵחַ מִכָּאן, וְזֶה וָזֶה לֹא עָלְתָה בְּיָדָם. וּמְאוּמָה לֹא יִשְׂאוּ בַּעֲמָלָם, כִּי כַּאֲשֶׁר יִגְדְּלוּ אֵינָם יוֹדְעִים שׁוּם דִּין וַהֲלָכָה אֲפִלּוּ בְּמָקוֹם אֶחָד.
And beyond this it is impossible to elaborate in writing — for a multitude of sheets would fall short. Only set your eyes and your heart in the books of our Master, of blessed memory — and you will find rest for your soul, which will be good for you forever and for eternity. ## Segment 9
עַל כֵּן רְצוֹנִי שֶׁתִּלְמַד רַק הִלְכוֹת שַׁבָּת וְגַם מַסֶּכֶת שַׁבָּת כַּאֲשֶׁר כָּתַבְתָּ וְתָשִׂים עֵינֶיךָ וְלִבְּךָ לְהָבִין הַדְּבָרִים הֵיטֵב וְלֹא תּוֹנֶה אֶת עַצְמְךָ. וְגַם לֹא תְּדַקְדֵּק יוֹתֵר מִדַּאי בְּחִנָּם, כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה. אַךְ אִם אִי אֶפְשָׁר לְשַׁנּוֹת דַּעַת חֲבֵרְךָ אַל תִּפְרֹשׁ מִמֶּנּוּ בִּשְׁבִיל זֶה. וּתְמַלֵּא רְצוֹנוֹ לִלְמֹד גַּם הִלְכוֹת מְלִיחָה. אֲבָל אִם אֶפְשָׁר לְךָ לְדַבֵּר עַל לִבּוֹ שֶׁיִּלְמַד כַּסֵּדֶר כַּנַּ"ל מַה טוֹב, וּבְוַדַּאי יַחֲזִיק טוֹבָה לִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אִם יְקַיֵּם דְּבָרַי כַּאֲשֶׁר הוֹרֵאתִיךָ כַּנַּ"ל.
On the Order of Halachic Study ## Segment 10
גַּם תִּתְאַמֵּץ מְאֹד לִהְיוֹת בְּשִׂמְחָה תָּמִיד. וּמַה מְּאֹד נֶהֱנֵיתִי מֵאֲשֶׁר כָּתַבְתִּי לִי אֲשֶׁר אַתָּה בְּשִׂמְחָה תּוֹדָה לָאֵל, מִי יִתֵּן שֶׁיִּהְיֶה בֶּאֱמֶת תָּמִיד שֶׁתִּהְיֶה אַךְ שָׂמֵחַ תָּמִיד. וּתְעַיֵּן בִּתְחִלַּת מִכְתָּבִי זֶה אֲשֶׁר הַעִירוֹתִיךָ עַל עִנְיַן שִׂמְחַת תּוֹרָה וּבְכַוָּנָה הִרְבֵּיתִי דְּבָרַי שָׁם כְּדֵי לִזְכֹּר תָּמִיד שִׂמְחַת יִשְׂרָאֵל, כִּי יֵשׁ לָנוּ לִשְׂמֹחַ בַּשִּׂמְחָה הַזֹּאת תָּמִיד. בְּשִׂמְחָה שֶׁאֵין לָהּ קֵץ אֲשֶׁר זָכִינוּ לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל וּלְקַבֵּל תּוֹרָתוֹ וּמִצְווֹתָיו הַקְּדוֹשִׁים וְכוּ' וְכוּ'. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ'.
Also, my beloved son — it is not good in my eyes that you wrote to me that you have fixed for yourself two separate study sessions in the Poskim (legal codes): in Orach Chayyim — the laws of Shabbos — and in Yoreh De'ah — the laws of salting. Surely you should have understood that I did not want this approach — to scatter one's mind across such distant and unrelated topics. What has the law of salting to do with the laws of Shabbos? Surely you know that my intention regarding the order of study is to learn in sequence precisely (see Sichos HaRan, 76) — that is, to complete Orach Chayyim all the way through to its end, and then afterward to begin, with the help of Hashem Yisborach, to study Yoreh De'ah from the laws of slaughter, from beginning to end in exact sequence — and likewise Choshen Mishpat and Even HaEzer. ## Segment 11
דִּבְרֵי אָבִיךָ הַמְצַפֶּה וּמְחַכֶּה וּמְיַחֵל לִרְאוֹת בְּטוֹבָתְךָ וְהַצְלָחָתְךָ הָאֲמִתִּית וְהַנִּצְחִית שֶׁיְּקֻיַּם בָּנוּ חֲכַם בְּנִי וְשַׂמַּח לִבִּי וְכוּ'.
Not as young people customarily do — snatching at all times some particular law: sometimes the laws of meat and milk, sometimes the laws of claims and counter-claims, and suddenly jumping to the laws of family purity and the like — and remaining bald on this side and bald on that side, with neither this nor that achieved. And they carry away nothing from their toil — for when they grow up they do not know any law or ruling even in a single area. ## Segment 12
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר מִבְּרֶסְלָב
Therefore my wish is that you study only the laws of Shabbos and also tractate Shabbos as you wrote — and set your eyes and heart to understand the matters well, without pressuring yourself excessively. And also do not be overly exacting for no reason, as we have already spoken of this. But if it is impossible to change your study-partner's view — do not separate from him on account of this, and fulfill his wish to study also the laws of salting. But if you are able to speak to his heart that he should study in the correct sequence as above — how good — and he will certainly be grateful to me with the help of Hashem Yisborach if he fulfills my words as I have instructed you above. Also exert yourself greatly to always be in joy. And how greatly I took pleasure in what you wrote to me — that you are in joy, thank G-d. Would that this truly be so always — that you should only be joyful always. And look at the beginning of this letter, where I aroused you on the matter of Simchas Torah — and I deliberately elaborated my words there, in order to always remember Simchas Yisroel (the joy of Israel). The words of your father, who waits and hopes and yearns to see your true and eternal wellbeing and success — that there be fulfilled in us: My son is wise and gladdens my heart, and so forth [Mishlei 27:11]. The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — of Breslov. # ע URL: https://ajew.org/reader-plain/alim-litrufa/2/70/ # ע
ע
Source: https://ajew.org/reader/alim-litrufa/2/70 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' שְׁמִינִי תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your letter I received twice — and there is no time to reply now close to ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Shabbos Kodesh — especially since you will soon be here, with the help of Hashem Yisborach. And may Hashem Yisborach gladden your souls speedily — and may your ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי, וְהִנֵּה מוֹסֵר כְּתָב זֶה בָּא מִמֶּרְחָק, וְהֵבִיא אִגֶּרֶת וִידִיעָה בְּרוּרָה מֵאָחִיו שֶׁל רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר כַּאֲשֶׁר תִּרְאוּ בְּעֵינֵיכֶם. לְכוּ חֲזוּ מִפְעֲלוֹת ה'. וּכְבָר מָסַרְתִּי לוֹ מִכְתָּבִי בְּלִי חֲתִימָה מִטַּעַם הַכָּמוּס, גַּם סְפָרִים. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנִי שֶׁיָּפוּצוּ מַעְיְנוֹתָיו חוּצָה לְהֵיטִיב מִטּוּבוֹ לְכָל הָעוֹלָם. שֶׁכֻּלָּם צְרִיכִין לֵהָנוֹת מִתּוֹרָתוֹ אֲשֶׁר כָּל הָעוֹלָמוֹת בִּפְרָט זֶה הָעוֹלָם תָּלוּי בּוֹ וְכוּ'. וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וִיקֻיַּם תִּתֵּן אֱמֶת לְיַעֲקֹב שֶׁיִּתְגַּלֶּה הָאֱמֶת בָּעוֹלָם. כִּי לֹא דָּבָר רֵיק הוּא כָּל הַמַּעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ עַתָּה בַּדּוֹר הַזֶּה בְּעִנְיַן סְפָרָיו הַקְּדוֹשִׁים, וְאִי אֶפְשָׁר לְשַׁעֵר וּלְבָאֵר אֲפִלּוּ מַה שֶּׁבְּלִבִּי בָּזֶה, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן מַה שֶּׁנֶּעְלָם מִמֶּנִּי גַּם כֵּן, כִּי מְאֹד עָמֹק עָמֹק הָעֵסֶק הַזֶּה, וְכָל עִנְיַן הַמַּחֲלֹקֶת הַזֶּה אֲשֶׁר לֹא הָיְתָה כָּמוֹהוּ מֵעוֹלָם, וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ. וְכָתַבְתִּי זֹאת לְמַעַן תָּבִין מִזֶּה כַּמָּה אַתֶּם .צְרִיכִים לְהִתְחַזֵּק וּלְהִתְעוֹרֵר בְּכָל יוֹם מֵחָדָשׁ, אַחֲרֵי אֲשֶׁר זָכִינוּ לֵידַע מְעַט מֵאֲמִתַּת הָאֱמֶת וְכוּ'. בָּרוּךְ אֱלֹקֵינוּ אֲשֶׁר עֲזָרָנוּ עַד כֹּה לְהָאִיר עֵינֵינוּ בְּאוֹר הָאוֹרוֹת כָּזֶה, וְאִם לֹא הִגְדַּלְתָּ הַשִּׂמְחָה בְּפוּרִים הֶעָבַר כַּאֲשֶׁר כָּתַבְתָּ, אַף עַל פִּי כֵן תְּשַׂמַּח נַפְשְׁךָ מֵעַתָּה בְּכָל יוֹם בִּפְרָט בַּיָּמִים הַלָּלוּ יְמֵי אֲדָר וְנִיסָן שֶׁהֵם יְשׁוּעַת יִשְׂרָאֵל וְעוֹסְקִים בַּמִּצְווֹת הַרְבֵּה לְהָכִין עַל פֶּסַח הַקָּדוֹשׁ. חֲזַק וְחַזֵּק לַעֲשׂוֹת כָּל הַהֲכָנוֹת לְפֶסַח בְּשִׂמְחָה רַבָּה וַעֲצוּמָה אֲשֶׁר זָכִינוּ לְהָכִין עַצְמֵנוּ לֶאֱכֹל מַצָּה בְּפֶסַח לַעֲשׂוֹת רְצוֹנוֹ יִתְבָּרַךְ. כִּי הוּא חַיֵּינוּ וְכוּ', וּתְזָרֵז עַצְמְךָ לִשְׁלֹחַ לִי צָרְכֵי הַטַּלִּית בִּזְרִיזוּת כִּי הַזְּמַן קָצָר עַד הַפֶּסַח.
enemies see and be ashamed. And I hoped in Hashem that there would be a great downfall speedily for all your enemies and pursuers — for Hashem Yisborach will not be silent regarding humiliations and pursuits such as these that they pursued you without cause — especially since they laid hands on his holy books with such humiliations. And although the ways of goodness of our Master, our Teacher and Rebbe, the awesome and exalted one, of blessed and holy memory, are without end — and his patience without measure — and because of this for the most part one does not see vengeance immediately falling upon those who pursue him and so forth — even so in a place where there is desecration of the Name and humiliation such as this that strikes to the very soul [נוֹגֵעַ עַד הַנֶּפֶשׁ — echoing the language of Iyov 2:6 where Hashem permits the adversary to afflict Iyov: "only spare his life (nafsho)." The violation of the Rebbe's holy books has struck to the level of soul — the deepest level of life and being — and it is precisely this category that cannot be borne in silence] — it is not His way to be silent. And I am confident in His kindness, Yisborach, that there will soon be fulfilled: from the plunder of the poor, from the groaning of the destitute — now I will arise, says Hashem [מִשֹּׁד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר ה' — Tehillim 12:6: the divine promise of intervention triggered specifically by the plundering and groaning of the destitute. It is precisely this state that makes Hashem rise] and so forth — may they be ashamed and confounded together — all our enemies — may they fall and not rise. And may the merit of their forefathers stand for them — that they suffer a great downfall immediately [וּזְכוּת אֲבוֹתָם יַעֲמֹד לָהֶם שֶׁיִּהְיֶה לָהֶם מַפָּלָה גְּדוֹלָה מִיָּד — a profound and deliberate paradox. Normally z'chus avos — the merit of the forefathers — is invoked as a shield of protection for the living. Here Reb Nussun inverts the formula with a kind of mercy: he invokes the merit of the opponents' own ancestors on their behalf — but for their downfall, not their rescue. The logic is merciful: a swift and limited punishment now — however painful — saves them from the far worse fate described next. The z'chus avos is their lifeline even in their defeat] — for otherwise, G-d forbid, they will be lost and uprooted entirely from both worlds [נֶאֱבָדִין וְנֶעֱקָרִין לְגַמְרֵי מִשְּׁנֵי הָעוֹלָמוֹת — the formulaic rabbinic description of the ultimate punishment for those who destroy Israel's spiritual foundations, as in Sanhedrin and Avos. Ne'evadin v'ne'akarin mi'sh'nei ha'olamot — lost and uprooted from both worlds — is the most absolute legal-theological consequence in rabbinic literature. Reb Nussun does not say this lightly: it is the category-verdict for those who attack what is most sacred, and it applies here because the opponents have attacked the Rebbe's holy books — the foundations of Israel's spiritual future] — for it is not an empty thing what they did: they set their mouth against the heavens [שַׁתּוּ בַשָּׁמַיִם פִּיהֶם — Tehillim 73:9: blasphemy extended all the way to Heaven itself] and so forth. Hashem will plead your cause [ה' יָרִיב רִיבוֹ — the formula of divine advocacy appearing in Mishlai 22:23 and elsewhere: when a person's cause is Hashem's own cause, Hashem becomes the plaintiff] — Hashem will fight for you and you shall be silent [ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן — Sh'mos 14:14: Moshe's words at the Red Sea — the paradigmatic verse of divine combat on behalf of the persecuted. At the moment of greatest danger, Hashem takes over the battle and the people need only stand still]. And if Hashem wills — at the holy Shavuos coming upon us for good — Hashem Yisborach will send down correct counsel on how to conduct oneself in this. Rejoice in Hashem who has helped us to be in His holy portion — happy are we, how good is our portion and so forth. The words of your father — who awaits salvation speedily in all aspects and ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ כָּל טוֹב מֵאִתְּכֶם וּמַעְתִּיר בַּעַדְכֶם.
in all matters — in the physical and in the spiritual. And abundant peace to all our anshei sh'lomaynu — with great love. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עא URL: https://ajew.org/reader-plain/alim-litrufa/2/71/ # עא
עא
Source: https://ajew.org/reader/alim-litrufa/2/71 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' רֹאשׁ חֹדֶשׁ נִיסָן תקצ"ב פָּרָשַׁת מְצֹרָע.
My beloved son — may he live. ## Segment 2
אֲהוּבִי בְּנִי. מִכְתָּבְךָ קִבַּלְתִּי עַתָּה בְּעֵת תְּפִלַּת שַׁחֲרִית, וְהָיָה לִי לְנַחַת גָּדוֹל, כִּי הָיָה לִי צַעַר קְצָת עַל שֶׁלֹּא רָאִיתִי מִכְתָּבְךָ זֶה כַּמָּה יָמִים. וְכָל צָרְכֵי הַטַּלִּית קִבַּלְתִּי עַל נָכוֹן, וּתְהִלָּה לָאֵל תֵּכֶף תִּקַּנְתִּי אֶת הַטַּלִּית וְהֵטַלְתִּי בּוֹ צִיצִית בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ וְחִדַּשְׁתִּי אוֹתוֹ בְּשַׁבַּת פָּרָשַׁת פָּרָה הֶעָבַר וְהָיָה לִי לְנַחַת גָּדוֹל תְּהִלָּה לָאֵל. הֱטִיבוֹתָ אֲשֶׁר עָשִׂיתָ, אֲשֶׁר זָכִיתָ עַל יְדֵי תְּשׁוּקָתְךָ הַטּוֹבָה שֶׁיִּהְיֶה לְךָ חֵלֶק גָּדוֹל בְּהַטַּלִּית בְּעֶזְרַת הַשֵּׁם, וּזְכוּת כַּנְפֵי הַטַּלִּית יָגֵנּוּ עָלֶיךָ כְּנֶשֶׁר יָעִיר קִנּוֹ וְכוּ' לְהַצִּילְךָ מִמַּחֲשָׁבוֹת זָרוֹת יְתֵרוֹת, רַק לְהַרְגִּיל עַצְמְךָ בְּכָל עֵת לְהָסִיחַ דַּעְתְּךָ לְגַמְרֵי מִמַּחֲשָׁבוֹת שֶׁאֵינָם נִצְרָכִים בְּאוֹתוֹ הַשָּׁעָה, וְלֹא תַּתְחִיל לַחֲשֹׁב בָּהֶם כְּלָל, וְזֶה עֵצָה טוֹבָה מְאֹד, וְלִהְיוֹת כְּשׁוֹכֵחַ לְגַמְרֵי, וְגַם יוֹתֵר מִשִּׁכְחָה, וְלַעֲשׂוֹת עַצְמוֹ כְּאֵינוֹ יוֹדֵעַ מֵאֵלּוּ הָרַעְיוֹנִים כְּלָל, וְלַעֲסֹק בַּמֶּה שֶׁעוֹסֵק בְּתוֹרָה אוֹ תְּפִלָּה אוֹ מַשָּׂא וּמַתָּן וְכַיּוֹצֵא. וַאֲפִלּוּ מַחֲשָׁבוֹת טוֹבוֹת אִם אֵינָם שַׁיָּכִים בְּעִנְיָן זֶה צְרִיכִים לְסַלֵּק גַּם כֵּן כְּאִלּוּ אֵינוֹ יוֹדֵעַ עַתָּה מֵהֶם כְּלָל. כְּגוֹן בִּשְׁעַת הַתְּפִלָּה אֵין צְרִיכִין לַחֲשֹׁב שׁוּם דָּבָר, וּבֶאֱמֶת אָז דַּיְקָא מִתְגַּבְּרִים כָּל מִינֵי בִּלְבּוּלִים וְעִרְבּוּב הַדַּעַת בְּיוֹתֵר, אַךְ צְרִיכִים לְהִתְגַּבֵּר אָז הַרְבֵּה מְאֹד בָּעֵצָה הַזֹּאת לִבְלִי לְהַתְחִיל לַחֲשֹׁב שׁוּם מַחְשְׁבוֹת חוּץ כְּלָל, וְאַף עַל פִּי שֶׁמֵּחֲמַת הַהֶרְגֵּל בְּכָל פַּעַם יוֹצֵאת הַמַּחֲשָׁבָה לַחוּץ, צְרִיכִים לְתָפְסָהּ בְּכָל פַּעַם בְּאַפְסָר וּלְהַכְנִיסָהּ לִפְנִים לַחֲשֹׁב מַה שֶּׁהוּא מְדַבֵּר אָז, וַאֲפִלּוּ אִם יִהְיֶה כֵּן מֵאָה פְּעָמִים בִּתְפִלָּה אַחַת.
[Yitzchok] Today I sent you my letter through a man from Tultshin. Please inform me whether you received my letter. May Hashem Yisborach broaden things for me and for all of us — so that livelihood does not disturb us, G-d forbid, from His service. And be strong and resolute, my dear son — and trust in Hashem — and everything ## Segment 3
וּבְעִנְיַן כָּל מַה שֶּׁכָּתַבְתָּ לִי כְּבָר שָׁמַעְתִּי מִמְּךָ דְּבָרִים כָּאֵלֶּה פְּעָמִים הַרְבֵּה, וּכְבָר יָדַעְתָּ שֶׁאֵין לְךָ בַּמֶּה לְהַחֲיוֹת עַצְמְךָ כִּי אִם בְּעִנְיָנִים שֶׁאַתָּה כּוֹתֵב בְּמִכְתָּבְךָ. וְכֵן עוֹבֵר עַל כָּל אָדָם אַף עַל פִּי שֶׁאֵין הַכֹּל שָׁוִין לֹא רְאִי זֶה כִּרְאִי זֶה, אֲבָל אַף עַל פִּי כֵן עַל כָּל אֶחָד עוֹבֵר מַה שֶּׁעוֹבֵר בְּלִי שִׁעוּר. וּבְוַדַּאי אֵין שׁוּם חַיּוּת וְאֵין שׁוּם מָנוֹס מֵהֶם כִּי אִם לְהַשֵּׁם יִתְבָּרַךְ וּלְהַתּוֹרָה, וּבִפְרָט עַל דֶּרֶךְ הַקָּדוֹשׁ וְהֶחָדָשׁ וְהַנִּפְלָא וְהַנּוֹרָא שֶׁהוּא עִנְיַן הַשִּׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ שֶׁאֵין לְמַעְלָה מִזֶּה. טוֹב לְהוֹדוֹת לַה' עַל מְעַט דִּמְעַט שֶׁכְּבָר זָכִיתָ לְקַבֵּל מִמֶּנּוּ וּלְקַיֵּם מְעַט בְּעִנְיָן זֶה. מִי יִתֵּן וְהָיָה לְבָבְךָ זֶה לְיִרְאָה אֶת ה' כָּל הַיָּמִים בְּתוֹסֶפֶת קְדֻשָּׁה וְטָהֳרָה וּבְרִבּוּי תְּפִלּוֹת וְשִׂיחוֹת יוֹתֵר וְיוֹתֵר, וְגַם לְהִזָּהֵר מְאֹד מְאֹד לְחַזֵּק אֶת עַצְמוֹ בְּכָל יוֹם בְּשִׂמְחָה וְחֶדְוָה עַל כָּל נְקֻדָּה וּנְקֻדָּה טוֹבָה שֶׁזָּכִינוּ וְכוּ'.
will be turned to good with the help of Hashem. Please make every effort to reply to me at once. And if possible — send immediately whatever sum you can from your own pocket — on the assurance that ## Segment 4
וְהִנֵּה בָּעִתִּים הַלָּלוּ אֲנִי עוֹסֵק בְּעִנְיַן כַּוָּנַת אֱלוּל, שֶׁהֵם תִּקּוּן הַבְּרִית (לִקּוּטֵי תִנְיָנָא פז פח), שֶׁהוּא סוֹדוֹת עֲצוּמִים שֶׁגִּלָּה שָׁם בְּעִנְיַן 'וְאִם לֹא תֹּאבֶה הָאִשָּׁה וְכוּ'', וּבְעִנְיַן הַפֵּרוֹת וּבְעִנְיַן הָאֲבֵדוֹת שֶׁמְּחַפְּשִׂין הַמַּלְאָכִים שֶׁתּוֹקְעִין תְּקִיעָה, תְּרוּעָה תְּקִיעָה וְכוּ' וְכוּ', אַשְׁרֵי הָאָזְנַיִם שֶׁשָּׁמְעוּ מִזֶּה, כִּי לֹא נִשְׁמַע כָּזֹאת מֵעוֹלָם וְכוּ'. וְהָעִקָּר הַיּוֹצֵא מִשָּׁם שֶׁצָּרִיךְ כָּל אָדָם לְבַקֵּשׁ וּלְחַפֵּשׂ הַרְבֵּה הַרְבֵּה מְאֹד מְאֹד אַחַר אֲבֵדוֹתָיו, וְעִקַּר הַבַּקָּשָׁה וְהַחִפּוּשׂ הוּא עַל יְדֵי דַּרְכֵי תּוֹרָה שֶׁגִּלָּה עַל פָּסוּק קְרָא אֶת יְהוֹשֻׁעַ בְּסִימָן ו' כַּמְבֹאָר שָׁם בִּמְקוֹמוֹ, כִּי הַתּוֹרָה הַנַּ"ל הוּא סוֹד כַּוָּנַת אֱלוּל וְכוּ'. וְעִקַּר הַכַּוָּנוֹת הֵם בְּחִינַת אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, שֶׁהוּא בְּחִינַת בָּקִי בְּרָצוֹא בָּקִי בְּשׁוֹב, בָּקִי בְּעָיֵל בָּקִי בְּנָפִיק. כִּי מִי שֶׁזּוֹכֶה לְקַיֵּם אִם אֶסַּק וְכוּ' וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, הוּא מַמְשִׁיךְ עַל עַצְמוֹ בְּחִינַת סוֹד כַּוָּנַת אֱלוּל, וְיָכוֹל לְחַפֵּשׂ וּלְבַקֵּשׁ אַחַר אֲבֵדוֹתָיו. כִּי צְרִיכִין לְחַפֵּשׂ וּלְבַקֵּשׁ הַרְבֵּה, וּבְוַדַּאי בְּתוֹךְ אוֹתוֹ הַזְּמַן עוֹבֵר עַל הָאָדָם מַה שֶּׁעוֹבֵר. בִּפְרָט שֶׁאֲבֵדָתוֹ עַל פִּי רֹב הֵם בִּמְקוֹם מִדְבַּר שְׁמָמָה בִּמְקוֹם תֹּהוּ וָבֹהוּ, שֶׁמֵּחֲמַת זֶה הָאָדָם תּוֹעֶה כְּשֶׂה אוֹבֵד, וְעַל זֶה נֶאֱמַר (תְּהִלִּים קז) "תָּעוּ בַמִּדְבָּר בִּישִׁימוֹן דָּרֶךְ" וְכוּ' וְכָל הַמִּזְמוֹר, וְעַתָּה הָבֵן בְּעַצְמְךָ כַּמָּה וְכַמָּה צְרִיכִים לְחַזֵּק אֶת עַצְמוֹ כְּשֶׁצְּרִיכִין לַעֲבֹר בִּמְקוֹמוֹת כָּאֵלּוּ לְבַקֵּשׁ אַחַר אֲבֵדוֹת שֶׁנֶּאֶבְדוּ מִכַּמָּה שָׁנִים, וְגַם צְרִיכִין לְבַקֵּשׁ וְלִמְצֹא אֲבֵדוֹת מִגִּלְגּוּלִים הַקּוֹדְמִים שֶׁעָבְרָה נִשְׁמָתוֹ בָּהֶם, וְקָשֶׁה לְהִמָּלֵט שֶׁבְּתוֹךְ הַחִפּוּשׂ לֹא יֹאבַד עוֹד יוֹתֵר. וְכַמְרֻמָּז שָׁם שֶׁאֲפִלּוּ הַצַּדִּיקִים הַחוֹפְרִים אַחַר הָאֲבֵדוֹת לִפְעָמִים הֵם עַצְמָם אוֹבְדִים עוֹד, עַיֵּן שָׁם, מִכָּל שֶׁכֵּן שְׁאָר אֲנָשִׁים. וְעַל יְדֵי זֶה מִתְאָרֵךְ הַגָּלוּת כָּל כָּךְ בִּכְלָלִיּוּת, וְכֵן גָּלוּת הַנֶּפֶשׁ בִּפְרָטִיּוּת שֶׁל כָּל אֶחָד וְאֶחָד מִתְאָרֵךְ כָּל כָּךְ הַכֹּל מֵחֲמַת זֶה, הַמָּקוֹם יְרַחֵם.
you will receive it from Rabbi Shimshon — if Hashem wills, how good. For from yourself you will understand that I need to prepare for Shavuos coming upon us for good — and I need to think about what is needed for the holy Shavuos on behalf of such a holy gathering that comes to hear the word of Hashem [קִבּוּץ קָדוֹשׁ כָּזֶה הַבָּאִים לִשְׁמֹעַ דְּבַר ה' — a holy gathering such as this that comes to hear the word of Hashem: a ## Segment 5
עַל כֵּן כָּל מִי שֶׁרוֹצֶה לָחוּס עַל נַפְשׁוֹ, כַּמָּה וְכַמָּה הִתְחַזְּקוּת הוּא צָרִיךְ לִבְלִי לְיַאֵשׁ עַצְמוֹ מִן הַבַּקָּשָׁה וְהַחִפּוּשׂ לְעוֹלָם, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה אֲפִלּוּ אִם נִדְמֶה לוֹ שֶׁאוֹבֵד חַס וְשָׁלוֹם בְּכָל פַּעַם יוֹתֵר, אַף עַל פִּי כֵן הוּא יַעֲשֶׂה אֶת שֶׁלּוֹ וִיחַפֵּשׁ יוֹתֵר. וְאַף עַל פִּי שֶׁאֵינוֹ מוֹצֵא כְּלָל, צָרִיךְ לְהַאֲמִין שֶׁבְּוַדַּאי מוֹצֵא הַרְבֵּה עַל יְדֵי הַבַּקָּשָׁה וְהַחִפּוּשׂ לְבַד, כִּי הַיְגִיעָה אֵינוֹ נֶאֱבֶדֶת כְּלָל כִּי לֵית רְעוּתָא טָבָא דְּאִתְאָבֵיד, וְזֶהוּ יָגַעְתִּי וְלֹא מָצָאתִי אַל תַּאֲמִין, יָגַעְתִּי וּמָצָאתִי תַאֲמִין. וְקָשֶׁה מַה הוּא לְשׁוֹן תַּאֲמִין, הֲלֹא יְכוֹלִין לִרְאוֹת אִם מָצָא אִם לָאו, אַךְ בֶּאֱמֶת יָכוֹל לִהְיוֹת שֶׁיָּגַע הַרְבֵּה וְנִדְמֶה לוֹ שֶׁעֲדַיִן לֹא מָצָא כְּלָל וּמֵחֲמַת זֶה הוּא אוֹמֵר יָגַעְתִּי וְלֹא מָצָאתִי, אַף עַל פִּי כֵן אַל תַּאֲמִין לוֹ, רַק יָגַעְתִּי וּמָצָאתִי תַּאֲמִין, אַף עַל פִּי שֶׁאֵין בְּיָדוֹ מְאוּמָה מַה שֶּׁמָּצָא, אַף עַל פִּי כֵן תַּאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁבְּוַדַּאי מָצָא הַרְבֵּה. כִּי יֵשׁ הַרְבֵּה שֶׁאֵין מַרְאִין לוֹ מַה שֶּׁמָּצָא עַד הַסּוֹף, וְגַם אֲפִלּוּ אִם לֹא מָצָא כְּלָל עֲדַיִן, אַף עַל פִּי כֵן מָצָא הַרְבֵּה עַל יְדֵי הַחִפּוּשׂ וְהַיְגִיעָה לְבַד, כִּי הַיְגִיעָה וְהַחִפּוּשׂ לְבַד אֵינוֹ נֶאֱבָד בְּשׁוּם אֹפֶן. וְעַל כֵּן יָגַעְתִּי וּמָצָאתִי תַּאֲמִין, תַּאֲמִין דַּיְקָא כַּנַּ"ל וְהָבֵן הֵיטֵב, כִּי לֹא דָּבָר רֵיק הוּא. וְעַל פִּי דֶּרֶךְ זֶה שֶׁאָנוּ קוֹרְאִין אֶת כָּל הַיְגִיעוֹת וְהָעֲבוֹדוֹת בְּתוֹרָה וּתְפִלָּה, בִּפְרָט בְּשִׂיחוֹת לְפָנָיו יִתְבָּרַךְ הַכֹּל אָנוּ קוֹרְאִין עַתָּה בְּשֵׁם בַּקָּשָׁה וְחִפּוּשׂ. וְכֵן עַל פִּי רֹב מְבַקְּשִׁין וּמְחַפְּשִׂין עַל יְדֵי רָצוֹן וּתְשׁוּקָה וְגַעְגּוּעִים וְכוּ', עַל יְדֵי זֶה אַתֶּם יְכוֹלִים לְהִתְחַזֵּק הַרְבֵּה בְּכָל עֵת אֵיךְ שֶׁהוּא, כִּי אַתֶּם מְחֻיָּבִים אַף עַל פִּי כֵן לְבַקֵּשׁ וּלְחַפֵּשׂ יוֹתֵר כְּמוֹ הַמְחַפֵּשׂ אַחַר אֲבֵדוֹת בְּגַשְׁמִיּוּת שֶׁבְּוַדַּאי אֵינוֹ מוֹצֵא בְּפַעַם אֶחָד, בִּפְרָט אֲבֵדוֹת כָּאֵלּוּ, שֶׁצְּרִיכִין לְבַלּוֹת כָּל יָמָיו לְבַקְּשָׁם וּלְחַפְּשָׂם, בִּפְרָט שֶׁאָנוּ מַאֲמִינִים בֶּאֱמֶת שֶׁאֵין הַיְגִיעָה לָרִיק חַס וְשָׁלוֹם, כִּי מַה שֶּׁמַּרְוִיחִין עַל יְדֵי הַיְגִיעָה וְהַחִפּוּשׂ לְבַד אֲפִלּוּ כָּל זְמַן שֶׁאֵין מוֹצְאִין הוּא גַּם כֵּן רֶוַח בְּלִי שִׁעוּר, יוֹתֵר מִכָּל הוֹן דְּעָלְמָא עַיִן לֹא רָאֲתָה וְכוּ'. מִכָּל שֶׁכֵּן שֶׁאָנוּ בְּטוּחִים שֶׁבְּוַדַּאי נִזְכֶּה לִמְצֹא הַכֹּל, סוֹף כָּל סוֹף אִם נִזְכֶּה לְהִתְחַזֵּק וּלְבַקֵּשׁ וּלְחַפֵּשׂ תָּמִיד וְכַנַּ"ל. וּבָעִנְיָן הַנַּ"ל כְּלוּלִים כָּל הַכַּוָּנוֹת שֶׁל פֶּסַח וּפָרָשַׁת הַחֹדֶשׁ (עַיֵּן לִקּוּטֵי הַלָכוֹת בִּרְכַּת הַפֵּרוֹת ה).
formulation drawing on the prophetic language of assembly before Hashem — as at Sinai itself, where Israel gathered specifically to hear the divine word. The Shavuos gathering of the Breslov community around Reb Nussun is placed in this framework of sacred hearing]. And certainly it is fitting that I should have no distraction at all from physical preparations. And to Hashem belongs the salvation — that everything be properly in order from Him, Yisborach. ## Segment 6
וְעַתָּה שׂוֹשׂ תָּשִׂישׂ בַּה' שֶׁזָּכִינוּ לִשְׁמֹעַ דְּבָרִים נוֹרָאִים כָּאֵלֶּה. וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ כַּמָּה אָנוּ צְרִיכִים לִשְׂמֹחַ כְּשֶׁזָּכִינוּ שֶׁמְּחַיִּין אוֹתָנוּ בְּשִׁבְעָה מְשִׁיבֵי טַעַם כָּאֵלֶּה. וְשָׂשׂוֹן וְשִׂמְחָה תַּשִּׂיג, עַד שֶׁתַּחֲטֹף גַּם הַיָּגוֹן וַאֲנָחָה לְתוֹךְ הַשִּׂמְחָה בְּעַל כָּרְחָם, כִּי בְּכָל מַה שֶּׁיּוּכְלוּ לְהַחֲלִישׁ דַּעְתְּךָ בְּאֵיזֶה עַצְבוּת, חַס וְשָׁלוֹם, תֹּאמַר: אַדְּרַבָּה, זֶהוּ שִׂמְחָתִי, שֶׁאִישׁ כָּמוֹנִי אַף־עַל־פִּי־כֵן אֲנִי יוֹדֵעַ מִנִּפְלָאוֹת כָּאֵלֶּה מִנְּעִימוֹת בִּימִינוֹ נֶצַח כָּאֵלֶּה, וְאִם אֲנִי גָּרוּעַ עוֹד יוֹתֵר וְיוֹתֵר, אַדְּרַבָּא רָאוּי לִי לִשְׂמֹחַ עוֹד יוֹתֵר וְיוֹתֵר, שֶׁאַף עַל פִּי כֵן זִכָּנוּ הַשֵּׁם יִתְבָּרַךְ לְהִשָּׁעֵן עַל צַדִּיק קָדוֹשׁ כָּזֶה, אֲשֶׁר גִּלָּה נוֹרָאוֹת כָּאֵלֶּה. וַהֲלֹא אִי אֶפְשָׁר לְהַכְחִישׁ שֶׁאַף עַל פִּי כֵן אֲנִי יוֹדֵעַ הַמַּעֲשֶׂה שֶׁל רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ. וְגַם אֲנִי יוֹדֵעַ הַתּוֹרָה שֶׁל הַנִּגּוּן מֵע"ב [שִׁבְעִים וּשְׁנַיִם] נִימִין וְגַם הַמַּעֲשֶׂה שֶׁל הַשִּׁבְעָה בֶּעטֶלִירְשׁ וְכוּ' וְכוּ', מַה נְּדַבֵּר מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ, וּמֵחֲמַת הַטִּרְדָּא גַּם אֲנִי צָרִיךְ לִנְסֹעַ עַל הַחֲתֻנָּה אִם יִרְצֶה הַשֵּׁם בְּשָׁבוּעַ הַזֹּאת אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר,
The words of your father — who seeks your peace always with love. ## Segment 7
וְיֶעֱרַב לָכֶם שִׂמְחַת הֶחָג הַקָּדוֹשׁ וְתִזְכּוּ לְהִזָּהֵר מִמַּשֶּׁהוּ חָמֵץ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, וּלְהַרְגִּישׁ שִׂמְחַת וּדְבֵקוּת הַהַלֵּל הַקָּדוֹשׁ שֶׁל פֶּסַח, וְנִשְׂגָּבוֹת נְעִימַת קְדֻשַּׁת הַסֵּדֶר שֶׁל פֶּסַח נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
Nussun of Breslov. Nussun of Breslov. ## Segment 8
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עב URL: https://ajew.org/reader-plain/alim-litrufa/2/72/ # עב
עב
Source: https://ajew.org/reader/alim-litrufa/2/72 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' מְצֹרָע תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your letter I received through the bearer of this letter and through Rabbi ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, בְּשָׁעָה זֹאת בָּאתִי מִנֶּעמְרוֹב מִשִּׂמְחַת הַנִּשּׂוּאִין תְּהִלָּה לָאֵל, וּבָרוּךְ הַשֵּׁם הַכֹּל עַל נָכוֹן מֵעִם ה'. וִימִין ה' רוֹמְמָה לְעוֹלָם כַּאֲשֶׁר אֲסַפֵּר לְךָ אִם יִרְצֶה הַשֵּׁם בְּבוֹאֲךָ לְפֹה. אִם יִרְצֶה הַשֵּׁם, וְאֵין כָּעֵת פְּנַאי לְהַאֲרִיךְ כְּלָל. אַךְ מֵחֲמַת שֶׁנָּסַעְתִּי לְפֹה עִם מוֹסֵר כְּתָב זֶה בַּעַל הָעֲגָלָה מִקְּהִלַּתְכֶם, אָמַרְתִּי לֹא אֶמְנַע לִדְרֹשׁ בִּשְׁלוֹמְךָ הַטּוֹב. כִּי יָדַעְתִּי עֹצֶם תְּשׁוּקָתְךָ לִרְאוֹת מִכְתָּבַי תָּמִיד. וְשׂוֹשׂ תָּשִׂישׂ וְתָגֵל בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְתִרְאֶה לְזָרֵז עַצְמְךָ לִשְׁלֹחַ הַיַּיִן וְכוּ' בִּזְרִיזוּת עַל יְדֵי מֻקְדָּם, וְתִכְתֹּב לִי תְּשׁוּבָה בְרוּרָה עַל כָּל מַה שֶּׁכָּתַבְתִּי לְךָ, וְאִם אֶפְשָׁר שֶׁתִּשְׁתַּדֵּל שֶׁיַּגִּיעַ לִי אִגֶּרֶת מֵרַבִּי נַחְמָן נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל מַה טּוֹב, יָתֵר מִזֶּה חַיִּים וְשָׁלוֹם וְשָׂשׂוֹן וְשִׂמְחָה, כִּי בְּקָרוֹב נִזְכֶּה לֶאֱכֹל מְזוֹנָא דְּנִשְׁמְתָא מָזוֹן שֶׁהַמַּלְאָכִים נִזּוֹנִין מִמֶּנּוּ. וְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרֵנוּ לְבַעֵר הֶחָמֵץ כָּרָאוּי, וְלִזְכּוֹת לָצֵאת מֵחָמֵץ לְמַצָּה מִמָּוֶת לְחַיִּים מֵעַצְבוּת לְשִׂמְחָה וְכוּ'.
Eliyahu — also half a new ruble for a pidyon [פִּדְיוֹן — a redemption offering: a small sum given to a Tzadik or intercessor as a spiritual vehicle for prayer on the giver's behalf] — and my heart churns deeply at your distress [וְהוֹמֶה עָלַי לִבִּי — the verb homeh — from the root המה — is not merely "trembling" but the specific biblical word for the deep churning or tumultuous roar of the heart: the same verb as in Tehillim 42:6 (lamah tishtoachi nafshi v'tahami alai — "why are you cast down, O my soul, and why do you roar within me?") and Yirmiyahu 4:19 (homiyot libi, lo acharish — "my heart churns, I cannot be silent"). It is the sound of emotional depths being violently stirred — the visceral tumult of a soul moved to its foundations. Reb Nussun places his response to Yitzchok's pain in this register: not mild sympathy but the full churning of the heart] — but you are agitating about the matter more than is necessary. For I have already anticipated informing you that a person must unavoidably pass through many depths and so forth. Certainly you did well in sending to pray and to make a pidyon — for we have nothing with which to be saved except through prayer and charity and so forth. But in your letter you are agitating about the matter more than necessary. In truth I know the pain of your heart — even so the obligation is to sustain oneself at every time — and to perform a complete severance of attention from your sorrow — and not to be wrapped up in the sorrow so much, G-d forbid. And the essential thing: do not think and do not worry at all from day to the next. And let there be in your heart nothing but the sorrow of that day alone — and this one can easily bear — and one can also perform a complete severance of attention from even the sorrow of that same day. And so on the following day — think only of that day — and in the meantime Hashem Yisborach will have mercy and save you speedily — for He will not contend forever [כִּי לֹא לְעוֹלָם יָרִיב — Tehillim 103:9: "He will not contend forever — nor will He harbour anger eternally." One of the great verses of divine compassion in the Psalms: no suffering lasts beyond its appointed limit. The assurance that the present trial has a bounded end] and so forth. And behold — my own mind is not clear now either — from the greatness of my preoccupations — in particular the matter of the holy building in Uman which rests upon my head and it is hard for me to divert my attention from it — therefore it is impossible now to extend at all. And see to send me — for the sake of Hashem — in the coming week the sum that you promised for the building. And be strong and resolute, my dear son — and express your personal speech before Hashem Yisborach each day — and do not think from day to the next at all. And sustain yourself with all the holy words and conversations that you heard from me at the holy festival just passed — and all that you heard previously — for there is in them the means to sustain yourself at every time with the help of Hashem Yisborach. And may Hashem Yisborach send speedily a complete healing from Heaven to your wife — and grant you success in your livelihood — and may there be peace and tranquillity in your home — and may you merit to be a proper man in truth according to His good will. Omain. The words of your father — who awaits your salvation. Nussun of Breslov. ## Segment 3
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עג URL: https://ajew.org/reader-plain/alim-litrufa/2/73/ # עג
עג
Source: https://ajew.org/reader/alim-litrufa/2/73 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ה' אַחֲרֵי תקצ"ב.
My beloved son, my dear one, the veteran — our Teacher the Rabbi Yitzchok — may his light shine. [הַוָּתִיק — "the veteran": a term of honour for one who has been tested through many years of challenge and perseverance] ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Your letter I received on Sunday — and it was a great comfort to me to hear that, praise be to G-d, Hashem has begun to show His kindness — may Hashem complete it on your behalf that she have a complete healing speedily, Omain. And know, my son, that I intend — if Hashem wills — to travel on Monday to Uman for the matter of the building. Therefore if it is easily possible for him to come here after Shabbos — how good — and if not — for the sake of Hashem, let him see to send me the sum he promised me without excuses and justifications whatsoever — for it is impossible to estimate the greatness of the urgent need for money now — as almost the entire building depends on this. For everything is already laid ready — only needing to be raised up — and we must be quick on account of various reasons and fears as is known. May Hashem Yisborach guard us and help us to raise it and to complete it speedily. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עִם הַיַּיִן גֶּפֶן, יְשַׁלֵּם ה' פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה מֵאֵת ה', וְתִזְכֶּה לִשְׂמֹחַ בְּשִׂמְחַת הֶחָג וּלְהִזָּהֵר מִמַּשֶּׁהוּ חָמֵץ בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת. וּמֵחֲמַת הַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר, וְעוֹד חָזוֹן לְהַרְחִיב הַדִּבּוּר אִם יִרְצֶה הַשֵּׁם. וְשָׁלוֹם וְחַיִּים וְשִׂמְחָה, וְתִזְכֹּר הַדְּבָרִים שֶׁכָּתַבְתִּי כְּבָר וְיֶעֱרַב לְךָ לָעַד.
And from yourself you will understand how much I need to hasten now — and may Hashem the G-d help me — for the matter is very, very heavy upon me now — as almost the strength of the porter has given out [כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל — Nechemiah 4:4: "the strength of the porter has given out and there is too much rubble — and we are not able to build the wall." The verse of Nechemiah's builders exhausted under persecution. Reb Nussun applies it precisely: he too builds under opposition and exhaustion, at the same breaking point]. But Hashem Yisborach helps me and will help me — and on this alone I have staked my pegs [תָּמַכְתִּי יְתֵדוֹתַי — "I have staked my tent-pegs": from Yeshayah 54:2 — "lengthen your cords and strengthen your pegs." Reb Nussun plants his stake in Hashem's help alone as the sole ground of his perseverance] — to continue engaging in this until Hashem Yisborach in His mercies completes it and brings the holy building from potential into actuality [מִכֹּחַ אֶל הַפֹּעַל — from potential to actuality: the Aristotelian philosophical term adopted into medieval Jewish thought. All the elements are present — materials, will, Torah teachings — only the final act of realisation is needed] with the help of Hashem Yisborach. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
And praise be to G-d — Hashem Yisborach has helped us that we have renewed, in the matter of bringing from potential into actuality, beautiful new teachings that are needed for the work. And the essential thing is the will and the desire — as is well explained in the Torah — and may my spirit now be double upon you [וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ — Melochim II 2:9: Elisha's request from Eliyahu at the moment of parting — the paradigmatic request for a double portion of the teacher's spirit to pass to the disciple. Applied here to the community's inheritance of the Rebbe's spirit of will and desire] and so forth. And we have already spoken of this on last Shabbos Kodesh — and the matter has already been written, in His kindness and His great and wondrous salvation. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה, וְשָׁלוֹם לְהָאַבְרֵךְ מוֹרֵנוּ הָרַב יַעֲקֹב, מִכְתָּבוֹ קִבַּלְתִּי. אַף עַל פִּי שֶׁכּוֹתֵב מְרִירוּת לִבּוֹ, עִם כָּל זֶה נֶהֱנֵיתִי מִמִּכְתָּבוֹ, אֲשֶׁר תְּהִלָּה לָאֵל כְּבָר נִכְנַס בְּלִבּוֹ כַּמָּה דִּבּוּרִים מִסִּפְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, אֲשֶׁר בִּשְׁבִיל זֶה לְבַד כְּדַאי לִסְבֹּל שְׁבִירַת מְנִיעוֹת אֲלָפִים מִשֶּׁהָיָה. קִוִּיתִי לַה' שֶׁסּוֹף כָּל סוֹף יִפְעֲלוּ דְּבָרָיו הַקְּדוֹשִׁים אֶצְלְכֶם, מַה שֶּׁהֵם צְרִיכִים לִפְעֹל, רַק חִזְקוּ וְאִמְצוּ מְאֹד מְאֹד בְּכָל יוֹם מֵחָדָשׁ וְאַל יְבַהֲלוּ אֶתְכֶם רַעְיוֹנֵיכֶם וְכוּ' כִּי בְּרֹב חֲלוֹמוֹת וַהֲבָלִים וּדְבָרִים הַרְבֵּה כִּי אֶת הָאֱלֹֹקִים יְרָא (קֹהֶלֶת ה), עַיֵּן בְּפֵרוּשׁ רַשִּׁ"י שָׁם, דְּהַיְנוּ שֶׁכָּל הַמַּחֲשָׁבוֹת רָעוֹת וְרַעְיוֹנִים רָעִים הַמַּבְהִילִים אֶת הָאָדָם עַל כֻּלָּם צְרִיכִים לִזְכֹּר בּוֹ יִתְבָּרַךְ וּלְהִתְיָרֵא מִמֶּנּוּ יִתְבָּרַךְ, כִּי סוֹף כָּל סוֹף מַה יִּהְיֶה מִמֶּנּוּ. וּבְוַדַּאי כָּל מַה שֶּׁיַּחֲטֹף מִזֶּה הָעוֹלָם אֵיזֶה טוֹב יִהְיֶה לוֹ לְשָׁלָל גָּדוֹל בַּסּוֹף כִּי יָבוֹא עִתּוֹ. בִּפְרָט שֶׁתְּהִלָּה לָאֵל יֵשׁ לָנוּ כְּתֵפַיִם רְחָבִים עַל מִי לִסְמֹךְ, יֵשׁ וָיֵשׁ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, רַק לֶאֱחֹז עַצְמוֹ בִּשְׁתֵּי יָדַיִם וּבְכָל כֹּחוֹ בִּנְקֻדַּת הָאֱמֶת, וְדַי בָּזֶה כָּעֵת.
And I have already told you that every time I speak or write some new teaching I yearn greatly that you should see that teaching and that it should reach you — but what can we do — for the obstacles to this have multiplied. But I have already informed you, my dear son, that all is for good — for it is precious in the eyes of Hashem Yisborach the once in several weeks that you come to us through such obstacles — more than if you had come twice every week without obstacles. ## Segment 7
וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְלַהֲפֹךְ כָּל הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה, אֲשֶׁר זָכִינוּ בַּדּוֹרוֹת הָאֵלֶּה לְהִתְגַּלּוּת נוֹרָאוֹת כָּאֵלֶּה, שֶׁהַצַּדִּיק הָאֱמֶת יָכוֹל לְכַפֵּר עֲווֹנוֹת עַל יְדֵי שְׁתִיַּת יַיִן, כְּמוֹ שֶׁכָּתוּב (בַּמִדְבָּר י"ד) וַיֹּאמֶר ה' סָלַחְתִּי כִּדְבָרֶיךָ וְכוּ' (לִקּוּטֵי מוֹהֲרַ"ן קעז); וּבְוַדַּאי מִצְוַת שְׁתִיַּת יַיִן שֶׁל אַרְבַּע כּוֹסוֹת בְּפֶסַח נוֹגֵעַ לְעִנְיָן זֶה. יִמָּלֵא פִי תְּהִלַּת ה' אֲשֶׁר זָכִיתִי לִשְׁמֹעַ זֹאת וּלְהַדְפִּיסוֹ עַד שֶׁחָזַר הָאוֹר אֶצְלִי לַחֲזֹר וּלְקַבֵּל מִתַּלְמִידַי, שֶׁיַּזְכִּירוּנִי נִפְלְאוֹת ה' בְּכָל פַּעַם אֲשֶׁר שָׁמְעָה אָזְנִי וַתָּבֵן לָהּ, כִּי לֹא דָּבָר רֵיק הוּא כָּל דִּבּוּר וְדִבּוּר שֶׁזָּכִינוּ לִשְׁמֹעַ מִמֶּנּוּ זַ"ל הַנֶּאֱמָרִים בִּסְפָרָיו הַקְּדוֹשִׁים. אַשְׁרֵי הַשָּׂם לִבּוֹ עֲלֵיהֶם, שִׂימוּ לִבְּכֶם הֵיטֵב לִדְבָרָיו הַקְּדוֹשִׁים הַנִּפְלָאִים וְהַנּוֹרָאִים אֲשֶׁר לֹא נִשְׁמַע כָּזֹאת וְכוּ'.
And behold — now it is after midday on Erev Shabbos and it is impossible to extend at all. And may Hashem Yisborach have mercy upon us and may we merit to receive Shabbos Kodesh with joy and good heart as is fitting — and to draw the holiness and joy of Shabbos over the six weekdays [לְהַמְשִׁיךְ קְדֻשַּׁת וְשִׂמְחַת שַׁבָּת עַל שֵׁשֶׁת יְמֵי הַחוֹל — the Chassidic teaching that Shabbos's spiritual light is drawn down into the weekdays through how one lives within Shabbos. The six days are sustained by the holiness of the one] — until we merit to the day that is entirely Shabbos and so forth. ## Segment 8
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
The words of your father — who yearns for your welfare and your eternal success — writing in tears [כּוֹתֵב בְּדִמְעָה — one of the most arresting moments of personal disclosure in the entire collection: Reb Nussun says directly that he is writing through tears — from the greatness of his longing that all the toil not be in vain] — from the greatness of the longing that your toil and effort and my toil and effort not be in vain, G-d forbid — but we have hoped in Hashem — for He knows the hidden things [הוּא יוֹדֵעַ תַּעֲלוּמוֹת — a phrase from the daily liturgy: the Sh'moneh Esray's blessing of forgiveness (*Selach lanu*) includes ki Atah yodea ta'alumot — "for You know the hidden things." This is also the closing of the blessing over Torah study. Reb Nussun invokes it as the theological ground of his certainty: since Hashem knows the hidden things — and therefore knows that both Reb Nussun's intention and the community's intention are genuinely for good — there is certainty that the toil will not have been in vain. The hidden knowledge of Hashem is the guarantee] — that my entire intention is for good in truth — and your intention is also for good in truth. And certainly we will not have laboured in vain, G-d forbid. But would that the will of our holy and awesome Rebbe, of blessed and holy memory, be fulfilled — that we merit to reach the good end to which he wants to bring us — and to Hashem belongs the salvation. Nussun of Breslov. And abundant peace to all our anshei sh'lomaynu — with great love and precious affection. Be strong and let your hearts be courageous — all who hope in Hashem. Your eyes which see that all that a person wants he can accomplish — as you have already seen and understood much — and through this you will strengthen yourselves all your days to desire and yearn always to Hashem Yisborach and to true men of truth — until you merit to break all the remaining obstacles — until you merit to behold the pleasantness of Hashem [לַחֲזוֹת בְּנֹעַם ה' — Tehillim 27:4: "one thing I asked of Hashem — to dwell in the house of Hashem all the days of my life — to behold the pleasantness of Hashem and to visit in His sanctuary." The ultimate aspiration: to behold the pleasantness of Hashem Himself — cited here as the good end to which all the obstacles and struggle are leading] and so forth. And then you will know what all this commotion was about — what they were trying to prevent you from, G-d forbid — then our mouths will be filled with laughter [אָז יִמָּלֵא שְׂחוֹק פִּינוּ — Tehillim 126:2: "then our mouths were filled with laughter and our tongues with joyous song — then they said among the nations: Hashem has done great things with these." The eschatological laughter of the return from exile — when the community finally understands what the opposition sought to prevent] and so forth — and our enemies shall see and be ashamed — with the help of Hashem Yisborach. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עד URL: https://ajew.org/reader-plain/alim-litrufa/2/74/ # עד
עד
Source: https://ajew.org/reader/alim-litrufa/2/74 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שְׁבִיעִי שֶׁל פֶּסַח תקצ"ב.
My beloved son, my dear one — may his light shine. And to all our anshei sh'lomaynu — peace be with you, do not fear, for Hashem is with you. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, אַהֲבָתְךָ אִלְּצַנִי לִכְתֹּב עַתָּה בְּחֹל הַמּוֹעֵד בְּעֶרֶב שַׁבָּת וּשְׁבִיעִי שֶׁל פֶּסַח וְגַם אֵין לִי פְּנַאי כְּלָל מֵחֲמַת כְּבוֹד אוֹרְחִים וּשְׁאָר עִנְיָנִים, וּבִקַּשְׁתִּי מִמְּךָ בְּנִי חֲבִיבִי שֶׁתִּשְׂמַח בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ אֲשֶׁר זָכִינוּ שֶׁהַשֵּׁם יִתְבָּרַךְ עָשָׂה לָנוּ נִסִּים כָּאֵלֶּה שֶׁהוֹצִיאָנוּ מִמִּצְרַיִם וְקָרַע לָנוּ אֶת הַיָּם הַכֹּל בִּשְׁבִילֵנוּ, כְּדֵי שֶׁגַּם אֲנַחְנוּ בַּדּוֹר הַזֶּה שֶׁהוּא אֲנִי וְאַתָּה וְכָל הָאֲנָשִׁים שֶׁבְּטוּלְטְשִׁין וּפֹה בְּרֶסְלֶב וְשֶׁבְּכָל עָרֵי יִשְׂרָאֵל בְּמוֹשְׁבוֹתָם, שֶׁכֻּלָּנוּ אֵלֶּה אֲנַחְנוּ פֹּה הַיּוֹם חַיִּים, כֻּלָּנוּ הֵם בְּנֵי הַדּוֹר הַזֶּה, וְעָלֵינוּ נָפַל חוֹבַת הַיּוֹם הַזֶּה לִשְׂמֹחַ בְּשִׂמְחַת קְרִיעַת יַם סוּף, אֲשֶׁר אָז נִתְגַּלָּה אֱלֹהוּתוֹ וְאַדְנוּתוֹ וּמֶמְשַׁלְתּוֹ שֶׁל הָאֵין סוֹף בַּעַל הָרָצוֹן יִתְבָּרַךְ בְּהִתְגַּלּוּת נִפְלָא וְנוֹרָא אֲשֶׁר לֹא הָיָה כָּמוֹהוּ, עַד אֲשֶׁר רָאֲתָה שִׁפְחָה עַל הַיָּם וְכוּ' וְעוֹלְלִים וְיוֹנְקִים אָמְרוּ זֶה אֵלִי וְאַנְוֵהוּ.
And behold — I am ready to depart immediately for Uman in peace — may Hashem Yisborach help us to complete the holy building speedily. And behold — your letter I received together with the sum of four new rubles — and you have greatly revived my soul with this [מְאֹד הֶחֱיִיתֶם נַפְשִׁי — the verb *hecheyitem nafshi* — you gave life to my soul — echoes the language of Yosef's brothers returning to their father in B'reishis 45:27: "when he saw the wagons that Yosef had sent... the spirit of their father Yaakov was revived (*watchi ruach Yaakov avivem*)." The four rubles revived Reb Nussun as the sight of the wagons revived Yaakov] — for the urgent need now is impossible to estimate or assess. May Hashem repay your deed and so forth — and may you merit that there will be for you a great share in the holy and wondrous building in which he, of blessed memory, is engaged — for already some time the houses multiply through many neighbours without number [שֶׁיִּתְרַבּוּ הַבָּתִּים עַל יְדֵי שְׁכֵנִים רַבִּים עַד אֵין מִסְפָּר — this is an allusion to one of the kabbalistic dimensions of the building project: the Rebbe's teaching that the holy gathering place in Uman would draw to it, through spiritual affinity, an ever-increasing number of souls — *shchenim*, neighbours in the spiritual sense — those who dwell near in the world of souls] and so forth — until it brings up delights before Him, Yisborach, such as have never arisen since the days of the world [עַד שֶׁיַּעֲלֶה שַׁעֲשׁוּעִים לְפָנָיו יִתְבָּרַךְ שֶׁלֹּא עָלוּ מִימוֹת עוֹלָם — the word sha'ashu'im — delights, pleasures — draws on Mishlai 8:30-31 where Wisdom speaks: "I was beside Him as a craftsman, and I was His daily delight (sha'ashu'im)." The building of the holy structure at the Rebbe's resting place is framed as bringing unprecedented divine delight — *sha'ashu'im* that have not arisen since the creation of the world]. ## Segment 3
שְׂמַח בְּנִי בְּשִׂמְחָה זֹאת, אֲשֶׁר זָכִיתָ לְהַאֲמִין בָּזֶה עַל כָּל פָּנִים וְלִהְיוֹת בִּכְלַל יִשְׂרָאֵל עַם הַנִּבְחָר אֲשֶׁר בִּשְׁבִילֵנוּ עָשָׂה אֶת כָּל הַנִּסִּים הָאֵלֶּה. וּבְאִם לֹא הָיָה מִסְתַּכֵּל עַל הַטּוֹב שֶׁבָּנוּ לֹא הָיָה עוֹשֶׂה לָנוּ נִסִּים כָּאֵלֶּה כְּלַל הַדָּבָר חֲזַק וֶאֱמַץ לִהְיוֹת אַךְ שָׂמֵחַ תָּמִיד בְּכָל יוֹם, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים קמ"ט) יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו, וּכְתִיב (שָׁם יד) יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל, וּבִפְרָט בְּיוֹם טוֹב קֹדֶשׁ יוֹם קְרִיעַת יַם סוּף. כִּי תְּהִלָּה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ בִּפְשִׁיטוּת אֲשֶׁר בָּחַר בָּנוּ מִכָּל עָם וְרוֹמְמָנוּ מִכָּל לָשׁוֹן וְכוּ'. וּבִפְרָט שֶׁזָּכִינוּ בַּדּוֹר הַזֶּה שֶׁאֵין אָנוּ מִתְנַגְּדִים עַל בַּעַל הַשִּׂמְחָה הָאֲמִתִּי, שֶׁהוּא מְקוֹר הַשִּׂמְחָה מְקוֹר הַקְּדֻשָּׁה מְקוֹר הָאֱמוּנָה מְקוֹר הַחַיִּים הָאֲמִתִּיִּים וְהַנִּצְחִיִּים מְקוֹר הַחָכְמָה, אַשְׁרֵינוּ שֶׁזָּכִינוּ לָזֶה. עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל עַל כָּל הַטּוֹב הַנִּפְלָא אֲשֶׁר הִפְלִיא לַעֲשׂוֹת עִמָּנוּ, אֲשֶׁר לֹא יְאֻמַּן כִּי יְסֻפַּר שֶׁאֲנַחְנוּ בְּשִׁפְלוּת כָּזֶה נִזְכֶּה לִשְׁמֹעַ וּלְהָבִין דְּבָרִים נוֹרָאִים כָּאֵלֶּה וְכוּ' וְכוּ'. וּבָנוּ נִתְקַיֵּים הַמִּקְרָא (שָׁם קלו) שֶׁבְּשִׁפְלֵנוּ זָכַר לָנוּ כִּי לְעוֹלָם חַסְדּוֹ, עַל כֵּן אָנוּ מְחֻיָּבִים לִשְׂמֹחַ וּלְרַקֵּד בְּכָל יוֹם וָיוֹם בְכָל מַה שֶּׁעוֹבֵר עָלֵינוּ, וּמִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן בְּיוֹם טוֹב קֹדֶשׁ. וְאַל יִהְיֶה לְךָ צַעַר כְּלָל מַה שֶּׁאֵין אַתָּה זוֹכֶה לִהְיוֹת אֶצְלֵנוּ בְּכָל פַּעַם כִּרְצוֹנְךָ הַטּוֹב, כִּי גַּם זֶה לְטוֹבָה, כִּי יָקָר מְאֹד אֲלָפִים פְּעָמִים כְּשֶׁאַתָּה אֶצְלֵנוּ פַּעַם אַחַת בְּרֶבַע שָׁנָה בִּשְׁבִירַת מְנִיעוֹת כָּאֵלֶּה, מֵאֲשֶׁר הָיִיתָ אֶצְלִי בְּכָל שָׁבוּעַ בְּלִי מְנִיעוֹת. בָּרוּךְ הַשֵּׁם אֲשֶׁר אַתָּה זוֹכֶה עַל כָּל פָּנִים לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה בְּכָל שָׁנָה וְשָׁנָה, וְגַם בְּתוֹךְ הַשָּׁנָה אָנוּ רוֹאִים פָּנִים בְּפָנִים כַּמָּה פְּעָמִים. שְׂמַח בְּנִי וְאַל תִּתְעַצֵּב, וְשַׂמַּח נַפְשְׁךָ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה, וּבְיוֹתֵר בְּמִלֵּי דִּשְׁטוּתָא כַּיָּדוּעַ לְךָ. וְיָתֵר אִי אֶפְשָׁר לְהַאֲרִיךְ, וּמֻבְטְחַנִי בְּךָ שֶׁתְּקַיֵּם דְּבָרַי אֵלֶּה.
And behold — I am very pressed now as you will understand from yourself. But from my love for you I compelled Rabbi Chaim Nachum — may his light shine — until he gave me a copy of the entire Torah that we spoke at the holy festival just passed and on Shabbos Kodesh before it [הַעְתָּקַת כָּל הַתּוֹרָה שֶׁדִּבַּרְנוּ בֶּחָג הַקָּדוֹשׁ הֶעָבַר וּבְשַׁבַּת קֹדֶשׁ שֶׁלְּפָנָיו — the Shavuos teachings that Reb Nussun delivered at the gathering, which were transcribed by Rabbi Chaim Nachum. These are the teachings that had been promised in Letters 75 and 76 when Shavuos was announced as the gathering point. They have now been delivered and recorded]. May their eyes see and their hearts rejoice. And they are three and a half bogin [בּוֹגִין — large paper sheets used for manuscripts, written on both sides — a unit of handwritten text indicating substantial content: three and a half double-sided sheets worth of Torah teaching] written on both sides. And if they wish they may copy it immediately and return it to me — if Hashem wills — when I come home in peace. And from the greatness of the urgency it is impossible to extend at all. ## Segment 4
וּמִי שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ יִשְׁלַח עָלֵינוּ שִׂמְחָה שֶׁנִּזְכֶּה לִשְׂמֹחַ בָּרֶגֶל הַקָּדוֹשׁ וְהַנּוֹרָא הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה, בִּפְרָט שֶׁהוּא שַׁבַּת קֹדֶשׁ וְיוֹם טוֹב קֹדֶשׁ בְּיַחַד נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ אָמֵן.
The words of your father — who desires your welfare and your eternal success. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עה URL: https://ajew.org/reader-plain/alim-litrufa/2/75/ # עה
עה
Source: https://ajew.org/reader/alim-litrufa/2/75 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בְּהַר תקצ"ב.
Abundant peace — to my beloved son, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 2
אֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
I arrived here at the dawn of Friday, Parshas Korach just passed. And on that day — toward evening — close to the entry of Shabbos Kodesh — Hashem Yisborach helped us with His salvation and His awesome wonders: the garadnitsche [הָאָדוֹן הַגַּרַאדְנִיצְשֶׁע — the lord of the estate, the local landowner or administrator upon whose ground the building stood. His approval was a legal prerequisite for construction — without it the building could face demolition. This is the obstacle that had been feared and prayed over for months throughout the letters] of this place came to our holy building — and agreed with full mouth and gave permission to build it — and blessed us that we should complete it soon. Until here His mercies, Yisborach, have helped us. And from yourself you will understand the immensity of this salvation — for I had been awaiting this for a long time as is known to you. ## Segment 3
דַּע בְּנִי כִּי בְּשַׁבַּת קֹדֶשׁ בַּבֹּקֶר קֹדֶם סְעֻדַּת שַׁחֲרִית הִזְמִין הַשֵּׁם יִתְבָּרַךְ שֶׁשָּׁמַעְתִּי מֵאִישׁ מִמָּאהלִיב שֶׁהָיָה רַעַשׁ גָּדוֹל בְּטוּלְטְשִׁין בְּעֵסֶק הַמַּחֲלֹקֶת שֶׁעֲלֵיכֶם, שֶׁרַבִּי ח"ש הִכָּה אֵיזֶה אֲנָשִׁים וְעַתָּה רוֹצִים לְקָנְסוֹ, וְשֶׁאַתָּה וְרַבִּי נַחְמָן מֵהַיְיסִין הֻכְרַחְתֶּם לִנְסֹעַ לִבְרֶסְלֶב. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַנַּחַת שֶׁהָיָה לִי מִזֶּה, וְאַף עַל פִּי כֵן הִתְחַזַּקְתִּי בְּעֶזְרָתוֹ יִתְבָּרַךְ שֶׁלֹּא לְבַלְבֵּל שִׂמְחַת שַׁבַּת קֹדֶשׁ חַס וְשָׁלוֹם. וְהַיּוֹם בַּבֹּקֶר פֵּרַשְׂתִּי שִׂיחָתִי עַל הַצִּיּוּן הַקָּדוֹשׁ וְסִפַּרְתִּי לְפָנָיו זִכְרוֹנוֹ לִבְרָכָה כָּל זֶה לְמַעַן יָחוּס ה' עַל עֲנִיּוּתֵנוּ וּבִזְיוֹנֵנוּ, הָאֱלֹֹקִים יְבַקֵּשׁ אֶת נִרְדָּפִים כָּמוֹנוּ. וְהִנֵּה יָדַעְתִּי כִּי מֵהַסְּתָם כְּבָר הִנַּחְתָּ אִגֶּרֶת עַל הַפָּאסְט בְּיוֹם ו', וַאֲנִי מְצַפֶּה בְּכָל עֵת לִרְאוֹתוֹ לֵידַע מַה נַּעֲשֶׂה שָׁם.
And now it is good to give thanks to Hashem for the past and to petition for the future [טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר וּלְבַקֵּשׁ לְהַבָּא — the paired movement of thanksgiving and petition that has been Reb Nussun's signature response to each stage of salvation throughout the letters. The past is acknowledged with gratitude; the future is addressed with prayer. Neither complacency nor anxiety — only the responsive posture of the one who waits on Hashem in both directions] — may Hashem be with us that we merit to raise the building this week and to complete it speedily — and to Hashem belongs the salvation. And on account of the lack of writing materials it is impossible to extend. ## Segment 4
וּלְעֵת עַתָּה אֲהוּבִי בְּנִי חֲזַק וֶאֱמַץ אַל תִּירָא וְאַל תֵּחָת כִּי ה' אִתָּנוּ, וְרַבִּים אֲשֶׁר אִתָּנוּ מַאֲשֶׁר אִתָּם, עִמָּם זְרוֹעַ בָּשָׂר וְעִמָּנוּ ה' אֱלֹקֵינוּ, אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ. וְנִפְלֵאתִי עָלֶיךָ בְּנִי אִם אֱמֶת שֶׁהֻכְרַחְתָּ לִנְסֹעַ לִבְרֶסְלֶב, הָיָה לְךָ לִנְסֹעַ לְפֹה לְאוּמַאן, לְקַיֵּים (שְׁמוֹת יד) "וּפַרְעֹה הִקְרִיב" שֶׁהִקְרִיב אֶת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם (שְׁמוֹת־רַבָּה טו), כִּי כָּל מַה שֶּׁרוֹדְפִין אֶת הָאָדָם הוּא בּוֹרֵחַ בְּיוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ, כַּמְבֹאָר בִּדְבָרָיו זַ"ל (לִקּוּטֵי תִנְיָנָא ג). אַךְ אַף עַל פִּי שֶׁלֹּא עָלְתָה בְּיָדְךָ עֵצָה זֹאת, עַל כָּל פָּנִים תְּקַיֵּם לִבְרֹחַ שָׁם לְהַשֵּׁם יִתְבָּרַךְ, כִּי אֵין לָכֶם לְמִי לִבְרֹחַ כִּי אִם אֵלָיו יִתְבָּרַךְ לְבַד, אֲשֶׁר הוּא נִמְצָא בְּכָל עֵת. וְאִם נִדְמֶה לְךָ שֶׁאַתָּה רָחוֹק מִמֶּנּוּ מְאֹד, אַף עַל פִּי כֵן בֶּאֱמֶת הוּא קָרוֹב אֵלֶיךָ תָּמִיד, בִּפְרָט עַתָּה שֶׁאַתֶּם נִרְדָּפִים כָּל כָּךְ. הַחוֹמֵל עַל דַּל יַחֲמֹל עַל דַּלּוּתֵנוּ וְיִרְאֶה בְּעָנְיֵנוּ, וְלַה' הַיְשׁוּעָה כִּי יֵבוֹשׁוּ הֵמָּה וְאַל נֵבוֹשׁ אֲנַחְנוּ. וִיקֻיַּם בַּחֹדֶשׁ הַזֶּה (תְּהִלִּים ו): "א'וֹיְבָי יָ'שֻׁבוּ יֵ'בֹשׁוּ רָ'גַע" וּבִזְכוּת מִצְוַת סְפִירַת הָעֹמֶר נִזְכֶּה לְהַכְנִיעַ אוֹתָם שֶׁהֵם גְּרוּעִים מִמּוֹסְרִים כִּי הֵם עוֹמְדִים עַל הַנְּפָשׁוֹת. וּבַעַל מִלְחָמוֹת יַשְׁפִּיל וְיַפִּיל אוֹתָם מֵ'אִגְּרָא רָ'מָא לְ'בִירָא עֲ'מִיקְתָּא, יָשׁוּבוּ הֵמָּה אֲלֵיכֶם וְאַתֶּם לֹא תָּשׁוּבוּ אֲלֵיהֶם. חִזְקוּ וְאִמְצוּ כִּי ה' עִמָּכֶם וְלֹא יַעֲזֹב אֶתְכֶם וְהַכֹּל לְטוֹבַתְכֶם. וְהִזָּהֲרוּ שֶׁתִּהְיוּ כֻּלְּכֶם עִמָּנוּ יַחַד בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ.
And through this salvation as well — it is fitting for you to strengthen yourselves in Hashem and trust in Him always — for He will certainly complete it also for each and every person individually — the good work that He has begun to perform wonders with us. And see to make this known in Breslov — may the humble hear and rejoice [יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ — Tehillim 34:3: "magnify Hashem with me and let us exalt His name together — may the humble hear and rejoice." The verse that immediately follows the psalmist's own call to praise: the salvation is not private — it is to be announced to the humble, to the community, so that all may rejoice together. Reb Nussun sends the news to Breslov precisely in the spirit of this verse]. May Hashem Yisborach enable us to hear good tidings always. ## Segment 5
דִּבְרֵי הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who awaits salvation. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עו URL: https://ajew.org/reader-plain/alim-litrufa/2/76/ # עו
עו
Source: https://ajew.org/reader/alim-litrufa/2/76 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְיוֹם ה' בְּחֻקֹּתַי תקצ"ב אוּמַאן.
My beloved son, my dear one — peace, peace to you and to your household [שָׁלוֹם שָׁלוֹם לְךָ וּלְבֵיתְךָ — the doubled ## Segment 2
אֲהוּבִי בְּנִי מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי הַפָּאשְׂט רִאשׁוֹן בְּיוֹם ג' בְּהַר, וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַצַּעַר שֶׁהָיָה לִי. אַךְ מֵאֵת ה' הָיְתָה שֶׁנּוֹדַע לִי קְצָת מֵעִנְיָן זֶה בְּשַׁבָּת הֶעָבַר כַּאֲשֶׁר כְּבָר הוֹדַעְתִּיךָ בְּמִכְתָּבִי, וּבְוַדַּאי דִּבַּרְתִּי מִזֶּה הַרְבֵּה עַל צִיּוּן הַקָּדוֹשׁ, וּבָרוּךְ הַשֵּׁם אֲשֶׁר בְּחֶמְלָתוֹ הִגִּיעַנִי מִכְתָּב הַשֵּׁנִי בְּשָׁבוּעַ זֹאת מֵאִתְּךָ אֲשֶׁר שָׁם נֶאֶמְרוּ קְצָת הַרְחָבוֹת אֲשֶׁר בַּצָּר הִרְחִיב לָנוּ, בָּרוּךְ הַשֵּׁם אֲשֶׁר עַד כֹּה עֲזָרָנוּ. אֲבָל עֲדַיִן צְרִיכִין לִישׁוּעָה הַרְבֵּה שֶׁיָּחוּס הַשֵּׁם יִתְבָּרַךְ עַל כְּבוֹדוֹ וּכְבוֹד הַצַּדִּיק הָאֱמֶת וְיָחוּס עַל נִרְדָּפִים כָּמוֹנִי וְיַצִּילֵנוּ מִיַּד אוֹיְבֵינוּ וְרוֹדְפֵינוּ חִנָּם. וְכָל הַקָּמִים עָלֵינוּ לְרָעָה מְהֵרָה יָפִיר עֲצָתָם וִיקַלְקֵל מַחֲשַׁבְתָּם, וִיקֻיַּם בַּחֹדֶשׁ הַזֶּה א'וֹיְבָי יָ'שֻׁבוּ יֵ'בֹשׁוּ רָ'גַע אָמֵן.
shalom shalom is a direct echo of Divrei HaYomim I 12:19 — the spirit clothed Amasai as he came to David: v'ruach lavsha es Amasai... vayomer: l'cha David u'v'lecha ven Yishai, shalom shalom l'cha v'shalom l'ozrecha — "and a spirit clothed Amasai... and he said: to you, David, and with you, son of Yishai — peace, peace to you and peace to your helpers." At the moment of the building's raising — the fulfilment of the long mission — Reb Nussun greets Yitzchok in the very words that Amasai spoke when joining David's camp: a declaration of peace and alliance at the moment of triumph. The spirit that clothed Amasai speaks through Reb Nussun's greeting]. [Yitzchok] Your letter I received today — and it was a great comfort to me. And there is no need to extend the speech — since between today and tomorrow you will be here with the help of Hashem Yisborach as you wrote. And from the bearer of this letter you will hear of the wonders of the salvation of Hashem who has helped ## Segment 3
עַתָּה בָּאתִי לְבַשֶּׂרְךָ חַסְדֵי ה' וְנִפְלְאוֹתָיו הָעֲצוּמִים, שֶׁתְּהִלָּה לָאֵל קָנִיתִי בְּסַךְ חֲמִשִּׁים רוּבָּל־חָדָשׁ עֵצִים עַל קוֹרוֹת נִפְלָאִים וּמֻבְחָרִים, וּכְבָר הִתְחִילוּ לְסַתֵּת אוֹתָם. וְגַם קָנִיתִי עֵצִים לְעַמּוּדִים שֶׁקּוֹרִין סְלוֹפִיס, וּבְחַסְדֵי ה' בְּקָרוֹב יַגְבִּיהוּ הַבִּנְיָן בְּעֶזְרַת ה', וַאֲנִי מוּכָן עַתָּה לִנְסֹעַ בַּבֹּקֶר אִם יִרְצֶה הַשֵּׁם לְבֵיתִי, וּבְשַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה אֶשְׁבּוֹת בִּקְהִלָּה קְדוֹשָׁה טֶעפְּלִיק, וּבְשָׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה אָבוֹא לְבֵיתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
us until here — that we merited to raise the building of the holy beis medrash [בִּנְיַן הַבֵּית הַמִּדְרָשׁ הַקָּדוֹשׁ — the walls of the holy house of study at the Rebbe's resting place in Uman now stand. After months of toil, financial pressure, opposition, and nearly broken strength — the building has been raised] with the help of Hashem Yisborach. Great are the works of Hashem [גְּדוֹלִים מַעֲשֵׂה ה' — Tehillim 111:2: "great are the works of Hashem — sought out by all who delight in them." The verse of those who contemplate and delight in the wonders of Hashem's deeds — the only ## Segment 4
וּמֵעֹצֶם טִרְדָּתִי אִי אֶפְשָׁר עַתָּה לְהַאֲרִיךְ כְּלָל, וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר תִּהְיֶה אֶצְלִי בְּחַג הַשָּׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, נְסַפֵּר נִפְלְאוֹתָיו יִתְבָּרַךְ אֲשֶׁר גָּמַל עָלֵינוּ עַד הֵנָּה, בִּפְרָט בְּעִנְיַן הַבִּנְיָן הַקָּדוֹשׁ הַזֶּה. וְנוֹדֶה עַל הֶעָבָר וּנְבַקֵּשׁ לְהַבָּא, כֵּן יְהִי ה' עִמָּנוּ לְגָמְרוֹ מְהֵרָה.
adequate response to what has been accomplished]. May He be with us — that we merit to complete it in perfection speedily — and to pray there with concentration. In particular on the holy Rosh Hashanah [בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ — for the first time in the building narrative, Rosh Hashanah at the Rebbe's resting place is named explicitly as the goal: to pray in the holy house of study on Rosh Hashanah ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
and to accomplish what needs to be accomplished — each person individually and ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי מוֹרֵנוּ הָרַב שִׁמְשׁוֹן נֵרוֹ יָאִיר.
collectively. The entire building project has been moving toward this holy day] ## Segment 8
חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. אַל תִּירְאוּ וְאַל תֵּחַתוּ כִּי ה' עִמָּנוּ אַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ. יֵבוֹשׁוּ וְיַחְפְּרוּ יַחַד כָּל שׂוֹנְאֵינוּ יֵבוֹשׁוּ הֵמָּה וְלֹא נֵבוֹשׁ אֲנַחְנוּ. בָּרוּךְ הַשֵּׁם יִתְבָּרַךְ אֵין לָנוּ לְהִתְבַּיֵּשׁ מִפְּנֵיהֶם כְּלָל בְּעִנְיַן הַמַּחֲלֹקֶת הַזֶּה, כִּי לֹא עָלֵינוּ תְּלוּנָתָם כִּי אִם עַל ה' וְעַל תּוֹרָתוֹ הַקְּדוֹשָׁה וְעַל הַצַּדִּיק הָאֱמֶת צַדִּיק יְסוֹד עוֹלָם אֲשֶׁר כָּל בֵּית יִשְׂרָאֵל נִשְׁעָן עָלָיו. יֹאחֲזוּ הֵם דַּרְכָּם לְהַרְבּוֹת בִּשְׁתִיָּה וּבְשִׁכְרוּת וּלְהַרְבּוֹת יְמֵיהֶם בְּחַגִּים, וַאֲנַחְנוּ בְּשֵׁם אֱלֹהֵינוּ נַזְכִּיר לְהַרְבּוֹת בְּתוֹרָה וּתְפִלָּה וַאֲמִירַת תְּהִלִּים וְהִתְבּוֹדְדוּת וְלִשְׂמֹחַ בַּה' וּבְתוֹרָתוֹ וּבְהַצַּדִּיק הָאֱמֶת. וְנִרְאֶה דְּבַר מִי יָקוּם, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁהֵם רוֹדְפִים אוֹתָנוּ בִּשְׁבִיל שֶׁאָנוּ נִקְרָאִים עַל שְׁמוֹ הַקָּדוֹשׁ, חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים אַף נַחֲלָת שָׁפְרָה עָלֵינוּ.
— and to accomplish there what needs to be accomplished — each and every person — in the general and in the particular — Omain, so may it be His will. And rejoice and be glad in the salvation of Hashem who has helped us until here. And for the future we shall petition each day until Hashem is entreated for us from on High in His mercies and fills our requests for good in His abundant compassions — for certainly He will never abandon us, G-d forbid — for Hashem will not abandon His people [כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ — Tehillim 94:14: "for Hashem will not abandon His people — nor will He forsake His inheritance." The declaration of divine faithfulness to Israel as eternal covenant] and so forth. The words of your father — who awaits to see you speedily — and who prays on your behalf. Nussun of Breslov. # עז URL: https://ajew.org/reader-plain/alim-litrufa/2/77/ # עז
עז
Source: https://ajew.org/reader/alim-litrufa/2/77 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ אַחַר חֲצוֹת בְּמִדְבַּר תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your letter I received last Friday Erev Shabbos Kodesh through Rabbi Nachman of Haysin — together with one new ruble — as well as a letter from Rabbi Yaakov. And I am filled with wonder at you that you did not send your letter today through those who carry the post — especially to inform me of news from Rabbi Nachman — the grandson of our Rebbe, of blessed memory — as I warned you. And behold — ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי פַּעֲמַיִם וְאֵין זְמַן לַהֲשִׁיבוֹ עַתָּה סָמוּךְ לְשַׁבַּת קֹדֶשׁ, בִּפְרָט כִּי בְּקָרוֹב תִּהְיֶה פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשֵׁיכֶם מְהֵרָה, וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ. וְקִוִּיתִי לַה', שֶׁיִּהְיֶה מַפָּלָה גְּדוֹלָה מְהֵרָה לְכָל שׂוֹנְאֵיכֶם וְרוֹדְפֵיכֶם, כִּי לֹא יַחֲרִישׁ הַשֵּׁם יִתְבָּרַךְ עַל בִּזְיוֹנוֹת וּרְדִיפוֹת כָּאֵלֶּה שֶׁרָדְפוּ אֶתְכֶם חִנָּם, בִּפְרָט כִּי שָׁלְחוּ יָד בִּסְפָרָיו הַקְּדוֹשִׁים בְּבִזְיוֹנוֹת כָּאֵלֶּה.
regarding the matter of the place in the kloyz — although I had some distress from this as well — I did not magnify the suffering — for you already know that we are far from the honour of this world as I heard from him, of blessed memory — and as we see with our own eyes at every time. And we already spoke much of this at the last Shavuos — how much one must bear humiliations and bloodshed in order to draw near to the supernal point — and so too it is clarified in several places in his words, of blessed memory, that now honour is in exile — and all the honour belongs to the brazen-faced of the generation and so forth. And if you are small in your own eyes and it seems to you that you are very far from him, of blessed memory, because of your deeds — on the contrary — all the more so — one must bear humiliations and bloodshed when one wants to be called by his holy name. ## Segment 3
וְאִם דַּרְכֵי טוּבוֹ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא וְהַנִּשְׂגָּב זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה הֵם עַד אֵין סוֹף, וַאֲרִיכוּת אַפּוֹ בְּלִי שִׁעוּר, וּמֵחֲמַת זֶה עַל פִּי רֹב אֵין רוֹאִין נְקָמָה תֵּכֶף בְּרוֹדְפָיו וְכוּ', אַף עַל פִּי כֵן בְּמָקוֹם שֶׁיֵּשׁ חִלּוּל הַשֵּׁם וּבִזָּיוֹן כָּזֶה הַנּוֹגֵעַ עַד הַנֶּפֶשׁ, אֵין דַּרְכּוֹ לְהַחֲרִישׁ. וּמֻבְטְחַנִי בְּחַסְדּוֹ יִתְבָּרַךְ שֶׁיְּקֻיַּם מְהֵרָה מִשֹּׁד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר ה' וְכוּ', יֵבוֹשׁוּ וְיַחְפְּרוּ יַחַד כָּל שׂוֹנְאֵינוּ יִפְּלוּ וְלֹא יָקוּמוּ. וּזְכוּת אֲבוֹתָם יַעֲמֹד לָהֶם שֶׁיִּהְיֶה לָהֶם מַפָּלָה גְּדוֹלָה מִיָּד, כִּי אִם לָאו חַס וְשָׁלוֹם יִהְיוּ נֶאֱבָדִין וְנֶעֱקָרִין לְגַמְרֵי מִשְּׁנֵי הָעוֹלָמוֹת, כִּי לֹא דָּבָר רֵיק הוּא מַה שֶּׁעָשׂוּ, שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וְכוּ', ה' יָרִיב רִיבוֹ, ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן; וְאִם יִרְצֶה הַשֵּׁם בְּחַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה יַשְׁפִּיעַ הַשֵּׁם יִתְבָּרַךְ עֵצוֹת נְכוֹנוֹת אֵיךְ לְהִתְנַהֵג בָּזֶה, שִׂמְחוּ בַּה' אֲשֶׁר עֲזָרָנוּ לִהְיוֹת בְּחֶלְקוֹ הַקָּדוֹשׁ, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ'.
Please, my son — remember and do not forget at every time the immensity of the kindness and compassion that Hashem Yisborach had mercy on us — to be called by his holy name — for which all our days would not suffice to give thanks and praise. In particular since even so Hashem Yisborach does not abandon us — and certainly He will help you that you will have a place to pray without humiliation, with the help of Hashem Yisborach. From now on strengthen yourself not to pull upon yourself extraneous thoughts — and seek and search in every matter for some positive angle — and if you cannot find it — believe in the kindness of Hashem that certainly all is for good — for a person is obligated to say: all that the Merciful One does, He does for good [כָּל דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד — Brochos 60b, in the name of Nachum of Gamzu: one of the most foundational Talmudic affirmations of providential goodness — the baseline of faith when no positive angle can be found]. And behold — I have already informed you through Rabbi Nachman about the matter of the money that Rabbi Moshe — may his light shine — gave in Uman for the building — and that because of this I intend to travel this week to Uman. Therefore do not do otherwise — only send me this week — on Wednesday at the latest — at least four or three new rubles — this will be your donation. And the remainder give to Rabbi Shimshon — so that I may gather some money to add to the aforementioned sum and work on the building. For I am already in debt for forty new rubles — therefore I cannot work on the building unless I add some further sum — as you will understand yourself — and do not do otherwise. And may Hashem Yisborach be with me and guide me in peace — and help us to complete the building in perfection speedily. The words of your father — who awaits your salvation and prays on your behalf. Nussun of Breslov. Letter to Rabbi Yaakov And peace to my dear, outstanding young man our Teacher the Rabbi Yaakov — may his light shine. Your letter I received — and I have heard your cry — and I know your pain [מִכְתָּבְךָ קִבַּלְתִּי וְשָׁמַעְתִּי זַעֲקָתְךָ וְיָדַעְתִּי אֶת מַכְאוֹבֶיךָ — a near-direct quotation of Sh'mos 3:7, where Hashem speaks to Moshe at the burning bush: "I have surely seen the affliction of My people... and have heard their cry... and I know their pain" — v'shama'ti es tza'akasam... v'yada'ti es makhovav. Reb Nussun addresses Rabbi Yaakov in the very words Hashem spoke to Moshe. The pastoral act of receiving this letter and responding is framed in the language of the burning bush — the greatest moment of divine hearing in the entire Torah] — but I do not have words now adequate to write you. And certainly it would be good for you to be regularly here — but the obstacles are many — and this week I travel, if Hashem wills, to Uman. And by the looks of it you will not be able to be here until Shabbos Nachamu [שַׁבַּת נַחֲמוּ — the Shabbos after Tisha B'Av, named for its Haftorah: Nachamu, nachamu ami — "comfort, comfort My people" (Yeshayah 40) — the first of the seven weeks of consolation] coming upon us for good — and presumably you will be here then, if Hashem wills. And what Hashem sends to my mouth I will speak with you with the help of Hashem Yisborach. For now — be strong and resolute, my son — for you already know and understood that all that passes over you necessarily passes over a person: man is born to toil [אָדָם לְעָמָל יוּלָד — Iyov 5:7, expounded in Sanhedrin 99b as born specifically to the toil of Torah. Without toil it is impossible to receive the holiness of the Torah] [Iyov 5 — Sanhedrin 99b] — for I found and did not toil — do not believe [מָצָאתִי וְלֹא יָגַעְתִּי אַל תַּאֲמִין — Megillah 6b, the inverse of the principle applied in Letter 71 to the search for lost holy sparks; here applied to the acquisition of Torah holiness. The two uses are mirror images of the same Talmudic axiom]. But Hashem Yisborach does not send upon a person toil and effort that he cannot stand. And it is already known to us that prayer is very, very difficult because of the multitude of extraneous thoughts — and there is much to say about this, more than any page can contain — but the general principle is that this very thing — that one exerts himself and compels himself to pray even when he cannot pray properly — this itself is very, very precious in the eyes of Hashem Yisborach — and is counted as sacrifices [נֶחֱשָׁב כְּקָרְבָּנוֹת — from Sichot HaRan 12: the daily struggle to pray is equivalent to bringing an offering] — in the aspect of for Your sake we are killed all the day [כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם — Tehillim 44:23, cited in Sichot HaRan 12. The daily compulsion to pray despite the constant assault of distracting thoughts is itself a form of martyrdom for Hashem, counted as sacrificial service] [Tehillim 44:23 — Sichot HaRan 12] and so forth. Also remember well that two thoughts cannot coexist at the same time in any way [שְׁנֵי מַחֲשָׁבוֹת אִי אֶפְשָׁר לִהְיוֹת בְּיַחַד — a fundamental Breslov principle: the mind can hold only one thought at a time. Whenever an extraneous thought enters, it can be displaced by filling the mental space fully with the words of prayer]. And also remember well, well the Torah of I will sing to my G-d while I yet exist [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2, the opening of Likutay Moharan I:282. The essential teaching: sing to Hashem from exactly whatever level you are at — b'odi, while I am still in my present imperfect state — not waiting until one is worthy] — and look at it carefully and well — and do not let it seem old to you [וְלֹא תִּהְיֶה בְּעֵינֶיךָ כִּישָׁנָה — "do not let it be in your eyes like something old": a specific Breslov warning against the spiritual danger of over-familiarity with Torah teachings. When what we know becomes so habitual that we no longer truly hear it — when the teaching becomes yeshanah, worn and stale — the inner life begins to die. The instruction is not merely to treat the teaching as new, but to guard actively against the deadening effect of familiarity: every encounter with the Rebbe's words must be as if hearing them for the first time] — and walk with it each day. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה מְהֵרָה בְּכָל הַבְּחִינוֹת וּבְכָל הַדְּבָרִים בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
And also remember the Torah on the verse make a window for the ark [צֹהַר תַּעֲשֶׂה לַתֵּבָה — B'reishis 6:16, the opening of Likutay Moharan I:2: make a window — a point of light — for each word of prayer, so that the Divine Presence may dwell within the words] [B'reishis 6:16 — Likutay Moharan I:2] — and look at it carefully there as well and walk with it also. And in Hashem's kindness you will be able to sustain yourself through them and their like. And the trials and fears you have from your father who exaggerates against you — trust in Hashem that He will save you from him — as He has already saved many from such obstacles and fears and many more. And certainly if you remain standing in your place to draw near to the point of truth at every time — you will bring great satisfaction to your father in this world and in the next — far more than if you obeyed him, G-d forbid. And knowledge of the discerning is easy to understand. Hope in Hashem and He will save you. And from the greatness of my distraction it is impossible to extend — and this suffices for now. The words of one who loves you in truth forever — who desires and yearns for your welfare in truth — for His sake alone — not for any ulterior motive or honour of this world, G-d forbid — only for the sake of truth itself alone. Nussun of Breslov. Regarding your study: certainly it is good for you in every way that you begin the order of the Orach Chayyim with the Magen Eretz — and establish for yourself a fixed portion — how many pages each day — until you complete, with the help of Hashem Yisborach, all four sections of the Shulchan Aruch — and return and begin again and so forth. And conduct yourself thus all the days of your life — and through this it will be good for you forever. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # עח URL: https://ajew.org/reader-plain/alim-litrufa/2/78/ # עח
עח
Source: https://ajew.org/reader/alim-litrufa/2/78 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' נָשׂא תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your letter I received at this hour. And regarding the zaigril [clock] — know that it was running a little fast — by approximately eight minutes over twenty-four hours. ## Segment 2
אֲהוּבִי בְּנִי שֶׁיִּחְיֶה, הַיּוֹם שָׁלַחְתִּי לְךָ מִכְתָּבִי עַל יְדֵי אִישׁ אֶחָד מִטּוּלְטְשִׁין. נָא לְהוֹדִיעֵנִי אִם קִבַּלְתָּ מִכְתָּבִי, הַשֵּׁם יִתְבָּרַךְ יַרְחִיב לִי וּלְכֻלָּנוּ שֶׁלֹּא יְבַלְבֵּל אוֹתָנוּ חַס וְשָׁלוֹם הַפַּרְנָסָה מֵעֲבוֹדָתוֹ יִתְבָּרַךְ, וַחֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי וּבְטַח בַּה' שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה בְּעֶזְרַת הַשֵּׁם.
Therefore see to it that the craftsman has it run properly — neither too fast nor too slow — only twenty-four hours over twenty-four hours. And may Hashem Yisborach help us that we merit to keep the measure of day and the measure of night — so as not to lose any hour [לִשְׁמֹר מִדַּת יוֹם וּמִדַּת לַיְלָה לִבְלִי לְאַבֵּד שׁוּם שָׁעָה — the practical becomes theological: the clock that keeps exact time is the metaphor for human life itself. Every hour is precious; to lose an hour is a real spiritual loss], G-d forbid. And on account of the entry of Shabbos it is impossible to extend. May the One Who has compassion on Tziyon have compassion on us [מְרַחֵם צִיּוֹן — the central liturgical phrase of the Tisha B'Av and Three Weeks prayers, framing the entire letter's theological movement from mourning toward consolation] — that we merit to accomplish through the kinos the petition of Return us to You, Hashem, and we shall return [הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּב — Eichah 5:21, the closing verse of the book of Lamentations — so beloved that the congregation reads it aloud twice on Tisha B'Av. Reb Nussun identifies it as the essential purpose of all the kinos: they are all contained within Megillas Eichah, composed by Yirmiyahu in the holy spirit — and all of Eichah leads to and is contained within t ## Segment 3
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה.
his final cry of return] — for this is the essential purpose of the recitation of the kinos — all of them are contained within Megillas Eichah which Yirmiyahu the prophet composed in the holy spirit — and which concludes at the end with Return us and so forth. And the essential thing is that we fulfil pour out your heart like water before the face of Hashem [שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי ה' — Eichah 2:19: one of the most concentrated expressions of personal prayer in all of ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 5
נָא לְהִשְׁתַּדֵּל לַהֲשִׁיבֵנִי מִיָּד, וְאִם אֶפְשָׁר שֶׁתִּשְׁלַח מִיָּד אֵיזֶה סַךְ מִכִּיסְךָ עַל סְמָךְ שֶׁתְּקַבֵּל מֵרַבִּי שִׁמְשׁוֹן, אִם יִרְצֶה הַשֵּׁם מַה טּוֹב. כִּי מֵאֵלֶיךָ תָּבִין שֶׁאֲנִי צָרִיךְ לְהָכִין עַל שָׁבוּעוֹת הַבָּא עָלֵינוּ לְטוֹבָה, וַאֲנִי צָרִיךְ לַחֲשֹׁב מַה שֶּׁצְּרִיכִין עַל שָׁבוּעוֹת הַקָּדוֹשׁ בִּשְׁבִיל קִבּוּץ קָדוֹשׁ כָּזֶה הַבָּאִים לִשְׁמֹעַ דְּבַר ה'. וּבְוַדַּאי רָאוּי שֶׁלֹּא יִהְיֶה לִי שׁוּם טִרְדָּא מֵהֲכָנָה גַּשְׁמִיּוֹת. וְלַה' הַיְשׁוּעָה שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן מֵאִתּוֹ יִתְבָּרַךְ.
Scripture. The heart poured out like water — completely, unreservedly, until nothing is held back — in direct presence before Hashem. Applied not only to Tisha B'Av lamentation but to daily personal speech before Hashem] — until we arouse His mercies each day — and He returns to us and has compassion on us and consoles us and gladdens us [וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ וִינַחֲמֵנוּ וִישַׂמְּחֵנוּ — four verbs in deliberate sequence that trace the entire arc from Tisha B'Av mourning to ultimate joy. Yashuv — returns — echoes hashivenu (Eichah 5:21); y'rachamenu — has compassion — echoes rachem throughout Eichah; y'nachhamenu — consoles us — echoes the opening word of Shabbos Nachamu's Haftorah (nachamu, nachamu ami — Yeshayah 40); and y'samchenu — gladdens us — is the final arrival at joy that neither Eichah nor the prophetic consolations name directly. Compressed into four words, Reb Nussun traces the complete movement: Tisha B'Av crying out → Hashivenu → Shabbos Nachamu consolation → full joy in divine service] — until we merit to serve Him, Yisborach, in joy always. And may the merit of the holy Shabbos protect us to reach all of this speedily — for it is not an empty thing all that is being done with us each and every day in these times — in the footsteps of the Mashiach [בְּעִקְבוֹת מְשִׁיחָא — Talmudic Aramaic (Sotah 49b) for the generation immediately preceding the messianic era, characterised by the specific trials of the faithful. Reb Nussun identifies the community's struggles as the particular experiences of this threshold generation] — in the general and in the particular, with each and every person. And we need to sustain ourselves with all kinds of delights that restore the soul [כָּל מִינֵי מַטְעַמִּים הַמְשִׁיבִין אֶת הַנֶּפֶשׁ — the delights that restore the soul: the teachings of the Rebbe, personal speech before Hashem, and most of all the holiness and joy of Shabbos, which protects and sustains through even the most difficult generation] — and most of all through the holiness and joy of the holy Shabbos which protects everything. Nussun of Breslov. # עט URL: https://ajew.org/reader-plain/alim-litrufa/2/79/ # עט
עט
Source: https://ajew.org/reader/alim-litrufa/2/79 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ בְּהַעֲלֹתְךָ תקצ"ב.
My beloved son, my dear one. [Yitzchok] Your letter I received — and it caused me great distress regarding your business. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי עַל יְדֵי מוֹסֵר כְּתָב זֶה וְעַל יְדֵי רַבִּי אֵלִיָּהוּ, גַּם חֲצִי רוּבָּל־חָדָשׁ עַל פִּדְיוֹן, וְהוֹמֶה עָלַי לִבִּי עַל צַעַרְךָ, אַךְ אַתָּה מַרְעִישׁ עַל הַדָּבָר יוֹתֵר מִדַּאי. כִּי כְּבָר הִקְדַּמְתִּי לְהוֹדִיעֲךָ שֶׁעַל הָאָדָם עוֹבְרִין בְּהֶכְרֵחַ תְּהוֹמוֹת הַרְבֵּה וְכוּ'. בְּוַדַּאי מַה שֶּׁשָּׁלַחְתָּ לְהִתְפַּלֵּל וְלַעֲשׂוֹת פִּדְיוֹן הֱטִיבוֹתָ אֲשֶׁר עָשִׂיתָ, כִּי אֵין לָנוּ בַּמֶּה לְהִמָּלֵט כִּי אִם בִּתְפִלָּה וּצְדָקָה וְכוּ', אַךְ בְּמִכְתָּבְךָ אַתָּה מַרְעִישׁ עַל הַדָּבָר יוֹתֵר מִדַּאי. הָאֱמֶת יָדַעְתִּי מַכְאוֹבֵי לִבְּךָ אַף עַל פִּי כֵן הַהֶכְרֵחַ לְהַחֲיוֹת אֶת עַצְמְךָ בְּכָל עֵת, וּלְהָסִיחַ דַּעְתְּךָ מִצַּעַרְךָ וְלִבְלִי לִהְיוֹת כָּרוּךְ אַחַר הַצַּעַר כָּל כָּךְ חַס וְשָׁלוֹם, וְהָעִקָּר לְבַל תַּחֲשֹׁב וְתִדְאַג כְּלָל מִיּוֹם לַחֲבֵרוֹ. וְאַל יִהְיֶה בְּלִבְּךָ כִּי אִם צַעַר אוֹתוֹ הַיּוֹם בִּלְבַד, וְזֶה בְּקַל יְכוֹלִין לִסְבֹּל, גַּם יְכוֹלִין לְהָסִיחַ דַּעְתּוֹ לְגַמְרֵי מִצַּעַר אוֹתוֹ הַיּוֹם, וְכֵן בַּיּוֹם שֶׁלְּאַחֲרָיו לֹא תַּחֲשֹׁב רַק אוֹתוֹ הַיּוֹם, וּבְתוֹךְ כָּךְ יְרַחֵם הַשֵּׁם יִתְבָּרַךְ וְיוֹשִׁיעַ לְךָ מְהֵרָה כִּי לֹא לְעוֹלָם יָרִיב וְכוּ'.
And more than this my mind is not settled — in that I have still not received any letter from you as to whether the matter has already been resolved. Therefore write to me immediately through the bearer of this letter — how the matter stands now. And may Hashem Yisborach help you to be a truly free person — and not enslaved to anything — for there is no free person except one who engages in Torah [אֵין לְךָ בֶּן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בַּתּוֹרָה — Avos 6:2: "do not read charut (engraved) but cheirut (freedom) — for there is no free person except one who engages in Torah." Torah is the source of genuine human freedom — freedom from enslavement to anxiety, the yetzer hara, and the pressures of the material world]. For the sake of Hashem — for the sake of Hashem — be careful and be careful not to forget yourself. And snatch and eat, snatch and eat [חֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל — the Talmudic idiom from Eruvin 54a in the name of Rav: "snatch and eat, snatch and drink — for this world from which we must depart is like a wedding feast." Grab what you can of eternal life before the feast ends] — Torah and prayer each day — all that is possible. And as you yourself wrote — that you see with your own eyes what our sages of blessed memory said: it is forbidden to say: when I am free I will study [אָסוּר לוֹמַר לִכְשֶׁאֶפְנֶה אֶשְׁנֶה — Avos 2:4: "do not say: when I am free I will study — perhaps you will never be free." The quiet moment never comes; Yitzchok has confirmed this from his own experience]. Remember — do not forget — what we spoke about last Shabbos and what we spoke about at Shavuos and what you have heard from before. And do not let your thoughts rule over you. Fight them — and flee from them [לְחֹם עִמָּהֶם וּבְרַח מֵהֶם — the dual Talmudic strategy against the evil inclination: sometimes one must engage the thought head-on (l'chom — combat) and sometimes the only correct response is flight (v'rach — flee). These are two distinct and opposite approaches that the sages prescribe according to circumstance — not a single method but a complete tactical doctrine. ## Segment 3
וְהִנֵּה גַּם דַּעְתִּי אֵינָהּ צְלוּלָה עַתָּה מֵרֹב טִרְדוֹתַי, בִּפְרָט בְּעִנְיַן הַבִּנְיָן הַקָּדוֹשׁ בְּאוּמַאן שֶׁמֻּנָּח עַל רֹאשִׁי וְקָשֶׁה לִי לְהָסִיחַ דַּעְתִּי מִזֶּה, עַל כֵּן אִי אֶפְשָׁר עַתָּה לְהַאֲרִיךְ כְּלָל. וְתִרְאֶה לְמַעַן הַשֵּׁם לִשְׁלֹחַ לִי בַּשָּׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה הַסַּךְ שֶׁהִבְטַחְתָּ עַל הַבִּנְיָן.
The pairing reflects the recognition that different temptations require different responses: some must be wrestled with, others must simply be abandoned without engagement] — through sitting still and not acting [בְּשֵׁב וְאַל תַּעֲשֶׂה — the Halachic principle of passive non-performance: sometimes the correct response to a destructive impulse is simply to refrain — to sit still rather than actively engage] — and through all the ways and counsels you have heard and understood. And the essential thing — that at any rate you fix regular times for Torah — several hours each day — and during the time of distraction at least a few ## Segment 4
וַחֲזַק וֶאֱמַץ בְּנִי חֲבִיבִי וּתְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם, וְלֹא תַּחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ כְּלָל. וּתְחַיֶּה אֶת עַצְמְךָ בְּכָל הַדִּבּוּרִים וְהַשִּׂיחוֹת הַקְּדוֹשׁוֹת שֶׁשָּׁמַעְתָּ מִמֶּנִּי בֶּחַג הַקָּדוֹשׁ הֶעָבַר וְכָל מַה שֶּׁשָּׁמַעְתָּ מִקֹּדֶם, כִּי יֵשׁ בָּהֶם בַּמֶּה לְהַחֲיוֹת אֶת עַצְמְךָ בְּכָל עֵת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וְהַשֵּׁם יִתְבָּרַךְ יִשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם לְזוּגָתְךָ, וְיַצְלִיחַ אֶתְכֶם בְּפַרְנָסַתְכֶם וְיִהְיֶה שָׁלוֹם וְשַׁלְוָה בְּבֵיתְכֶם, וְתִזְכֶּה לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת כִּרְצוֹנוֹ הַטּוֹב אָמֵן.
small hours. And from yourself you will understand how to steal and seize days and hours from the midst of the tumult and distraction of vanity — to snatch from them: Eternal life — everlasting life. [חַיֵּי עוֹלָם חַיֵּי נֶצַח — the first pair: two names for the same dimension of endless existence — life of the world (without end) and life of eternity. They belong together as a single rhythmic unit] True life. [חַיֵּי אֱמֶת — standing alone as a separate category: not merely life that is long but life that is genuine and real — in contrast to the *chayyei sha'ah*, the life of the fleeting moment, which is illusory] Good and long life. [חַיִּים טוֹבִים וַאֲרֻכִּים — the third and most concrete formulation, echoing the liturgical blessing of the Shacharis prayer (chayyim tovim) and Moshe's blessing to Yehoshua. Together the three categories form a complete vision: endless existence, genuine reality, and qualitative goodness — all to be snatched from the stolen hours of Torah and prayer in the midst of worldly distraction] The words of your father — who awaits salvation — and to hear good from you ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ.
speedily. Nussun of Breslov. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # ז URL: https://ajew.org/reader-plain/alim-litrufa/2/8/ # ז
ז
Source: https://ajew.org/reader/alim-litrufa/2/8 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' וַיִּשְׁלַח [י"ד כסלו] תקפ"ד בְּרֶסְלֶב.
With the help of G-d, may He be blessed Abundant peace to my son, our Teacher the Rabbi ## Segment 2
רַב שָׁלוֹם לִבְנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Yitzchok — may his light shine and radiate. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם אֶתְמוֹל וְהָיָה לִי לְנַחַת גָּדוֹל, אַךְ הֵיטֵב חָרָה לִי עָלֶיךָ בְּנִי יְדִידִי, עַל אֲשֶׁר אַתָּה מַרְעִישׁ כָּל כָּךְ עַל אֲשֶׁר אֵינִי רָגִיל לִכְתֹּב לְךָ בְּכָל פַּעַם; כִּי הֲלֹא יָדַעְתָּ שֶׁאֵינִי אִישׁ פָּנוּי, וְטִרְדוֹתַי רַבִּים מִכַּמָּה צְדָדִים. וּבִפְרָט כָּעֵת אֲשֶׁר תּוֹדָה לָאֵל הִתְחַלְנוּ לַעֲסֹק בְּהַדְּפוּס לִגְמֹר הַתְּפִלּוֹת [ה"ה ספר ליקוטי תפילות] בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְכַמְּדֻמֶּה לִי שֶׁכְּבָר הוֹדַעְתִּיךָ מִזֶּה שֶׁכְּבָר שָׁלַחְתִּי אֶת רַבִּי מֶענְדִיל לִקְהִלַּת מִינְקָאוִויץ, וְתוֹדָה לָאֵל בְּשָׁבוּעַ הֶעָבַר כְּבָר בָּא בְּשָׁלוֹם וְהֵבִיא הָאוֹתִיּוֹת שֶׁהָיוּ חֲסֵרִים. וּבֵין הַיּוֹם וּבֵין לְמָחָר נַתְחִיל בְּשָׁלוֹם בְּעֶזְרַת הַשֵּׁם לְהַדְפִּיסָם. וְאַתָּה תּוּכַל לְהָבִין מֵרָחוֹק טִרְדַּת דַּעְתִּי בָּזֶה, בְּכַמָּה אֳפָנִים, וּבִפְרָט מֵחֲמַת חֶסְרוֹן כִּיס. וְלַה' הַיְשׁוּעָה.
Your letter I received yesterday and it was a great comfort to me — but I was genuinely displeased with you, my son, my dear one, for the commotion you make over my not being in the habit of writing to you every time. Surely you know that I am not a free man — my preoccupations are many from many directions. And in particular at present, for thank G-d we have begun to engage in the printing to complete the Teffilos — that is, the book Likutay Teffilos — with the help of Hashem ## Segment 4
הֵן עַל כָּל אֵלֶּה תֵּדַע שֶׁאֵין בְּדַעְתִּי לִשְׁלֹחַ לְךָ אִגֶּרֶת בְּכָל שְׁתֵּי שָׁבוּעוֹת כַּאֲשֶׁר כָּתַבְתָּ, רַק בְּכָל חֹדֶשׁ וָחֹדֶשׁ אֶרְאֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לִכְתֹּב לְךָ אִגֶּרֶת. וַאֲנִי מַזְהִיר אוֹתְךָ מְאֹד שֶׁמֵּעַתָּה תָּשׁוּב מִדֶּרֶךְ הַזֶּה לְצַפּוֹת בְּכָל יוֹם לְקַבֵּל אִגֶּרֶת מִמֶּנִּי לְכַלּוֹת עֵינֶיךָ בְּחִנָּם חַס וְשָׁלוֹם, כִּי גַּם זֶה מַעֲשֵׂי בַּעַל דָּבָר לְבַלְבֵּל דַּעְתְּךָ מִתְּפִלָּתְךָ וּמִלִּמּוּדְךָ. וְכָךְ דַּרְכֵי בְּנֵי הַנְּעוּרִים שֶׁבְּטֵלִים מִמְעַט עֲבוֹדָתָם עַל יְדֵי בִּלְבּוּלִים וְכִלְיוֹן עֵינַיִם שֶׁל עִסְקֵי חִנָּם כָּאֵלֶּה. וּמַה שֶּׁכָּתַבְתָּ שֶׁאֵין לְךָ בַּמֶּה לְהַחֲיוֹת אֶת נַפְשְׁךָ כִּי אִם בְּמִכְתָּבַי. הָאֱמֶת שֶׁדְּבָרַי רְאוּיִים שֶׁיִּהְיוּ חֲבִיבִים בְּעֵינֶיךָ וּלְהַחֲיוֹת נַפְשְׁךָ, אֲבָל בְּכָל אִגֶּרֶת וְאִגֶּרֶת תּוּכַל לְהַחֲיוֹת עַצְמְךָ זְמַן רַב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּבִפְרָט הֲלֹא כָּל סִפְרֵי רַבֵּנוּ זַ"ל בְּיָדְךָ, הַמְּלֵאִים אוֹצָרוֹת גְּדוֹלוֹת, אוֹצְרֵי אוֹצָרוֹת שֶׁל יִרְאַת שָׁמַיִם וְהִתְגַּלּוּת אֱלֹקוּת בִּדְרָכִים נִפְלָאִים הַשָּׁוִים לְכָל נֶפֶשׁ גָּדוֹל וְקָטָן נַעַר וְזָקֵן. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵה בָּהֶם שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. וְגַם יֵשׁ בְּיָדֶךָ מֵחִדּוּשַׁי תּוֹדָה לָאֵל. וְגַם תּוֹדָה לָאֵל כְּבָר יָדַעְתָּ וְשָׁמַעְתָּ כַּמָּה שִׂיחוֹת יְקָרוֹת מִפָּז מִפִּי וּמִפִּי אַנְשֵׁי שְׁלוֹמֵנוּ. עַל כֵּן חֲזַק וֶאֱמַץ בְּשִׂמְחָה תָּמִיד. הַחֲזֵק בַּמּוּסָר אַל תֶּרֶף, וְתַתְמִיד בְּלִמּוּדְךָ הֵיטֵב וְתִתְפַּלֵּל בְּכַוָּנָה וְתַרְגִּיל עַצְמְךָ בְּהִתְבּוֹדְדוּת בְּכָל יוֹם כַּאֲשֶׁר הוֹרֵיתִיךָ. וְיֶתֶר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה כִּי טָרִידְנָא טוּבָא. וְהָיָה זֶה שָׁלוֹם.
Yisborach. I believe I already informed you of this — that I had already sent Rabbi Mendil to the community of Minkovitz, and thank G-d last week he arrived in peace and brought the letters of type that had been missing. And between today and tomorrow we will begin with peace, with the help of Hashem, to print them. And you can understand from afar the distraction of my mind in this, in many ways — and in particular on account of lack of funds. But salvation belongs to Hashem. Yet despite all this, know that it is not my intention to send you a letter every two weeks as you wrote — rather, each and every month I will see, with the help of Hashem Yisborach, to write you a letter. And I caution you greatly that from now on you turn away from this path of waiting every day to receive a letter from me — wearing out your ## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה.
eyes for nothing, G-d forbid — for this too is the work of ## Segment 6
הַקָּטָן נָתָן בֶּן אֲדוֹנִי אָבִי מוֹרֵנוּ הָרַבנַפְתָּלִי הִירְץ נֵרוֹ יָאִיר
the ba'al davar (the Adversary), to confuse your mind from your prayer and your learning. ## Segment 7
בָּרוּךְ הַשֵּׁם, יוֹם ג' וַיִּגַּשׁ [ז' טבת] תקפ"ד בְּרֶסְלֶב.
And this is the way of young people — that they idle away their small measure ## Segment 8
יִשְּׂאוּ הָרִים שָׁלוֹם לִכְבוֹד אֲהוּבִי בְּנִי יְדִיד נַפְשִׁי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
of service through confusions and wasteful straining of the eyes ## Segment 9
מִכְתָּבְךָ קִבַּלְתִּי זֶה פַּעֲמַיִם וְשָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב. תַּעֲלֹזְנָה כִּלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים. הֶחֱיִיתַנִי בִּדְבָרֶיךָ, בַּמֶּה שֶׁכָּתַבְתָּ שֶׁאַתָּה עוֹסֵק בְּתוֹרָה וּתְפִלָּה וּבְסִפְרֵי רַבֵּנוּ זַ"ל, וַאֲשֶׁר אַתָּה בְּשִׂמְחָה כִּי לָזֶה כָּלְתָה נַפְשִׁי. וּמִי יִתֵּן וְהָיָה לְבָבְךָ זֶה לְיִרְאָה אֶת ה' כָּל יְמֵי חַיֶּיךָ וּלְהוֹסִיף בְּכָל יוֹם וּבְכָל עֵת קְדֻשָּׁה וְטָהֳרָה וְהִתְחַזְּקוּת בַּעֲבוֹדַת ה' בְּכָל פַּעַם יוֹתֵר וְיוֹתֵר, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל כִּי כַּצֵּל יָמֵינוּ עַל הָאָרֶץ, וְהַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה וְאִם לֹא עַכְשָׁיו אֵימָתַי. חֲזַק בְּנִי וֶאֱמַץ בְּכָל כֹּחֲךָ לֵילֵךְ בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת אֲשֶׁר הוֹרֵנוּ רַבֵּנוּ הַגָּדוֹל וְהַקָּדוֹשׁ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים. וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב, פּוּק עַיֵּן וְתִשְׁכַּח בְּסִפְרֵי רַבֵּנוּ זַ"ל כָּל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ, עֵצוֹת וְהַנְהָגוֹת וּדְרָכִים בַּעֲבוֹדַת ה', הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם.
over empty matters such as these. And as for what you wrote — that you have nothing with which to sustain your soul except my letters: in truth my words are worthy of being precious in your eyes and of sustaining your soul — but from each and every letter you can sustain yourself for a long time, with the help of Hashem Yisborach. And in particular: Therefore be strong and courageous in joy always. Hold fast to moral instruction — do not let go. And be constant and unwavering in your learning, and pray with kavanah (devotion), and accustom yourself to hisbodidus (personal ## Segment 10
וְדַע בְּנִי חֲבִיבִי שֶׁכְּבָר נִגְמְרוּ תּוֹדָה לָאֵל חֲמִשָּׁה פוֹרִימְס [קוּנְטְרֵסִים] מֵהַתְּפִלּוֹת וְעַתָּה אָנוּ עוֹסְקִים בְּפוֹרִים שִׁשִּׁי ה' יִגְמֹר בַּעֲדֵנוּ. וְכֻלָּם טְרוּדִים מְאֹד בַּהַדְפָּסָה, כִּי יָדוּעַ שֶׁאָנוּ עוֹסְקִים בְּהַדְּפוּס בְּלִי פּוֹעֲלִים. רַק רַבִּי מֶענְדִיל וְרַבִּי חַיִּים נַחוּם וְהַנַּעַר יִצְחָק יְהוֹשֻׁעַ וְגַם בְּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר מְסַיֵּעַ הַרְבֵּה בְּכָל פַּעַם אֲבָל לֹא בִּקְבִיעוּת, עַל כֵּן הַמְּלָאכָה נַעֲשֵׂית לְאַט לְאַט. הַשֵּׁם יִתְבָּרַךְ יְהֵא בְּעֶזְרֵנוּ לְגָמְרָם בִּשְׁלֵמוּת מְהֵרָה. גַּם יֵשׁ מְנִיעוֹת הַרְבֵּה מֵחֲמַת חֶסְרוֹן כִּיס כַּיָּדוּעַ לְךָ מִזֶּה. עַל כֵּן תִּרְאֶה לְזָרֵז מְאֹד אֶת אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּקְהִלַּתְכֶם שֶׁיִּרְאוּ לִשְׁלֹחַ לִי בִּזְרִיזוּת תֵּכֶף מַתְּנַת יָדָם הַטּוֹבָה וְאַל יְעַכְּבוּ כְּלָל כִּי אִי אֶפְשָׁר לְעַכֵּב הַדְּפוּס חַס וְשָׁלוֹם אֲפִלּוּ יוֹם אֶחָד כַּיָּדוּעַ לְךָ, וּתְקַבְּלוּ בְּאַהֲבָה עָלֶה אֶחָד לְדֻגְמָא מֵהַתְּפִלּוֹת, יִרְאוּ עֵינֶיךָ וְיִשְׂמַח לִבְּךָ וְיֶתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
prayer) each day as I have instructed you. And beyond this it is impossible to elaborate now — for I am greatly preoccupied. And may there be peace. The words of your father, who constantly seeks your welfare with love. The lowly Nussun, son of my lord, my father, our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 11
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׁמֹעַ הַטּוֹב מִמְּךָ תָּמִיד וְעִקָּר הוּא הַטּוֹב הָאֲמִתִּי וְהַנִּצְחִי.
Note on Parshas Vayishlach ## Segment 12
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר
Your letter I received twice — and I exult over your utterance as one who finds great spoil [Tehillim 119:162]. My innards rejoice at your lips speaking uprightly [Tehillim 23:16]. You gave me life with your words — in what you wrote that you are engaging in Torah and prayer and in the books of our Master, of blessed memory, and that you are in joy — for for this my soul has yearned. Would that this heart of yours be so — to fear Hashem all the days of your life — and to add each day and each time in holiness and purity and in strengthening of the service of Hashem more and more — for apart from this everything is vanity, for our days are like a passing shadow, and the day is short and the work is much, and if not now — when? # פ URL: https://ajew.org/reader-plain/alim-litrufa/2/80/ # פ
פ
Source: https://ajew.org/reader/alim-litrufa/2/80 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' שְׁלַח לְךָ תקצ"ב.
My beloved son. [Yitzchok] Your letter I received on Erev Shabbos Kodesh at the time of the lighting of ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
the Shabbos candles — and I read it immediately in its entirety from my love ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם רִאשׁוֹן וְהָיָה לִי לְנַחַת גָּדוֹל בְּשָׁמְעִי שֶׁתְּהִלָּה לָאֵל הֵחֵל ה' לְהַרְאוֹת חַסְדּוֹ, כֵּן יִגְמֹר ה' בַּעַדְכֶם שֶׁיִּהְיֶה לָהּ רְפוּאָה שְׁלֵמָה מְהֵרָה, אָמֵן. וְדַע בְּנִי שֶׁבְּדַעְתִּי לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בְּיוֹם שֵׁנִי לְאוּמַאן בִּדְבַר הַבִּנְיָן, עַל כֵּן אִם אֶפְשָׁר שֶׁיָּבוֹא בְקַל אַחַר שַׁבָּת מַה טּוֹב, וְאִם לָאו לְמַעַן הַשֵּׁם שֶׁיִּרְאֶה לִשְׁלֹחַ לִי הַסַּךְ שֶׁהִבְטִיחוֹ לִי בְּלִי תֵּרוּצִים וְהִתְנַצְּלוּת כְּלָל, כִּי אֵין לְשַׁעֵר גֹּדֶל הַהֶכְרֵחַ עַתָּה לְמָעוֹת, אֲשֶׁר כִּמְעַט כָּל הַבִּנְיָן תָּלוּי בָּזֶה. כִּי כְּבָר מֻנָּח הַכֹּל רַק לְהַגְבִּיהַּ, וּצְרִיכִין לְהִזְדָּרֵז מֵחֲמַת כַּמָּה טְעָמִים וּפְחָדִים כַּיָּדוּעַ, הַשֵּׁם יִתְבָּרַךְ יִשְׁמְרֵנוּ וְיַעַזְרֵנוּ לְהַגְבִּיהַּ וְלִגְמֹר מְהֵרָה. וּמֵאֵלֶיךָ תָּבִין כַּמָּה אֲנִי צָרִיךְ לְהִזְדָּרֵז עַתָּה וַה' אֱלֹהִים יַעְזֹר לִי כִּי כָּבֵד עָלַי הַדָּבָר עַתָּה מְאֹד מְאֹד, אֲשֶׁר כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל. אַךְ הַשֵּׁם יִתְבָּרַךְ עוֹזֵר לִי וְיַעֲזֹר לִי וְעַל זֶה לְבַד תָּמַכְתִּי יְתֵדוֹתַי לַעֲסֹק עוֹד בָּזֶה עַד אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יִגְמֹר וְיוֹצִיא הַבִּנְיָן הַקָּדוֹשׁ מִכֹּחַ אֶל הַפֹּעַל בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּתְהִלָּה לָאֵל עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁחִדַּשְׁנוּ בְּעִנְיַן מוֹצִיא מִכֹּחַ אֶל הַפֹּעַל חִדּוּשִׁים נָאִים הַנִּצְרָכִים לְעֻבְדָא. וְהָעִקָּר הוּא הָרָצוֹן וְהַחֵשֶׁק וְכוּ' כַּמְבֹאָר הֵיטֵב בְּהַתּוֹרָה וְיִהְיֶה נָא פִּי שְׁנַיִם בְּרוּחֲךָ וְכוּ'. וּכְבָר דִּבַּרְנוּ בָּזֶה בְּשַׁבַּת קֹדֶשׁ הֶעָבַר, וּכְבָר נִכְתַּב הָעִנְיָן בְּחַסְדּוֹ וִישׁוּעָתוֹ הַגְּדוֹלָה וְהַנִּפְלָאָה. וּכְבָר סִפַּרְתִּי לְךָ שֶׁבְּכָל עֵת שֶׁאֲנִי מְדַבֵּר אוֹ כּוֹתֵב אֵיזֶה חִדּוּשׁ אֲנִי מִתְגַּעְגֵּעַ מְאֹד שֶׁאַתָּה תִּרְאֶה אוֹתוֹ הַחִדּוּשׁ וְיַגִּיעַ אֵלֶיךָ, אַךְ מַה נַּעֲשֶׂה כִּי רַבּוּ הַמְּנִיעוֹת לָזֶה. אֲבָל כְּבָר הוֹדַעְתִּיךָ בְּנִי חֲבִיבִי שֶׁהַכֹּל לְטוֹבָה, כִּי יָקָר בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ פַּעַם אֶחָד בְּכַמָּה שָׁבוּעוֹת שֶׁאַתָּה בָּא אֵלֵינוּ בִּמְנִיעוֹת כָּאֵלֶּה, יוֹתֵר מֵאִלּוּ הָיִיתָ פַּעֲמַיִם בְּכָל שָׁבוּעַ אֶצְלִי בְּלִי מְנִיעוֹת. וְהִנֵּה עַתָּה עֶרֶב שַׁבָּת אַחַר חֲצוֹת הַרְבֵּה וְאִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל. וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֵינוּ וְנִזְכֶּה לְקַבֵּל שַׁבַּת קֹדֶשׁ בְּשִׂמְחָה וְטוּב לֵבָב כָּרָאוּי, וּלְהַמְשִׁיךְ קְדֻשַּׁת וְשִׂמְחַת שַׁבָּת עַל שֵׁשֶׁת יְמֵי הַחוֹל עַד נִזְכֶּה לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת וְכוּ'.
for you — and I enjoyed the length of your words — in that you explained to me what is passing over you. And the essential thing from what I saw is that you are giving some attention to the fact that all of this is a hint from Him, Yisborach, to draw you near to Him, Yisborach, through this very thing — and this is very fitting for you. And so it is good for you and for us to take to heart each day what passes over us — and to keep the memory well — for everything is for the sake of the takhlees of the World to Come [תַּכְלִית עוֹלָם הַבָּא — takhlees: the ultimate end-goal, the final purpose — the philosophical term for what Aristotle called telos, the final cause toward which everything is directed. In Breslov usage takhlees carries this full weight: not merely "purpose" in a vague sense but the ultimate finality of existence — the point to which all experience in this world, including all its trials and hints, is directed. The word recurs in Letter 88 as the central term: mah yihyeh takhlieto la'olam haba — what will his takhlees be in the World to Come]. And if you are not able to understand in detail the particular hints — even so the faith that one believes that all of this is hints — and the attention one pays to this, to notice it — even though one does not understand in detail — even so this itself is very good — that one believes in this as above. And for the sake of Hashem — see to persevere in your study at every time that you can snatch — and now you need to persevere and pay attention to time more than at the beginning — since you have many interruptions. May Hashem Yisborach have mercy on you that you ## Segment 4
דִּבְרֵי אֲבִיכֶם הַמִּשְׁתּוֹקֵק לְטוֹבַתְכֶם וְהַצְלָחַתְכֶם הַנִּצְחִית, כּוֹתֵב בְּדִמְעָה מֵרֹב הַתְּשׁוּקָה שֶׁלֹּא תִּהְיֶה טִרְחַתְכֶם וִיגִיעַתְכֶם וִיגִיעָתִי וְטִרְחָתִי בְּחִנָּם חַס וְשָׁלוֹם, אַךְ לַה' הוֹחַלְנוּ כִּי הוּא יוֹדֵעַ תַּעֲלוּמוֹת שֶׁכָּל כַּוָּנָתִי לְטוֹבָה בֶּאֱמֶת, וְגַם כַוָּנַתְכֶם לְטוֹבָה בֶּאֱמֶת. וּבְוַדַּאי לֹא נִגַּע לָרִיק חַס וְשָׁלוֹם. אַךְ מִי יִתֵּן שֶׁיֻּשְׁלַם רְצוֹן רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה שֶׁנִּזְכֶּה לְהַגִּיעַ אֶל הַתַּכְלִית הַטּוֹב שֶׁהוּא רוֹצֶה לַהֲבִיאֵנוּ אֵלָיו וְלַה' הַיְשׁוּעָה.
accept upon yourself the yoke of Torah [עֹל תּוֹרָה — from Avos 3:5: "whoever accepts upon himself the yoke of Torah — the yoke of government and the yoke of worldly affairs are removed from him. But whoever removes from himself the yoke of Torah — the yoke of government and the yoke of worldly affairs are placed upon him." Torah study is not an additional burden on top of life's pressures — ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, חִזְקוּ וְאִמְצוּ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'. עֵינֵיכֶם הָרוֹאוֹת שֶׁכָּל מַה שֶּׁהָאָדָם רוֹצֶה יוּכַל לִפְעֹל כַּאֲשֶׁר כְּבָר רְאִיתֶם וַהֲבַנְתֶּם הַרְבֵּה, וְעַל יְדֵי זֶה תִּתְחַזְּקוּ כָּל יְמֵיכֶם לַחֲשֹׁק וּלְהִשְׁתּוֹקֵק תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ לְאַנְשֵׁי אֱמֶת לַאֲמִתּוֹ עַד תִּזְכּוּ לְשַׁבֵּר גַּם כָּל יֶתֶר הַמְּנִיעוֹת עַד תִּזְכּוּ לַחֲזוֹת בְּנֹעַם ה' וְכוּ'. וְאָז תֵּדְעוּ מַה כָּל הָרַעַשׁ הַזֶּה מִמַּה הָיוּ רוֹצִים לִמְנֹעַ אֶתְכֶם חַס וְשָׁלוֹם, אָז יִמָּלֵא שְׂחוֹק פִּינוּ וְכוּ' וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
it is the replacement of all heavier burdens. The lighter yoke removes the heavier ones] properly — and cast off from yourself the yoke of worldly affairs [Avos 3:5]. And the time for the morning prayer has arrived — and there is no time to extend at all. The words of your father — who prays on your behalf. Nussun of Breslov. # פא URL: https://ajew.org/reader-plain/alim-litrufa/2/81/ # 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. # פב URL: https://ajew.org/reader-plain/alim-litrufa/2/82/ # פב
פב
Source: https://ajew.org/reader/alim-litrufa/2/82 ## Segment 1
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת קֹדֶשׁ פָּרָשַׁת חֻקַּת תקצ"ב אוּמַאן.
And abundant peace to all our anshei sh'lomaynu — with great love and precious affection. Be strong and let your hearts be courageous — all who hope in Hashem. Your eyes which see that all that a person wants he can accomplish — as you have already seen and understood much — and through this you will strengthen yourselves all your days to desire and yearn always to Hashem Yisborach and to true men of truth — until you merit to break all the remaining obstacles — until you merit to behold the pleasantness of Hashem [לַחֲזוֹת בְּנֹעַם ה' — Tehillim 27:4: "one thing I asked of Hashem — to dwell in the house of Hashem all the days of my life — to behold the pleasantness of Hashem and to visit in His sanctuary." The ultimate aspiration: to behold the pleasantness of Hashem Himself — cited here as the good end to which all the obstacles and struggle are leading] and so forth. And then you will know what all this commotion was about — what they were trying to prevent you from, G-d forbid — then our mouths will be filled with laughter [אָז יִמָּלֵא שְׂחוֹק פִּינוּ — Tehillim 126:2: "then our mouths were filled with laughter and our tongues with joyous song — then they said among the nations: Hashem has done great things with these." The eschatological laughter of the return from exile — when the community finally understands what the opposition sought to prevent] and so forth — and our enemies shall see and be ashamed — with the help of Hashem Yisborach. ## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
My beloved son, my dear one — may his light shine. And to all our anshei sh'lomaynu — peace be with you, do not fear, for Hashem is with you. ## Segment 3
בָּאתִי הֵנָּה אוֹר לְיוֹם ו' פָּרָשַׁת קֹרַח הֶעָבַר, וּבְאוֹתוֹ הַיּוֹם לְעֵת עֶרֶב סָמוּךְ לִכְנִיסַת שַׁבַּת קֹדֶשׁ עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ בִּישׁוּעָתוֹ וְנִפְלְאוֹתָיו הַנּוֹרָאוֹת, שֶׁבָּא הָאָדוֹן הַגַּרַאדְנִיצְשֶׁע דְּפֹה עַל הַבִּנְיָן הַקָּדוֹשׁ שֶׁלָּנוּ, וְהִסְכִּים בְּפֶה מָלֵא וְנָתַן רְשׁוּת לִבְנוֹתוֹ, וּבֵרֵךְ אוֹתָנוּ שֶׁנִּגְמֹר אוֹתוֹ בְּקָרוֹב. עַד הֵנָּה עֲזָרָנוּ רַחֲמָיו יִתְבָּרַךְ. וּמֵאֵלֶיךָ תָּבִין עֹצֶם הַיְשׁוּעָה הַזֹּאת, כִּי עַל זֶה הָיִיתִי מְצַפֶּה זְמַן רַב כַּיָּדוּעַ לְךָ; וְעַתָּה טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר וּלְבַקֵּשׁ לְהַבָּא, כֵּן יְהִי ה' עִמָּנוּ שֶׁנִּזְכֶּה לְהַגְבִּיהַּ הַבִּנְיָן בַּשָּׁבוּעַ הַזֹּאת וּלְגָמְרוֹ מְהֵרָה, וְלַה' הַיְשׁוּעָה. וּמֵחֲמַת אֲפִיסַת כְּלֵי כְּתִיבָה אִי אֶפְשָׁר לְהַאֲרִיךְ. וְגַם עַל יְדֵי הַיְשׁוּעָה הַזֹּאת רָאוּי לָכֶם לְהִתְחַזֵּק בַּה' וְלִבְטֹחַ בּוֹ תָּמִיד שֶׁבְּוַדַּאי יִגְמֹר גַּם עִם כָּל אֶחָד וְאֶחָד בִּפְרָטִיּוּת פְּעֻלָּתוֹ הַטּוֹבָה אֲשֶׁר הִתְחִיל לְהַפְלִיא עִמָּנוּ. וְתִרְאֶה לְהוֹדִיעַ זֹאת לִבְרֶסְלֶב, יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לִשְׁמֹעַ בְּשׂוֹרוֹת טוֹבוֹת תָּמִיד.
And behold — I am ready to depart immediately for Uman in peace — may Hashem Yisborach help us to complete the holy building speedily. And behold — your letter I received together with the sum of four new rubles — and you have greatly revived my soul with this [מְאֹד הֶחֱיִיתֶם נַפְשִׁי — the verb *hecheyitem nafshi* — you gave life to my soul — echoes the language of Yosef's brothers returning to their father in B'reishis 45:27: "when he saw the wagons that Yosef had sent... the spirit of their father Yaakov was revived (*watchi ruach Yaakov avivem*)." The four rubles revived Reb Nussun as the sight of the wagons revived Yaakov] — for the urgent need now is impossible to estimate or assess. May Hashem repay your deed and so forth — and may you merit that there will be for you a great share in the holy and wondrous building in which he, of blessed memory, is engaged — for already some time the houses multiply through many neighbours without number [שֶׁיִּתְרַבּוּ הַבָּתִּים עַל יְדֵי שְׁכֵנִים רַבִּים עַד אֵין מִסְפָּר — this is an allusion to one of the kabbalistic dimensions of the building project: the Rebbe's teaching that the holy gathering place in Uman would draw to it, through spiritual affinity, an ever-increasing number of souls — *shchenim*, neighbours in the spiritual sense — those who dwell near in the world of souls] and so forth — until it brings up delights before Him, Yisborach, such as have never arisen since the days of the world [עַד שֶׁיַּעֲלֶה שַׁעֲשׁוּעִים לְפָנָיו יִתְבָּרַךְ שֶׁלֹּא עָלוּ מִימוֹת עוֹלָם — the word sha'ashu'im — delights, pleasures — draws on Mishlai 8:30-31 where Wisdom speaks: "I was beside Him as a craftsman, and I was His daily delight ( sha'ashu'im )." The building of the holy structure at the Rebbe's resting place is framed as bringing unprecedented divine delight — *sha'ashu'im* that have not arisen since the creation of the world] . And behold — I am very pressed now as you will understand from yourself. But from my love for you I compelled Rabbi Chaim Nachum — may his light shine — until he gave me a copy of the entire Torah that we spoke at the holy festival just passed and on Shabbos Kodesh before it [הַעְתָּקַת כָּל הַתּוֹרָה שֶׁדִּבַּרְנוּ בֶּחָג הַקָּדוֹשׁ הֶעָבַר וּבְשַׁבַּת קֹדֶשׁ שֶׁלְּפָנָיו — the Shavuos teachings that Reb Nussun delivered at the gathering, which were transcribed by Rabbi Chaim Nachum. These are the teachings that had been promised in Letters 75 and 76 when Shavuos was announced as the gathering point. They have now been delivered and recorded] . May their eyes see and their hearts rejoice. And they are three and a half bogin [בּוֹגִין — large paper sheets used for manuscripts, written on both sides — a unit of handwritten text indicating substantial content: three and a half double-sided sheets worth of Torah teaching] written on both sides. And if they wish they may copy it immediately and return it to me — if Hashem wills — when I come home in peace. And from the greatness of the urgency it is impossible to extend at all. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
The words of your father — who desires your welfare and your eternal success. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # פג URL: https://ajew.org/reader-plain/alim-litrufa/2/83/ # פג
פג
Source: https://ajew.org/reader/alim-litrufa/2/83 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' בָּלָק תקצ"ב.
Nussun of Breslov. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי שָׁלוֹם שָׁלוֹם לְךָ וּלְבֵיתְךָ.
Abundant peace — to my beloved son, our Teacher the Rabbi Yitzchok — may his light shine. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי הַיּוֹם, וְהָיָה לִי לְנַחַת גָּדוֹל. וְאֵין לְהַרְחִיב הַדִּבּוּר מֵאַחַר שֶׁבֵּין הַיּוֹם לְמָחָר תִּהְיֶה פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר כָּתַבְתָּ, וּמִמּוֹסֵר כְּתָב זֶה תִּשְׁמַע נִפְלְאוֹת יְשׁוּעַת ה' אֲשֶׁר עֲזָרָנוּ עַד הֵנָּה שֶׁזָּכִינוּ לְהַגְבִּיהַּ בִּנְיַן הַבֵּית הַמִּדְרָשׁ הַקָּדוֹשׁ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, גְּדוֹלִים מַעֲשֵׂה ה'. כֵּן יְהִי עִמָּנוּ שֶׁנִּזְכֶּה לְגָמְרוֹ בִּשְׁלֵמוּת מְהֵרָה וּלְהִתְפַּלֵּל שָׁם בְּכַוָּנָה. בִּפְרָט בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ וְלִפְעֹל שָׁם מַה שֶּׁצְּרִיכִין לִפְעֹל כָּל אֶחָד וְאֶחָד בִּכְלָל וּבִפְרָט אָמֵן כֵּן יְהִי רָצוֹן, וְתָגִיל וְתִשְׂמַח בִּישׁוּעַת ה' אֲשֶׁר עֲזָרָנוּ עַד הֵנָּה. וְעַל לְהַבָּא נְבַקֵּשׁ בְּכָל יוֹם עַד יֵעָתֵר לָנוּ ה' מִמָּרוֹם בְּרַחֲמָיו וִימַלֵּא מִשְׁאֲלוֹתֵינוּ לְטוֹבָה בְּרַחֲמָיו הַמְרֻבִּים, כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתָנוּ לְעוֹלָם חַס וְשָׁלוֹם, כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ וְכוּ'.
I arrived here at the dawn of Friday, Parshas Korach just passed. And on that day — toward evening — close to the entry of Shabbos Kodesh — Hashem Yisborach helped us with His salvation and His awesome wonders : the garadnitsche [הָאָדוֹן הַגַּרַאדְנִיצְשֶׁע — the lord of the estate, the local landowner or administrator upon whose ground the building stood. His approval was a legal prerequisite for construction — without it the building could face demolition. This is the obstacle that had been feared and prayed over for months throughout the letters] of this place came to our holy building — and agreed with full mouth and gave permission to build it — and blessed us that we should complete it soon. Until here His mercies, Yisborach, have helped us. And from yourself you will understand the immensity of this salvation — for I had been awaiting this for a long time as is known to you. And now it is good to give thanks to Hashem for the past and to petition for the future [טוֹב לְהוֹדוֹת לַה' עַל הֶעָבָר וּלְבַקֵּשׁ לְהַבָּא — the paired movement of thanksgiving and petition that has been Reb Nussun's signature response to each stage of salvation throughout the letters. The past is acknowledged with gratitude; the future is addressed with prayer. Neither complacency nor anxiety — only the responsive posture of the one who waits on Hashem in both directions] — may Hashem be with us that we merit to raise the building this week and to complete it speedily — and to Hashem belongs the salvation. And on account of the lack of writing materials it is impossible to extend. And through this salvation as well — it is fitting for you to strengthen yourselves in Hashem and trust in Him always — for He will certainly complete it also for each and every person individually — the good work that He has begun to perform wonders with us. And see to make this known in Breslov — may the humble hear and rejoice [יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ — Tehillim 34:3: "magnify Hashem with me and let us exalt His name together — may the humble hear and rejoice." The verse that immediately follows the psalmist's own call to praise: the salvation is not private — it is to be announced to the humble, to the community, so that all may rejoice together. Reb Nussun sends the news to Breslov precisely in the spirit of this verse] . May Hashem Yisborach enable us to hear good tidings always. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה וּמַעְתִּיר בַּעַדְכֶם.
The words of your father — who awaits salvation. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # פד URL: https://ajew.org/reader-plain/alim-litrufa/2/84/ # פד
פד
Source: https://ajew.org/reader/alim-litrufa/2/84 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' י"ז בְּתַמּוּז תקצ"ב.
Nussun of Breslov. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי, מִכְתָּבְךָ קִבַּלְתִּי בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר עַל יְדֵי רַבִּי נַחְמָן מֵהַיְיסִין עִם אֶחָד רוּבָּל־חָדָשׁ, גַּם מִכְתָּב מֵרַבִּי יַעֲקֹב. וְנִפְלֵאתִי עָלֶיךָ מַה שֶּׁלֹּא שָׁלַחְתָּ מִכְתָּבְךָ הַיּוֹם עַל יְדֵי מוֹלִיכֵי הַפָּאסְט בִּפְרָט לְהוֹדִיעֵנִי מֵרַבִּי נַחְמָן נֶכֶד רַבֵּנוּ זַ"ל כַּאֲשֶׁר הִזְהַרְתִּיךָ. וְהִנֵּה אוֹדוֹת הַמָּקוֹם בְּהַקְּלוֹיְז אַף עַל פִּי שֶׁהָיָה לִי גַּם כֵּן קְצָת צַעַר מִזֶּה, אַךְ לֹא הִגְדַּלְתִּי הַיִּסּוּרִים, כִּי כְּבָר יָדַעְתָּ שֶׁאָנוּ רְחוֹקִים מִכְּבוֹד עוֹלָם הַזֶּה כַּאֲשֶׁר שָׁמַעְתִּי מִמֶּנּוּ זַ"ל, וְכַאֲשֶׁר אָנוּ רוֹאִים בְּעֵינֵינוּ בְּכָל עֵת; וּכְבָר דִּבַּרְנוּ הַרְבֵּה מִזֶּה בְּשָׁבוּעוֹת הֶעָבַר כַּמָּה וְכַמָּה צְרִיכִים לִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים כְּדֵי לְהִתְקָרֵב לַנְּקֻדָּה הָעֶלְיוֹנָה וְכוּ'; וְכֵן עוֹד בְּכַמָּה מְקוֹמוֹת בִּדְבָרָיו זַ"ל מְבֹאָר שֶׁעַכְשָׁו הַכָּבוֹד בַּגָּלוּת וְכוּ' וְכָל הַכָּבוֹד אֵצֶל הָעַזֵּי פָּנִים שֶׁבַּדּוֹר וְכוּ'. וְאִם קָטָן אַתָּה בְּעֵינֶיךָ וְנִדְמֶה לְךָ שֶׁאַתָּה רָחוֹק מְאֹד מִמֶּנּוּ זַ"ל עַל יְדֵי מַעֲשֶׂיךָ, אַדְּרַבָּא מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁצְּרִיכִים לִסְבֹּל בִּזְיוֹנוֹת וּשְׁפִיכוּת דָּמִים כְּשֶׁרוֹצִים לְהִקָּרֵא עַל שְׁמוֹ זַ"ל. נָא בְּנִי זְכֹר אַל תִּשְׁכַּח בְּכָל עֵת עֹצֶם הַחֶסֶד וְהָרַחֲמִים שֶׁחָמַל עָלֵינוּ הַשֵּׁם יִתְבָּרַךְ לִהְיוֹת נִקְרָא עַל שְׁמוֹ זַ"ל, אֲשֶׁר לֹא יַסְפִּיקוּ כָּל יָמֵינוּ לְהוֹדוֹת וּלְהַלֵּל עַל זֶה וְכוּ' וְכוּ', בִּפְרָט שֶׁאַף עַל פִּי כֵן הַשֵּׁם יִתְבָּרַךְ אֵינוֹ עוֹזֵב אוֹתָנוּ, וּבְוַדַּאי יַעְזֹר לְךָ שֶׁיִּהְיֶה לְךָ מָקוֹם לְהִתְפַּלֵּל שָׁם שֶׁלֹּא בְּבִזָּיוֹן בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. מֵעַתָּה חַזֵּק עַצְמְךָ לִבְלִי לְהַמְשִׁיךְ עָלֶיךָ מַחֲשָׁבוֹת יְתֵרוֹת, וּתְבַקֵּשׁ וּתְחַפֵּשׂ בְּכָל דָּבָר אֵיזֶה צַד לְטוֹבָה, וְאִם לֹא תּוּכַל לִמְצֹא, תַּאֲמִין בְּחַסְדֵי ה' שֶׁבְּוַדַּאי הַכֹּל לְטוֹבָה, כִּי חַיָּב אָדָם לוֹמַר כָּל דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד.
My beloved son, my dear one — peace, peace to you and to your household [שָׁלוֹם שָׁלוֹם לְךָ וּלְבֵיתְךָ — the doubled shalom shalom is a direct echo of Divrei HaYomim I 12:19 — the spirit clothed Amasai as he came to David: v'ruach lavsha es Amasai... vayomer: l'cha David u'v'lecha ven Yishai, shalom shalom l'cha v'shalom l'ozrecha — "and a spirit clothed Amasai... and he said: to you, David, and with you, son of Yishai — peace, peace to you and peace to your helpers." At the moment of the building's raising — the fulfilment of the long mission — Reb Nussun greets Yitzchok in the very words that Amasai spoke when joining David's camp: a declaration of peace and alliance at the moment of triumph. The spirit that clothed Amasai speaks through Reb Nussun's greeting] . [ Yitzchok ] ## Segment 3
וְהִנֵּה הוֹדַעְתִּיךָ עַל יְדֵי רַבִּי נַחְמָן מֵעִנְיַן הַמָּעוֹת שֶׁנָּתַן רַבִּי מֹשֶׁה נֵרוֹ יָאִיר בְּאוּמַאן עַל הַבִּנְיָן, וְשֶׁמֵּחֲמַת זֶה בְּדַעְתִּי לִנְסֹעַ בְּשָׁבוּעַ זֹאת לְאוּמַאן. עַל כֵּן אַל תַּעֲשֶׂה בְּאֹפֶן אַחֵר רַק לִשְׁלֹחַ לִי בְּשָׁבוּעַ זֹאת, דְּהַיְנוּ בְּיוֹם רְבִיעִי לֹא יְאֻחַר לְפָחוֹת אַרְבָּעָה אוֹ שְׁלשָׁה רוּבָּל־חָדָשׁ, בָּזֶה יִהְיֶה נִדְבָתְךָ; וְהַמּוֹתָר תִּתֵּן עַל רַבִּי שִׁמְשׁוֹן, כְּדֵי שֶׁאוּכַל לְקַבֵּץ אֵיזֶה מָעוֹת לְצָרֵף לַמָּעוֹת הַנַּ"ל וְלַעֲסֹק בְּהַבִּנְיָן. כִּי כְּבָר אֲנִי חַיָּב אַרְבָּעִים רוּבָּל־חָדָשׁ, עַל כֵּן אֵינִי יָכוֹל לַעֲסֹק בְּהַבִּנְיָן כִּי אִם כְּשֶׁאֲצָרֵף לַמָּעוֹת הַנַּ"ל עוֹד אֵיזֶה סַךְ, כַּאֲשָׁר תָּבִין בְּעַצְמְךָ, וְאַל תַּעֲשֶׂה בְּאֹפֶן אַחֵר. וְהַשֵּׁם יִתְבָּרַךְ יִהְיֶה בְּעֶזְרִי וְיוֹלִיכֵנִי לְשָׁלוֹם, וְיַעַזְרֵנוּ לִגְמֹר הַבִּנְיָן בִּשְׁלֵמוּת מְהֵרָה.
Your letter I received today — and it was a great comfort to me. And there is no need to extend the speech — since between today and tomorrow you will be here with the help of Hashem Yisborach as you wrote. And from the bearer of this letter you will hear of the wonders of the salvation of Hashem who has helped us until here — that we merited to raise the building of the holy beis medrash [בִּנְיַן הַבֵּית הַמִּדְרָשׁ הַקָּדוֹשׁ — the walls of the holy house of study at the Rebbe's resting place in Uman now stand. After months of toil, financial pressure, opposition, and nearly broken strength — the building has been raised] with the help of Hashem Yisborach. Great are the works of Hashem [גְּדוֹלִים מַעֲשֵׂה ה' — Tehillim 111:2: "great are the works of Hashem — sought out by all who delight in them." The verse of those who contemplate and delight in the wonders of Hashem's deeds — the only adequate response to what has been accomplished] . May He be with us — that we merit to complete it in perfection speedily — and to pray there with concentration. In particular on the holy Rosh Hashanah [בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ — for the first time in the building narrative, Rosh Hashanah at the Rebbe's resting place is named explicitly as the goal: to pray in the holy house of study on Rosh Hashanah and to accomplish what needs to be accomplished — each person individually and collectively. The entire building project has been moving toward this holy day] — and to accomplish there what needs to be accomplished — each and every person — in the general and in the particular — Omain, so may it be His will. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ וּמַעְתִּיר בַּעַדְךָ.
The words of your father — who awaits to see you speedily — and who prays on your behalf. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 6
וְשָׁלוֹם לִידִידִי הָאַבְרֵךְ הַמֻּפְלָג מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר.
Nussun of Breslov. ## Segment 7
מִכְתָּבְךָ קִבַּלְתִּי, וְשָׁמַעְתִּי זַעֲקָתְךָ, וְיָדַעְתִּי אֶת מַכְאוֹבֶיךָ, אַךְ אֵין לִי עַתָּה דִּבּוּרִים כָּרָאוּי לִכְתֹּב לְךָ. וּבְוַדַּאי הָיָה טוֹב לְפָנֶיךָ שֶׁתִּהְיֶה רָגִיל פֹּה, אַךְ רַבּוּ הַמְּנִיעוֹת, וּבְשָׁבוּעַ זֹאת אֶסַּע אִם יִרְצֶה לְאוּמַאן, וּכְפִי הַנִּרְאֶה לֹא תּוּכַל לִהְיוֹת פֹּה עַד שַׁבַּת נַחֲמוּ הַבָּא עָלֵינוּ לְטוֹבָה, וּמֵהַסְּתָם תִּהְיוּ אָז פֹּה אִם יִרְצֶה הַשֵּׁם, וְאֶת אֲשֶׁר יִשְׁלַח ה' בְּפִי אֲדַבֵּר עִמְּךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ; לְעֵת עַתָּה חֲזַק וַחֲזַק בְּנִי, כִּי כְּבָר יָדַעְתָּ וְהֵבַנְתָּ שֶׁכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ בְּהֶכְרֵחַ שֶׁיַּעֲבֹר עַל הָאָדָם, כִּי אָדָם לְעָמָל יוּלָּד (אִיּוֹב ה), וּפֵרְשׁוּ רַבּוֹתֵינוּ זַ"ל (סַנְהֶדְּרִין צט:) לַעֲמַל תּוֹרָה, אֲבָל בְּלֹא עָמָל כְּלָל אִי אֶפְשָׁר לְקַבֵּל קְדֻשַּׁת הַתּוֹרָה, כִּי מָצָאתִי וְלֹא יָגַעְתִּי אַל תַּאֲמִין (מְגִילָה ו:). אֲבָל אֵין הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עַל הָאָדָם עָמָל וִיגִיעָה שֶׁלֹּא יוּכַל לַעֲמֹד בּוֹ.
And rejoice and be glad in the salvation of Hashem who has helped us until here. And for the future we shall petition each day until Hashem is entreated for us from on High in His mercies and fills our requests for good in His abundant compassions — for certainly He will never abandon us, G-d forbid — for Hashem will not abandon His people [כִּי לֹא יִטֹּשׁ ה' אֶת עַמּוֹ — Tehillim 94:14: "for Hashem will not abandon His people — nor will He forsake His inheritance." The declaration of divine faithfulness to Israel as eternal covenant] and so forth. ## Segment 8
וּכְבָר יָדוּעַ לָנוּ שֶׁלְּהִתְפַּלֵּל קָשֶׁה מְאֹד מְאֹד מֵחֲמַת רִבּוּי הַמַּחֲשָׁבוֹת זָרוֹת, וְיֵשׁ בָּזֶה לְדַבֵּר הַרְבֵּה שֶׁלֹּא תַּסְפִּיק הַיְרִיעָה, אַךְ הַכְּלָל שֶׁזֶּה בְּעַצְמוֹ שֶׁמְּיַגְּעִין עַצְמוֹ וּמַכְרִיחִין אֶת עַצְמוֹ לְהִתְפַּלֵּל אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כָּרָאוּי, זֶה בְּעַצְמוֹ יָקָר מְאֹד מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, וְנֶחֱשָׁב כְּקָרְבָּנוֹת, בִּבְחִינַת (תְּהִלִּים מד) "כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם" וְכוּ' כַּמְבֹאָר בִּדְבָרָיו זַ"ל (שִׂיחוֹת הָרַ"ן יב). גַּם זְכֹר הֵיטֵב שֶׁשְּׁנֵי מַחֲשָׁבוֹת אִי אֶפְשָׁר לִהְיוֹת בְּיַחַד בְּשׁוּם אֹפֶן, וְגַם זְכֹר הֵיטֵב הֵיטֵב הַתּוֹרָה שֶׁל "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", וּתְעַיֵּן שָׁם יָפֶה יָפֶה, וְלֹא תִּהְיֶה בְּעֵינֶיךָ כִּישָׁנָה, וְתֵלֵךְ עִמָּהּ בְּכָל יוֹם, וְגַם זְכֹר הַתּוֹרָה עַל פָּסוּק צֹהַר תַּעֲשֶׂה לַתֵּבָה, וְגַם שָׁם תְּעַיֵּן יָפֶה וְתֵלֵךְ בָּזֶה גַּם כֵּן, וּבְחַסְדֵי ה' תּוּכַל לְהַחֲיוֹת נַפְשְׁךָ בָּהֶם וְכַיּוֹצֵא בָּהֶם. וְהַיִּסּוּרִים וְהַפְּחָדִים שֶׁיֵּשׁ לְךָ מֵאָבִיךָ הַמַּגְזִים עָלֶיךָ, בְּטַח בַּה' שֶׁיַּצִּילְךָ מִמֶּנּוּ, כַּאֲשֶׁר כְּבָר הִצִּיל הַרְבֵּה מִמְּנִיעוֹת וּפְחָדִים כָּאֵלֶּה וְכָאֵלֶּה הַרְבֵּה יוֹתֵר. וּבְוַדַּאי אִם תִּהְיֶה נִשְׁאָר עַל עָמְדְּךָ לְהִתְקָרֵב לִנְקֻדַּת הָאֱמֶת בְּכָל עֵת, תַּעֲשֶׂה נַחַת רוּחַ הַרְבֵּה לְאָבִיךָ בָּזֶה וּבַבָּא הַרְבֵּה יוֹתֵר מֵאִם תְּצַיֵּת אוֹתוֹ חַס וְשָׁלוֹם. וְדַעַת לְנָבוֹן נָקָל לְהָבִין כָּל זֶה. קַוֵּה לַה' וְיוֹשַׁע לְךָ, וּמִגֹּדֶל טִרְדָּתִי אִי אֶפְשָׁר לְהַאֲרִיךְ וּלְהַרְחִיב הַדִּבּוּר כָּרָאוּי וְדַי בָּזֶה כָּעֵת.
Overview: The fulfilment letter of the long building arc. The walls of the holy house of study in Uman have been raised. The opening greeting — *shalom shalom l'cha ul'vaisecha* — is a direct echo of Divrei HaYomim I 12:19: the spirit that clothed Amasai when he declared his allegiance to David spoke the same doubled peace. At the moment of the building's raising, Reb Nussun greets Yitzchok as Amasai greeted David — a declaration of peace and alliance in the moment of triumph. *Gedolim ma'asei Hashem* (Tehillim 111:2). Rosh Hashanah at Uman is named for the first time as the goal toward which the entire project has been building. *Ki lo yitosh Hashem es amo* (Tehillim 94:14). ## Segment 9
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח הֶחָפֵץ וּמִתְגַּעְגֵּעַ לְטוֹבַתְכֶם בֶּאֱמֶת לְמַעֲנוֹ יִתְבָּרַךְ לְבַד, לֹא בִּשְׁבִיל שׁוּם פְּנִיָּה וְכָבוֹד שֶׁל עוֹלָם הַזֶּה חַס וְשָׁלוֹם, רַק לְמַעַן הָאֱמֶת לַאֲמִתּוֹ לְבַד.
Your letter I received last Friday Erev Shabbos Kodesh through Rabbi Nachman of Haysin — together with one new ruble — as well as a letter from Rabbi Yaakov. And I am filled with wonder at you that you did not send your letter today through those who carry the post — especially to inform me of news from Rabbi Nachman — the grandson of our Rebbe, of blessed memory — as I warned you. And behold — regarding the matter of the place in the kloyz — although I had some distress from this as well — I did not magnify the suffering — for you already know that we are far from the honour of this world as I heard from him, of blessed memory — and as we see with our own eyes at every time. And we already spoke much of this at the last Shavuos — how much one must bear humiliations and bloodshed in order to draw near to the supernal point — and so too it is clarified in several places in his words, of blessed memory, that now honour is in exile — and all the honour belongs to the brazen-faced of the generation and so forth. ## Segment 10
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 11
בְּעִנְיַן הַלִּמּוּד, בְּוַדַּאי טוֹב לְפָנֶיךָ בְּכָל הָאֳפָנִים שֶׁתַּתְחִיל כְּסֵדֶר הָאֹרַח חַיִּים עִם הַמָּגִנֵּי אֶרֶץ, וְתִקְבַּע לְךָ חֹק קָבוּעַ כַּמָּה דַּפִּין בְּכָל יוֹם עַד שֶׁתִּגְמֹר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כָּל הָאַרְבָּעָה חֶלְקֵי שֻׁלְחָן עָרוּךְ, וְתַחֲזֹר וְתַתְחִיל וְכוּ'. וְכֵן תִּנְהֹג כָּל יְמֵי חַיֶּיךָ, וּבָזֶה יֵיטִיב לְךָ לָעַד.
And if you are small in your own eyes and it seems to you that you are very far from him, of blessed memory, because of your deeds — on the contrary — all the more so — one must bear humiliations and bloodshed when one wants to be called by his holy name. Please, my son — remember and do not forget at every time the immensity of the kindness and compassion that Hashem Yisborach had mercy on us — to be called by his holy name — for which all our days would not suffice to give thanks and praise. In particular since even so Hashem Yisborach does not abandon us — and certainly He will help you that you will have a place to pray without humiliation, with the help of Hashem Yisborach. From now on strengthen yourself not to pull upon yourself extraneous thoughts — and seek and search in every matter for some positive angle — and if you cannot find it — believe in the kindness of Hashem that certainly all is for good — for a person is obligated to say: all that the Merciful One does, He does for good [כָּל דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד — Brochos 60b, in the name of Nachum of Gamzu: one of the most foundational Talmudic affirmations of providential goodness — the baseline of faith when no positive angle can be found]. And behold — I have already informed you through Rabbi Nachman about the matter of the money that Rabbi Moshe — may his light shine — gave in Uman for the building — and that because of this I intend to travel this week to Uman. Therefore do not do otherwise — only send me this week — on Wednesday at the latest — at least four or three new rubles — this will be your donation. And the remainder give to Rabbi Shimshon — so that I may gather some money to add to the aforementioned sum and work on the building. For I am already in debt for forty new rubles — therefore I cannot work on the building unless I add some further sum — as you will understand yourself — and do not do otherwise. And may Hashem Yisborach be with me and guide me in peace — and help us to complete the building in perfection speedily. The words of your father — who awaits your salvation and prays on your behalf. # פה URL: https://ajew.org/reader-plain/alim-litrufa/2/85/ # פה
פה
Source: https://ajew.org/reader/alim-litrufa/2/85 ## Segment 1
יוֹם ו', עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת דְּבָרִים תקצ"ב.
My beloved son, my dear one. [ Yitzchok ] ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one. ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת, וְאוֹדוֹת הַזֵּייגֶירִיל [שָׁעוֹן] תֵּדַע שֶׁהָיָה הוֹלֵךְ מְהֵרָה קְצָת בְּעֵרֶךְ שְׁמוֹנֶה מִנּוּטִין [דַקּוֹת] בִּמְעֵת לְעֵת שֶׁהָיָה רָץ יוֹתֵר מִמִּדַּת יוֹם, עַל כֵּן תִּרְאֶה שֶׁיִּשְׁתַּדֵּל הָאוּמָן שֶׁיֵּלֵךְ כָּרָאוּי בְּלִי מְרוּצָה וְלֹא לְאַט יוֹתֵר מֵהָרָאוּי רַק כ"ד [עֶשְׂרִים וְאַרְבָּעָה] שָׁעוֹת בִּמְעֵת לְעֵת, וְהַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ שֶׁנִּזְכֶּה לִשְׁמֹר מִדַּת יוֹם וּמִדַּת לַיְלָה לִבְלִי לְאַבֵּד שׁוּם שָׁעָה חַס וְשָׁלוֹם, וּמֵחֲמַת כְּנִיסַת שַׁבָּת אִי אֶפְשָׁר לְהַאֲרִיךְ.
Your letter I received last Friday Erev Shabbos Kodesh through Rabbi Nachman of Haysin — together with one new ruble — as well as a letter from Rabbi Yaakov. And I am filled with wonder at you that you did not send your letter today through those who carry the post — especially to inform me of news from Rabbi Nachman — the grandson of our Rebbe, of blessed memory — as I warned you. And behold — regarding the matter of the place in the kloyz — although I had some distress from this as well — I did not magnify the suffering — for you already know that we are far from the honour of this world as I heard from him, of blessed memory — and as we see with our own eyes at every time. And we already spoke much of this at the last Shavuos — how much one must bear humiliations and bloodshed in order to draw near to the supernal point — and so too it is clarified in several places in his words, of blessed memory, that now honour is in exile — and all the honour belongs to the brazen-faced of the generation and so forth. ## Segment 4
מְרַחֵם צִיּוֹן יְרַחֵם עָלֵינוּ שֶׁנִּזְכֶּה לִפְעֹל עַל יְדֵי הַקִּינוֹת בַּקָּשַׁת הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְכוּ', שֶׁזֶּה עִקַּר תַּכְלִית אֲמִירַת הַקִּינוֹת שֶׁכֻּלָּם כְּלוּלִים בִּמְגִלַּת אֵיכָה שֶׁאָמַר יִרְמְיָה הַנָּבִיא בְּרוּחַ הַקֹּדֶשׁ שֶׁמְּסַיֵּם בַּסּוֹף הֲשִׁיבֵנוּ וְכוּ'. וְהָעִקָּר שֶׁנְּקַיֵּם "שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי ה'" עַד שֶׁנְּעוֹרֵר רַחֲמָיו בְּכָל יוֹם, וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ וִינַחֲמֵנוּ וִישַׂמְּחֵנוּ עַד שֶׁנִּזְכֶּה לְעָבְדוֹ יִתְבָּרַךְ בְּשִׂמְחָה תָּמִיד. וּזְכוּת שַׁבַּת קֹדֶשׁ יָגֵן עָלֵינוּ לְהַגִּיעַ לְכָל זֶה מְהֵרָה, כִּי לֹא דָבָר רֵיק הוּא מַה שֶּׁנַּעֲשֶׂה עִמָּנוּ בְּכָל יוֹם וָיוֹם בָּעִתִּים הַלָּלוּ . בְּעִקְבוֹת מְשִׁיחָא בִּכְלָלִיּוּת וּבִפְרָטִיּוּת עִם כָּל אֶחָד וְאֶחָד; וּצְרִיכִים אָנוּ לְהַחֲיוֹת עַצְמֵנוּ בְּכָל מִינֵי מַטְעַמִּים הַמְשִׁיבִין אֶת הַנֶּפֶשׁ, וּבְיוֹתֵר בִּקְדֻשַּׁת וְשִׂמְחַת שַׁבַּת קֹדֶשׁ שֶׁהוּא מֵגֵן עַל הַכֹּל.
And if you are small in your own eyes and it seems to you that you are very far from him, of blessed memory, because of your deeds — on the contrary — all the more so — one must bear humiliations and bloodshed when one wants to be called by his holy name. Please, my son — remember and do not forget at every time the immensity of the kindness and compassion that Hashem Yisborach had mercy on us — to be called by his holy name — for which all our days would not suffice to give thanks and praise. In particular since even so Hashem Yisborach does not abandon us — and certainly He will help you that you will have a place to pray without humiliation, with the help of Hashem Yisborach. From now on strengthen yourself not to pull upon yourself extraneous thoughts — and seek and search in every matter for some positive angle — and if you cannot find it — believe in the kindness of Hashem that certainly all is for good — for a person is obligated to say: all that the Merciful One does, He does for good [כָּל דְּעָבֵד רַחֲמָנָא לְטָב עָבֵד — Brochos 60b, in the name of Nachum of Gamzu: one of the most foundational Talmudic affirmations of providential goodness — the baseline of faith when no positive angle can be found] . And behold — I have already informed you through Rabbi Nachman about the matter of the money that Rabbi Moshe — may his light shine — gave in Uman for the building — and that because of this I intend to travel this week to Uman. Therefore do not do otherwise — only send me this week — on Wednesday at the latest — at least four or three new rubles — this will be your donation. And the remainder give to Rabbi Shimshon — so that I may gather some money to add to the aforementioned sum and work on the building. For I am already in debt for forty new rubles — therefore I cannot work on the building unless I add some further sum — as you will understand yourself — and do not do otherwise. And may Hashem Yisborach be with me and guide me in peace — and help us to complete the building in perfection speedily. And peace to my dear, outstanding young man our Teacher the Rabbi Yaakov — may his light shine. Your letter I received — and I have heard your cry — and I know your pain [מִכְתָּבְךָ קִבַּלְתִּי וְשָׁמַעְתִּי זַעֲקָתְךָ וְיָדַעְתִּי אֶת מַכְאוֹבֶיךָ — a near-direct quotation of Sh'mos 3:7, where Hashem speaks to Moshe at the burning bush: "I have surely seen the affliction of My people... and have heard their cry... and I know their pain" — v'shama'ti es tza'akasam... v'yada'ti es makhovav . Reb Nussun addresses Rabbi Yaakov in the very words Hashem spoke to Moshe. The pastoral act of receiving this letter and responding is framed in the language of the burning bush — the greatest moment of divine hearing in the entire Torah] — but I do not have words now adequate to write you. And certainly it would be good for you to be regularly here — but the obstacles are many — and this week I travel, if Hashem wills, to Uman. And by the looks of it you will not be able to be here until Shabbos Nachamu [שַׁבַּת נַחֲמוּ — the Shabbos after Tisha B'Av, named for its Haftorah: Nachamu, nachamu ami — "comfort, comfort My people" (Yeshayah 40) — the first of the seven weeks of consolation] coming upon us for good — and presumably you will be here then, if Hashem wills. And what Hashem sends to my mouth I will speak with you with the help of Hashem Yisborach. For now — be strong and resolute, my son — for you already know and understood that all that passes over you necessarily passes over a person: man is born to toil [אָדָם לְעָמָל יוּלָד — Iyov 5:7, expounded in Sanhedrin 99b as born specifically to the toil of Torah. Without toil it is impossible to receive the holiness of the Torah] [Iyov 5 — Sanhedrin 99b] — for I found and did not toil — do not believe [מָצָאתִי וְלֹא יָגַעְתִּי אַל תַּאֲמִין — Megillah 6b, the inverse of the principle applied in Letter 71 to the search for lost holy sparks; here applied to the acquisition of Torah holiness. The two uses are mirror images of the same Talmudic axiom] . But Hashem Yisborach does not send upon a person toil and effort that he cannot stand. And it is already known to us that prayer is very, very difficult because of the multitude of extraneous thoughts — and there is much to say about this, more than any page can contain — but the general principle is that this very thing — that one exerts himself and compels himself to pray even when he cannot pray properly — this itself is very, very precious in the eyes of Hashem Yisborach — and is counted as sacrifices [נֶחֱשָׁב כְּקָרְבָּנוֹת — from Sichot HaRan 12: the daily struggle to pray is equivalent to bringing an offering] — in the aspect of for Your sake we are killed all the day [כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם — Tehillim 44:23, cited in Sichot HaRan 12. The daily compulsion to pray despite the constant assault of distracting thoughts is itself a form of martyrdom for Hashem, counted as sacrificial service] [Tehillim 44:23 — Sichot HaRan 12] and so forth. Also remember well that two thoughts cannot coexist at the same time in any way [שְׁנֵי מַחֲשָׁבוֹת אִי אֶפְשָׁר לִהְיוֹת בְּיַחַד — a fundamental Breslov principle: the mind can hold only one thought at a time. Whenever an extraneous thought enters, it can be displaced by filling the mental space fully with the words of prayer] . And also remember well, well the Torah of I will sing to my G-d while I yet exist [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2, the opening of Likutay Moharan I:282. The essential teaching: sing to Hashem from exactly whatever level you are at — b'odi , while I am still in my present imperfect state — not waiting until one is worthy] — and look at it carefully and well — and do not let it seem old to you [וְלֹא תִּהְיֶה בְּעֵינֶיךָ כִּישָׁנָה — "do not let it be in your eyes like something old": a specific Breslov warning against the spiritual danger of over-familiarity with Torah teachings. When what we know becomes so habitual that we no longer truly hear it — when the teaching becomes yeshanah , worn and stale — the inner life begins to die. The instruction is not merely to treat the teaching as new, but to guard actively against the deadening effect of familiarity: every encounter with the Rebbe's words must be as if hearing them for the first time] — and walk with it each day. And also remember the Torah on the verse make a window for the ark [צֹהַר תַּעֲשֶׂה לַתֵּבָה — B'reishis 6:16, the opening of Likutay Moharan I:2: make a window — a point of light — for each word of prayer, so that the Divine Presence may dwell within the words] [B'reishis 6:16 — Likutay Moharan I:2] — and look at it carefully there as well and walk with it also. And in Hashem's kindness you will be able to sustain yourself through them and their like. And the trials and fears you have from your father who exaggerates against you — trust in Hashem that He will save you from him — as He has already saved many from such obstacles and fears and many more. And certainly if you remain standing in your place to draw near to the point of truth at every time — you will bring great satisfaction to your father in this world and in the next — far more than if you obeyed him , G-d forbid. And knowledge of the discerning is easy to understand . Hope in Hashem and He will save you. And from the greatness of my distraction it is impossible to extend — and this suffices for now. The words of one who loves you in truth forever — who desires and yearns for your welfare in truth — for His sake alone — not for any ulterior motive or honour of this world, G-d forbid — only for the sake of truth itself alone. Regarding your study: certainly it is good for you in every way that you begin the order of the Orach Chayyim with the Magen Eretz — and establish for yourself a fixed portion — how many pages each day — until you complete, with the help of Hashem Yisborach, all four sections of the Shulchan Aruch — and return and begin again and so forth. And conduct yourself thus all the days of your life — and through this it will be good for you forever. The words of your father — who awaits your salvation and prays on your behalf. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # פו URL: https://ajew.org/reader-plain/alim-litrufa/2/86/ # פו
פו
Source: https://ajew.org/reader/alim-litrufa/2/86 ## Segment 1
בָּרוּךְ־הַשֵּׁם, יוֹם ד' עֵקֶב תקצ"ב.
My beloved son, my dear one. [ Yitzchok ] ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי מִכְתָּבְךָ קִבַּלְתִּי וְהָיָה לִי צַעַר גָּדוֹל מֵעִסְקְךָ, וּבְיוֹתֵר אֵין דַּעְתִּי צְלוּלָה מִמַּה שֶּׁלֹּא קִבַּלְתִּי עֲדַיִן שׁוּם מִכְתָּב מֵאִתְּךָ אִם כְּבָר נִתְתַּקֵּן הַדָּבָר, עַל כֵּן תִּכְתֹּב לִי תֵּכֶף עַל יְדֵי מוֹסֵר כְּתָב זֶה אֵיךְ הַדָּבָר עוֹמֵד כָּעֵת.
Your letter I received at this hour. And regarding the zaigril [clock] — know that it was running a little fast — by approximately eight minutes over twenty-four hours. Therefore see to it that the craftsman has it run properly — neither too fast nor too slow — only twenty-four hours over twenty-four hours. And may Hashem Yisborach help us that we merit to keep the measure of day and the measure of night — so as not to lose any hour [לִשְׁמֹר מִדַּת יוֹם וּמִדַּת לַיְלָה לִבְלִי לְאַבֵּד שׁוּם שָׁעָה — the practical becomes theological: the clock that keeps exact time is the metaphor for human life itself. Every hour is precious; to lose an hour is a real spiritual loss] , G-d forbid. And on account of the entry of Shabbos it is impossible to extend. ## Segment 3
וְהַשֵּׁם יִתְבָּרַךְ יַעְזֹר לְךָ שֶׁתִּהְיֶה בֶּן חוֹרִין בֶּאֱמֶת וְלֹא תִּהְיֶה מְשֻׁעְבָּד לְשׁוּם דָּבָר וְאֵין לְךָ בֶּן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בַּתּוֹרָה; לְמַעַן הַשֵּׁם לְמַעַן הַשֵּׁם הִזָּהֵר וְהִזָּהֵר לְבַל תִּשְׁכַּח אֶת עַצְמְךָ וַחֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל תּוֹרָה וּתְפִלָּה בְּכָל יוֹם כָּל מַה דְּאֶפְשָׁר, וְכַאֲשֶׁר כָּתַבְתָּ בְּעַצְמְךָ שֶׁאַתָּה רוֹאֶה בְּעֵינֶיךָ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל שֶׁאָסוּר לוֹמַר לִכְשֶׁאֶפְנֶה אֶשְׁנֶה; זְכֹר אַל תִּשְׁכַּח מַה שֶּׁדִּבַּרְנוּ בְּשַׁבַּת הֶעָבַר וּמַה שֶּׁדִּבַּרְנוּ בְּשָׁבוּעוֹת וּמַה שֶּׁשָּׁמַעְתָּ מִכְּבָר, וְאַל תַּנִּיחַ מַחְשְׁבוֹתֶיךָ שֶׁיִּמְשְׁלוּ עָלֶיךָ חָלִילָה. לְחֹם עִמָּהֶם וּבְרַח מֵהֶם בְּשֵׁב וְאַל תַּעֲשֶׂה וּבְכָל הַדְּרָכִים וְהָעֵצוֹת שֶׁשָּׁמַעְתָּ וְהֵבַנְתָּ, וְהָעִקָּר שֶׁעַל כָּל פָּנִים תִּקְבַּע עִתִּים לַתּוֹרָה כַּמָּה שָׁעוֹת בְּכָל יוֹם וּבְעֵת הַטִּרְדָּא עַל כָּל פָּנִים אֵיזֶה שָׁעוֹת קְטַנּוֹת. וּמֵאֵלֶיךָ תָּבִין אֵיךְ לִגְנֹב וְלִגְזֹל יָמִים וְשָׁעוֹת מִתּוֹךְ הַבִּלְבּוּל וְהַטִּרְדָּא שֶׁל הֶבֶל לַחֲטֹף בָּהֶם חַיֵּי עוֹלָם חַיֵּי נֶצַח. חַיֵּי אֱמֶת. חַיִּים טוֹבִים וַאֲרֻכִּים.
May the One Who has compassion on Tziyon have compassion on us [מְרַחֵם צִיּוֹן — the central liturgical phrase of the Tisha B'Av and Three Weeks prayers, framing the entire letter's theological movement from mourning toward consolation] — that we merit to accomplish through the kinos the petition of Return us to You, Hashem, and we shall return [הֲשִׁיבֵנוּ ה' אֵלֶיךָ וְנָשׁוּב — Eichah 5:21, the closing verse of the book of Lamentations — so beloved that the congregation reads it aloud twice on Tisha B'Av. Reb Nussun identifies it as the essential purpose of all the kinos : they are all contained within Megillas Eichah, composed by Yirmiyahu in the holy spirit — and all of Eichah leads to and is contained within this final cry of return] — for this is the essential purpose of the recitation of the kinos — all of them are contained within Megillas Eichah which Yirmiyahu the prophet composed in the holy spirit — and which concludes at the end with Return us and so forth. And the essential thing is that we fulfil pour out your heart like water before the face of Hashem [שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי ה' — Eichah 2:19: one of the most concentrated expressions of personal prayer in all of Scripture. The heart poured out like water — completely, unreservedly, until nothing is held back — in direct presence before Hashem. Applied not only to Tisha B'Av lamentation but to daily personal speech before Hashem] — until we arouse His mercies each day — and He returns to us and has compassion on us and consoles us and gladdens us [וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ וִינַחֲמֵנוּ וִישַׂמְּחֵנוּ — four verbs in deliberate sequence that trace the entire arc from Tisha B'Av mourning to ultimate joy. Yashuv — returns — echoes hashivenu (Eichah 5:21); y'rachamenu — has compassion — echoes rachem throughout Eichah; y'nachhamenu — consoles us — echoes the opening word of Shabbos Nachamu's Haftorah ( nachamu, nachamu ami — Yeshayah 40); and y'samchenu — gladdens us — is the final arrival at joy that neither Eichah nor the prophetic consolations name directly. Compressed into four words, Reb Nussun traces the complete movement: Tisha B'Av crying out → Hashivenu → Shabbos Nachamu consolation → full joy in divine service] — until we merit to serve Him, Yisborach, in joy always. And may the merit of the holy Shabbos protect us to reach all of this speedily — for it is not an empty thing all that is being done with us each and every day in these times — in the footsteps of the Mashiach [בְּעִקְבוֹת מְשִׁיחָא — Talmudic Aramaic (Sotah 49b) for the generation immediately preceding the messianic era, characterised by the specific trials of the faithful. Reb Nussun identifies the community's struggles as the particular experiences of this threshold generation] — in the general and in the particular, with each and every person. And we need to sustain ourselves with all kinds of delights that restore the soul [כָּל מִינֵי מַטְעַמִּים הַמְשִׁיבִין אֶת הַנֶּפֶשׁ — the delights that restore the soul: the teachings of the Rebbe, personal speech before Hashem, and most of all the holiness and joy of Shabbos, which protects and sustains through even the most difficult generation] — and most of all through the holiness and joy of the holy Shabbos which protects everything. ## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה, וְלִשְׁמֹעַ טוֹב מֵאִתְּךָ מְהֵרָה.
And the essential thing is that we fulfil pour out your heart like water before the face of Hashem [שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי ה' — Eichah 2:19: one of the most concentrated expressions of personal prayer in all of Scripture. The heart poured out like water — completely, unreservedly, until nothing is held back — in direct presence before Hashem. Applied not only to Tisha B'Av lamentation but to daily personal speech before Hashem] — until we arouse His mercies each day — and He returns to us and has compassion on us and consoles us and gladdens us [וְיָשׁוּב אֵלֵינוּ וִירַחֲמֵנוּ וִינַחֲמֵנוּ וִישַׂמְּחֵנוּ — four verbs in deliberate sequence that trace the entire arc from Tisha B'Av mourning to ultimate joy. Yashuv — returns — echoes hashivenu (Eichah 5:21); y'rachamenu — has compassion — echoes rachem throughout Eichah; y'nachhamenu — consoles us — echoes the opening word of Shabbos Nachamu's Haftorah (nachamu, nachamu ami — Yeshayah 40); and y'samchenu — gladdens us — is the final arrival at joy that neither Eichah nor the prophetic consolations name directly. Compressed into four words, Reb Nussun traces the complete movement: Tisha B'Av crying out → Hashivenu → Shabbos Nachamu consolation → full joy in divine service] — until we merit to serve Him, Yisborach, in joy always. And may the merit of the holy Shabbos protect us to reach all of this speedily — for it is not an empty thing all that is being done with us each and every day in these times — in the footsteps of the Mashiach [בְּעִקְבוֹת מְשִׁיחָא — Talmudic Aramaic (Sotah 49b) for the generation immediately preceding the messianic era, characterised by the specific trials of the faithful. Reb Nussun identifies the community's struggles as the particular experiences of this threshold generation] — in the general and in the particular, with each and every person. And we need to sustain ourselves with all kinds of delights that restore the soul [כָּל מִינֵי מַטְעַמִּים הַמְשִׁיבִין אֶת הַנֶּפֶשׁ — the delights that restore the soul: the teachings of the Rebbe, personal speech before Hashem, and most of all the holiness and joy of Shabbos, which protects and sustains through even the most difficult generation] — and most of all through the holiness and joy of the holy Shabbos which protects everything. Nussun of Breslov. ## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # פז URL: https://ajew.org/reader-plain/alim-litrufa/2/87/ # פז
פז
Source: https://ajew.org/reader/alim-litrufa/2/87 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' רְאֵה תקצ"ב.
True life. [חַיֵּי אֱמֶת — standing alone as a separate category: not merely life that is long but life that is genuine and real — in contrast to the *chayyei sha'ah*, the life of the fleeting moment, which is illusory] ## Segment 2
אֲהוּבִי בְּנִי. מִכְתָּבְךָ קִבַּלְתִּי בְּעֶרֶב שַׁבַּת קֹדֶשׁ בְּעֵת הַדְלָקַת נֵרוֹת שַׁבָּת, וּקָרָאתִי מִיָּד כֻּלּוֹ מֵאַהֲבָתְךָ, וְנֶהֱנֵיתִי מֵאֲרִיכוּת דְּבָרִים שֶׁלְּךָ מֵחֲמַת שֶׁבֵּאַרְתָּ לִי מֵאֲשֶׁר עוֹבֵר עָלֶיךָ. וְהָעִקָּר מִמַּה שֶּׁרָאִיתִי שֶׁאַתָּה נוֹתֵן לֵב קְצָת שֶׁכָּל זֶה רְמָזִים מֵאִתּוֹ יִתְבָּרַךְ לְקָרֶבְךָ אֵלָיו יִתְבָּרַךְ עַל יְדֵי זֶה דַּיְקָא; וְכָךְ יָפֶה לְךָ וְלָנוּ לָשׂוּם לֵב בְּכָל יוֹם מַה שֶּׁעוֹבֵר עָלֵינוּ וְלִשְׁמֹר הַזִּכָּרוֹן הֵיטֵב כִּי הַכֹּל בִּשְׁבִיל תַּכְלִית עוֹלָם הַבָּא. וְאִם אֵין בְּיָדְךָ לְהָבִין בִּפְרָטִיּוּת הָרְמָזִים, אַף עַל פִּי כֵן הָאֱמוּנָה שֶׁמַּאֲמִינִים שֶׁכָּל זֶה רְמָזִים; וּמַה שֶּׁמְּשִׂימִים לֵב לָזֶה לְהַשְׁגִּיחַ עַל זֶה, אַף עַל פִּי שֶׁאֵין מְבִינִים בִּפְרָטִיּוּת הֵיטֵב, אַף עַל פִּי כֵן זֶה לְבַד טוֹב מְאֹד מַה שֶּׁמַּאֲמִינִים בָּזֶה כַּנַּ"ל; וּלְמַעַן הַשֵּׁם שֶׁתַּתְמִיד בְּלִמּוּדְךָ בְּכָל עֵת שֶׁתּוּכַל לַחֲטֹף, וְעַתָּה אַתָּה צָרִיךְ לְהַתְמִיד וּלְהַשְׁגִּיחַ עַל הַזְּמַן יוֹתֵר מִבַּתְּחִלָּה, מֵחֲמַת שֶׁיֵּשׁ לְךָ בִּטּוּלִים הַרְבֵּה. הַשֵּׁם יִתְבָּרַךְ יְרַחֵם עָלֶיךָ שֶׁתְּקַבֵּל עָלֶיךָ עֹל תּוֹרָה הֵיטֵב, וְתִפְרֹק מֵעָלֶיךָ עֹל דֶּרֶךְ אֶרֶץ. וּזְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ, וְאֵין פְּנַאי לְהַאֲרִיךְ כְּלָל.
My beloved son, my dear one. [ Yitzchok ] Your letter I received — and it caused me great distress regarding your business. And more than this my mind is not settled — in that I have still not received any letter from you as to whether the matter has already been resolved. Therefore write to me immediately through the bearer of this letter — how the matter stands now. And may Hashem Yisborach help you to be a truly free person — and not enslaved to anything — for there is no free person except one who engages in Torah [אֵין לְךָ בֶּן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בַּתּוֹרָה — Avos 6:2: "do not read charut (engraved) but cheirut (freedom) — for there is no free person except one who engages in Torah." Torah is the source of genuine human freedom — freedom from enslavement to anxiety, the yetzer hara, and the pressures of the material world] . For the sake of Hashem — for the sake of Hashem — be careful and be careful not to forget yourself. And snatch and eat, snatch and eat [חֲטֹף וֶאֱכֹל חֲטֹף וֶאֱכֹל — the Talmudic idiom from Eruvin 54a in the name of Rav: "snatch and eat, snatch and drink — for this world from which we must depart is like a wedding feast." Grab what you can of eternal life before the feast ends] — Torah and prayer each day — all that is possible. And as you yourself wrote — that you see with your own eyes what our sages of blessed memory said: it is forbidden to say: when I am free I will study [אָסוּר לוֹמַר לִכְשֶׁאֶפְנֶה אֶשְׁנֶה — Avos 2:4: "do not say: when I am free I will study — perhaps you will never be free." The quiet moment never comes; Yitzchok has confirmed this from his own experience] . Remember — do not forget — what we spoke about last Shabbos and what we spoke about at Shavuos and what you have heard from before. And do not let your thoughts rule over you. Fight them — and flee from them [לְחֹם עִמָּהֶם וּבְרַח מֵהֶם — the dual Talmudic strategy against the evil inclination: sometimes one must engage the thought head-on ( l'chom — combat) and sometimes the only correct response is flight ( v'rach — flee). These are two distinct and opposite approaches that the sages prescribe according to circumstance — not a single method but a complete tactical doctrine. The pairing reflects the recognition that different temptations require different responses: some must be wrestled with, others must simply be abandoned without engagement] — through sitting still and not acting [בְּשֵׁב וְאַל תַּעֲשֶׂה — the Halachic principle of passive non-performance: sometimes the correct response to a destructive impulse is simply to refrain — to sit still rather than actively engage] — and through all the ways and counsels you have heard and understood. And the essential thing — that at any rate you fix regular times for Torah — several hours each day — and during the time of distraction at least a few small hours. And from yourself you will understand how to steal and seize days and hours from the midst of the tumult and distraction of vanity — to snatch from them: Eternal life — everlasting life. [חַיֵּי עוֹלָם חַיֵּי נֶצַח — the first pair: two names for the same dimension of endless existence — life of the world (without end) and life of eternity. They belong together as a single rhythmic unit] True life. [חַיֵּי אֱמֶת — standing alone as a separate category: not merely life that is long but life that is genuine and real — in contrast to the *chayyei sha'ah*, the life of the fleeting moment, which is illusory] Good and long life. [חַיִּים טוֹבִים וַאֲרֻכִּים — the third and most concrete formulation, echoing the liturgical blessing of the Shacharis prayer ( chayyim tovim ) and Moshe's blessing to Yehoshua. Together the three categories form a complete vision: endless existence, genuine reality, and qualitative goodness — all to be snatched from the stolen hours of Torah and prayer in the midst of worldly distraction] ## Segment 3
דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְךָ.
The words of your father — who awaits salvation — and to hear good from you speedily. Nussun of Breslov. ## Segment 4
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # פח URL: https://ajew.org/reader-plain/alim-litrufa/2/88/ # פח
פח
Source: https://ajew.org/reader/alim-litrufa/2/88 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' רְאֵה תקצ"ב.
Nussun of Breslov. ## Segment 2
רַב שָׁלוֹם לִבְנִי חֲבִיבִי נֵרוֹ יָאִיר.
My beloved son. [ Yitzchok ] ## Segment 3
קִבַּלְתִּי מִכְתָּבְךָ אוֹר לְיוֹם זֶה, וְנֶהֱנֵיתִי מְאֹד מְאֹד, מִמַּה שֶּׁאֲנִי רוֹאֶה שֶׁדְּבָרַי הָאֲמִתִּיִּים עוֹשִׂים רֹשֶׁם אֶצְלְךָ תּוֹדָה לָאֵל, וַאֲשֶׁר אַתָּה עוֹסֵק לַחֲזֹר הַזִּכָּרוֹן הָאֲמִתִּי. כָּךְ הוּא הַמִּדָּה, וְכָךְ יָפֶה לְךָ לַחֲזֹר הַזִּכָּרוֹן הַזֶּה בְּכָל יוֹם אֲלָפִים פְּעָמִים. כִּי רַק בִּשְׁבִיל זֶה בָּאנוּ לָעוֹלָם הַזֶּה, לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, כִּי הַכֹּל יוֹדְעִין שֶׁאֵין שׁוּם קְבִיעוּת בְּזֶה הָעוֹלָם, וּבְהֶכְרֵחַ לָזוּז מִכָּאן בְּהַעֲבָרַת רֶגַע קַלָּה, כִּי כָּל הַזְּמַן אֵינוֹ נֶחֱשָׁב אֲפִלּוּ לְרֶגַע קַלָּה לְמִי שֶׁמֵּשִׂים לִבּוֹ וְדַעְתּוֹ הֵיטֵב אֶל פְּרִיחַת הַזְּמַן יוֹתֵר מֵעוֹף הַפּוֹרֵחַ, וּצְרִיכִין לְהִתְגַּבֵּר מְאֹד לִבְלִי לִשְׁכֹּחַ אֶת עַצְמוֹ. וְעַל זֶה הִזְהִירָנוּ בַּתּוֹרָה (דְבָרִים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים וְכוּ'. וְהִנֵּה הַיּוֹם הָיָה ה' בְּעֶזְרִי שֶׁכָּתַבְתִּי אֵיזֶה חִדּוּשִׁים בְּעִנְיָן זֶה. וּבְכָל עֵת שֶׁאֲנִי כּוֹתֵב דְּבָרִים כָּאֵלֶּה בָּא עַל דַּעְתִּי מִי יִתֵּן שֶׁתִּרְאֶה אוֹתָם. כִּי נִדְמֶה לִי בְּכָל פַּעַם שֶׁאֵלּוּ הַדִּבּוּרִים מֻכְרָחִים לְךָ מְאֹד כַּאֲשֶׁר כְּבָר הוֹדַעְתִּיךָ מִזֶּה בְּנִי חֲבִיבִי וִידִידִי. וְגַם הַיּוֹם חָשַׁבְתִּי כָּךְ, וְאָמַרְתִּי בְּלִבִּי לְהִתְחַזֵּק לִכְתֹּב לְךָ מִיָּד אֵיזֶה דְּבָרִים, אַף עַל פִּי שֶׁעֲדַיִן אֵין לִי עוֹבֵר וָשָׁב עִם מִי לְשָׁלְחָם. וְהַכְּלָל שֶׁצְּרִיכִין לִשְׁמֹר הַזִּכָּרוֹן מְאֹד מְאֹד, דְּהַיְנוּ לִזְכֹּר בְּכָל יוֹם בְּעָלְמָא דְאָתֵי בִּכְלָלִיּוּת וּבִפְרָטִיּוּת וְכוּ', אַךְ רַבּוּ הַמּוֹנְעִים הַנִּמְשָׁכִין מִבְּחִינַת הָרַע עַיִן שֶׁמְּטִילִין שִׁכְחָה, וְהֵם מִתְגַּבְּרִים כָּל כָּךְ בְּכַמָּה אֳפָנִים עַד שֶׁמֻּכְרָחִים לְהַמְשִׁיךְ בְּחִינַת שֹׁרֶשׁ הַמַּלְכוּת שֶׁהוּא בְּחִינַת עַד חָטְמִי וְכוּ' כְּמוֹ שֶׁמְּבֹאָר שָׁם. וְאֵין אִתָּנוּ יוֹדֵעַ עַד מָה אֵיךְ זוֹכִים לָזֶה, רַק אָנוּ סוֹמְכִים עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה שֶׁהוּא לוֹחֵם בַּעֲדֵנוּ מִלְחֲמוֹת ה', וְהוּא יוֹדֵעַ לְהַמְשִׁיךְ בְּחִינָה הַנַּ"ל כְּדֵי לְהַכְנִיס הַזִּכָּרוֹן בָּנוּ.
Your letter I received on Erev Shabbos Kodesh at the time of the lighting of the Shabbos candles — and I read it immediately in its entirety from my love for you — and I enjoyed the length of your words — in that you explained to me what is passing over you. And the essential thing from what I saw is that you are giving some attention to the fact that all of this is a hint from Him, Yisborach, to draw you near to Him, Yisborach, through this very thing — and this is very fitting for you. ## Segment 4
אַךְ הָעֵצָה הַפְּשׁוּטָה לָזֶה לִשְׁמֹר הַזִּכָּרוֹן הוּא עַל יְדֵי הַדִּבּוּר פֶּה, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל מְאֹד, וְעַל יָדוֹ מְנַצְּחִין כָּל הַמִּלְחָמוֹת. וּכְמוֹ שֶׁלְּעִנְיַן הַזִּכָּרוֹן הַפָּשׁוּט כְּגוֹן לִזְכֹּר לִמּוּדוֹ צְרִיכִין לַחֲזֹר פִּרְקוֹ בְּפִיו כַּמָּה וְכַמָּה פְּעָמִים כַּיָּדוּעַ בְּחוּשׁ, כְּמוֹ כֵן לְעִנְיַן הַזִּכָּרוֹן הַזֶּה שֶׁהוּא הָעִקָּר, צְרִיכִין לַחֲזֹר בְּפִיו הַזִּכָּרוֹן הַזֶּה, הֵן בֵּינוֹ לְבֵין עַצְמוֹ לְדַבֵּר לְעַצְמוֹ דִּבְרֵי מוּסָר בְּכָל יוֹם מַה יִּהְיֶה תַּכְלִיתוֹ לָעוֹלָם הַבָּא וּמַה יִּהְיֶה סוֹפוֹ לָנֶצַח וְכוּ', וְכֵן לְדַבֵּר עִם חֲבֵרוֹ בָּזֶה, כִּי הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל לְהַזְכִּיר אֶת הָאָדָם, בִּבְחִינַת (יְרְמִיָּה ל"א): "כִּי מִדֵּי דַּבְּרִי בּוֹ זָכֹר אֶזְכְּרֶנּוּ" כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר; וְעִקַּר נִצְחוֹן הַמִּלְחָמָה שֶׁל זֶה הָעוֹלָם שֶׁהִיא מִלְחָמָה אֲרֻכָּה מְאֹד מְאֹד בְּלִי שִׁעוּר, עִקַּר הַנִּצָּחוֹן הוּא עַל יְדֵי הַדִּבּוּר, שֶׁהוּא הַכְּלִי זַיִן שֶׁל יִשְׂרָאֵל כִּי אֵין כֹּחֵנוּ אֶלָּא בַּפֶּה.
And so it is good for you and for us to take to heart each day what passes over us — and to keep the memory well — for everything is for the sake of the takhlees of the World to Come [תַּכְלִית עוֹלָם הַבָּא — takhlees : the ultimate end-goal, the final purpose — the philosophical term for what Aristotle called telos , the final cause toward which everything is directed. In Breslov usage takhlees carries this full weight: not merely "purpose" in a vague sense but the ultimate finality of existence — the point to which all experience in this world, including all its trials and hints, is directed. The word recurs in Letter 88 as the central term: mah yihyeh takhlieto la'olam haba — what will his takhlees be in the World to Come] . And if you are not able to understand in detail the particular hints — even so the faith that one believes that all of this is hints — and the attention one pays to this, to notice it — even though one does not understand in detail — even so this itself is very good — that one believes in this as above. And for the sake of Hashem — see to persevere in your study at every time that you can snatch — and now you need to persevere and pay attention to time more than at the beginning — since you have many interruptions. May Hashem Yisborach have mercy on you that you accept upon yourself the yoke of Torah [עֹל תּוֹרָה — from Avos 3:5: "whoever accepts upon himself the yoke of Torah — the yoke of government and the yoke of worldly affairs are removed from him. But whoever removes from himself the yoke of Torah — the yoke of government and the yoke of worldly affairs are placed upon him." Torah study is not an additional burden on top of life's pressures — it is the replacement of all heavier burdens. The lighter yoke removes the heavier ones] properly — and cast off from yourself the yoke of worldly affairs [Avos 3:5] . And the time for the morning prayer has arrived — and there is no time to extend at all. ## Segment 5
וְזֶה בְּחִינַת לַמְנַצֵּחַ שֶׁהִתְחִיל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם רֹב הַמִּזְמוֹרִים שֶׁבַּתְּהִלִּים, וּפֵרֵשׁ רַשִּׁ"י שֶׁעָשָׂה הַמִּזְמוֹר בִּשְׁבִיל הַלְוִיִּים שֶׁיֹּאמְרוּהוּ שֶׁהֵם מְנַצְּחִים בְּשִׁיר וְכוּ'; וַאֲנַחְנוּ פֵּרַשְׁנוּ זֶה הַפֵּרוּשׁ גַּם עַל כָּל יִשְׂרָאֵל, וּפֵרוּשׁוֹ בִּפְשִׁיטוּת: לַמְנַצֵּחַ. שֶׁהוּא לְמִי שֶׁרוֹצֶה לִהְיוֹת מְנַצֵּחַ הַמִּלְחָמָה בְּזֶה הָעוֹלָם, יֹאמַר זֶה הַמִּזְמוֹר וְזֶה הַמִּזְמוֹר וְכוּ' וְהָבֵן הֵיטֵב. וּכְמוֹ כֵן הוּא לְעִנְיַן הִתְבּוֹדְדוּת שֶׁהוּא גַּם כֵּן בְּחִינַת אֲמִירַת תְּהִלִּים כְּמוֹ שֶׁמְּבֹאָר בְּמָקוֹם אַחֵר (לִקּוּטֵי מוֹהֲרַ"ן קנ"ו). גַּם דָּוִד אָמַר לַמְנַצֵּחַ זֶה עַל עַצְמוֹ, כִּמְנַשֵּׂא וּמְחַזֵּק אֶת עַצְמוֹ וְאוֹמֵר לַמְנַצֵּחַ מִזְמוֹר לְדָוִד, הַיְנוּ לְדָוִד שֶׁמְּנַצֵּחַ כָּל הַמִּלְחָמוֹת עַל יְדֵי דִּבּוּרוֹ אוֹמֵר עַתָּה זֶה הַמִּזְמוֹר. וְכֵן צָרִיךְ כָּל אָדָם אֲפִלּוּ בְּמַדְרֵגָתוֹ הַשְּׁפָלָה לֵידַע וּלְהַאֲמִין שֶׁבְּוַדַּאי הוּא מְנַצֵּחַ הַרְבֵּה עַל יְדֵי כָּל דִּבּוּר וְדִבּוּר שֶׁל שִׂיחָה וְהִתְבּוֹדְדוּת וְכוּ' שֶׁאוֹמֵר, כִּי זֶהוּ נִצָּחוֹן נִצְחִי שֶׁנִּשְׁאָר לְעוֹלְמֵי עַד וּלְנֶצַח נְצָחִים. וְאִם יִהְיֶה חָזָק בָּזֶה שֶׁעַד שֶׁתֵּצֵא נַפְשׁוֹ מַמָּשׁ יַעֲסֹק בָּזֶה יִהְיֶה אֵיךְ שֶׁיִּהְיֶה וְיַעֲבֹר עָלָיו מָה בְּוַדַּאי יְנַצַּח הַמִּלְחָמָה בְּחַסְדּוֹ הַגָּדוֹל.
The words of your father — who prays on your behalf. ## Segment 6
וְהִנֵּה סָמַכְתִּי זֶה הָעִנְיָן לְעִנְיַן הֲטָבַת חֲלוֹם שֶׁאֲנִי עוֹסֵק בּוֹ עַתָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי עַל יְדֵי זֶה רוֹאִין נִפְלְאוֹת תַּקִּיפוּת הַדִּבּוּר בַּמֶּה שֶּׁתִּקְּנוּ לָנוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת נה:) שֶׁמִּי שֶׁחָלַם לוֹ חֲלוֹם לֹא טוֹב יְטִיבֶנּוּ בְּאַפֵּי תְּלָתָא דְּלֵימְרוּ לֵהּ חֶלְמָא טָבָא חָזֵית. נִמְצָא שֶׁאַף עַל פִּי שֶׁבֶּאֱמֶת חָלַם לוֹ חֲלוֹם רַע, אַף עַל פִּי כֵן עַל יְדֵי שֶׁהַמְּטִיבִין אוֹמְרִים לוֹ בְּפִיהֶם חֶלְמָא טָבָא חָזֵית חֶלְמָא טָבָא חָזֵית כַּמָּה פְּעָמִים, בָּזֶה יֵשׁ לָהֶם כֹּחַ שֶׁיִּהְיֶה הַחֲלוֹם בֶּאֱמֶת טוֹב וְלַהֲפֹךְ מֵרַע לְטוֹב. בָּזֶה רוֹאִין כַּמָּה גָּדוֹל כֹּחוֹ שֶׁל הַדִּבּוּר הַקָּדוֹשׁ שֶׁמְּנַצֵּחַ כָּל הַמִּלְחָמוֹת, וְעוֹד לֶאֱלֹקַי מִלִּין מַה שֶּׁכָּתַבְתִי בְּעִנְיָן זֶה בְּחַסְדּוֹ הַגָּדוֹל עָלַי (לִקּוּטֵי הַלָכוֹת בְּרָכוֹת פְּרָטִיּוֹת ה). וּמֵאַהֲבָתְךָ וּמֵאַהֲבַת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּקְהִלַּתְכֶם אָמַרְתִּי לֹא אֶמְנַע הַטּוֹב לְהַעְתִּיק לָכֶם מְעַט הַנּוֹגֵעַ לְהִתְעוֹרְרוּת, וּלְעֵצוֹת, אוּלַי תַּזְכִּירוּ עַצְמְכֶם הֵיטֵב, וְתִשְׁתַּדְּלוּ לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים זַ"ל אֲשֶׁר הֵם חַיֵּיכֶם לָנֶצַח.
Nussun of Breslov. ## Segment 7
וּמֵאֵלֶיךָ תָּבִין לְהַרְאוֹת הָאִגֶּרֶת הַזֶּה לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַחוֹסִים בְּצִלֵּנוּ הַקָּדוֹשׁ צִלָּא דִּמְהֵמְנוּתָא. וּבִפְרָט לִידִידִי אוֹהֲבִי בֶּאֱמֶת רַבִּי שִׁמְשׁוֹן נֵרוֹ יָאִיר. כִּי גַּם אֵלָיו שַׁיָּכִים הַדְּבָרִים הָאֵלֶּה אַף עַל פִּי שֶׁלֹּא שָׁמַע הַתְחָלָתָם בְּשַׁבַּת נַחֲמוּ כִּי לֹא זָכָה לִהְיוֹת נִמְנֶה עִמָּנוּ לֹא בְּשָׁבוּעוֹת וְלֹא בְּשַׁבָּת נַחֲמוּ וְלֹא בְּשׁוּם שַׁבָּת וְגַם לֹא בְּחֹל. מֵרָחוֹק הוּא אוֹהֵב אוֹתִי בֶּאֱמֶת, וְגַם אֵינוֹ מוֹנֵעַ מִמֶּנִּי מַתְּנַת יָדוֹ הַטּוֹבָה וְגַם זֶה טוֹב בְּוַדַּאי, יְבָרְכוֹ ה' וְיַצְלִיחוֹ בְּכָל אֲשֶׁר יִפְנֶה, אַךְ אַף עַל פִּי כֵן אַדְּרַבָּא מֵחֲמַת זֶה בְּעַצְמוֹ אֵינִי יָכוֹל לְהִתְאַפֵּק מִלְּהוֹכִיחוֹ דַּרְכּוֹ עַל פָּנָיו בְּתוֹכַחַת מְגֻלָּה מֵאַהֲבָה עֲצוּמָה וַחֲזָקָה שֶׁבְּלִבִּי אֵלָיו אַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם. לֹא כָּךְ הוּא הַמִּדָּה וְלֹא כָּךְ יָפֶה לְךָ אָחִי חֲבִיבִי לְהִתְנַהֵג עִמָּנוּ אֲשֶׁר נִתְגַּדַּלְתָּ בֵּינֵינוּ וְאַתָּה יוֹדֵעַ הָאֱמֶת לַאֲמִתּוֹ שֶׁאָסוּר לְהִתְרַחֵק כָּל כָּךְ מִלְּהִתְוַעֵד עִמָּנוּ עַל כָּל פָּנִים שְׁנַיִם אוֹ שְׁלשָׁה פְּעָמִים בְּשָׁנָה, פַּעַם בְּאֵיזֶה שַׁבָּת וּפַעַם בְּחֹל אִם אִי אֶפְשָׁר בְּשַׁבָּת. וַהֲלֹא אַתָּה חָפֵץ שֶׁאֶתֵּן לְךָ בָּנִים, בֶּאֱמֶת אֵין בְּיָדִי מַפְתֵּחַ שֶׁל בָּנִים, אֲבָל הוּא אֵינוֹ גַּם בְּיַד הַשְּׁאָר וְדַי לַמֵּבִין, וַאֲנִי חָזָק בְּדִבּוּרִי שֶׁדִּבַּרְתִּי עִמְּךָ כְּבָר כַּמָּה פְּעָמִים מִמַּה נַפְשְׁךָ אִם אֶפְשָׁר לְהַמְשִׁיךְ אֵיזֶה חֶסֶד לִתֵּן לְךָ בָּנִים בְּוַדַּאי תּוּכַל לִפְעֹל פֹּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹתֵר מִבְּכָל הָעוֹלָם כֻּלּוֹ, וּבְוַדַּאי אַתָּה צָרִיךְ לִשְׁקֹד עַל דַּלְתוֹתַי יוֹם יוֹם, אוּלַי יִהְיֶה עֵת רָצוֹן בְּאֵיזֶה פַּעַם שֶׁתִּהְיֶה נִפְקָד בִּישׁוּעָה וְרַחֲמִים בְּזֶרַע שֶׁל קַיָּמָא אָמֵן כֵּן יַעֲשֶׂה ה'. וְאִם לְהֵפֶךְ חַס וְשָׁלוֹם וְאִי אֶפְשָׁר לִפְעֹל חַס וְשָׁלוֹם, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁאַתָּה צָרִיךְ לִשְׁקֹד עַל דַּלְתוֹתֵינוּ כְּדֵי שֶׁנּוּכַל לְהַזְכִּירְךָ בְּכָל פַּעַם תַּכְלִיתְךָ הַנִּצְחִי, כִּי מַה יִּהְיֶה מִמְּךָ, כִּי מִי שֶׁאֵין לוֹ בָּנִים חַס וְשָׁלוֹם בְּוַדַּאי אֵין לוֹ שׁוּם תִּקְוָה לָעוֹלָם הַבָּא כִּי אִם עַל יְדֵי תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים הַרְבֵּה וְלַעֲשׂוֹת מִצְוָה שֶׁתִּהְיֶה זְכוּת הָרַבִּים לָנֶצַח, אֲשֶׁר אֶצְלִי תְּהִלָּה לָאֵל תִּמְצָא זְכוּת הָרַבִּים לָנֶצַח הַרְבֵּה, כַּאֲשֶׁר אַתָּה יוֹדֵעַ וּמַאֲמִין בְּעַצְמְךָ. וּבִפְרָט שֶׁבֶּאֱמֶת אֵין שׁוּם יֵאוּשׁ מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, כִּי יָכוֹל לִהְיוֹת שֶׁכְּבָר נִגְזְרָה גְּזֵרָה חֲזָקָה עַל הָאָדָם שֶׁלֹּא יִהְיֶה לוֹ בָּנִים חַס וְשָׁלוֹם, וְאַף עַל פִּי כֵן עַל יְדֵי רִבּוּי תְּפִלּוֹת וּמַעֲשִׂים טוֹבִים וְעַל יְדֵי רִבּוּי הַשְּׁקִידָה וְכוּ' יְעוֹרֵר רַחֲמָיו יִתְבָּרַךְ לַהֲפֹךְ מֵהֵפֶךְ אֶל הֵפֶךְ שֶׁיִּזְכֶּה לְבָנִים שֶׁל קַיָּמָא, כְּמוֹ שֶׁרָאִינוּ בַּחוּשׁ כַּמָּה פְּעָמִים, כְּמוֹ שֶׁכָּתוּב וַיֶּעְתַּר יִצְחָק לַה' וְדָרְשׁוּ רַבּוֹתֵינוּ זַ"ל (יְבָמוֹת סד.) לָמָּה נִמְשְׁלוּ תְּפִלּוֹת צַדִּיקִים לְעֶתֶר אֶלָּא מָה עֶתֶר מְהַפֵּךְ הַתְּבוּאָה כָּךְ תְּפִלַּת הַצַּדִּיקִים מְהַפְּכִין מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים. וְהֶעָבָר אַיִן, מֵעַתָּה אִם אַתָּה שׁוֹמֵעַ לִי, תָּכִין לִבְּךָ לְהַקְשִׁיב לַאֲמָרַי הַנֶּאֱמָרִים בֶּאֱמֶת בִּשְׁבִיל אַהֲבָתְךָ לְבַד בִּשְׁבִיל תַּכְלִיתְךָ הַנִּצְחִי. הָאֱמֶת שֶׁגַּם אַהֲבָתְךָ אֵלֵינוּ מֵרָחוֹק יָקָר וְנַעֲלֶה מְאֹד, בִּפְרָט נִדְבַת לִבְּךָ הַטּוֹב יְחַזֵּק הַשֵּׁם יִתְבָּרַךְ אֶת לְבָבְךָ וּלְהוֹסִיף בְּכָל פַּעַם. וּלְדַעְתִּי הָיִיתִי מְרֻצֶּה שֶׁיְּרַחֵם עָלֶיךָ הַשֵּׁם יִתְבָּרַךְ בִּשְׁבִיל זֶה לְבַד לְפָקְדְּךָ תֵּכֶף בְּזֶרַע שֶׁל קַיָּמָא, אַךְ מִי יוּכַל לְהָבִין דַּרְכֵי ה' שֶׁהוּא יוֹדֵעַ רָזֵי עוֹלָם וְתַעֲלוּמוֹת סִתְרֵי כָּל חַי, אוּלַי עַל יְדֵי רִבּוּי הַשְּׁקִידָה שֶׁהָיִיתָ שׁוֹקֵד אֶצְלֵנוּ הָיִיתָ יָכוֹל לִפְעֹל וְכוּ' וְכַנַּ"ל.
Overview: Written Sunday morning, received at candle-lighting on Friday, cut short by Shacharis. Yitzchok is beginning to see his experiences as divine *remozim* — hints — and Reb Nussun affirms this: even faith in the hints without complete understanding of their details is already very good. The word *takhlees* — the ultimate end-goal, the philosophical *telos* — is now identified as a term of weight that carries across Letters 87 and 88. The closing teaching: the *ol Torah* (yoke of Torah) from Avos 3:5 replaces the *ol derech eretz* (yoke of worldly affairs) — Torah is not an additional burden but the liberation from all heavier burdens. ## Segment 8
דִּבְרֵי אוֹהַבֵכֶם בֶּאֱמֶת הַמְדַבֵּר מִנְּקֻדָּה שֶׁבַּלֵּב וּמְצַפֶּה לִישׁוּעָה בְּכָל יוֹם.
The words of your father — who prays on your behalf. Nussun of Breslov. ## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # פט URL: https://ajew.org/reader-plain/alim-litrufa/2/89/ # פט
פט
Source: https://ajew.org/reader/alim-litrufa/2/89 ## Segment 1
פט בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' תָּבוֹא תקצ"ב. אֲהוּבִי בְּנִי שֶׁיִּחְיֶה, קִבַּלְתִּי מִכְתָּבְךָ הַיּוֹם, וְהָיָה לִי לְנַחַת גָּדוֹל, כִּי הָיִיתִי מְצַפֶּה לָזֶה, כִּי נִפְלֵאתִי שֶׁבְּכָל שָׁבוּעַ הֶעָבַר לֹא רָאִיתִי כָּל תְּמוּנָה מִכְּתַב יָדְךָ, כָּעֵת הֶחֱיִיתַנִי בִּדְבָרֶיךָ, בִּפְרָט מַה שֶּׁלָּמַדְתָּ בְּבֵית הַפָּאשְׂט [הַדֹּאַר] וְכוּ'; כִּי בְּאֵלֶּה חָפַצְתִּי, שֶׁתַּחֲטֹף עִתִּים וְיָמִים לַתּוֹרָה וּמַעֲשִׂים טוֹבִים בְּכָל מִינֵי עֵצוֹת וְתַחְבּוּלוֹת שֶׁבָּעוֹלָם. וְכָעֵת כְּבָר שָׁכַבְתִּי לִישֹׁן, עַל כֵּן אֵין בְּפִי מִלָּה לְהַרְחִיב הַדִּבּוּר, בִּפְרָט כִּי בְּקָרוֹב נִתְוַעֵד יַחַד בְּאוּמַאן אִם יִרְצֶה הַשֵּׁם. וְיִרְאֶה לִכְתֹּב לִי מִבְּנֵי הַנְּעוּרִים שֶׁבִּקְהִלַּתְכֶם אִם כֻּלָּם נְכוֹנִים לִנְסֹעַ לָבוֹא לְיוֹם הַכֶּסֶא לְאוּמַאן אָז טוֹב לָהֶם, יוֹתֵר מִזֶּה אֵין לְחַדֵּשׁ עַתָּה. דִּבְרֵי אָבִיךָ הַמַּעְתִּיר בַּעַדְכֶם. נָתָן מִבְּרֶסְלֶב
To: My beloved son — may he live. [Yitzchok] I received your letter today — and it was a great comfort to me — for I had been waiting for this — as I was filled with wonder that throughout all of last week I saw no sign of your handwriting. Now you have revived me with your words — in particular regarding what you studied in the post-house [בֵּית הַפָּאשְׂט — the postal station: a meeting place and waiting room where travellers stopped between journeys. Yitzchok had snatched moments of Torah study even there — precisely the spirit of chatof v'echol urged in Letter 86] and so forth — for in these things I delighted — that you snatch moments and days for Torah and good deeds through all the strategies and devices in the world. And now I have already lain down to sleep — therefore there is no word in my mouth to extend the speech — especially since soon we will gather together in Uman, if Hashem wills. And let him see to write me regarding the young men of your community [בְּנֵי הַנְּעוּרִים — the youth, the young men in the vigour of their years. The term ne'urim carries its full biblical resonance from Koheles 11:9 — s'mach bachur b'yaldusecha — "rejoice, young man, in your youth" — the very passage Reb Nussun cited in Letter 68 on the urgency of not letting youth pass unlived. In Breslov tradition, the gathering of the young men at Uman for Rosh Hashanah is a specific spiritual priority: they come at the peak of their ne'urim — the season of life when the encounter with the Rebbe's tziyon can shape everything that follows] — whether they are all prepared to travel and come for the Day of the Throne to Uman [יוֹם הַכֶּסֶא לְאוּמַאן — Rosh Hashanah at Uman: yom hakesse — the Day of the Throne (the day of the covered moon) — one of the biblical names for Rosh Hashanah from Tehillim 81:4: tiku bachodesh shofar, bakesse l'yom chagenu — "blow the shofar on the new moon, on the covered moon for our festival day." The name kesse refers to the moon being covered/hidden on the new moon. Reb Nussun uses this ancient biblical designation to call the community to the Rebbe's resting place] — then it is good for them. Beyond this there is nothing new to add now. The words of your father — who prays on your behalf. Nussun of Breslov. The words of your father — who prays on your behalf. Nussun of Breslov. [Translator's Note: Overview: The last letter of 5592 — written at bedtime in Parshas Tavo, weeks before Rosh Hashanah. Yitzchok has studied Torah in the post-house — the fulfilment of Letter 86's *chatof v'echol*. The call to Uman uses the ancient biblical name *yom hakesse* (Tehillim 81:4). The term *b'nei hane'urim* — the young men — echoes ## Segment 2
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקצ"ג
Koheles 11:9: they come to Uman in the vigour of their youth, at the very season Reb Nussun cited in Letter 68 as the time not to waste. And the year-divider marks the transition to 5593.] # ט URL: https://ajew.org/reader-plain/alim-litrufa/2/9/ # ט
ט
Source: https://ajew.org/reader/alim-litrufa/2/9 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' פָּרָשַׁת בֹּא [ח' שבט] תקפ"ד.
Blessed be Hashem ## Segment 2
מִכְתָּבְךָ קִבַּלְתִּי אֲהוּבִי בְּנִי וְהָיָה לִי לְנַחַת גָּדוֹל וּלְמֵשִׁיב נֶפֶשׁ שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב, אַךְ לֹא הָיָה לִי פְּנַאי לַהֲשִׁיבְךָ עַד הֵנָּה כִּי תֵּכֶף בְּיוֹם א' פָּרָשַׁת וָאֵרָא נָסַעְתִּי לִקְהִלַּת אוּמַאן עַל עֶרֶב רֹאשׁ חֹדֶשׁ שְׁבָט הֶעָבַר. וּמֵחֲמַת קִלְקוּל הַדֶּרֶךְ לֹא חָזַרְתִּי לְבֵיתִי עַד יוֹם א' בַּשָּׁבוּעַ הַזֹּאת וּמָצָאתִי הַדְּפוּס בְּטֵלָה מִמְּלַאכְתָּהּ מֵחֲמַת שֶׁכָּלָה צֶבַע הַדְּיוֹ. וּצְרִיכִין שֶׁמֶן פִּשְׁתָּן לִקְנוֹת וּלְבַשֵּׁל, וּבָעִתִּים הַלָּלוּ אֵינוֹ בַּנִּמְצָא כְּלָל, כִּי אִם בְּיֹקֶר גָּדוֹל וּפֹה אֵינוֹ מָצוּי כְּלָל. גַּם כִּי אָפֵס כָּסֶף, וְהֻכְרַח רַבִּי מֶענְדִיל לִנְסֹעַ לְבֵיתוֹ וְשָׁם יִקְנֶה שֶׁמֶן הַקָּדוֹשׁ וְאִם יִרְצֶה הַשֵּׁם בַּשָּׁבוּעַ הַבָּא עָלֵינוּ לְטוֹבָה נַחֲזֹר לְהַתְחִיל לִגְמֹר הַדְפָּסַת הַתְּפִלּוֹת. וְתוֹדָה לָאֵל כְּבָר נִגְמַר עַד סוֹף תְּפִלָּה נ"ה. בָּרוּךְ הַשֵּׁם אֲשֶׁר עַד כֹּה עֲזָרָנוּ, כֵּן יְהִי ה' עִמָּנוּ לִגְמֹר לְטוֹבָה ה' יִגְמֹר בַּעֲדֵנוּ כִּי רַבּוּ הַמְּנִיעוֹת וּבִפְרָט מְנִיעוֹת מֵחֲמַת מָמוֹן.
May the mountains bear peace [Tehillim 72:3] — to the honor of my beloved son, the friend of my soul — our Teacher the Rabbi Yitzchok — may his light shine and radiate. ## Segment 3
נָא לְדַבֵּר עוֹד עִם רַבִּי מֶענְדִיל וְרַבִּי יְשַׁעְיָה וְכוּ' שֶׁיִּשְׁלְחוּ עַל כָּל פָּנִים מַה דְּאֶפְשָׁר. כִּי כָּל מַה שֶּׁיִּשְׁלְחוּ לִי יְחַיֶּה כַּמָּה נְפָשׁוֹת מִיִּשְׂרָאֵל כִּי יְסַיְּעוּ הַרְבֵּה בִּזְכוּת הָרַבִּים לְדוֹרוֹת וְהַזָּרִיז מְשֻׁבָּח כִּי הַשָּׁעָה דְּחוּקָה וְאִי אֶפְשָׁר לְבַטֵּל הַדְּפוּס אֲפִלּוּ יוֹם אֶחָד לְמַעַן הַשֵּׁם שֶׁתִּרְאֶה לְזָרְזָם בְּכָל מַה דְּאֶפְשָׁר.
Your letter I received twice — and I exult over your utterance as one who finds great spoil [Tehillim 119:162]. My innards rejoice at your lips speaking uprightly [Tehillim 23:16]. You gave me life with your words — in what you wrote that you are engaging in Torah and prayer and in the books of our Master, of blessed memory, and that you are in joy — for for this my soul has yearned. Would that this heart of yours be so — to fear Hashem all the days of your life — and to add each day and each time in holiness and purity and in strengthening of the service of Hashem more and more — for apart from this everything is vanity, for our days are like a passing shadow, and the day is short and the work is much, and if not now — when? ## Segment 4
וְהִנֵּה קָרִיתִי מִכְתָּבְךָ הֵיטֵב, וַאֲנִי מֵבִין דְּבָרֶיךָ מֵרָחוֹק. וְהִנֵּה אָנֹכִי הָרוֹאֶה כִּי עוֹבְרִים עָלֶיךָ מַחְשְׁבוֹת הֶבֶל שֶׁל בְּנֵי הַנְּעוּרִים, אֲשֶׁר דֶּרֶךְ הַבַּעַל דָּבָר לְבַלְבְּלָם בְּמָרָה שְׁחוֹרָה וְעַצְבוּת שֶׁל שָׁוְא וָהֶבֶל, אֲשֶׁר הַמָּרָה שְׁחוֹרָה מַזִּיק לָהֶם יוֹתֵר מֵהַכֹּל. אֲבָל נִפְלֵאתִי עָלֶיךָ בְּנִי חֲבִיבִי מַחְמַד עֵינַי עַל אֲשֶׁר אַתָּה מִסְתַּכֵּל עַל זֶה, כִּי רָאוּי לְךָ לְהָבִין מֵהַדְּבָרִים אֲשֶׁר כְּבָר שָׁמַעְתָּ בְּבֵיתִי וּמִסִּפְרֵי רַבֵּנוּ זַ"ל שֶׁאֵין לְךָ לְהִסְתַּכֵּל עַל שׁוּם מָרָה שְׁחוֹרוֹת כָּאֵלֶּה כְּלָל, כִּי הַמָּרָה שְׁחוֹרוֹת וְהָעַצְבוּת וְהַחֲשָׁשׁוֹת וְהַבִּלְבּוּלִים כָּאֵלֶּה מַזִּיקִים מְאֹד מְאֹד, וְהֵם מַפְסִידִים חַס וְשָׁלוֹם יוֹתֵר מִכָּל הַפְּגָמִים שֶׁבָּעוֹלָם.
Be strong, my son, and courageous with all your strength to go in the straight and true path that our great and holy Master taught us — may the memory of the righteous and holy one be for a blessing — for it is your life and the length of your days, for all eternity and for everlasting eternities. And beyond this it is impossible to elaborate in writing — go out and look and absorb yourself in the books of our Master, of blessed memory — and you will find there everything your soul asks of you: counsel and guidance and paths in the service of Hashem. Turn them over and turn them over — and from them do not stir — for you have no better quality than them. ## Segment 5
עַל כֵּן אֲהוּבִי בְּנִי שְׁמַע לִדְבָרַי שֶׁהֵם דִּבְרֵי רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וַחֲזַק וַחֲזַק וְתַתְחִיל בְּכָל יוֹם מֵחָדָשׁ. וְאַל תִּסְתַּכֵּל עַל שׁוּם בִּלְבּוּל וּמָרָה שְׁחוֹרָה כְּלָל. וְאַל תָּשִׂים לִבְּךָ לְבִלְבּוּלִים כָּאֵלֶּה כְּלָל. רַק תְּחַזֵּק עַצְמְךָ לִהְיוֹת בְּשִׂמְחָה תָּמִיד, עַל אֲשֶׁר זָכִינוּ לִהְיוֹת מִזֶּרַע יִשְׂרָאֵל גּוֹי קָדוֹשׁ. וְלִבְלִי לִהְיוֹת מִתְנַגֵּד חַס וְשָׁלוֹם עַל אוֹר הָאוֹרוֹת צַח הַצַּחְצָחוֹת סָבָא דְּסָבִין הוּא רַבֵּנוּ הַקָּדוֹשׁ וְהַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה נַחַל נוֹבֵעַ מְקוֹר חָכְמָה, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וְכוּ' שֶׁהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הֵסִיר מֵאִתָּנוּ מַסְוֶה הָעִוָּרוֹן הַמְסַמֵּא אֶת הָעֵינַיִם וּמוֹנֵעַ הַרְבֵּה אֲנָשִׁים מִלְּהִסְתַּכֵּל בְּסִפְרֵי רַבֵּנוּ זַ"ל הַנּוֹרָאִים, וְהֵם חוֹלְקִים וּמִתְנַגְּדִים עָלָיו וְעַל אֲנָשָׁיו וְעַל סְפָרָיו הַקְּדוֹשִׁים וְהַנּוֹרָאִים מְאֹד. בָּרוּךְ ה' אֲשֶׁר הִצִּילָנוּ מִזֶּה וְהִבְדִּילָנוּ מִן הַתּוֹעִים בְּכַמָּה וְכַמָּה בְּחִינוֹת בְּוַדַּאי רָאוּי לָנוּ לִשְׂמֹחַ בָּזֶה כָּל יָמֵינוּ לְעוֹלָם, בְּשִׂמְחָה עֲצוּמָה שֶׁאֵין לָהּ קֵץ. וְאֵין שׁוּם מָרָה שְׁחוֹרָה וְעַצְבוּת שֶׁתּוּכַל לְבַלְבֵּל חַס וְשָׁלוֹם מִשִּׂמְחָה זֹאת לְעוֹלָם, כַּאֲשֶׁר שָׁמַעְתִּי וְהֵבַנְתִּי מִפִּיו הַקָּדוֹשׁ זַ"ל בְּפֵרוּשׁ. כִּי עִקַּר הַהִתְחַזְּקוּת הוּא שִׂמְחָה כְּמוֹ שֶׁכָּתוּב (נְחֶמְיָה ח) "כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם", וְיָתֵר מִזֶּה אִי אֶפְשָׁר לְהַאֲרִיךְ בִּכְתָב, וּתְעַיֵּן בְּסִפְרֵי רַבֵּנוּ זַ"ל וְתִמְצָא לִרְווֹת צִמְאוֹנְךָ לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת תָּמִיד אֲשֶׁר זֶה הָעִקָּר.
Know, my beloved son, that thank G-d five forims (signatures — gatherings of printed pages) of the Teffilos are already completed, and now we are working on the sixth. May Hashem complete it for us. And all of them are greatly occupied with the printing — for it is known that we are running the press without hired workers: only Rabbi Mendil, and Rabbi Chayyim Nachum, and the young man Yitzchok Yehoshua — and also my veteran son, our Teacher the Rabbi Shakhnah — may his light shine and radiate — helps a great deal each time, but not on a fixed basis. Therefore the work proceeds slowly and gradually. May Hashem Yisborach be with us to complete it in perfection speedily. ## Segment 6
וּמַה שֶּׁכָּתַבְתָּ לִי מִמִּנְהָגְךָ בְּלִמּוּד סִפְרֵי רַבֵּנוּ זַ"ל וְלוֹמַר אַחַר כָּךְ הַתְּפִלָּה הַשַּׁיָּכָה לְאוֹתָהּ הַתּוֹרָה. טוֹב וְיָפֶה הַנְהָגָה הַזֹּאת, אַךְ נִכְסַפְתִּי שֶׁתַּרְגִּיל עַצְמְךָ גַּם כֵּן לְדַבֵּר דִּבּוּרִים מֵעַצְמְךָ בִּלְשׁוֹן אַשְׁכְּנַז בֵּינְךָ לְבֵין קוֹנְךָ, וְתַעֲשֶׂה בְּעַצְמְךָ מֵהַתּוֹרוֹת תְּפִלּוֹת לְפָרֵשׁ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל כָּל תּוֹרָה אֵיזֶה זְמַן, וְאַחַר כָּךְ עַל יְדֵי תּוֹרָה אַחֶרֶת, וְכֵן יִנְהֹג תָּמִיד כַּאֲשֶׁר הִזְהִירָנוּ רַבֵּנוּ זַ"ל בְּכַמָּה הַזְהָרוֹת, וּבְוַדַּאי כְּבָר שָׁמַעְתָּ מִפִּי הַרְבֵּה בָּזֶה וְאֵין לְהַאֲרִיךְ יוֹתֵר.
And there are many obstacles on account of lack of funds, as you know of this. ## Segment 7
וְשָׁלוֹם וְחַיִּים וְשִׂמְחָה וְכָל טוּב כְּנַפְשְׁךָ וָנֶפֶשׁ אָבִיךָ הַמְצַפֶּה וּמְחַכֶּה וּמְקַוֶּה וּמְיַחֵל לִתְשׁוּעָתְךָ הָאֲמִתִּית שֶׁיְּקֻיַּם בָּנוּ חֲכַם בְּנִי וְשַׂמַּח לִבִּי
The words of your father, who always awaits hearing the good from you — and the essential good is the true and eternal good. ## Segment 8
הַקָּטָן נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר.
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. # צ URL: https://ajew.org/reader-plain/alim-litrufa/2/90/ # צ
צ
Source: https://ajew.org/reader/alim-litrufa/2/90 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ד' עֶרֶב יוֹם כִּפּוּר אַחַר חֲצוֹת לַיְלָה תקצ"ג לפ"ק.
To: My beloved son. [Yitzchok] May the King who forgives and pardons enable us to accomplish the petition of Forgive us, please on this holy and awesome Yom Kippur coming upon us for good [מֶלֶךְ מוֹחֵל וְסוֹלֵחַ / סְלַח נָא — the opening ## Segment 2
מֶלֶךְ מוֹחֵל וְסוֹלֵחַ יְזַכֵּנוּ לִפְעֹל בַּקָּשַׁת סְלַח נָא בְּיוֹם הַכִּפּוּרִים הַקָּדוֹשׁ וְהַנּוֹרָא הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה, עַד שֶׁנִּזְכֶּה לַחֲנֻכָּה טוֹב לַחֲנֻכַּת הַבֵּית הַמִּקְדָּשׁ שֶׁיִּבָּנֶה בִּמְהֵרָה בְיָמֵינוּ (עַיֵּן לִקּוּטֵי מוֹהֲרַ"ן תִּנְיָנָא ז). וּלְעֵת עַתָּה נִזְכֶּה לְחַנֵּךְ הַבֵּית הַמִּקְדָּשׁ מְעַט (יְחֶזְקֵאל י"א לְמִקְדָּשׁ מְעַט עַיֵּן רַשִׁ"י שָׁם) שֶׁאָנוּ עוֹסְקִין בְּבִנְיָנוֹ שֶׁנִּזְכֶּה שֶׁיֻּגְמַר בַּשָּׁנָה הַזֹּאת לְטוֹבָה בִּשְׁלֵמוּת, וּלְהִתְפַּלֵּל בּוֹ בְּרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַסָּמוּךְ מְאֹד מְאֹד הַבָּא עָלֵינוּ, כִּי הַשָּׁנָה פּוֹרַחַת מְאֹד, וּבְקָרוֹב יַגִּיעַ רֹאשׁ הַשָּׁנָה שֶׁל שָׁנָה הַבָּאָה לְטוֹבָה. מִי יִתֵּן שֶׁנִּזְכֶּה בַּשָּׁנָה הַזֹּאת לְהַמְשִׁיךְ עָלֵינוּ קְדֻשַּׁת רֹאשׁ הַשָּׁנָה הֶעָבַר וְהַבָּא, וְנִזְכֶּה לִשְׁפֹּךְ לִבֵּנוּ כַּמַּיִם נוֹכַח פְּנֵי ה' בְּכָל יוֹם, בִּפְרָט בַּיּוֹם הַגָּדוֹל וְהַנּוֹרָא הַזֶּה הוּא יוֹם הַכִּפּוּרִים הַקָּדוֹשׁ הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה, וְנִזְכֶּה לַחֲתִימָה טוֹבָה לָנֶצַח.
phrase draws on the Yom Kippur liturgy's central refrain. Selach Na is Moshe's prayer from Bamidbar 14:19 at the sin of the spies — the paradigmatic cry of forgiveness. In Likutay Moharan II:7, the Rebbe reveals that the letters of the word Chanukah (חנוכה) are encoded within the verse Selach Na — and that through Yom Kippur's petition for forgiveness one reaches the level of Chanukah's illumination] — until we merit a good Chanukah — a Chanukah for the dedication of the Holy Temple that will be built speedily in our days [See Likutay Moharan II:7]. And for now we should merit to dedicate the minor sanctuary [מִקְדָּשׁ מְעַט — Yechezkel 11:16: "yet I have been to them as a minor sanctuary in the lands to which they have gone" — and Rashi explains: the synagogues and houses of study are the minor sanctuaries of exile. Reb Nussun applies it directly to the Uman building: the holy house of study at the Rebbe's resting place is the mikdash me'at — the small sanctuary — whose dedication is the Chanukah of our time] [Yechezkel 11 — see Rashi there] — which we are engaged in building — that we merit it to be completed in perfection in this coming year — and to pray in it on the very close and very imminent holy Rosh Hashanah coming upon us. For the year blossoms and flies [הַשָּׁנָה פּוֹרַחַת מְאֹד — the verb porach, from the root פרח, means both to blossom and to fly: the year blossoms like a flower and flies like a bird. The image draws on the poignancy of Iyov 14:2 — "he blossoms like a flower and is cut off — he flees like a shadow and does not remain" — and Iyov 20:8 — "he flies like a dream and cannot be found." The year does not merely pass; it blossoms beautifully and then flies away — and Rosh Hashanah of the next year is already almost upon us] — and Rosh Hashanah of the coming year will soon arrive. Would that we merit this year to draw upon ourselves the holiness of the past Rosh Hashanah and the coming one — and we merit to pour out our hearts like water before Hashem each day — especially on this great and awesome day — and we merit to a good sealing forever. Your letter I received at the beginning of this night. And certainly it had not entered my mind to write you these things now. But it was from Hashem that the bearer of this letter is travelling now in such haste — ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בִּתְחִלַּת הַלַּיְלָה הַזֹּאת, וּבְוַדַּאי לֹא עָלָה עַל דַּעְתִּי לִכְתֹּב לְךָ עַתָּה דְּבָרִים אֵלֶּה. אַךְ מֵאֵת ה' הָיְתָה שֶׁנּוֹסֵעַ מוֹסֵר כְּתָב זֶה עַתָּה בְּעֵת חִפָּזוֹן כָּזֶה אֲשֶׁר מַלְאָכִים יֵחָפֵזוּן וְכוּ', וּמֵחֲמַת הַטִּרְדָּא עַתָּה לֹא רָצִיתִי לִכְתֹּב, אַךְ נִזְכַּרְתִּי אוּלַי זֶה שַׁיָּךְ לְקַבָּלַת יוֹם הַכִּפּוּרִים הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וְעַתָּה אֲנִי רוֹאֶה זֹאת בְּעֵינַי כִּי הִזְמִין לִי הַשֵּׁם יִתְבָּרַךְ לְהַזְכִּירְךָ מֵעִנְיַן בַּקָּשַׁת סְלַח נָא כְּדֵי לִזְכּוֹת לַחֲנֻכָּה, וּבְוַדַּאי כְּדַאי וּכְדַאי לִכְתֹּב עַתָּה דָּבָר נִפְלָא וְנוֹרָא כָּזֶה שֶׁזָּכִינוּ בַּחֲסָדָיו הַנִּפְלָאִים שֶׁנִּתְגַּלָּה בְּיָמֵינוּ סוֹד כָּמוּס וְנֶעְלָם וְנִסְתָּר כָּזֶה שֶׁכַּמָּה וְכַמָּה עוֹלָמוֹת קְדוֹשִׁים עֶלְיוֹנִים לֹא יָדְעוּ מִזֶּה, וּבְיָמֵינוּ בְּיָמֵינוּ נִתְגַּלָּה סוֹד חִדּוּשׁ כָּזֶה. וּמִלְּבַד נְעִימוּת קְדֻשַּׁת הִתְגַּלּוּת חָדָשׁ כָּזֶה הוּא נִצְרָךְ לָנוּ מְאֹד מְאֹד לְכָל אֶחָד וְאֶחָד, בִּפְרָט עַתָּה בְּעֵת הַזֹּאת בְּעֶרֶב יוֹם הַכִּפּוּרִים שֶׁאָנוּ צְרִיכִים לִזְכֹּר זֹאת הֵיטֵב לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ הַרְבֵּה הַרְבֵּה סְלַח נָא וְכוּ' עַד שֶׁנִּזְכֶּה לַחֲנֻכָּה טוֹב לְהַמְשִׁיךְ עָלֵינוּ הֶאָרַת בֵּן וְתַלְמִיד, שֶׁנִּזְכֶּה כָּל אֶחָד לֵידַע בְּכָל מָקוֹם שֶׁהוּא בְּכָל מָקוֹם שֶׁהוּא בְּכָל עֵת וָרֶגַע, כִּי ה' אִתּוֹ וְעִמּוֹ וְקָרוֹב אֵלָיו מְאֹד מְאֹד, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וְיֶתֶר מִזֶּה תְּעַיֵּן אוֹ תִּזְכֹּר מֵעַצְמְךָ מַה שֶּׁכָּתוּב שָׁם, וְאִם יֵשׁ לְךָ פְּנַאי טוֹב שֶׁתֹּאמַר סָמוּךְ לְיוֹם הַכִּפּוּרִים אוֹ בְּיוֹם הַכִּפּוּרִים בְּעַצְמוֹ הַתְּפִלָּה שֶׁל הַתּוֹרָה הַנּוֹרָאָה הַזֹּאת. וְהַשֵּׁם יִתְבָּרַךְ עֲזָרָנוּ שֶׁדִּבַּרְנוּ הַרְבֵּה מֵהַתּוֹרָה הַזֹּאת בְּשַׁבַּת קֹדֶשׁ הֶעָבַר בְּטֶעפְּלִיק, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ שֶׁאָנוּ יוֹדְעִים מֵאוֹצְרוֹת סוֹדוֹת נִשְׂגָּבוֹת כָּאֵלֶּה, שֶׁכָּל דִּבּוּר וְדִבּוּר מְחַיֶּה כָּל הַנְּפָשׁוֹת שֶׁבָּעוֹלָם, אֲפִלּוּ הַגְּרוּעִים בְּיוֹתֵר שֶׁאֵין גְּרִיעוּת מֵהֶם כְּמוֹ שֶׁכָּתוּב שָׁם הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר וְכוּ' וְכוּ'. וְכָל מַה שֶּׁכָּתַבְתָּ שֶׁהֶחֱיֵיתָ עַצְמְךָ בְּהַתּוֹרָה הַקְּדוֹשָׁה אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי, שַׁיָּךְ גַּם כֵּן לָזֶה, כַּאֲשֶׁר תָּבִין בְּעַצְמְךָ. מַה נֹּאמַר מַה נְּדַבֵּר, מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ שֶׁהֶחֱיָה אוֹתָנוּ בַּדּוֹרוֹת הַלָּלוּ בְּמַטְעַמִּים קְדוֹשִׁים כָּאֵלּוּ, בְּשִׁבְעָה מְשִׁיבֵי טַעַם שֶׁיְּכוֹלִים לְהַחֲיוֹת וּלְהָשִׁיב בָּהֶם, שֶׁקּוֹרִין דֶער קְוִויקִין, כָּל הַנְּפָשׁוֹת שֶׁבָּעוֹלָם, כָּל הַחוֹלִים וְהַחֲלוּשִׁים בָּחֳלִי הַנֶּפֶשׁ מְאֹד.
at which angels hasten [אֲשֶׁר מַלְאָכִים יֵחָפֵזוּן — the Yom Kippur Musaf Kedushah: the unique Kedushah of Yom Kippur's Musaf prayer includes the phrase malochim yechafezun — "angels hasten" — as part of its description of the heavenly trembling before the divine presence on this day. Reb Nussun cites the very Kedushah of the day that is about to begin: the messenger travels at midnight with the urgency of the angels in Yom Kippur's own sacred prayer] — and because of the rush now I did not want to write — but I remembered — perhaps this is connected to the receiving of the holy Yom Kippur coming upon us for good. And now I see this with my own eyes — that Hashem Yisborach arranged for me to remind you of the matter of the petition of Selach Na in order to merit to Chanukah. And certainly it is worthy — very worthy — to write now about such a wonderful and awesome thing — that we merited through His wondrous kindness that there was revealed in our days a concealed and hidden and secret mystery — that many, many holy supernal worlds did not know of — and in our days, in our very own days, there was revealed such a new secret teaching. And beyond the sweetness of the holiness of such a new revelation — it is very, very needed by each and every one of us — especially now at this time on Erev Yom Kippur — when we must remember this well and petition Hashem Yisborach greatly: Selach Na and so forth — until we merit a good Chanukah — to draw upon ourselves the illumination of son and student [הֶאָרַת בֵּן וְתַלְמִיד — a key kabbalistic pair in Likutay Moharan II:7. Rabbi Eliezer and Rabbi Yehoshua embody these two dimensions — the one like a son in his closeness, the other like a student in his learning. The Chanukah light illuminates these two relationships between Hashem and Israel] — that each person merit to know — in whatever place he may be, at every time and moment — that Hashem is with him and near to him very, very much — for the whole earth is filled with His glory [מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ — Yeshayahu 6:3: the cry of the seraphim in Yeshayahu's vision. The central verse of divine omnipresence — applied here as practical knowledge accessible to any person in any place at any moment]. And for more than this — look or recall for yourself what is written there. And if you have leisure — it would be good to say the prayer of that awesome Torah close to Yom Kippur or on Yom Kippur itself. And Hashem Yisborach helped us that we spoke much from this Torah on last Shabbos Kodesh in Teplik. Happy are we — how good is our portion and how pleasant our lot — that we know from the treasuries of such exalted secrets — that every single word revives all the souls in the world — even the worst of all — as it is written there: awake and sing for joy, you who dwell in the dust [הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר — Yeshayahu 26:19: "your dead shall live — awake and sing for joy, you who dwell in the dust." Applied in Likutay Moharan II:7 to the spiritual revival of even the most debased souls: the Rebbe's words reach those dwelling in the dust and raise them up] and so forth. And all that you wrote — that you revived yourself through the holy Torah of I will sing to my G-d while I yet exist — this too is connected to it — as you will understand yourself. What shall we say, what shall we speak? [מַה נֹּאמַר מַה נְּדַבֵּר — echoing B'reishis 44:16 (Yehudah's cry before Yosef) and the Yom Kippur confessional: speechlessness before divine abundance] What shall we return to Hashem for all His acts of goodness toward us? [מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ — Tehillim 116:12: the psalmist's cry of gratitude that exceeds all response — already used in Letter 74 for Pesach, now on Erev Yom Kippur at midnight] — that He kept us alive in these generations through such holy delicacies — through the seven restorers of taste [בְּשִׁבְעָה מְשִׁיבֵי טַעַם — the seven dimensions of spiritual nourishment embedded in Likutay Moharan II:7 that can revive the souls of the sick] that can revive and restore — what one calls der kvikn [דֶּר קְוִויקִין — Yiddish: the quickeners, the revivifiers — the folk word for things that restore and revive life, here referring to the Rebbe's teachings as the spiritual nourishment that quickens even the most enfeebled souls] — all the souls in the world — all those who are ill and weak from the sickness of the soul. My son! You have revived me with your words — in what you wrote that you revived yourself through this Torah. This is indeed the measure — and this is very fitting for you. And what you wrote regarding your sorrow and confusions — this is not new to me — for I already know that every time things pass over a person that seem to him as if they had never passed over him before — and in truth it is so — that every time new obstacles and confusions are renewed upon a person. And from this one can understand — that certainly the attribute of good is much greater — and certainly if one overcomes this — one draws upon oneself through this very thing a renewal for good — to be renewed in one's divine service. And it is impossible to extend now on this — and there is yet more vision for the appointed time, if Hashem wills, after the holy Yom Kippur. And everything was worthwhile to make the effort on Erev Yom Kippur — so that from this there would grow the writing to you now about the matter of Selach Na — and if we multiply and say ashraynu — thousands upon thousands of times about this alone — it would not suffice. The words of your father — who writes now in the light of the day — and may the Master of Kindness sate us in the morning with His kindness — and we shall sing and rejoice all our days [יַשְׂבִּיעֵנוּ בַּבֹּקֶר חַסְדּוֹ וּנְרַנְּנָה וְנִשְׂמְחָה כָּל יָמֵינוּ — Tehillim 90:14, the Psalm specifically titled ## Segment 4
בְּנִי! הֶחֱיִיתַנִי בִּדְבָרֶיךָ בַּמֶּה שֶׁכָּתַבְתָּ שֶׁהֶחֱיֵיתָ עַצְמְךָ בְּהַתּוֹרָה הַזֹּאת, כָּךְ הוּא הַמִּדָּה, וְכָךְ יָפֶה לְךָ. וּמַה שֶּׁכָּתַבְתָּ מֵעִנְיַן צַעַרְךָ וּבִלְבּוּלֶיךָ אֵין זֶה חָדָשׁ אֶצְלִי, כִּי כְּבָר אֲנִי יוֹדֵעַ שֶׁבְּכָל פַּעַם עוֹבְרִים עַל הָאָדָם דְּבָרִים שֶׁנִּדְמֶה לוֹ שֶׁלֹּא עָבְרוּ עָלָיו מֵעוֹלָם, וּבֶאֱמֶת הוּא כֵּן, שֶׁבְּכָל פַּעַם מִתְחַדֵּשׁ עַל הָאָדָם מְנִיעוֹת וּבִלְבּוּלִים שׁוֹנִים. וּמִזֶּה יוּכַל לְהָבִין כִּי בְּוַדַּאי מִדָּה טוֹבָה מְרֻבָּה, וּבְוַדַּאי אִם יִתְגַּבֵּר עַל זֶה יַמְשִׁיךְ עַל עַצְמוֹ עַל יְדֵי זֶה דַּיְקָא הִתְחַדְּשׁוּת לְטוֹבָה, לְהִתְחַדֵּשׁ בַּעֲבוֹדָתוֹ. וְאִי אֶפְשָׁר לְהַאֲרִיךְ עַתָּה בָּזֶה וְעוֹד חָזוֹן לַמּוֹעֵד אִם יִרְצֶה הַשֵּׁם לְאַחַר יוֹם הַכִּפּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה. וְהַכֹּל כְּדַאי לִטְרֹחַ בְּעֶרֶב יוֹם כִּפּוּר כְּדֵי שֶׁיִּצְמַח מִזֶּה לִכְתֹּב לְךָ עַתָּה מֵעִנְיַן הַסְּלַח נָא וְכוּ' הַנַּ"ל, וְאִם נִכְפֹּל וְנֹאמַר אַשְׁרֵינוּ וְכוּ' אֲלָפִים וְרִבֵּי רִבְבוֹת פְּעָמִים עַל זֶה לְבַד לֹא יַסְפִּיק.
Tefillas L'Moshe Ish Ha'Elokim — a prayer of Moshe the man of G-d — the only Psalm attributed to Moshe in the entire Psalter. Reb Nussun closes this midnight letter with Moshe's own words, on the very night of the greatest forgiveness Moshe ever achieved for Israel — when on the second Yom Kippur Moshe descended with the second tablets and announced Hashem Hashem El rachum v'chanun. The choice of Moshe's Psalm, on Erev Yom Kippur, at the moment of seeking forgiveness through Selach Na (Moshe's own prayer) — is a precise and deeply layered echo]. Nussun of Breslov. The words of your father — who writes now in the light of the day — and may the Master of Kindness sate us in the morning with His kindness — and we shall sing and rejoice all our days [יַשְׂבִּיעֵנוּ בַּבֹּקֶר חַסְדּוֹ וּנְרַנְּנָה וְנִשְׂמְחָה כָּל יָמֵינוּ — Tehillim 90:14, the Psalm specifically titled Tefillas L'Moshe Ish Ha'Elokim — a prayer of Moshe the man of G-d — the only Psalm attributed to Moshe in the entire Psalter. Reb Nussun closes this midnight letter with Moshe's own words, on the very night of the greatest forgiveness Moshe ever achieved for Israel — when on the second Yom Kippur Moshe descended with the second tablets and announced Hashem Hashem El rachum v'chanun. The choice of Moshe's Psalm, on Erev Yom Kippur, at the moment of seeking forgiveness through Selach Na (Moshe's own prayer) — is a precise and deeply layered echo]. Nussun of Breslov. [Translator's Note: Overview: Written after midnight on Erev Yom Kippur — one of the most charged letters in the collection. Likutay Moharan II:7: *Selach Na* contains the letters of *Chanukah* — Yom Kippur's forgiveness reaches Chanukah's light. The Uman building is the *mikdash me'at* (Yechezkel 11:16). *Porach* — the year blossoms and flies (Iyov). *Malachim yechafezun* corrected to the Yom Kippur *Musaf Kedushah* — the messenger travels at midnight with the urgency of the angels in Yom Kippur's own sacred prayer. *Melo kol ha'aretz kvodo* (Yeshayahu 6:3). *Hakitzu v'ranenu shoknei afar* (Yeshayahu 26:19). The closing from Tehillim 90:14 — *Tefillas L'Moshe* — Moshe's own Psalm, on the very night of the greatest forgiveness Moshe achieved for Israel. Key Themes Selach Na → Chanukah — Likutay Moharan II:7 The Rebbe's revelation that the letters of Chanukah are encoded in ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב עַתָּה בְּאוֹר הַיּוֹם, וּבַעַל הַחֶסֶד יַשְׂבִּיעֵנוּ בַּבֹּקֶר חַסְדּוֹ וּנְרַנְּנָה וְנִשְׂמְחָה כָּל יָמֵינוּ.
Selach Na — Yom Kippur's petition for forgiveness reaches Chanukah's illumination. A hidden secret revealed in our days. The arc: forgiveness → illumination → dedication.] ## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # צא URL: https://ajew.org/reader-plain/alim-litrufa/2/91/ # צא
צא
Source: https://ajew.org/reader/alim-litrufa/2/91 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ מָחֳרַת יוֹם הַכִּפּוּרִים שֵׁם ה' תקצ"ג לפ"ק.
To: My beloved son, my dear one. [Yitzchok] Your letter I received on Erev Yom Kippur after midnight — and I greatly increased the joy at what I revived you through my words. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי מִכְתָּבְךָ קִבַּלְתִּי בְּעֶרֶב יוֹם כִּפּוּר אַחַר חֲצוֹת, וְהִגְדַּלְתִּי הַשִּׂמְחָה עַל אֲשֶׁר הֶחֱיֵיתִי אוֹתְךָ בִּדְבָרַי. כִּי מֵאֵת ה' הָיְתָה לִשְׁלֹחַ לְךָ אִגֶּרֶת אָז, וְאַחַר כָּךְ נִתְעַכֵּב וְלֹא נָסַע רַבִּי בֶּערִישׁ חֲתַן ר"שׁ כַּאֲשֶׁר יְסַפֵּר לְךָ מוֹסֵר כְּתָב זֶה, וְאָמַרְתִּי בְּלִבִּי מַה זֹּאת, אֶפְשָׁר צְרִיכִין לִשְׁלֹחַ אִגֶּרֶת הַזֹּאת אַחַר יוֹם הַכִּפּוּרִים. אַחַר כָּךְ קֹדֶם תְּפִלַּת שַׁחֲרִית הוֹדִיעוּ לִי בְּבֶהָלָה פִּתְאֹם שֶׁיִּשְׁלְחוּ לְטוּלְטְשִׁין מֵהַנְּגִידִים, וְזֵרַזְתִּי עַצְמִי לִשְׁלֹחַ לְךָ הַמַּתָּנָה בִּזְמַנָּהּ. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה. כָּעֵת אֵין פְּנַאי כְּלָל, כִּי עֲדַיִן אֲנִי מְעֻטָּף בְּטַלִּית וּתְפִלִּין דְּרַבֵּינוּ תָּם. רַק תִּרְאֶה לַחֲקֹר הֵיטֵב אוֹדוֹת אֶתְרוֹגִים קַרְפִירֶר אִם נִמְצָאִים הַרְבֵּה אֶצְלְכֶם, וּבְאֵיזֶה מֶקַח הֵם, וְאִם הֵם כְּשֵׁרִים וְיָפִים וּמְהֻדָּרִים, הַכֹּל תּוֹדִיעֵנִי הַיּוֹם אִם אֶפְשָׁר, וְעַל כָּל פָּנִים בְּיוֹם א' בַּבֹּקֶר; וְאָז אוֹדִיעַ לְךָ אֵיךְ לְהִתְנַהֵג; כִּי הָרַב דְּפֹה כְּבָר קָנָה אֶתְרוֹג כָּשֵׁר וְנָאֶה קֹדֶם יוֹם הַכִּפּוּרִים, וַעֲדַיִן לֹא רְאִיתִיו, וְאֵינִי יוֹדֵעַ מַה לִּכְתֹּב לְךָ עַד שֶׁאֶרְאֶה אוֹתוֹ וַאֲדַבֵּר עִם הָרַב מִזֶּה. לְעֵת עַתָּה מֵאֵלֶיךָ תָּבִין לַחֲקֹר הֵיטֵב בָּזֶה, לְמַעַן תֵּדַע מַה לִּכְתֹּב לִי, וְאָז אֲשִׁיבְךָ אִם יִרְצֶה הַשֵּׁם.
For it was from Hashem that the letter was sent then — and afterwards Rabbi Berish — the son-in-law of R'Sh — was delayed and did not travel as the bearer of this letter will tell you — and I said in my heart: what is this? Perhaps the letter needs to be sent after Yom Kippur. Afterwards before the morning prayer they suddenly informed me in haste that they were sending to Tultshin from the community leaders — and I hurried to send you the gift in its proper time. Blessed is Hashem who has helped us until now. At present there is no time at all — for I am still wrapped in tallis and the tefillin of Rabbeinu Tam [תְּפִלִּין דְּרַבֵּינוּ תָּם — the second pair of tefillin worn by those who follow the custom of wearing both Rashi's and Rabbeinu Tam's arrangement of the scriptural passages. Reb Nussun writes this letter still in full prayer garb the morning after Yom Kippur, on Erev Shabbos — a moment of extraordinary spiritual density]. Only see to inquire carefully regarding the esrogim of the Karpirer variety [אֶתְרוֹגִים קַרְפִירֶר — Carpentras esrogim: a prized variety originally from Carpentras in Provence, France, highly regarded for halachic reliability and purity of species. Reb Nussun makes urgent preparations for Sukkos, days away] — whether many are found among you — and at what price — and whether they are kosher and beautiful and mehudar. Inform me of all this today if possible — and in any case by Sunday morning — and then I will inform you how to conduct yourself. For the rav here has already purchased a kosher and fine esrog before Yom Kippur — and I have not yet seen it — and I do not know what to write you until I see it and speak with the rav about this. For now — from yourself you will understand to inquire carefully — so that you will know what to write to me — and then I will reply, if Hashem wills. And from now on — rejoice and be glad in the salvation of Hashem who has performed wonders of His kindness with us — such as have not been from days of old. From Hashem has this come — it is wondrous in our eyes [מֵאֵת ה' הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ — Tehillim 118:23: "from Hashem has this come — it is wondrous in our eyes." The verse of the rejected stone become cornerstone — applied here to the wondrous revelation: that people such as us, in a generation such as this, should merit to know such awesome secrets is as wondrous as the rejected stone becoming the cornerstone] — that people such as these in such generations should merit to know such ## Segment 3
וּמֵעַתָּה תָּגִיל וְתָשִׂישׂ בִּישׁוּעַת ה' אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ אֲשֶׁר לֹא הָיְתָה כָּזֹאת מִימֵי קֶדֶם. מֵאֵת ה' הָיְתָה זֹאת הִיא נִפְלָאת בְּעֵינֵינוּ שֶׁיִּזְכּוּ אֲנָשִׁים כָּאֵלֶּה בַּדּוֹרוֹת הָאֵלֶּה לֵידַע מִנִּפְלָאוֹת נוֹרָאוֹת כָּאֵלֶּה שֶׁהֵם סוֹדוֹת נוֹרָאוֹת עֲמֻקּוֹת מְאֹד מְאֹד, נִמְשָׁכִים מִמָּקוֹר עֶלְיוֹן נוֹרָא וְקָדוֹשׁ מְאֹד, וְהֵם נְעִימִים וּמְתוּקִים מְאֹד לְאֹזֶן שׁוֹמְעוֹת לְאֹזֶן מִלִּין תִּבְחַן בֶּאֱמֶת, וְעַל כָּל אֵלֶּה הֵם מְחַיִּין וּמְשִׁיבִין וּמַגְבִּיהִין וּמְרִימִין כָּל הַחוֹלִים וְכוּ' כָּל הַנְּפָשׁוֹת שֶׁבָּעוֹלָם, כָּל מִי שֶׁיִּרְצֶה לְהַטּוֹת אָזְנוֹ אֲלֵיהֶם בֶּאֱמֶת לַאֲמִתּוֹ וּבִתְמִימוּת.
awesome and wondrous matters — such very deep awesome secrets — drawn from a most exalted, awesome, and holy source — and they are very sweet and pleasant to the ear that truly discerns [לְאֹזֶן מִלִּין תִּבְחַן — a direct quotation of Iyov 12:11: "does not the ear test words — as the palate tastes its food?" The verse of spiritual discernment through hearing: just as the palate tests food and recognises its true taste, the ear of one who truly listens tests words and recognises their truth. Reb Nussun is saying the Rebbe's teachings are the food — the ear that truly hears will discern and taste their sweetness correctly. The verse completes the image of the mat'amim and meshivei ta'am — the delicacies and restorers of taste — from Letter 90] — and above all of these they revive and restore and elevate and raise all the sick — all the souls in the world — all who are willing to incline their ear toward them in truth and sincerity. What shall we say, what shall we speak? Be strong, my son — and resolute — turn in his holy awesome words — turn in them and turn in them — and grow old and worn in them — and do not move from them — for there is no better quality than them [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם, וְסִיב וּבְלֵה ## Segment 4
מַה נֹּאמַר מַה נְּדַבֵּר, חֲזַק בְּנִי וַחֲזַק, הֲפֹךְ דְּבָרָיו הַקְּדוֹשִׁים הַנּוֹרָאִים מְאֹד הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם, וְסִיב וּבְלֵה בָּהֶם, וּמֵהֶם לֹא תָּזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם. כִּי כְּלוּלִים מִכָּל הַתּוֹרָה כֻּלָּהּ שֶׁבִּכְתָב וּבְעַל פֶּה. וְאִם אַתֶּם צְרִיכִין לְהִתְחַזֵּק לְפָרֵשׁ שִׂיחָתוֹ בְּכָל יוֹם וְלִצְעֹק הַרְבֵּה וּלְהִתְחַנֵּן הַרְבֵּה לְהַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד נִגְעֵי לְבָבוֹ וּמַכְאוֹבָיו מִכְּבָר וּמַה שֶּׁעוֹבֵר עָלָיו בְּכָל עֵת בְּכָל יוֹם וּבְכָל שָׁעָה, אַךְ בְּיוֹתֵר וְיוֹתֵר צְרִיכִין לְהִתְחַזֵּק בְּשִׂמְחָה וְחֶדְוָה וְלַהֲפֹךְ כָּל מִינֵי יָגוֹן וַאֲנָחָה לְשִׂמְחָה, שֶׁכָּל מַה שֶּׁרוֹצִים לְהַחֲלִישׁוֹ וּלְהַשְׁלִיכוֹ חַס וְשָׁלוֹם, עַל יְדֵי רִבּוּי קִלְקוּלָיו צָרִיךְ לַהֲפֹךְ הַכֹּל לְשִׂמְחָה. כִּי הֲלֹא אַף עַל פִּי כֵן אֵינִי מִתְנַגֵּד עַל הָאֱמֶת עַל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה, וְגַם אֲנִי יוֹדֵעַ מִדְּבָרָיו וְנִפְלְאוֹתָיו דְּבָרִים קְדוֹשִׁים הַרְבֵּה, שֶׁעַל כָּל דִּבּוּר וְדִבּוּר צְרִיכִין לוֹמַר אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמַשְׁמַע דָּא דַּי, וְאַדְּרַבָּא כָּל מַה שֶּׁאֲנִי יוֹדֵעַ מִגְּרְעוֹתַי יוֹתֵר גָּדְלָה וְשָׂגְבָה הַשִּׂמְחָה בְּיוֹתֵר וְיוֹתֵר, שֶׁגָּרוּעַ כָּזֶה יֵדַע מִקְּדֻשָּׁה כָּזֹאת, מִנְּעִימוּת כָּזֶה מִנִּפְלָאוֹת כָּאֵלֶּה וְכוּ' וְכוּ'. כִּי לֹא דָּבָר רֵיק הוּא, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ הִפְלִיא עִמָּנוּ בְּדוֹרוֹתֵינוּ אֵלֶּה.
בָּהֶם, וּמֵהֶם לֹא תָּזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם — the exact words of Ben Bag Bag in Avos 5:22 — spoken of the Torah: "turn in it and turn in it — for all is in it — grow old and worn in it — and do not move from it — for there is no better measure for you than it." Reb Nussun applies Ben Bag Bag's dictum about the Torah directly and without alteration to the Rebbe's holy words — with only the pronoun shifted from singular to plural. For us, the Rebbe's words stand in the same relation as the Torah stood for Ben Bag Bag: the all-encompassing totality, inexhaustible, the single source of all wisdom] [Avos 5:22] — for they are comprised of the entire Torah — written and oral. And if you need to strengthen yourselves to express your personal speech each day and to cry out greatly and plead greatly before Hashem Yisborach — as each person knows the wounds of his own heart — but even more and more you must strengthen yourselves in joy and gladness — and turn all kinds of grief and sighing into joy — for everything that seeks to weaken you and cast you down — through the multitude of one's failings — one must turn all of it into joy. For behold — even so I myself do not oppose the truth — the flowing stream that is the source of wisdom [הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה — Mishlai 18:4: "the words of a man's mouth are deep waters — the wellspring of wisdom is a flowing stream." Applied to the Rebbe's teachings as an ever-flowing and inexhaustible stream] — and I too know from his words and wonders many holy things — that for every single word one must say: had I come into the world for nothing but to hear this — it would have been enough for me [אִלְמָלֵא לֹא אָתֵינָא לְעָלְמָא אֶלָּא לְמַשְׁמַע דָּא דַּי — the Talmudic formula of maximum appreciation: "had I come into the world for nothing other than to hear this — it would have been sufficient." Reb Nussun applies it to every single word of the Rebbe's holy teachings] . And on the contrary — the more I know of my own failings — the greater and more exalted the joy — that one as deficient as this should know of such holiness — such pleasantness — such wonders. For it is not an empty thing — what Hashem Yisborach has performed wonders with us in these generations of ours. And through this I see His kindness and salvation also upon me in the depth of my smallness — since I still remember that Chanukah is hinted in the verse Selach Na — and that Rabbi Eliezer and Rabbi Yehoshua are in the aspect of son and student. Who has heard such a thing? Who has seen such things? For given my deficiency — it could have ## Segment 5
וּבָזֶה אֲנִי רוֹאֶה חַסְדּוֹ וִישׁוּעָתוֹ גַּם עָלַי בְּעֹצֶם פְּחִיתוּתִי, מֵאַחַר שֶׁעֲדַיִן אֲנִי זוֹכֵר שֶׁהַצֵּרוּף חֲנֻכָּה מְרֻמָּז בַּפָּסוּק סְלַח נָא, וְשֶׁרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ הֵם בְּחִינַת בֵּן וְתַלְמִיד וְכוּ' וְכוּ' מִי שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה. כִּי הֲלֹא הָיָה יָכֹל לִהְיוֹת לְפִי גְּרִיעוּתִי שֶׁגַּם אָנֹכִי הָיִיתִי חַס וְשָׁלוֹם עוֹסֵק לִקְרֹעַ וּלְבַזּוֹת זֶה הַסֵּפֶר הַקָּדוֹשׁ, וְעַתָּה אֲנִי עוֹסֵק לְלָמְדוֹ וְלֵידַע מִנְּעִימוּת כָּזֹאת הַמְחַיָּה גַּם אוֹתִי, בְּכָל מָקוֹם אֲשֶׁר אֲנִי שָׁם. מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלָי. בְּדֶרֶךְ זֶה יְכוֹלִין לְהַחֲיוֹת אֶת עַצְמוֹ לְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל עֵת אֲפִלּוּ אִם יַעֲבֹר עָלָיו מָה חַס וְשָׁלוֹם. וְגַם צְרִיכִין לְחַזֵּק אֶת עַצְמוֹ לְשַׂמֵּחַ אֶת עַצְמוֹ עַל יְדֵי מִלֵּי דִּשְׁטוּתָא. וּכְבָר אָמַרְתִּי שֶׁצְּרִיכִין לְרַקֵּד בְּכָל יוֹם, וּבְוַדַּאי שָׁמַעְתָּ זֹאת, וְעַתָּה חָזַרְתִּי וְדִבַּרְתִּי בָּזֶה, כִּי לְפִי עֹצֶם הַיִּסּוּרִים וְהַבִּלְבּוּלִים וְכוּ' הָעוֹבְרִין עַל כָּל אֶחָד עַתָּה, אֵין עֵצָה כִּי אִם לְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל הַנַּ"ל וּלְרַקֵּד בְּכָל יוֹם בְּעֻבְדָּא אוֹ בְּמִלּוּלָא לְדַבֵּר עִם חֲבֵרָיו מִזֶּה, אוֹ עַל כָּל פָּנִים בַּמַּחֲשָׁבָה; אוּן טַאקִי פָארְט הָאפּ (וּבְכָל זֹאת רַק שִׂמְחָה), בִּפְרָט עַתָּה שֶׁנִּמְשָׁכִים חֲסָדִים גְּדוֹלִים, וְהַיָּמִים מְמַשְׁמְשִׁים וּבָאִים זְמַן שִׂמְחָתֵנוּ, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ אָמֵן.
been — G-d forbid — that I too was engaged in tearing and degrading this holy book — and now I am engaged in learning it and knowing from such pleasantness that revives even me — in every place I may be. What shall I return to Hashem for all His acts of goodness toward me? Through this path one can revive oneself — gladden oneself at every time — even if whatever passes over one, G-d forbid. And one must also strengthen oneself to gladden oneself through words of foolishness [מִלֵּי דִּשְׁטוּתָא — simple lighthearted nonsense and playfulness as a legitimate spiritual tool: breaking the grip of depression through levity that bypasses the yetzer hara's hold]. And I have already said that one must dance each day — and certainly you have heard this — and now I repeat it — for given the intensity of the sufferings and confusions that pass over each person now — there is no counsel but to gladden oneself through all the above and to dance each day — whether through action, or through words — speaking with one's friends about it — or at minimum in thought. And then — and still — only joy [אוּן טַאקִי פָארְט הָאפּ — Yiddish, with the source text's own parenthetical clarification: u'v'chol zos rak simcha — "and with all of that — only joy." The Yiddish bursts through the Hebrew text with the spontaneity of lived speech: even after all that is said about suffering, confusions, and the need to fight — in the end there is one answer] — especially now as great kindnesses are being drawn down — and the days approach — the time of our joy — let us be glad and rejoice in His salvation [זְמַן שִׂמְחָתֵנוּ — the liturgical name for Sukkos: z'man simchaseinu — the time of our joy. And nagilah v'nism'chah b'yishuaso echoes Tehillim 118:24: "this is the day that Hashem has made — let us be glad and rejoice in it" — the verse of Hallel and Sukkos]. Omain. Nussun of Breslov. And show these letters to our community members who truly desire — and then put them away carefully — for they are precious things and need to be kept — for they will be needed, with the help of Hashem Yisborach, to revive many souls through His great kindness, Yisborach. [Translator's Note: Overview: Written on *Shem Hashem* — the Halachic name for the day after Yom Kippur, whose very calendar designation announces Hashem's Name. Still wrapped in tallis and Rabbeinu Tam tefillin. Urgent preparations for Sukkos. The theological arc: forgiveness → illumination → joy. Ben Bag Bag's *hafoch bahem* (Avos 5:22) applied to the Rebbe's words. *L'ozen milin tivchan* (Iyov 12:11) — the ear tests words as the palate tests food — completing the *mat'amim/meshivei ta'am* imagery of Letter 90. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
וְתִהְיֶה מַרְאֶה אֵלּוּ הָאִגְּרוֹת לְאַנְשֵׁי שְׁלוֹמֵנוּ הַחֲפֵצִים בָּאֱמֶת, וְתַחֲזֹר וְתַצְנִיעֵם אֶצְלְךָ, כִּי הֵם דְּבָרִים יְקָרִים וּצְרִיכִים לְשָׁמְרָם, כִּי יִהְיוּ נִצְרָכִים בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְהַחֲיוֹת נְפָשׁוֹת רַבּוֹת בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ.
*Ilmalei lo asini l'olam*. The stunning personal disclosure. *Milei d'shtusa*. Dance each day. *Oyf tak pur hop* — and still, only joy — as *z'man simchaseinu* arrives. Key Themes Shem Hashem — The Day of the Name The Halachic designation for the day after Yom Kippur: the morning that follows the night of the greatest forgiveness, whose very calendar name announces Hashem's Name. Reb Nussun dates the letter from within this named moment.] # צב URL: https://ajew.org/reader-plain/alim-litrufa/2/92/ # צב
צב
Source: https://ajew.org/reader/alim-litrufa/2/92 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' לֶךְ לְךָ תקצ"ג.
To: Peace to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may he live. ## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Your letter I received at this hour — along with the old small tallis katan — and it was a great comfort to me to hear of your Torah learning. Would that Hashem strengthen your heart — that ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, גַּם הַטַּלִּית קָטָן הַיָּשָׁן, וְהָיָה לִי לְנַחַת גָּדוֹל בְּשָׁמְעִי מֵעֵסֶק תּוֹרָתְךָ. מִי יִתֵּן וִיחַזֵּק ה' אֶת לְבָבְךָ שֶׁתִּקְבַּע עַצְמְךָ עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה זוֹ תְּפִלָּה, כִּי זֶה כָּל הָאָדָם, וְחוּץ מִזֶּה גָּרוּעַ מֵהֶבֶל. וְאֵין לָשׁוֹן בָּעוֹלָם לְכַנּוֹת בּוֹ הֶבֶל הָעוֹלָם הַפּוֹרֵחַ וְרָץ וְשָׁט יוֹתֵר מִצֵּל עוֹבֵר, וְאַף עַל פִּי כֵן יְכוֹלִין לַחְטֹף בּוֹ סְגֻלּוֹת יְקָרוֹת כָּאֵלֶּה נְעִימוּת כָּזֶה נְעִימוֹת נֶצַח שֶׁיְּכוֹלִין לִזְכּוֹת עַל יְדֵי זֶה לִנְעִימוֹת בִּימִינוֹ נֶצַח.
you establish yourself firmly upon Torah and upon the service of prayer — for this is the whole of a person [זֶה כָּל הָאָדָם — Koheles 12:13: "fear G-d and keep His commandments — for this is the whole of a person." The final verse of Koheles — after all the exploration of vanity, the entire human being is summed up here] — and beyond this — one is worse than vanity. And there is no language in the world adequate to name the vanity of this world that blossoms and runs and floats — faster than a passing shadow [יוֹתֵר מִצֵּל עוֹבֵר — "faster than a passing shadow": the biblical measure of the most fleeting thing. Tehillim 144:4: "man is like a breath — his days are like a passing shadow"; Koheles 8:13: "his days are like a shadow that does not last." The passing shadow was already the Psalmist's and Koheles's image for human transience. Reb Nussun says the world moves even faster than that shadow — blossoming, running, and floating past in a speed that exceeds even the most fleeting biblical image of impermanence] — and even so one can snatch from it such precious treasures — such pleasantness — pleasantness of eternity — through which one can merit to ## Segment 4
וְזֹאת תִּזְכֹּר מַה שֶּׁדִּבַּרְנוּ בְּסָמוּךְ מִפָּסוּק (אִיּוֹב ז) "לִרְגָעִים תִּבְחָנֶנּוּ", כִּי כֵן הוּא הָאֱמֶת שֶׁהָאָדָם נִבְחָן בְּנִסְיוֹנוֹת בְּכָל רֶגַע, וְאֵין רֶגַע דּוֹמָה לַחֲבֶרְתָּהּ, עַל כֵּן בְּכָל רֶגַע יְכוֹלִין לִזְכּוֹת הַרְבֵּה וְלַחֲטֹף טוֹב הַרְבֵּה וְלִבְרֹחַ מֵרַע הַרְבֵּה הַמִּתְגַּבֵּר וּמִתְעוֹרֵר בְּכָל רֶגַע. כִּי אֲנָשִׁים כְּעֶרְכְּכֶם הַמִּלְחָמָה הִיא בְּכָל עֵת וָרֶגַע מַמָּשׁ, וּבִפְרָט בְּעִנְיַן הַהַשְׁלָכָה וְהַנְּפִילוֹת רַחֲמָנָא לִצְלַן שֶׁרוֹצֶה לְהַשְׁלִיךְ וּלְהַפִּיל אֶת הָאָדָם בְּכָל עֵת, וּצְרִיכִין הִתְחַזְּקוּת הַרְבֵּה וְהִתְעוֹרְרוּת הַרְבֵּה בְּכָל עֵת וּבְכָל שָׁעָה, וְלִפְעָמִים בְּכָל רֶגַע. וְתֵדַע נֶאֱמָנָה שֶׁבְּכָל רֶגַע נִתְחַדְּשִׁין חִדּוּשִׁים הַרְבֵּה בָּעוֹלָם, כִּי הַשֵּׁם יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֶׂה בְּרֵאשִׁית, הַיְנוּ בְּכָל הַיּוֹם כֻּלּוֹ, כִּי אֵין שָׁעָה דּוֹמָה לַחֲבֶרְתָּהּ, וְאֵין רֶגַע דּוֹמָה לַחֲבֵרְתָּהּ, כַּאֲשֶׁר מָעְתָּק אֶצְלִי מִכִּתְבֵי הָאֲרִ"י זַ"ל. וּזְכֹר אַל תִּשְׁכַּח בְּכָל עֵת אֶת הַחֲסָדִים הַנִּפְלָאִים שֶׁעָשָׂה עִמָּנוּ בַּעַל הָרַחֲמִים שֶׁיֵּשׁ לָנוּ תּוֹרוֹת כָּאֵלּוּ וּתְפִלּוֹת כָּאֵלּוּ, אֲשֶׁר לֹא הָיָה מֵעוֹלָם, בָּהֶם עוֹלָם נוֹשָׁע, יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ וְדַי בָּזֶה כָּעֵת.
eternal pleasantness at His right hand [נְעִימוֹת נֶצַח / לִנְעִימוֹת בִּימִינוֹ נֶצַח — Tehillim 16:11: ne'imos bimino netzach — "pleasantness at His right hand forever." Every moment of Torah and prayer snatched from vanity leads toward this ultimate divine closeness]. And this remember — what we spoke about recently from the verse He tests him at every moment [לִרְגָעִים תִּבְחָנֶנּוּ — Iyov 7:18: "You inspect him every morning — You test him at every moment." Iyov's cry of relentless divine scrutiny reframed: every moment is a new testing and a new opportunity] [Iyov 7:18] — for it is true that a person is tested through trials at every moment — and no moment resembles its fellow. Therefore at every moment one can merit greatly — and snatch much good — and flee from much evil that grows stronger and awakens at every moment. For people of your calibre — the battle is at every time and moment literally — especially in the matter of the cast-down and the falls — may the Merciful One protect — which seeks to cast down and fell a person at every time. And one needs much strengthening and much awakening at every time and every hour — and sometimes at every moment. And know with certainty that at every moment many new things are renewed in the world — for Hashem Yisborach renews in His goodness each day always the works of creation [הַשֵּׁם יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֶׂה בְרֵאשִׁית — the morning liturgy phrase from the Yotzer Or blessing. Reb Nussun deepens it through the Ari's teaching: the renewal is not merely daily but continuous at every single instant] — meaning throughout the entire day — for no hour resembles its fellow and no moment resembles its fellow — as I have received from the writings of the Holy Ari, of blessed memory [כַּאֲשֶׁר מָעְתָּק אֶצְלִי מִכִּתְבֵי הָאֲרִ\"י זַ\"ל — a rare disclosure: Reb Nussun has himself copied and studied this teaching directly from the Ari's writings. The Ari's kabbalistic system teaches that creation is renewed at every single moment — each instant is a new world] . And remember and do not forget at every time the wondrous kindnesses that the Master of Compassion has done with us — that we have such Torahs and such prayers — the like of which has never existed in the world — through them the world is saved [בָּהֶם עוֹלָם נוֹשָׁע — the world is sustained and saved through them: the Rebbe's teachings and prayers are not merely personal spiritual tools but the means by which the world itself is upheld. Without them the world would not stand]. Beyond this there is no need to extend — and this suffices for now. ## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה תָּמִיד לִשְׁמֹעַ טוֹב אֲמִתִּי מֵאִתְּכֶם וּמַעְתִּיר בַּעַדְכֶם.
The words of your father — who always awaits to hear true good from you — and who prays on your behalf. Nussun of Breslov. [Translator's Note: Overview: A letter of compact theological intensity. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
שָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, חִזְקוּ וְאִמְצוּ אַחַי וְרֵעַי, וְשִׂימוּ לְבַבְכֶם לְכָל הַדְּבָרִים הַנֶּאֱמָרִים פֹּה וַאֲשֶׁר דִּבַּרְנוּ כְּבָר בִּכְתָב וּבְעַל־פֶּה, כִּי לֹא דָּבָר רֵק הוּא מִכֶּם כִּי הוּא חַיֵּיכֶם לָנֶצַח.
*Zeh kol ha'adam* (Koheles 12:13) — Torah and prayer are the whole of a person. ## Segment 8
אַל תִּשְׁכַּח לְדַבֵּר עִם רַבִּי ח"ש נֵרוֹ יָאִיר. נִמְלַכְתִּי לִשְׁלֹחַ לוֹ מִכְתָּב הָרָצוּף וְאִם תָּבִין שֶׁרָאוּי לְמָסְרוֹ לוֹ כִּרְצוֹנְךָ תַּעֲשֶׂה, וַה' הַטּוֹב יַעֲשֶׂה כִּי אֵין לִי עַל מִי לְהִשָּׁעֵן כִּי אִם עָלָיו יִתְבָּרַךְ.
The world blossoms and runs faster than the biblical *tzel over* — the passing shadow of Tehillim 144:4 and Koheles 8:13. *Lirega'im tivchanu* (Iyov 7:18) — every moment is a new testing. The Ari's teaching (which Reb Nussun has himself copied) that no hour and no moment resembles its fellow. The world is sustained through the Rebbe's teachings. And the closing postscript cites Moshe's final words (D'vorim 32:47) — *ki lo davar reik hu mikem ki hu chayyeichem* — applied to the Rebbe's teachings as Moshe applied them to the Torah. Key Themes Tzel Over — Tehillim 144:4 / Koheles 8:13 "Faster than a passing shadow" — the biblical measure of the most fleeting thing. The world moves even faster than the shadow that is already the Psalmist's image for impermanence. Three verbs compressed together: blossoms, runs, floats — all faster than the passing shadow.] # צג URL: https://ajew.org/reader-plain/alim-litrufa/2/93/ # 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. # צד URL: https://ajew.org/reader-plain/alim-litrufa/2/94/ # צד
צד
Source: https://ajew.org/reader/alim-litrufa/2/94 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' וַיֵּרָא תקצ"ג בְּרֶסְלֶב.
To: Life and blessing and peace and joy and gladness ## Segment 2
חַיִּים וּבְרָכָה וְשָׁלוֹם וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ כְּבוֹד אֲהוּבִי יְדִידִי וַחֲבִיבִי כְּנַפְשִׁי וּלְבָבִי הָרַבָּנִי הַגְּבִיר הַמְפֻרְסָם וְכוּ', מוֹרֵנוּ הָרַב אַיְיזִיק נֵרוֹ יָאִיר עִם שְׁלוֹם זוּגָתוֹ בַּת מֶלֶךְ פְּנִימָה הַצַּדֶּקֶת הַיְקָרָה מָרַת הָאדְיל תִּחְיֶה עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם הַיְקָרִים לְכָל אֶחָד בְּיִחוּד שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים אָמֵן כֵּן יְהִי רָצוֹן.
[חַיִּים וּבְרָכָה וְשָׁלוֹם וְשָׂשׂוֹן וְשִׂמְחָה — a five-part formula drawing on the prophetic vocabulary of ultimate joy and redemption. Sasson v'simchah — joy and gladness paired — echoes Esther 8:16 (orah v'simchah v'sasson v'yekar: the joy of Purim deliverance) and Yirmiyahu 33:11 (kol sasson v'kol simchah: the prophetic vision of the restored Jerusalem filled with joyful voices). ## Segment 3
אַיֶיער בְּרִיף הָאבּ אִיךְ אֶתְמוֹל עֶרהַאלְטִין מִיַּד רַבִּי שִׂמְחָה חֲתַן־הָרַב, גַּם אִגֶּרֶת מֵרַבִּי מֵאִיר לֵיבּ וּפְרִישַׂת שָׁלוֹם מֵרַבִּי נַפְתָּלִי נֵרוֹ יָאִיר. הַשֵּׁם יִתְבָּרַךְ וֵוייסְט אַז אִיךְ הָאבּ זֵייעֶר גִּיוָואלְט פָארִין, נָאר מַיְינֶע מְנִיעוֹת קָאן אִיךְ נִיט שְׁרַייבֶּען, עֶס אִיז הַיינְט בַּיי מִיר אוֹיךְ זֵייעֶר שְׁוֶוער דָאס פָארִין, אַזוֹי וִוי הַשֵּׁם יִתְבָּרַךְ אִיז יוֹדֵעַ מַיין הַארְץ [הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ שֶׁרָצִיתִי מְאֹד לִנְסוֹעַ, רַק הַמְּנִיעוֹת שֶׁלִּי אֵינִי יָכוֹל לִכְתֹּב, וְגַם הַיּוֹם הַנְּסִיעָה קָשָׁה עָלַי מְאֹד כְּמוֹ שֶׁהַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ אֶת לְבָבִי].
Reb Nussun opens a letter about a joyful family occasion — a wedding — with the prophetic vocabulary of ultimate deliverance and national restoration] — may they reach the honour of my beloved, dear, and cherished one as my own soul and heart — the Rabbinic one, the well-known benefactor — our Teacher the Rabbi Ayzik — may his light shine — together with the peace of his wife, the inner princess [בַּת מֶלֶךְ פְּנִימָה — from Tehillim 45:14: "all the glory of the princess is inward." A title of honour for a woman of inner spiritual greatness], the precious righteous woman Marat Adel — may she live — and ## Segment 4
נָאר וִוי אִיךְ זֵעה אַז אִיר שְׁרַייט אַזוֹי, טְרַאכְט אִיךְ אֶפְשָׁר הֵייסְט אַזוֹי הַשֵּׁם יִתְבָּרַךְ, אִיךְ זָאל פָארְט פָארִין; עַל כֵּן אִיז הַיינְט בְּדַעְתִּי צוּ פָארִין אִם יִרְצֶה הַשֵּׁם אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה כְּדֵי אִיךְ זָאל אִם יִרְצֶה הַשֵּׁם אָן קוּמֶען [וּכְמוֹ שֶׁאֲנִי רוֹאֶה צַעֲקַתְכֶם חוֹשְׁבַנִי אוּלַי זֶהוּ רְצוֹן ה' שֶׁכֵּן אֶסַע, עַל כֵּן בְּדַעְתִּי הַיּוֹם לִנְסוֹעַ אִם יִרְצֶה ה' אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה, כְדֵי שֶׁאַגִּיעַ אִם יִרְצֶה ה'] עַל רֹאשׁ חֹדֶשׁ כִּסְלֵו לִקְרֶעמִינְטְשׁוּג בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו יוֹלִיכֵנִי לְשָׁלוֹם.
all their dear children — each one individually — that they live to long days. Omain. Note: This letter is written partly in Yiddish with Hebrew translations provided parenthetically in the original manuscript. Both are rendered here. Your letter I received yesterday through Rabbi Simcha — son-in-law of the rav — as well as a letter from Rabbi Meir Leib and greetings from Rabbi Naftali — may his light shine. Hashem Yisborach knows that I very much wanted to come — but my obstacles I cannot write — and today too it is still very difficult for me to travel — as Hashem Yisborach knows my heart. ## Segment 5
נָאר רְצוֹנִי אִיז אַז דִּי חֲתֻנָּה זָאל דַּיְקָא זַיין בְּרֹאשׁ חֹדֶשׁ כִּסְלֵו אִם יִרְצֶה הַשֵּׁם נִיט שְׁפֶּעטֶער, כְּדֵי אִיךְ זָאל קֶענֶען אוּם קֶערִין לְבֵיתִי עַל חֲנֻכָּה אִם יִרְצֶה הַשֵּׁם; וָוארִין אִיר וֵוייסְט וִויפִיל קוּקִין אַרוֹיס אִיךְ זָאל זַיין בְּבֵיתִי עַל שַׁבַּת חֲנֻכָּה אִם יִרְצֶה הַשֵּׁם [רַק רְצוֹנִי שֶׁהַחֲתֻנָּה תִּהְיֶה בְדִיוּק בְּרֹאשׁ חוֹדֶשׁ כִּסְלֵו אִם יִרְצֶה ה' לֹא יְאוּחָר כְּדֵי שֶׁאוּכַל לַחֲזוֹר לְבֵיתִי לְחֲנֻכָּה אִם יִרְצֶה ה'], וַה' יִגְמֹר בַּעֲדִי הַכֹּל לְטוֹבָה כִּרְצוֹנוֹ וְכִרְצוֹן רַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק לִבְרָכָה.
But as I see how greatly you cry out — I think: perhaps this is Hashem's will that I should indeed travel. Therefore today I intend — if Hashem wills — to travel after the coming Shabbos — in order that I arrive — if Hashem wills — at Rosh Chodesh Kislev in Kremenchug — and may Hashem Yisborach in His mercies guide me in peace. But my wish is that the wedding take place precisely on Rosh Chodesh Kislev if Hashem wills — not later — so that I can return home for Chanukah if Hashem wills. And may Hashem complete everything on my behalf for good — ## Segment 6
עִם הָרַב דְּפֹה הָאבּ אִיךְ נָאךְ נִיט גֶּעשְׁמוּסְט מִכֹּחַ דֶעם, נָאר כְּפִי הַנִּשְׁמַע מֵרַבִּי שִׂמְחָה קֶען עֶר נִיט פָארִין מֵחֲמַת זַיין מַשָּׂא וּמַתָּן, וַוייטֶער קַיין צַייט נִיט מַאֲרִיךְ צוּ זַיין, וָוארִין דִּי פָּאטְשְׂט גֵייט בַּאלְד אַוֶועק. זַייט גִּיזוּנְט אוּן פְרֵיילִיךְ [עִם הָרַב דְּפֹּה עֲדַיִן לֹא דִּבַּרְתִּי מֵהָעִנְיָן, רַק כְּפִי הַנִּשְׁמָע מֵר' שִׂמְחָה לֹא יוּכַל לִנְסֹעַ בִּגְלַל הַמַּשָּׂא וּמַתָּן שֶׁלוֹ, יוֹתֵר אֵין זְמַן לְהַאֲרִיךְ כִּי הַדֹּאַר תֵּכֶף הוֹלֵךְ תִּהְיוּ בְּרִיאִים וּשְׂמֵחִים], כְּנַפְשְׁכֶם וָנֶפֶשׁ אוֹהֲבֵיכֶם בֶּאֱמֶת, וּמַעְתִּיר בַּעַדְכֶם, בִּפְרָט אִם יִרְצֶה הַשֵּׁם עַל צִיּוּן הַקָּדוֹשׁ בְּוַדַּאי יִהְיוּ נִזְכָּרִים לְטוֹבָה, וְהַשֵּׁם יִתְבָּרַךְ יִשְׁמַע תְּפִלוֹתֵינוּ תָּמִיד.
according to His will and the will of our awesome Rebbe — of blessed and holy memory. I have not yet spoken with the rav here about this — but from what is heard from Rabbi Simcha — he cannot travel because of his business matters. No more time to extend — for the post is leaving shortly. Be well and glad — as is the soul of those who love you in truth — and who prays on your behalf — especially at the holy tziyon — you will certainly be remembered for good if Hashem wills. And may Hashem Yisborach always hear our prayers. Nussun of Breslov. To Rabbi Avraham Ber — With Love And peace to my dear one as my own soul — the delight of our eyes — the veteran, the distinguished one — our Teacher the Rabbi ## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 8
וְשָׁלוֹם לִידִידִי כְּנַפְשִׁי, מַחְמַד עֵינֵינוּ, הַוָּתִיק הַנֶּחְמָד הַמֻּפְלָג מוֹרֵנוּ הָרַב אַבְרָהָם בֶּער שֶׁיִּחְיֶה, נָאר אִיךְ פַארְשְׁטֵייא נִיט וָואס דִּיא מֵיינְסְט, וָואס דִּיא הָאסְט נִיט גִּישְׁרִיבִּין קַיין שׁוּם גְּרִיס לְזוּגָתְךָ תִּחְיֶה וְלַחֲמוֹתְךָ וּלְחָמִיךָ שֶׁיִּחְיוּ, סֶע נִיט קֵיין יֹשֶׁר וְכוּ' [רַק לֹא הֵבַנְתִּי מַה כַּוָּנָתְךָ שֶׁלֹּא כָּתַבְתָּ שׁוּם דְּרִישַׁת שָׁלוֹם לְזוּגָתְךָ תִּחְיֶה וּלְחֲמוֹתְךָ וּלְחָמֶיךָ שֶׁיִּחְיוּ, זֶה לֹא יֹשֶׁר וְכוּ']. וּמֻבְטְחַנִי שֶׁבְּוַדַּאי תְּצַיֵּת לִדְבָרַי, כִּי כָּל אֵלּוּ הַקְּפִידוֹת הֲבֵל הֲבָלִים, וְהָעִקָּר שֶׁתֵּלֵךְ בְּדַרְכֵי זְקֵנְךָ הַקָּדוֹשׁ וְהַנּוֹרָא הוּא אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, שֶׁתַּתְמִיד בְּהִתְבּוֹדְדוּת בְּכָל יוֹם, וּבְלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה, וְאַל תַּשְׁגִּיחַ עַל אֵלּוּ הַהֲבָלִים כְּלָל, כִּי הַיַּלְדוּת וְהַשַּׁחֲרוּת הֶבֶל. וְעוֹד מְעַט יִהְיֶה לְךָ עִנְיְנֵי קְפִידוֹת כָּאֵלּוּ מִבָּנֶיךָ וּבְנוֹתֶיךָ שֶׁיִּרְבּוּ לְךָ אִם יִרְצֶה הַשֵּׁם, כַּאֲשֶׁר הוֹדַעְתִּי לְאִמְּךָ תִּחְיֶה זֶה כַּמָּה שָׁנִים שֶׁיִּהְיֶה כָּךְ, אַךְ עֲצָתִי שֶׁלֹּא תַּקְפִּיד עַל עִנְיָנִים כָּאֵלֶּה כְּשֶׁיִּהְיֶה לְךָ מִבָּנֶיךָ וּבְנוֹתֶיךָ שֶׁיִּחְיוּ. מִכָּל שֶׁכֵּן עַתָּה עַל עַצְמְךָ לְבַד. אֵין לְךָ פְּנַאי לַחֲשֹׁב זֹאת כְּלָל, רַק לַחֲשֹׁב בְּתוֹרָה וּתְפִלָּה, וְלִשְׁפֹּךְ שִׂיחָתְךָ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם, מָתַי יַגִּיעוּ מַעֲשֶׂיךָ לְמַעֲשֵׂי אֲבוֹתֶיךָ וְכוּ', יָתֶר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
Avraham Ber — may he live. ## Segment 9
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח, הַמְיַעֲצְךָ לְטוֹבָתְךָ הַנִּצְחִית.
But I do not understand what you mean — that you wrote no greeting at all to your wife — may she live — and to your mother-in-law and father-in-law — may they live. This is not right. And I am confident that you will certainly heed my words — for all these sensitivities are absolute vanity — and the essential thing is that you walk in the ways of your holy and awesome grandfather — he is our Master, our Teacher and Rebbe, of blessed and holy memory — that you persevere in hisbodidus each day — and in the study of the holy Torah — and do not pay attention to such vanities at all — for youth and the prime of life are vanity [הַיַּלְדוּת וְהַשַּׁחֲרוּת הֶבֶל — Koheles 11:10: already cited in Letter 68 regarding Rabbi Yaakov. Applied here to Rabbi Avraham Ber: the grievances and sensitivities of youth are themselves the vanity Koheles warns against]. And soon you will have such matters of sensitivity from your sons and daughters who will multiply for you if Hashem wills — as I informed your mother several years ago that it would be so. But my counsel is that you not be oversensitive about such matters when they arise from your sons and daughters. All the more so now — regarding yourself alone. You have no time to think of this at all — only to think of Torah and prayer — and to pour out your speech before Hashem Yisborach each day — ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 11
נִפְלֵאתִי מְאֹד עַל שֶׁלֹּא הָיָה לִי שׁוּם פְּרִישַׂת שָׁלוֹם מִידִידִי רַבִּי אֶפְרַיִם נֵרוֹ יָאִיר. וְאַף עַל פִּי שֶׁעָשָׂה שֶׁלֹּא כַּהֹגֶן, אָשִׁיב לוֹ כַּהֹגֶן, וַאֲנִי פּוֹרֵס בִּשְׁלוֹמוֹ בְּאַהֲבָה רַבָּה, וּבִשְׁלוֹם חוֹתְנוֹ יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב שְׁמוּאֵל נֵרוֹ יָאִיר עִם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ. אֲהוּבִי רַבִּי אֶפְרַיִם זְכֹר אֶת בּוֹרַאֲךָ גַּם בְּתוֹךְ הַחֲנוּת, וַאֲפִלּוּ בְּתוֹךְ הַלָּאוְוקֶי בִּלְשׁוֹן רוּסְיָה, וְאַל יִהְיוּ בְּעֵינֶיךָ כִּישָׁנִים דִּבְרֵי אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל שֶׁאָמַר (לִקּוּטֵי מוֹהֲרַ"ן לג) שֶׁבְּכָל לְשׁוֹנוֹת הַגּוֹיִים יֵשׁ אוֹתִיּוֹת הַתּוֹרָה וְכוּ', כִּי טַ"ט בְּכַתְּפִי שְׁתַּיִם וְכוּ', וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ. כִּי בְּוַדַּאי לֹא בָּאתָ לְמִדָּה זוֹ, שֶׁתֵּשֵׁב בַּחֲנוּת כָּל הַיּוֹם, כִּי אִם כְּדֵי שֶׁתִּזְכֹּר זֹאת הֵיטֵב בְּכָל יוֹם, כִּי אִישׁ גַּס שֶׁאֵינוֹ יוֹדֵעַ מִזֶּה כְּלוּם, בְּוַדַּאי אֵינוֹ חוֹשֵׁב זֹאת, וְיוֹשְׁבֵי אֹהֶל בֵּית הַמִּדְרָשׁ כָּל הַיּוֹם, אֵינָם צְרִיכִים לָזֶה כָּל כָּךְ בְּזֶה הָאֹפֶן. וּמֵאַחַר שֶׁאַתָּה בָּרוּךְ הַשֵּׁם מִיּוֹשְׁבֵי בֵּית הַמִּדְרָשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ"ל, וְאַתָּה מֻכְרָח לָצֵאת לַחוּץ בְּכָל יוֹם, עַל כָּל פָּנִים תְּקַיֵּם שְׂמַח זְבֻלוּן בְּצֵאתֶךָ, וּלְרַקֵּד בְּכָל יוֹם בְּמַחֲשָׁבָה אוֹ בְּמַעֲשֶׂה, עַל יְדֵי שֶׁתִּזְכֹּר בַּדְּבָרִים הַנַּ"ל כָּאֵלֶּה וְכָאֵלֶּה וְכָאֵלֶּה וְכוּ' וְכוּ'. וְאָז טוֹב לְךָ לָנֶצַח.
when will your deeds reach the deeds of your forebears [מָתַי יַגִּיעוּ מַעֲשֶׂיךָ לְמַעֲשֵׂי אֲבוֹתֶיךָ ## Segment 12
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת.
The words of one who loves you in truth. ## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] ## Segment 14
וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּרְחִימְתָן עֲזִיזָא, וּבִפְרָט לְזֶרַע קֹדֶשׁ שֶׁל אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק לִבְרָכָה, לְכָל אֶחָד וְאֶחָד בְּיִחוּד שֶׁיִּחְיוּ. הַשֵּׁם יִתְבָּרַךְ יָאִיר עֵינֵיהֶם שֶׁיִּזְכּוּ לֵידַע מִי הוּא זְקֵנָם הַקָּדוֹשׁ זֵכֶר צַדִּיק לִבְרָכָה.
— the Tanna d'vei Eliyahu's daily self-challenge, here applied with particular force: Rabbi Avraham Ber is a literal descendant of the Rebbe himself] and so forth. Beyond this there is no time to extend. The words of one who loves you in truth forever — who advises you for your eternal good. Nussun as above. [Translator's Note: Overview: The most multilingual letter in the collection. The opening five-part formula — *chayyim u'vracha v'shalom v'sasson v'simchah* — is now identified as drawing on the prophetic vocabulary of Esther 8:16 and Yirmiyahu 33:11: the ultimate joy of Purim deliverance and the restored Jerusalem. Three distinct sections: to Rabbi Ayzik and Adel (the Kremenchug wedding); to Rabbi Avraham Ber (the Rebbe's grandson, rebuke about family sensitivities, *hayaldus v'hashacharus hevel*); and to Rabbi Efraim the shopkeeper — Likutay Moharan I:33, *tat b'catfei sh'tayim*, *zechor es borecha gam b'soch halavke*, *s'mach Zvulun b'tzesecha*, dance each day. *Pores b'shlomo* is now identified as the Talmudic technical idiom for extending peace through a letter or messenger. Key Themes Sasson V'simchah — Prophetic Vocabulary of Joy The opening five-part formula draws on Esther 8:16 (the joy of Purim deliverance) and Yirmiyahu 33:11 (the prophetic vision of restored Jerusalem filled with joyful voices). A letter about a wedding opens with the vocabulary My dear Rabbi Efraim — remember your Creator even inside the shop [זְכֹר אֶת בּוֹרַאֲךָ גַּם בְּתוֹךְ הַחֲנוּת — "remember your Creator" is Koheles 12:1 — z'chor es borecha — the command to remember G-d precisely in the midst of life's activities. Applied here to the specific circumstance: remember your Creator even inside the shop] — even inside the lavke [לָאוְוקֶי — a Russian-derived word for shop or stall (lavka in Russian). The letter moves between Hebrew, Yiddish, and Russian. The appearance of the Russian word in a sacred letter is itself the point: there is no place, not even the Russian shop, where divine consciousness cannot be maintained] in Russian — and do not let the words of our Master, our Teacher and Rebbe — of blessed memory — seem old to you — who said [Likutay Moharan 33] that in all the languages of the nations there are letters of the Torah [בְּכָל לְשׁוֹנוֹת הַגּוֹיִים יֵשׁ אוֹתִיּוֹת הַתּוֹרָה — Likutay Moharan I:33: the holy letters of the Torah are present within all the languages of the nations. The divine speech from which the Torah was created permeates all language; holy sparks are embedded even in foreign tongues. Even in the Russian lavke, the letters of Torah are present] — for tat on the two shoulders [טַ\"ט בְּכַתְּפֵי שְׁתַּיִם — Likutay Moharan I:33: the term tat (adornment in a foreign language) contains the holy letters ט and ת — and from there one can attach oneself to Hashem. A foreign word becomes a point of divine contact through the Torah letters within it] — and from there you can attach yourself to Him, Yisborach. For certainly you did not come to this level — to sit in the shop all day — except in order to remember this well each day. For a coarse person who knows nothing of this does not think of it — and those who sit in the house of study all day do not need this in this particular way. And since you — blessed is Hashem — are among those who dwell in the house of study of our Master, our Teacher and Rebbe — and you are compelled to go out each day — at any rate fulfil: rejoice, Zvulun, in your going out [שְׂמַח זְבֻלוּן בְּצֵאתֶךָ — D'vorim 33:18: Moshe's blessing to Zvulun — who goes out into commerce and sustains Yissachar who studies. Rabbi Efraim goes out to the shop like Zvulun — and precisely in going out he can find a different but equally valid path to Hashem] — and dance each day in thought or in action — through remembering all the above matters — these and these and these and so forth. And then it will be good for you forever. of ultimate national redemption and joy.] # צה URL: https://ajew.org/reader-plain/alim-litrufa/2/95/ # 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. # צו URL: https://ajew.org/reader-plain/alim-litrufa/2/96/ # צו
צו
Source: https://ajew.org/reader/alim-litrufa/2/96 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
With the help of G-d, may He be blessed. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי. אֵין בִּלְשׁוֹנִי מִלָּה עַתָּה לִכְתֹּב לְךָ דָּבָר. גַּם אֵין דַּעְתִּי צְלוּלָה. אַךְ אַף עַל פִּי כֵן מִלֵּאתִי רְצוֹנְךָ לִכְתֹּב לְךָ עַל כָּל פָּנִים אִגֶּרֶת שָׁלוֹם, וּכְבָר כָּתַבְתִּי לְךָ, וּמָה אוֹסִיף לְדַבֵּר לְךָ בְּנִי, וְגַם לְפִי דְּבָרֶיךָ תִּהְיֶה פֹּה בְּסָמוּךְ אִם יִרְצֶה הַשֵּׁם. וּפָנִים אֶל פָּנִים נְדַבֵּר אֶת אֲשֶׁר יִשְׁלַח ה' בְּפִינוּ, וַה' יָאִיר עֵינֶיךָ בְּכָל יוֹם לִמְצֹא עֵצוֹת אֲמִתִּיּוֹת, כְּפִי אוֹתוֹ הַיּוֹם וְהַשָּׁעָה, לְהִתְחַזֵּק בְּכָל עֹז, וְהָעִקָּר לְשַׂמֵּחַ נַפְשׁוֹ בְּכָל פַּעַם בְּגֹדֶל יְשׁוּעָתוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ הָעֲצוּמִים, אֲשֶׁר זָכִינוּ לִבְלִי לְהִתְנַגֵּד עַל סְפָרִים קְדוֹשִׁים כָּאֵלֶּה. אֲשֶׁר אֵין עֲרוֹךְ אֲלֵיהֶם. הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם וְסִיב וּבְלֵה בָּהֶם וְכוּ', וְתַחֲטֹף בְּכָל יוֹם לִמּוּד שֻׁלְחָן עָרוּךְ וּסְפָרָיו הַקְּדוֹשִׁים זַ"ל, וּתְהִלִּים, וּתְפִלּוֹת, וּקְצָת שִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, וְאַל יִתְיַשְּׁנוּ בְּעֵינֶיךָ כָּל דְּבָרִים הָאֵלֶּה שֶׁדִּבַּרְנוּ מִזֶּה כַּמָּה פְּעָמִים, רַק בְּכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים, וּבֶאֱמֶת מִי שֶׁיֵּשׁ לוֹ לֵב יִשְׂרְאֵלִי, וּמִסְתַּכֵּל עַל הָאֱמֶת, הֵם בֶּאֱמֶת חֲדָשִׁים בְּכָל פַּעַם, כִּי בְּכָל יוֹם וָיוֹם נַעֲשֶׂה חֲדָשׁוֹת לְגַמְרֵי. וּקְצָת רוֹאִין בַּחוּשׁ, וּבְכָל יוֹם נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה. חִדּוּשִׁים נִפְלָאִים וְנוֹרָאִים, הַכֹּל בְּעִנְיַן הָרֹאשׁ בַּיִת אֵיךְ לְהַכְנִיס אוֹר קְדֻשָּׁתוֹ וַאֲמִתָּתוֹ בָּעוֹלָם, כְּמוֹ שֶׁאוֹמְרִים וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית. בְּרֵאשִׁית הוּא רֹאשׁ בַּיִת כַּיָּדוּעַ. הַיְנוּ שֶׁבְּכָל יוֹם הַשֵּׁם יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ מַעֲשֵׂה הַנָּהָר הַיּוֹצֵא מֵעֵדֶן. שֶׁהוּא יְסוֹד הַפָּשׁוּט שֶׁנִּמְשָׁךְ מֵהָרֹאשׁ בַּיִת, וְהָבֵן דְּבָרִים אֵלּוּ הֵיטֵב, כִּי אִי אֶפְשָׁר לְבָאֲרָם עַל פְּנֵי הַשָּׂדֶה, וּכְבָר דִּבַּרְתִּי בַּדֶּרֶךְ מְעַט מִזֶּה, כַּאֲשֶׁר תִּשְׁמַע מִפִּי רַבִּי נַחְמָן. וַה' יָאִיר עֵינֵינוּ בַּאֲמִתַּת תּוֹרָתוֹ הַקְּדוֹשָׁה. וְנִזְכֶּה לֵילֵךְ בִּדְרָכָיו וַעֲצוֹתָיו בְּכָל יוֹם, עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם, וִיקָרְבֵנוּ בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ לַעֲבוֹדָתוֹ בֶּאֱמֶת כָּל יָמֵינוּ לְעוֹלָם.
To: My beloved son, my dear one. [Yitzchok] There is no word on my tongue now to write you anything. ## Segment 3
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתוֹ יִתְבָּרַךְ.
And my mind is not clear either. But even so — I have fulfilled your wish and written you at any rate a letter of peace — and I have already written you much — and what more shall I add to speak to you, my son? And also according to your words you will be here soon, if Hashem wills. And face to face we will speak what Hashem sends to our mouths. And may Hashem illuminate your eyes each day to find true counsel — according to that day and that hour — to strengthen yourself with all strength. And the essential thing is to gladden one's soul at every time through the greatness of His salvation and His awesome wonders — Yisborach — that we merited not to oppose such holy books as these — which have no comparison [אֲשֶׁר זָכִינוּ לִבְלִי לְהִתְנַגֵּד עַל סְפָרִים קְדוֹשִׁים כָּאֵלֶּה — the specific merit named here is not opposition in general but the defined historical opposition of the Misnagdim — those who opposed: the very name Misnagdim comes from the root hispaged — to oppose. The community faced real historical opponents who actively rejected and condemned the Rebbe's holy books. The merit Reb Nussun names is the mercy of not having joined that defined camp — of not having become a Misnaged against these sacred works. This is not an abstract spiritual failing he describes but a concrete historical reality in which people of his generation chose one side or the other]. Turn in them and turn in them and grow old and worn in them — and snatch each day the study of the Shulchan Aruch and his holy books — of blessed memory — and Tehillim — and the prayers — and a little personal speech between himself and his Creator — and do not let all these things seem old to you — things we have spoken of so many times — rather let them be in your eyes each day as new. And in truth — one who has a Jewish heart and looks upon the truth — they truly are new each time — for each day and day entirely new things are made. And some we see with the senses — and each day what is made is made. Wondrous and awesome new things — all in the matter of the Head-of-House — how to bring the light of His holiness and truth into the world [הַכֹּל בְּעִנְיַן הָרֹאשׁ בַּיִת — the Head-of-House: a kabbalistic term from the Rebbe's teachings for the highest sefirah, Keter, understood as the master of the household from which all the divine flow descends. The daily renewal of the world is a continuous act of the Head-of-House bringing His light and truth into creation] — as we say: and in His goodness He renews each day always the works of creation. Bereishis is the Head-of-House, as is known [בְּרֵאשִׁית הוּא רֹאשׁ בַּיִת כַּיָּדוּעַ — the kabbalistic wordplay: Bereishis — the Torah's first word — contains within it rosh bayis: the Head-of-House. Every day's renewal of creation re-enacts the original act of Bereishis — the Head-of-House bringing His light through the letter beis — the beis of bayis, house]. That is — that every day Hashem Yisborach renews in His goodness the act of the river going out from Eden [הַנָּהָר הַיּוֹצֵא מֵעֵדֶן — B'reishis 2:10: "and a river went out from Eden to water the garden." The river from Eden: the central kabbalistic symbol for the continuous divine flow of abundance sustaining all creation — the same river cited in Letter 97 as the spring going out from the House of Hashem] [B'reishis 2:10] — which is the simple foundation [יְסוֹד הַפָּשׁוּט — the pure undivided Yesod: the divine channel before it divides into four rivers. Each day's renewal is a new flowing of this simple foundation from the Source before it branches] drawn from the Head-of-House — and understand these things well — for it is impossible to explain them in the open field — and I have already spoken of this a little on the road — as you will hear from Rabbi Nachman. And may Hashem illuminate our eyes in the truth of His holy Torah. And may we merit to walk in His ways and His counsels each day — until Hashem will look down and see from heaven [עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם — Eichah 3:50: Yirmiyahu's anguished waiting verse — already cited in Letter 68. Here it is the closing aspiration: all the daily practice leads toward the moment when Hashem looks down and sees and draws us near] — and draw us near in His love and His compassion to His service in truth all our days forever. The words of your father — who awaits His salvation, Yisborach. Nussun of Breslov. [Translator's Note: Overview: A letter with no date and no clear mind — that opens unexpectedly into kabbalistic depth. The merit of *l'bilti l'hispaged* — not having opposed — is now identified precisely: it is the specific historical merit of not having become a Misnaged against the Rebbe's holy books, given that real opponents in that generation chose to condemn them. Then: *Bereishis hu rosh bayis* — the daily renewal of creation is the renewal of the river from Eden (B'reishis 2:10), the *yesod hapashut*, drawn from the Head-of-House. Closing: *ad yashkif v'yireh Hashem mishamayim* (Eichah 3:50), returning from Letter 68. Key Themes L'bilti L'hispaged — The Specific Merit Not opposition in general — but the defined historical category of the Misnagdim, those who actively opposed the Rebbe's holy books. The mercy named is the concrete historical mercy of not having joined that camp — of not having become a Misnaged against these sacred works.] ## Segment 4
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. # צז URL: https://ajew.org/reader-plain/alim-litrufa/2/97/ # צז
צז
Source: https://ajew.org/reader/alim-litrufa/2/97 ## Segment 1
(אָמַר הַמַּעְתִּיק תְּחִילַת הַמִּכְתָּב הַלָּז לֹא מָצָאתִי רַק מְעַט מִסּוֹפוֹ, וְאָמַרְתִּי גַּם זֶה לְהַעְתִּיקוֹ. כִּי מִי שֶׁיִּזְכֶּה לְהַבִּיט בּוֹ וּבְכָל הַמִּכְתָּבִים בְּעֵינָא פְּקִיחָא יִרְאֶה בְּעֵינַיִם חוּשִׁיּוֹת שֶׁכָּל דִּבּוּר וְדִבּוּר מֻשְׁרָשׁ בּוֹ רְפוּאוֹת תַּעֲלַת נַפְשֵׁנוּ לְרַפְּאוֹתָה מֵחֶלְאַת זֻהֲמָתֵנוּ וּלְהַדְבִּיקָהּ בְּאוֹר פְּנֵי מֶלֶךְ מַלְכֵי־הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אֱלֹקִים חַיִּים. מֵעִמְקֵי שְׁאוֹל תַּחְתִּית וּמִתַּחְתָּיו, כִּי הֵם נוֹבְעִים וְיוֹצְאִים מִמַּאֲמָרוֹת טְהוֹרוֹת מְזֻקָּק שִׁבְעָתַיִם שֶׁל רַבֵּנוּ מוֹהֲרַ"ן זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה זְכוּתוֹ יָגֵן עָלֵינוּ, אֲשֶׁר יֵשׁ בָּהֶם כֹּחַ וְחַיּוּת לְהַחֲיוֹת וּלְהָשִׁיב נֶפֶשׁ כָּל חַי, בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, וּבִבְחִינַת (יְשַׁעְיָה כז) וּבָאוּ הָאוֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בְּיִרְאָה שְׁלֵמָה עַל יָדוֹ בִּירוּשָׁלַיִם אָמֵן כֵּן יְהִי רָצוֹן בִּמְהֵרָה בִּמְהֵרָה; עַל כֵּן טָרַחְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְהַעְתִּיק כִּמְעַט כָּל דִּבּוּר וְדִבּוּר. כִּי מֵהֶם תּוֹצְאוֹת חַיִּים).
Said the transcriber: The beginning of this letter I did not find — only a little of its end. And I said — I will transcribe even this. For whoever merits to look upon it and upon all the letters with an open eye [בְּעֵינָא פְּקִיחָא — Aramaic: with an open eye. The Talmudic phrase for attentive, penetrating perception — seeing not just what is on the surface but what is truly there] will see with physical eyes that every single word has rooted within it remedies for the healing of our souls — to heal them from the sickness of our impurity — and to cleave them to the light of the face of the King of Kings of Kings, the Holy One Blessed be He, the living G-d. From the very depths of the lowest pit and below it — for they flow and emerge from the pure utterances, refined seven times [מַאֲמָרוֹת טְהוֹרוֹת מְזֻקָּק שִׁבְעָתַיִם — a direct quotation from Tehillim 12:7: imros Hashem amaros t'horos, kesef tzaruf ba'alil la'aretz, m'zukkak shiva'tayim — "the words of Hashem are pure words — silver refined in an earthen furnace, purified seven times." The transcriber applies the Psalm's description of Hashem's own pure words directly to the Rebbe's teachings: they are in the category of imros Hashem — the pure words of Hashem — refined seven times in the furnace. The silver refined in the furnace is not an ordinary purity but the purity achieved through repeated trial and fire] of our Rebbe and Teacher Moharan — of blessed and holy memory — may his merit protect us — within which there is strength and vitality to revive and restore the soul of every living creature — in the aspect of and if I make my bed in the depths of the underworld — behold You are there [וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ — Tehillim 139:8: "if I ascend to the heavens — You are there; and if I make my bed in the depths of the underworl ## Segment 2
הַדְּיוֹ וְהַנְּיָר כְּפִי הַנִּרְאֶה הֵם עוֹלִים יָפֶה, שֶׁמֶן זַיִת אֵין לִי שׁוּם מַרְאֶה מָקוֹם שֶׁיַּגִּיעַ לִי. וְתִשְׁלַח בִּזְרִיזוּת, אוֹ בְּיוֹם ד' עַל יְדֵי הַפָּאטְשְׂט. אוֹ בְּיוֹם ה' עַל כָּל פָּנִים בְּלִי שׁוּם אִחוּר, כְּדֵי שֶׁלֹּא אֶצְטָרֵךְ לַחֲשֹׁב עַל זֶה כְּלָל בְּיוֹם ו' אִם יִרְצֶה הַשֵּׁם. לְעֵת עַתָּה הִרְוַחְתָּ הַרְבֵּה עַל יְדֵי הַנְּיָר וְהַדְּיוֹ כָּל הָאִגֶּרֶת הַזֶּה הָרָצוּף פֹּה, שֶׁלֹּא עָלָה עַל דַּעְתִּי לְהַאֲרִיךְ כָּל כָּךְ, אַךְ רְצוֹנְךָ הֶחָזָק הוֹעִיל, וְהַדְּיוֹ נִמְשְׁכָה אַחַר הַקֻּלְמוֹס עַל נְיָר יָפֶה מְאֹד. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה, וְגַם זֶה הוּא אֶחָד מֵהַיְשׁוּעוֹת וְהַהַרְחָבוֹת הַנַּ"ל, בְּחִינַת בַּצָּר הִרְחַבְתָּ לִי, וּבֶאֱמֶת הוּא הַרְחָבָה וִישׁוּעָה נִפְלָאָה. כִּי אִגְּרֹת שֶׁלָּנוּ הֵם רְפוּאוֹת יְקָרוֹת. כִּי כֻּלָּם נוֹבְעִים מִמַּעְיָן הַיּוֹצֵא מִבֵּית ה', אֲשֶׁר כָּל פִּרְיוֹ לְמַאֲכָל וְעָלֵיהוּ לִתְרוּפָה. "עָלֵיהוּ", הַיְנוּ הַנְּיָר, שֶׁהֵם עָלִין וְדַפִּין, שֶׁעֲלֵיהֶם אָנוּ כּוֹתְבִין כָּל הַסְּפָרִים הַקְּדוֹשִׁים שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה. אֲשֶׁר הֵם רְפוּאָתֵנוּ וְחַיֵּינוּ לָנֶצַח.
d — behold You are there." Divine omnipresence even in the lowest place: the Rebbe's letters reach even there] — and in the aspect of and those who are lost in the land of Assyria and those who are cast out in the land of Egypt shall come and bow down to Hashem on the holy mountain in Jerusalem [Yeshayahu 27:13] [The prophetic vision of the ultimate ingathering — even the most lost and cast out will be brought home. The transcriber frames the entire collection under this eschatological hope] — Omain, so may it be His will, speedily, speedily. Therefore I took pains — with the help of Hashem Yisborach — to transcribe nearly every single word. For from them flow the issues of life [כִּי מֵהֶם תּוֹצְאוֹת חַיִּים — a direct quotation of Mishlai 4:23: mikol mishmar n'tzor libecha ki mimenu totza'os chayyim — "above all that you guard — guard your heart — for from it flow the issues of life." The transcriber closes his preface by applying Mishlai's verse about the heart directly to the letters: as the heart is the source from which all vital life-flow emerges, so these letters are the heart of the collection — the source from which the issues of life flow outward. The letters are identified with the heart itself]. The ink and the paper — by the looks of things they are working out well. I have no indication at all of where olive oil can reach me. And send quickly — either on Wednesday through the post — or on Thursday in any case without any delay — so that I should not need to think about this at all on Friday, if Hashem wills. For now — you have gained greatly through the paper and the ink — this entire enclosed letter — which I had not thought to extend so far — but your strong desire was effective — and the ink flowed after the quill on very fine paper [וְהַדְּיוֹ נִמְשְׁכָה אַחַר הַקֻּלְמוֹס עַל נְיָר יָפֶה מְאֹד — the desire of the recipient pulled the ink after the pen. The physical act of writing and the spiritual act of transmission mirror each other: longing from below draws the flow from above. What was not intended to be written became a full letter]. Blessed is Hashem who has helped us until now — and this too is one of the salvations and expansions mentioned above — in the aspect of: in distress You expanded me [בְּצָר הִרְחַבְתָּ לִי — Tehillim 4:2: "in distress You have expanded me." Reb Nussun's personal refrain of salvation arising from constriction, already used in Letters 59 and 76. Here applied to the writing act itself: having nothing to say became the expansion of an entire letter] — and truly it is a wondrous expansion and salvation. For our letters are precious medicines. For they all flow from the spring that goes out from the House of Hashem — of which all its fruit is for food — and its leaves for healing [מַעְיָן הַיּוֹצֵא מִבֵּית ה' אֲשֶׁר כָּל פִּרְיוֹ לְמַאֲכָל וְעָלֵיהוּ לִתְרוּפָה — Yechezkel 47:12: the vision of the river flowing from the Temple threshold — on its banks will grow every kind of fruit tree whose fruit is for food and whose leaves are for healing. The same spring invoked in Letter 96 as the river going out from Eden and the daily renewal of creation — now named in its prophetic Yechezkel form: the spring from the House of Hashem] [Yechezkel 47:12]. "Its leaves" — that is, the paper — for they are leaves and pages — upon which we write all the holy books of the holy Torah. [עָלֵיהוּ הַיְנוּ הַנְּיָר שֶׁהֵם עָלִין וְדַפִּין — the interpretive key to the entire collection's title. The Hebrew word aleha — its leaves — is identical to alim — leaves — and also to dafim — pages. The prophetic promise that the leaves of the healing river will be for medicine is applied directly to the paper pages of the holy books — and specifically these letters. The very paper on which the Torah is written — and on which these letters are written — is the prophetic leaf for healing. The title Ullim LeTroofah — Leaves for Healing — is here explicitly grounded in Yechezkel's prophecy: these letters are themselves the healing leaves of the river from the House of Hashem] Which are our healing and our life forever. Nussun of Breslov. [Translator's Note: Overview: A fragment — and the most remarkable letter in the collection. The transcriber's preface now fully identified: *m'zukkak shiva'tayim* is a direct quotation from Tehillim 12:7 — the Rebbe's words are in the category of *imros Hashem*, the pure words of Hashem, refined seven times in the furnace. *Ki mehem totza'os chayyim* is a direct quotation from Mishlai 4:23 — the letters are the heart itself, the source from which all vital life-flow issues. The letter contains the key to the collection's title: *aleha literufah* (Yechezkel 47:12) — the prophetic healing-leaves of the river from the Temple are the paper pages of the letters. *Batzar hirchavta li* (Tehillim 4:2) returns for the third time. The ink followed the quill; desire from below drew the flow from above. Key Themes M'zukkak Shiva'tayim — Tehillim 12:7 "The words of Hashem are pure words — silver refined in a furnace, purified seven times." The transcriber applies this directly to the Rebbe's teachings: they are in the category of Hashem's own pure words, refined through fire. Not ordinary purity but the purity of repeated trial.] ## Segment 3
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...] # צח URL: https://ajew.org/reader-plain/alim-litrufa/2/98/ # 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.] # צט URL: https://ajew.org/reader-plain/alim-litrufa/2/99/ # צט
צט
Source: https://ajew.org/reader/alim-litrufa/2/99 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' שְׁמוֹת תקצ"ג.
To: My beloved son, my dear one — may his light shine. ## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר
[Yitzchok] Your letter I received on Erev Shabbos Kodesh — and I read it — and I understood ## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עֶרֶב שַׁבַּת קֹדֶשׁ, וְקָרִיתִי אוֹתוֹ, וְהֵבַנְתִּי מֵרָחוֹק צַעֲקָתְךָ, וְיָדַעְתִּי אֶת מַכְאוֹבֶיךָ. ה' יְרַחֵם שֶׁתִּזְכֹּר מֵעַתָּה לְהִתְעוֹרֵר, שֶׁתֵּדַע מִכֹּחֲךָ, וְתִתְגַּבֵּר עַל הַמַּחֲשָׁבוֹת, כִּי זֶה כְּלַל אֱמֶת וְיַצִּיב שֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ, וְהַהֶכְרֵחַ שֶׁתִּתְגַּבֵּר בְּעַצְמְךָ עַל פִּי כָּל דִּבְרֵי אֱמֶת אֲשֶׁר יָדַעְתָּ וְשָׁמַעְתָּ מִפִּי וּמִפִּי סְפָרָיו הַקְּדוֹשִׁים, וַה' יוֹשִׁיעַ לְךָ. וְדַע בְּנִי חֲבִיבִי, שֶׁמִּכְתָּבְךָ פָּעַל בִּי הַרְבֵּה, בִּפְרָט בַּמֶּה שֶׁכָּתַבְתָּ בַּסּוֹף אֵיךְ לֹא עָשִׂיתָ פַּעַם אַחַת אֵיזֶה גְּנִיחָה טוֹבָה וְכוּ', וְגַם מִפִּי מוֹסֵר כְּתָב זֶה וְכַיּוֹצֵא, שָׁמַעְתִּי כְּעֵין זֶה, מִגֹּדֶל צָרַת נַפְשָׁם, אֲשֶׁר מִתְגַּבֵּר בְּכָל פַּעַם. עַל יְדֵי כָּל זֶה נִתְעוֹרַרְתִּי הַרְבֵּה, וְנִזְכַּרְתִּי מֵחָדָשׁ בְּהַתּוֹרָה אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי, וְאָמַרְתִּי בְּלִבִּי מַה טוֹב הָיָה לְחַדְּשָׁה לְגַמְרֵי בְּכָל יוֹם. וְיֵשׁ בְּלִבִּי הַרְבֵּה בָּזֶה, מַה שֶׁקָּשֶׁה לְבָאֵר בִּכְתָב, וְתְהִלָּה לָאֵל עָשָׂה רֹשֶׁם לְטוֹבָה, שֶׁעַל יְדֵי זֶה עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ לְחַדֵּשׁ הַרְבֵּה עַל פִּי הַתּוֹרָה הַזֹּאת, וּכְבָר דִבַּרְתִּי מִזֶּה בִּסְעֻדָּה שְׁלִישִׁית הֶעָבַר אֶתְמוֹל בְּשַׁבָּת קֹדֶשׁ. בְּחַסְדֵי ה' הִזְמִין לִי הַשֵּׁם יִתְבָּרַךְ נוֹרָאוֹת נִפְלָאוֹת, וְלֹא הַמִּדְרָשׁ עִקַּר וְכוּ'.
from afar your cry — and I knew your pain. May Hashem have mercy — that you remember from now on to awaken — that you know from your own strength — and strengthen yourself against the thoughts. For this is a certain and enduring principle: that the thought is in a person's hand to turn it as he wishes — and it is imperative that you strengthen yourself through all the words of truth that you have known and heard from my mouth and from his holy books. And may Hashem save you. And know, my beloved son — that your letter made a great impression upon me — especially what you wrote at the end — how you never once made a good groan [אֵיךְ לֹא עָשִׂיתָ פַּעַם אַחַת אֵיזֶה גְּנִיחָה טוֹבָה — a g'nichah tovah: a good groan — a deep heartfelt sigh of longing before Hashem from the depths of one's distress. In Breslov teaching the groan is one of the most powerful forms of prayer — a wordless cry of the soul that reaches where words cannot] and so forth — and also from the bearer of this letter and those like him I heard something similar — from the greatness of the distress of their souls. Through all of this I was greatly awakened — and I was reminded anew of the Torah I will sing to my G-d while I yet exist [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Likutay Moharan I:282, the azamra Torah of the nekudah shebalev — the good point within every soul. It is Yitzchok's honest confession of his own failure to groan that re-awakened this Torah in Reb Nussun at the third Shabbos meal] — and I said in my heart: how good it would be to renew it completely each day. ## Segment 4
בְּנִי בְּנִי. אַתָּה וְכָל הַשּׁוֹמְעִים לְקוֹל הָאֱמֶת. הַטּוּ אָזְנֵיכֶם וְלִבְּכֶם מֵחָדָשׁ בְּכָל עֵת אֶל דִּבְרֵי הַתּוֹרָה הַקְּדוֹשָׁה הַזֹּאת, שִׁמְעוּ וּתְחִי לְבַבְכֶם. כִּי נִפְלָאוֹת עָשָׂה הַשֵּׁם יִתְבָּרַךְ עִמָּנוּ, אֲשֶׁר שָׁלַח לָנוּ הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זְכוּתוֹ יָגֵן עָלֵינוּ, לְהַשְׁמִיעֵנִי כָּל אֵלֶּה לַהֲשִׁיבֵנִי בְּשִׁבְעָה מְשִׁיבֵי טַעַם כָּאֵלֶּה. וְהִנֵּה בְּדַעְתִּי הָיָה לְהַרְחִיב הַדִּבּוּר בָּזֶה יוֹתֵר, אַךְ רַבּוֹת מַחֲשָׁבוֹת וְכוּ', כִּי סָמוּךְ לְמִנְחָה, וְהַהֶכְרֵחַ לְקַצֵּר. וְדַי בָּזֶה לְהַזְכִּיר אוֹתְךָ שֶׁתְּחַפֵּשׂ אֶצְלְךָ בְּכָל יוֹם הַנְּקֻדּוֹת טוֹבוֹת שֶׁבְּךָ, וּלְשַׂמֵּחַ נַפְשְׁךָ בָּהֶם בִּתְמִימוּת וּבִפְשִׁיטוּת, וְעַל יְדֵי זֶה בְּעַצְמְךָ תְּצַמְצֵם וְתַמְשִׁיךְ מַחְשְׁבוֹתֶיךָ לְתוֹךְ תְּמִימוּת אֱמֶת, לִבְלִי לָצֵאת חַס וְשָׁלוֹם כְּלָל חוּץ לַגְּבוּל. וַאֲפִלּוּ מַה שֶּׁמֵּחֲמַת רֹב הַהֶרְגֵּל, הַמַּחֲשָׁבָה רְגִילָה לְהֵחָלֵק וּלְהִמָּעֵד חַס וְשָׁלוֹם, וְלָצֵאת וְלִפְרֹחַ לַחוּץ הַרְבֵּה, תֵּכֶף תִּזְכֹּר לְתָפְסָהּ בִּזְרִיזוּת כְּמוֹ שֶׁתּוֹפְסִים סוּס בְּאַפְסָר לְהַטּוֹתָהּ אֶל הַדֶּרֶךְ הַיָּשָׁר, וְהַכֹּל בִּתְמִימוּת וּבִפְשִׁיטוּת, וְלִבְלִי לִפֹּל בְּדַעְתְּךָ בְּשׁוּם אֹפֶן. וְתִזְכֹּר הֵיטֵב מַה שֶּׁדִּבַּרְנוּ כַּמָּה פְּעָמִים כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר וְהַכֹּל מִתְהַפֵּךְ לְטוֹבָה, בִּפְרָט עַל יְדֵי אֵיזֶה הַמְשָׁכָה כָּל שֶׁהוּא אֶל הַקְּדֻשָּׁה שֶׁזֶּה יָקָר מְאֹד בְּעֵינָיו יִתְבָּרַךְ, כִּי מִדָּה טוֹבָה מְרֻבָּה. וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁנִּזְכֶּה לְהִתְפַּלֵּל בְּכַוָּנָה מִנְחָה וּמַעֲרִיב וְשַׁחֲרִית, וַחֲזַק וַחֲזַק, וְשִׂים לִבְּךָ הֵיטֵב, לְדִבְרֵי הַתְּפִלָּה הַקְּדוֹשָׁה. וְאִם אָמְנָם תְּפִלָּה הִיא עֲבוֹדָה קָשֶׁה מְאֹד, בְּיוֹתֵר מֵהַכֹּל, עִם כָּל זֶה תּוּכַל לַחֲטֹף מְעַט בְּכָל יוֹם, אִם תָּשִׂים כָּל לִבְּךָ עָלֶיךָ, כִּי ה' יַעֲזֹר לְךָ.
And praise be to G-d it made an impression for good — in that through this Hashem Yisborach helped me to renew much based on this Torah — and I have already spoken of this at the third Shabbos meal yesterday. In the mercies of Hashem — Hashem Yisborach arranged wonders and marvels for me — and the teaching itself — not the discourse — is the essential thing [וְלֹא הַמִּדְרָשׁ עִקַּר — Avos 1:17: Shimon ben Rabban Gamliel — "not the discourse but the deed is the essential thing." A sobering self-reminder at the very moment of beautiful renewal: the insight is precious only if it leads to action] and so forth. My son — my son. You and all who listen to the voice of truth — incline your ears and your hearts afresh at every time to the words of this holy Torah — hear and your hearts shall live [שִׁמְעוּ וּתְחִי לְבַבְכֶם — Yeshayahu 55:3: "incline your ear and come to Me — hear and your soul shall live." The very act of turning to hear revives the heart]. For Hashem Yisborach performed wonders with us — in that He sent us the flowing stream that is the source of wisdom — may his merit protect us — to cause me to hear all these — to restore me through seven such restorers of taste [לְהַשְׁמִיעֵנִי כָּל אֵלֶּה לַהֲשִׁיבֵנִי — two paired infinitives: l'hashmi'eni — to cause me to hear — and lahashiveni — to restore me. The structure makes explicit what is often implicit: the Rebbe's teachings restore precisely by virtue of being heard. The act of listening is itself the restoration — the hearing and the healing are the same motion. It is not that one first hears and then later is restored; the hearing is the restoration through the shiva meshivei ta'am]. And I had it in mind to extend the speech about this more — but many thoughts — for it is close to Minchah — and it is imperative to be brief. And it is enough in this to remind you — that you search within yourself each day for the good points that are in you — and gladden your soul through them with sincerity and simplicity — and ## Segment 5
דִּבְרֵי אָבִיךָ הַכּוֹתֵב דִּבְרֵי אֱמֶת הַנּוֹבְעִים מִמְּקוֹר הָאֱמֶת.
through this very thing you yourself will concentrate and draw your thoughts into genuine sincerity — not to go out at all beyond the boundary. ## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov. ## Segment 7
אִגֶּרֶת זֶה כָּתַבְתִּי בַּחֲדַר הָעֲלִיָּה שֶׁלִּי תֵּכֶף אַחַר שֶׁקַּמְתִּי מִשְּׁנָתִי, וַעֲדַיִן לֹא מָסְרוּ לִי מִכְתָּבְךָ שֶׁהִגִּיעַ אָז, וְאַחַר כָּךְ בָּאתִי לְבֵית הַמִּדְרָשׁ לְהִתְפַּלֵּל מִנְחָה, סִפֵּר לִי רַבִּי בֶּערִישׁ חֲתַן ר"שׁ אֶת כָּל הַמַּעֲשֶׂה אֲשֶׁר נַעֲשָׂה עִמְּךָ. וְעָמַדְתִּי מַרְעִיד וּמִשְׁתּוֹמֵם. וְשָׁלַחְתִּי תֵּכֶף אַחַר מִכְתָּבְךָ וּקְרִיתִיו, עַתָּה מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ, וְהִנֵּה מֵאֵת ה' הָיְתָה שֶׁהִקְדַּמְתִּי לִכְתֹּב לְךָ, בִּפְרָט שֶׁכְּפִי מִכְתָּבְךָ אַתָּה רוֹצֶה לִהְיוֹת פֹּה בְּקָרוֹב, וְגַם אֵינִי יוֹדֵעַ עִם מִי לִשְׁלֹחַ הָאִגֶּרֶת הַזֶּה, כִּי רַבִּי נַחְמָן אֵין רְצוֹנוֹ לָשׁוּב לְבֵיתוֹ תֵּכֶף, אַךְ לְעֵת עַתָּה אַל תִּירָא וְאַל תִּפְחַד וְאַל תֵּחַת כִּי ה' אִתְּךָ, וְתִהְיֶה מוֹדֶה עַל הֶעָבָר אֲשֶׁר גְּמָלְךָ כָּל טוּב, וּתְבַקֵּשׁ לְהַבָּא שֶׁיִּגְמָלְךָ כָּל טוּב סֶלָה, שֶׁתִּזְכֶּה לְהִנָּצֵל מִכָּל צָרָה בְּגוּף וְנֶפֶשׁ וּמָמוֹן, וְתִזְכֶּה לְהַכִּיר חֲסָדָיו וְנִפְלְאוֹתָיו יִתְבָּרַךְ, אֲשֶׁר הוּא עוֹשֶׂה עִמָּנוּ בְּכָל יוֹם, כְּמוֹ שֶׁאָנוּ אוֹמְרִים שָׁלשׁ פְּעָמִים בְּכָל יוֹם נוֹדֶה לְךָ וְכוּ' עַל נִסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ, וְעַל נִפְלְאוֹתֶיךָ וְטוֹבוֹתֶיךָ שֶׁבְּכָל עֵת עֶרֶב וָבֹקֶר וְצָהֳרָיִם וְכוּ'. וְהָעִקָּר מַה שֶּׁבְּרַחֲמָיו הוּא יִתְבָּרַךְ מְסַבֵּב סִבּוֹת לְטוֹבָה, לְהַחֲיוֹתֵנוּ בִּנְקֻדּוֹת טוֹבוֹת. שֶׁנִּזְכֶּה בָּהֶם לְחַיִּים נִצְחִיִּים. שֶׁזֶּהוּ עִקַּר הַנִּסִּים וְהַנִּפְלָאוֹת שֶׁבְּכָל יוֹם וּבְכָל עֵת, וּמְעַט קְצָת יְכוֹלִין לִרְאוֹת וּלְהָבִין מֵרָחוֹק נִפְלְאוֹת חֲסָדָיו הַנּוֹרָאִים בְּעִנְיָן זֶה, וְיוֹתֵר מִזֶּה צְרִיכִין לְהַאֲמִין כִּי הַשֵּׁם יִתְבָּרַךְ חוֹשֵׁב מַחֲשָׁבוֹת בִּשְׁבִילֵנוּ, רַק בִּשְׁבִיל הַתַּכְלִית הַנִּצְחִי, וְאִי אֶפְשַׁר לְבָאֵר בִּכְתָב כָּל זֶה,
And even what — because of great habit — the thought is accustomed to scatter and ## Segment 8
חֲזַק וֶאֱמַץ בְּנִי, וְשַׂמַּח נַפְשְׁךָ בִּישׁוּעַת ד', וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ, כִּי הַכֹּל לְטוֹבָתְךָ. וּבְרַח מֵהַמָּרָה שְׁחוֹרָה וְהָעַצְבוּת בְּכָל כֹּחֲךָ בְּכָל מִינֵי עֵצוֹת וּדְרָכִים שֶׁשָּׁמַעְתָּ מֵאִתָּנוּ. וּכְבָר יָדַעְתָּ שֶׁתְּהִלָּה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יֵשׁ וָיֵשׁ בְּחַסְדּוֹ הַגָּדוֹל אֲשֶׁר רָאִינוּ בְּעֵינֵינוּ שֶׁזָּכִינוּ לֵידַע מֵאוֹר כָּזֶה וְכוּ'.
slip — catch it immediately with alacrity — as one catches a horse by its bridle — to turn it to the straight path [כְּמוֹ שֶׁתּוֹפְסִים סוּס בְּאַפְסָר לְהַטּוֹתָהּ אֶל הַדֶּרֶךְ הַיָּשָׁר — swift practical action: the wandering thought is a horse that has strayed; one catches it by the bridle and turns it back. The bridle already exists; one simply turns the horse back to the path] — and all in sincerity and simplicity — and not to fall in one's mind in any way. And remember well what we spoke many times — for His greatness is beyond all searching — and everything is turned for good — especially through any small withdrawal at all toward holiness — which is very precious in His eyes — for the attribute of good is great. And may Hashem Yisborach have mercy that we merit to pray with intention at Minchah and Ma'ariv and Shacharis. And be strong — and apply your heart well to the words of the holy prayer. And although prayer is very hard service — even so you can snatch a little each day if you apply all your heart — for Hashem will help you. The words of your father — who writes true words that flow from the source of truth. Nussun of Breslov. [Translator's Note: Overview: Parshas Sh'mos. The *g'nichah tovah* re-awoke the *azamra* Torah at Seudah Sh'lishis. *L'hashmi'eni/lahashiveni*: the paired infinitives now identified — the act of hearing and the restoration are the same motion; listening is itself the healing. The horse and bridle. *Lo hamidraush ikar* (Avos 1:17) as the mid-insight self-reminder. The postscript: *hikvdamti lichtov* — the letter written before the news arrived — now identified as an enactment of *refuah kodem la'makah* from Letter 93: Hashem arranged the medicine to precede the disclosure of the wound. *Nodeh al he'avar*. The *Modim* prayer as the three-daily hidden miracle consciousness. Key Themes L'hashmi'eni / Lahashiveni — Hearing Is Healing The paired infinitives make explicit what is often implicit: the Rebbe's teachings restore precisely by virtue of being heard. The act of listening and the restoration through the seven restorers of taste are the same motion — not sequential but simultaneous.] Nussun as above. Overview: Parshas Sh'mos. The *g'nichah tovah* re-awoke the *azamra* Torah at Seudah Sh'lishis. *L'hashmi'eni/lahashiveni*: the paired infinitives now identified — the act of hearing and the restoration are the same motion; listening is itself the healing. The horse and bridle. *Lo hamidraush ikar* (Avos 1:17) as the mid-insight self-reminder. The postscript: *hikvdamti lichtov* — the letter written before the news arrived — now identified as an enactment of *refuah kodem la'makah* from Letter 93: Hashem arranged the medicine to precede the disclosure of the wound. *Nodeh al he'avar*. The *Modim* prayer as the three-daily hidden miracle consciousness. ## Segment 9
דִּבְרֵי אָבִיךָ
The words of your father — who writes true words that flow from the source of truth. ## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...] # מַה שֶׁכָּתְבוּ אַנְשֵׁי־שְׁלוֹמֵנוּ מִבְּרֶסְלֶב לָעִיר טְשֶׁעהְרִין מֵהִסְתַּלְּקוּת מְאוֹר עֵינֵי URL: https://ajew.org/reader-plain/alim-litrufa/3/1/ # מַה שֶׁכָּתְבוּ אַנְשֵׁי־שְׁלוֹמֵנוּ מִבְּרֶסְלֶב לָעִיר טְשֶׁעהְרִין מֵהִסְתַּלְּקוּת מְאוֹר עֵינֵי
מַה שֶׁכָּתְבוּ אַנְשֵׁי־שְׁלוֹמֵנוּ מִבְּרֶסְלֶב לָעִיר טְשֶׁעהְרִין מֵהִסְתַּלְּקוּת מְאוֹר עֵינֵי
Source: https://ajew.org/reader/alim-litrufa/3/1 ## Segment 1
מַה שֶׁכָּתְבוּ אַנְשֵׁי־שְׁלוֹמֵנוּ מִבְּרֶסְלֶב לָעִיר טְשֶׁעהְרִין מֵהִסְתַּלְּקוּת מְאוֹר עֵינֵינוּ, צַדִּיק יְסוֹד עוֹלָם, מוֹרֵנוּ רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה מִבְּרֶסְלֶב, שֶׁנִּסְתַּלֵּק בִּשְׁנַת תר"ה, יוֹם ו', עֶרֶב־שַׁבַּת־קֹדֶשׁ, עֲשָׂרָה בְּטֵבֵת.
To my good and dear friends — my beloved and pleasant companions and partners. ## Segment 2
בָּרוּךְ הַשֵּׁם, שְׁנַת תר"ה לפ"ק.
I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). ## Segment 3
מִי שֶׁאָמַר לְעוֹלָמוֹ דַּי, יֹאמַר דַּי לְצָרוֹתֵינוּ. הַמָּקוֹם יְנַחֲמֵנוּ וְכוּ'. הוֹי עַל שִׁבְרֵנוּ, כִּי נִשְׁאַרְנוּ כְּתֹרֶן בְּרֹאשׁ הָהָר וּכְנֵס עַל הַגִּבְעָה, כִּי נִטַּל מֵאִתָּנוּ בַּחֲטָאֵנוּ הֲדַר עֻזֵּנוּ, עֲטֶרֶת רֹאשֵׁנוּ, מַחְמַד נַפְשֵׁנוּ, אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ רַבִּי נָתָן, זֵכֶר צַדִּיק לִבְרָכָה, הֲרֵינוּ כַּפָּרַת מִשְׁכָּבוֹ, בְּיוֹם ו' עֶרֶב־שַׁבַּת־קֹדֶשׁ עֲשָׂרָה בְּטֵבֵת, פָּרָשַׁת וַיִּגַּשׁ, שָׁעָה קֹדֶם כְּנִיסַת שַׁבַּת־קֹדֶשׁ. וְהַתְחָלַת חֲלִישׁוּתוֹ הָיָה בְּמוֹצָאֵי־שַׁבַּת־קֹדֶשׁ פָּרָשַׁת מִקֵּץ, וּבְשַׁבַּת הַקֹּדֶם הוּא פָּרָשַׁת מִקֵּץ, כְּשֶׁנִּכְנָס לְשָׁלֹשׁ סְעֻדּוֹת לוֹמַר תּוֹרָה, אֵלּוּ הַדִּבּוּרִים הָיוּ הַתְחָלַת הַתּוֹרָה: "אַף־עַל־פִּי שֶׁזֶּה חֶרְפָּה לוֹמַר כִּי כָּל בַּעַל דַּרְשָׁן אוֹמֵר זֶה, אַף־עַל־פִּי־כֵן צָרִיךְ לוֹמַר וְאָמַר בְּזֶה הַלָּשׁוֹן: אִיהר זָאלְט וִויסֶען, אַז מֶע וֶועט זַיין אַ מֵת אוּן אַ גּוֹסֵס, אוּן מֶע וֶועט מוּזִין לִיגֶען מִיט דִּי פִיס צוּם טִיהר [תֵּדְעוּ שֶׁיַּגִּיעוּ לִהְיוֹת מֵת וְגוֹסֵס, וְיִהְיוּ מֻכְרָחִים לִשְׁכַּב כְּשֶׁהָרַגְלַיִם מוּל הַדֶּלֶת], וְאָמַר זֶה בְּמוֹרָא גָּדוֹל, וְאַחַר־כָּךְ אָמַר הַתּוֹרָה שֶׁל "חָדִי רַבִּי שִׁמְעוֹן" מֵעִנְיַן עֵצוֹת וֶאֱמוּנַת חֲכָמִים, וּמֵעִנְיַן לְהַדְפִּיס סְפָרִים, וּמֵעִנְיַן כְּשֶׁהַנְּשָׁמָה עוֹלָה לְמַעְלָה, עִקַּר שְׁלֵמוּתָהּ שֶׁתִּהְיֶה לְמַטָּה גַּם־כֵּן, וְאַחַר כָּךְ הָיָה בְּשִׂמְחָה עַד לִמְאֹד.
I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. ## Segment 4
וּבְלֵיל שַׁבָּת הַנַּ"ל אָמַר תּוֹרָה עַל הַמְּנוֹרָה וְרָקַד בְּעַצְמוֹ, וְאַחַר שֶׁהָלַךְ מֵהַשֻּׁלְחָן, דִּבֵּר מֵעִנְיַן הָעֲבוֹדָה שֶׁל יוֹם־הַכִּפּוּרִים, וְהוֹצִיא מִפִּיו הַקָּדוֹשׁ אֵשׁ שַׁלְהֶבֶת וְאָמַר: הָעֲבוֹדָה וְכוּ', הַכֹּהֵן הַגָּדוֹל שֶׁנִּכְנַס לִפְנֵי וְלִפְנִים עָמַד בְּמָקוֹם שֶׁעָמַד וְנִכְנַס בְּמָקוֹם שֶׁנִּכְנַס, רְאֵה לִפְנֵי מִי אַתָּה נִכְנָס, אַחַת וְאַחַת וְכוּ', וְהַתַּלְמִיד חָכָם גָּדוֹל מִכֹּהֵן גָּדוֹל, כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי ג): "יְקָרָה הִיא מִפְּנִינִים".
If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. ## Segment 5
וְקֹדֶם לָזֶה סִפֵּר חֲלוֹם, שֶׁהַחֲלוֹם הַזֶּה מְרַמֵּז עַל הִסְתַּלְּקוּתוֹ.
Also, urge my wife to travel — that she should depart immediately and without delay. ## Segment 6
וּבְמוֹצָאֵי שַׁבַּת־קֹדֶשׁ פָּרָשַׁת מִקֵּץ נִכְנַס לְשָׁלֹשׁ סְעֻדּוֹת וְאָמַר תּוֹרָה עַל פָּרָשַׁת מִקֵּץ, וּבְסוֹף הַתּוֹרָה אָמַר פֵּרוּשׁ עַל מִשְׁנָה (אָבוֹת): 'עֲשֵׂה לְךָ רַב וּקְנֵה לְךָ חָבֵר', וְאָמַר כָּךְ: "עֲשֵׂה לְךָ רַב", וְאִם אֵין אַתָּה יוֹדֵעַ מִי הָרַב וּ'קְנֵה לְךָ חָבֵר', פֵּרוּשׁ תִּתְחַבֵּר אֶת עַצְמְךָ לְהַקֻּלְמוֹס. וְאָמַר בְּזֶה הַלָּשׁוֹן: מֶען דַּארְף זִיךְ מְקָרֵב זַיין צוּא אֵיין רַבִּי, אוּן אַז סֶע נִיט דָּא קֵיין רַבִּי אִיז מֶען זִיךְ מְחַבֵּר צוּא דֶּער פֶּען [צְרִיכִים לְהִתְקָרֵב לְרֶבֶּי. וּכְשֶׁאֵין רֶבֶּי מִתְחַבְּרִים לָעֵט]. וְאַחַר־כָּךְ אָמַר הַבְדָּלָה בִּבְכִיָּה גְּדוֹלָה.
Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. ## Segment 7
וּבְאֶמְצַע הַלַּיְלָה נֶחֱלַשׁ עַד לִמְאֹד, וּבְכָל יוֹם גָּבְרָה חֻלְשָׁתוֹ, וּבְיוֹם ב' בָּא אֵלָיו רַבִּי זְאֵב לִיוּבַּארְסְקֶע וְדִבֵּר עִמּוֹ מֵעִנְיַן רֹאשׁ־הַשָּׁנָה, שֶׁל רַבֵּנוּ זַ"ל וְהִזְהִיר מְאֹד לִסַּע לְאוּמַאן עַל רֹאשׁ־הַשָּׁנָה.
And do not forget the kindnesses I have shown to each one of you until now. ## Segment 8
וּבַלַּיְלָה אוֹר לְיוֹם ה' אַחַר תְּפִלַּת עַרְבִית עָמַדְנוּ לְפָנָיו, וְגַם רַבִּי זְאֵב הַנַּ"ל בָּא גַּם כֵּן וְעָמַד מִן הַצַּד, וְרַבִּי דָּוִד מִטּוּלְטְשִׁין עָמַד לִפְנֵי רַבִּי זְאֵב, וְאָמַר אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ לְרַבִּי דָּוִד: נִיט פַאר שְׁטֶעל וֶועלְוְולֶין, לָאז עֶר מִיךְ חַאטְשִׁי אָן קוּקֶין, דֶּער רַבִּי הָאט אַמָאל אוֹיךְ גִּיזָאגְט צוּא אֵיינֶעם קוּק מִיךְ אָן, סֶע וֶועט זַיין פַאר דִיר אַ טוֹבָה גְּדוֹלָה, וְכָךְ אָמַר: מֶע וֶועט זִיךְ מוּזִין צוּם אוֹיף קוּמֶין הָאט אִים רַבִּי זְאֵב גִיפרֶעגְט: וִויא, הָאט אִים אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ גִּיעֶנְפֶערְט: אוֹיף יֶענֶר וֶועלְט [אַל תַּסְתִּיר אֶת וֶועלְוְויל, תֵּן לוֹ וְלוּ רַק לְהַבִּיט בִּי. רַבֵּנוּ גַּם כֵּן אָמַר לְאֶחָד: הַבֵּט בִּי זֶה יִהְיֶה עֲבוּרְךָ טוֹבָה גְדוֹלָה. וְכָךְ אָמַר נִהְיֶה חַיָּבִים לְהִתְוַעֵד. שְׁאָלוֹ ר' זְאֵב הֵיכָן, עָנָה לוֹ מוֹהֲרַנַ"ת בָּעוֹלָם הַבָּא].
And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. ## Segment 9
וְאַחַר כָּךְ סִפֵּר מַעֲשֶׂה נוֹרָא מֵהַסֵּפֶר שֶׁנִּשְׂרַף בְּעֵת שֶׁהָיָה רַבֵּנוּ זַ"ל בְּלֶעמְבֶּערְג, שֶׁכָּתַב זֶה הַסֵּפֶר בִּשְׁלֹשָׁה שָׁעוֹת וּמֶחֱצָה, וְאַחַר־כָּךְ יָצָאתִי כְּמוֹ מֵהָאִדְרָא, וְאָמַר, שֶׁזֶּה סִיַיעְתָּא דִּשְׁמַיָּא שֶׁסִּפַּרְתִּי לָכֶם מַעֲשֶׂה זֹאת.
My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). ## Segment 10
וּבַלַּיְלָה אָמַר חֲצוֹת, וְאַחַר חֲצוֹת בְּעֵרֶךְ שְׁלֹשָׁה שָׁעוֹת קֹדֶם אוֹר הַיּוֹם תָּפַס קֻלְמוֹס וְכָתַב תּוֹרָה עַל מִשְׁנַת מַשְׁקִין בֵּית הַשַּׁלְחִין בַּמּוֹעֵד, וְאַחַר־כָּךְ בָּא אֵלָיו רַבִּי מֵאִיר יְהוּדָה, וְאָמַר לוֹ בְּזֶה הַלָּשׁוֹן: אֲפִלּוּ מֶען זָאל זַיין דֶּער עֶרְגְסְטֶיר בַּעַל עֲבֵרָה, אַ בִּיא מֶען הַאלְט זִיךְ אִין רֶעבִּין, וֶועט מֶען בְּוַדַּאי תְּשׁוּבָה טָאן אוּן מֶען וֶועט הָאבִּין אַתִּיקוּן [אֲפִלּוּ יִהְיֶה בַעַל הָעֲבֵירָה הַגָּרוּעַ בְּיוֹתֵר אִם רַק יַחֲזִיק אֶת עַצְמוֹ בִּרַבֵּנוּ בְּוַדַּאי יַעֲשֶׂה תְשׁוּבָה וְיִהָיֶה לוֹ תִקּוּן].
Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. ## Segment 11
וּבְיוֹם ד' עָמְדוּ לְפָנָיו כַּמָּה אַנְשֵׁי־שְׁלוֹמֵנוּ, וְאָמַר, שֶׁהָעִקָּר עֵסֶק שֶׁלָּכֶם יִהְיֶה לְהַדְפִּיס סְפָרִים, יָפוּצוּ מַעְיְנוֹתֶיךָ חוּצָה, וְדִבֵּר מֵעִנְיַן ע"ב נִימִין.
Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. ## Segment 12
וְאוֹר לְיוֹם ה', שְׁתֵּי שָׁעוֹת קֹדֶם אוֹר הַיּוֹם בָּא אֵלָיו רַבִּי מֵאִיר יְהוּדָא וְרַבִּי לֶיבְּצֶי וְאָמַר: הַמַּלְאָךְ דּוּמָה בָּא אֵצֶל הָאָדָם וּמְבַקֵּעַ כְּרֵסוֹ וּמַפִּילוֹ עַל פָּנָיו, וְאָמַר: אוֹי, וּבִפְרָט כְּשֶׁיֵּשׁ רְפוּאוֹת בַּבֶּטֶן, זֶה אֵשׁ לֶהָבָה, אַךְ רַבֵּנוּ זַ"ל בְּוַדַּאי יְתַקֵּן הַכֹּל מֵעַל פָּנָיו.
Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? ## Segment 13
וּבַבֹּקֶר נֶחֱלַשׁ מְאֹד בִּשְׁעַת הַתְּפִלָּה, וּבָאָה אֵלָיו הַצַּדֶּקֶת מָרַת אָדִיל, בַּת רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וְאָמְרָה: לָמָּה תַּחֲרִישׁוּ: הֲלֹא צְרִיכִין לְהַרְבּוֹת בִּבְכִיָּה. וְהוּא זַ"ל, לֹא הִסְכִּים עַל זֶה וְאָמַר, שֶׁיֵּשׁ לוֹ שׂוֹנְאִים גְּדוֹלִים, רַק לִמֵּד אוֹתָנוּ אֵיךְ לְהִתְפַּלֵּל עֲבוּרוֹ, שֶׁיֹּאמְרוּ בְּהִתְבּוֹדְדוּת, שֶׁיִּמָּצֵא לוֹ זְכוּת, שֶׁכָּתַב דִּבְרֵי רַבֵּנוּ זַ"ל וְסִדֵּר אוֹתָם וְהִדֵּר אוֹתָם, גַּם עַתָּה רוֹצֶה לְהַדְפִּיס, וְכָל חַיֵּיכֶם תָּלוּי בִּי.
Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 14
וְגַם רַבִּי צְבִי מִטֶּעפְּלִיק בָּא אֵלָיו וְשָׁאַל אוֹתוֹ, אִם כְּבָר קִבֵּל מָעוֹת מֵאָדוֹן, וְאָמַר לוֹ תֵּן לִי הַמָּעוֹת שֶׁלְּךָ, וַאֲנִי אֶשְׁמֹר לְךָ הַמָּעוֹת עַד לָעוֹלָם הַבָּא, וְאָמַר: אֲבוֹתַי גָּנְזוּ לְמַטָה, וַאֲנִי גָּנַזְתִּי לְמַעְלָה.
Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. ## Segment 15
וְצִוָּה לוֹ לְהַרְבּוֹת תְּהִלִּים, יֹאמְרֵם כְּמוֹ שֶׁיֹּאמְרֵם. וְאוֹר לְיוֹם ו', עֶרֶב־שַׁבַּת־קֹדֶשׁ קָרִינוּ לְפָנָיו ב' מַעֲשִׂיּוֹת מֵרַבֵּנוּ מַעֲשֶׂה א' וּב'.
Nachman, as above. ## Segment 16
וְקֹדֶם אוֹר הַיּוֹם צִוָּה לְהָבִיא לוֹ מַיִם חַמִּין לַעֲשׂוֹת לוֹ אַמְבַּטִי, וְקֹדֶם שֶׁהֵבִיאוּ לוֹ הָאַמְבַּטִי דִּבֵּר הַרְבֵּה כִּמְעַט כְּצַוָּאָה, וְכָךְ אָמַר: צְרִיכִים אַתֶּם לְהַחֲזִיק אֶתְכֶם בְּיַחַד בְּאַהֲבָה גְּדוֹלָה, וְאַתֶּם אֲנָשִׁים כְּשֵׁרִים, אֶלָּא שֶׁאַתֶּם שֶׁלֵימְיזַלְנִיקֶיס [שְׁלוּמִיאֵלִים], וְאַחַר־כָּךְ אָמַר פִּתְאֹם לְהָעוֹלָם: שְׁלֹשָׁה צָרוֹת הָיוּ בְּטֵבֵת, מַהוּ הַצָּרוֹת; וְלֹא זָכְרוּ, וְאָמַר הוּא בְּעַצְמוֹ: בּוֹ מֵת עֶזְרָא הַסּוֹפֵר, וְנִכְתְּבָה תּוֹרָה יְוָנִית, וְנִבְקְעָה הָעִיר, [וְסָמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלַיִם]. וְאָמַר בְּזֶה הַלָּשׁוֹן: נוּא, אַז עֶזְרָא הַסּוֹפֵר גֵּייט אַוֶועק, אוּן טְרֵייף פָּסוּל אִיז זִיךְ מִתְגַּבֵּר אַזוֹי פִיעל וִוי סֶע הַיינְט דָא אֲלָפִים וּרְבָבוֹת טְרֵייף פָּסוּל, נָאר אִיךְ הָאף, אַז אֵיין בְּלֶעטִיל פוּן סִפְרֵי רַבֵּינוּ וֶועט זַיין אַ תִּקּוּן אוֹף אַלְדִינְג; נוּא, זָאג אִיךְ אַייךְ אָן, אַז אַייעֶר עוּבְדָא זָאל זַיין אִיר זָאלְט דְּרוּקְן דִּי סְפָרִים, סֶע זָאל זַיין יָפוּצוּ מַעְיְנוֹתֶיךָ חוּצָה, אִיהר זָאלְט זַיין שְׁטַארְק מִיט גֶּעלְט אוּן מִיט רָצוֹן אוּן מִיט טִרְחָא [כְּשֶׁעֶזְרָא הַסּוֹפֵר מִסְתַּלֵּק וּטְרֵפָה־פָסוּל מִתְגַּבֵּר כְּמוֹ שֶׁיֵּשׁ הַיּוֹם אֲלָפִים וּרְבָבוֹת טְרֵפָה־פָסוּל. אֲבָל אֲנִי מְקַוֶּה שֶׁדַּף אֶחָד מִסִּפְרֵי רַבֵּנוּ יִהְיֶה תִקּוּן לַכֹּל. נוּ אֲנִי מַזְהִיר אֶתְכֶם שֶׁתַּדְפִּיסוּ אֶת הַסְּפָרִים שֶׁיִּהְיֶה יָפוּצוּ מַעְיְנוֹתֶיךָ חוּצָה. שֶׁתִּהְיוּ חֲזָקִים בְּכֶסֶף וּבְרָצוֹן וּבְטִרְחָא]. וְאָמַר לִבְנוֹ רַבִּי יִצְחָק: אַתָּה גַּם־כֵּן צָרִיךְ לִתֵּן ת"ק רוּבַּל־כֶּסֶף עַל זֶה, וְאִם לָאו תֵּן שִׁשִּׁים רוּבַּל־כֶּסֶף.
I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. ## Segment 17
וְגַם אָמַר, שֶׁיֵּשׁ עֳנָשִׁים קָשִׁים וּמָרִים כְּמוֹ שֶׁיֵּשׁ, אוּן צוּם סוֹף גְּלִיסְט זִיךְ קְרִיגִין אוֹף אַזוֹי אֵיין רַבִּי! אוֹי [וּלְבַסּוֹף חוֹשְׁקִים לַחְלוֹק עַל כָּזֶה רֶבִּי!].
Nachman son of our Teacher the Rabbi Simcha, as above. ## Segment 18
וּבַבֹּקֶר הִתְלַבֵּשׁ בְּצִיצִית וּתְפִלִּין וְהִתְפַּלֵּל בְּכָל הַכֹּחוֹת וְאָמַר סְלִיחוֹת, וּבִשְׁעַת קְרִיאַת־הַתּוֹרָה בָכָה, וְאַחַר־כָּךְ לָמַד וְסִיֵּם הַשֻּׁלְחָן עָרוּךְ הַגָּדוֹל, וְאָמְרוּ לוֹ שֶׁיִּלְמֹד בְּשֻׁלְחָן־עָרוּךְ קָטָן, וָוארוּם סֶע פַאר אַייךְ אֵין כֹּחַ, הָאט עֶר, זֵכֶר צַדִּיק לִבְרָכָה, גִּיזָאגְט: זַייט אִיהר מִיר נִיט אַזוֹי גִיטְרַייא [כִּי זֶה בִּשְׁבִילְךָ "אֵין כֹּחַ" הוּא זַצַּ"ל אָמַר: אַל תִּהְיוּ כָּל כָּךְ נֶאֱמָנִים לִי]. וְאָמַר תְהִלִּים, וְאַחַר־כָּךְ אָמַר לְנַחְמָן בֶּן עוֹזֵר, שֶׁיִּתֵּן לוֹ 'כָּל טוֹב', וְלֹא יָדַע מַה הוּא רוֹצֶה, וּפֵרֵשׁ לוֹ: תֵּן לִי הַתַּנַ"ךְ, זֶהוּ כָּל טוֹב, וְאַחַר־כָּךְ אָמַר, שֶׁאִם יָבוֹאוּ שְׁנֵי אֲנָשִׁים לְפָנָיו עִם כִּנּוֹר וְיִרְקְדוּ לְפָנָיו בְּוַדַּאי יְחַיּוּ אוֹתוֹ, וְאָמַר, שֶׁלֹּא יִשְׁתֶּה עוֹד אֲפִלּוּ טֵייא.
Overview: This is the opening letter of the Ullim LeTroofah collection, written by Rebbe Nachman of Breslov in 5567 (1806–7) while seriously ill in Ostroha. Its raw urgency is striking — the Tzaddik who poured himself out for his followers now turns to them in vulnerability, pleading for their prayers with his characteristic passion and directness. ## Segment 19
וְאַחַר שְׁתֵּי שָׁעוֹת אָמַר לִבְנוֹ רַבִּי יִצְחָק: לֵךְ לַבַּיִת וְטֹל לִי הַקּוּכִין [סוּג מַאֲכָל] שֶׁל שַׁבָּת, רַק שֶׁיִּהְיֶה שֶׁל שַׁבָּת דַּיְקָא, וְצִוָּה לְהַצִּיעַ שֻׁלְחָן עַל הַכִּסֵּא דַּיְקָא, וְהוּא בְּעַצְמוֹ זִכְרוֹנוֹ לִבְרָכָה יָשַׁב עַל הַתֵּבָה שֶׁל נֵרוֹת וְאָכַל כַּזַּיִת בְּדֹחַק גָּדוֹל וּמְעַט רֹטֶב וּמְעַט צִימֶעס [תַּבְשִׁיל מִגֶּזֶר], וְאַחַר־כָּךְ אָמַר, שֶׁבִּרְכַּת הַמָּזוֹן מֻתָּר לְבָרֵךְ עַל הַמִּטָּה הַסְּמוּכָה, וּבְתוֹךְ בִּרְכַּת הַמָּזוֹן אָמַר: הָרַחֲמָן הוּא יַמְשִׁיךְ לָנוּ קְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל, אוּן הָאט גִּיזָאגְט אִיךְ הָאבּ נִיט אִין זִין גִּיהַאט צוּא עֶסִין נָאר סֶע הָאט זִיךְ בַּייא מִיר אִיבֶּער גִּידְרֵייט אִין דֶּער מַחֲשָׁבָה [וְאָמַר: לֹא הָיָה בְדַעְתִּי לֶאֱכֹל אֲבָל הִתְהַפֵּךְ אֶצְלִי בַּמַּחֲשָׁבָה].
Your honored letter reached me on Sunday of Parshas Emor, and likewise the hundred rubl (roubles) came to hand. I hereby inform you that I am currently residing in the holy community of Zaslav, and that your mother-in-law has undergone a great improvement. I also inform you that I will not be coming to your holy camp for Shavuos, for I shall remain here in the holy community of Zaslav. Nothing further for now — only life and peace. From me, your father-in-law, who loves your soul and always seeks your welfare. ## Segment 20
וְאַחַר־כָּךְ שָׁלַח אַחַר נֵרוֹת וְאָמַר בְּזֶה הַלָּשׁוֹן נֵר שַׁבָּת וְנֵר יוֹם טוֹב וְנֵר חֲנֻכָּה הוּא עִנְיָן אֶחָד, וְאָמַר, שֶׁיֵּשׁ לוֹ עַל עִנְיָן זֶה תִּילֵי תִּילִין שֶׁל הֲלָכוֹת פִּלְאֵי פְּלָאוֹת, רַק אֵין לִי כֹּחַ.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 21
וְאַחַר־כָּךְ אָמַר לְרַבִּי נַחְמָן מִטּוֹלְטְשִׁין פָּסוּק זֶה: לְכוּ אֶל יוֹסֵף, אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ; הָעִקָּר הוּא הִתְקַשְּׁרוּת לְצַדִּיקִים.
I hereby inform you that I am no longer engaged in healing — for Hashem has helped me, and has not withheld His kindness and His truth from me. ## Segment 22
וְאַחַר־כָּךְ צִוָּה לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ לֵילֵךְ לַמִּקְוֶה, וְהָלַכְנוּ לַמִּקְוֶה, וּכְשֶׁבָּאנוּ מִמִּקְוֶה, הִתְגַּבְּרָה הַחוֹלַאַת עַד לִמְאֹד, וּבָאֲתָה אֵלָיו הַצַּדֶּקֶת מָרַת אָדִיל וְשָׁאֲלָה אוֹתוֹ: וָואס אִיז אַייךְ עֶפֶּיס עֶרְגֶּיר גִּיוָוארְן; הָאט עֶר גִּיעֶנְפֶערְט: סֶע מִיט גְּרוֹיס חֶסֶד [נִהְיָה אֶצְלְךָ גָּרוּעַ יוֹתֵר וְעָנָה זֶה עִם חֶסֶד גָּדוֹל].
Nachman, as above. ## Segment 23
וְאַחַר־כָּךְ לֹא דִּבֵּר עִמָּנוּ יוֹתֵר, רַק שָׁמַעְנוּ שֶׁאָמַר יְבָרֶכְךָ, וּבִרְכַּת הַמַּפִּיל, וְחַנּוּן הַמַּרְבֶּה לִסְלֹחַ, וּמְקַדֵּשׁ הַשַּׁבָּת, וּבָרוּךְ אַתָּה בַּקֹּדֶשׁ, אֶחָד, וְהָעִנְיָן הַנַּ"ל הָיָה עֵרֶךְ אֶחָד שָׁעָה וָחֵצִי, וְהִסְתַּלְּקוּתוֹ הָיָה מַמָּשׁ בִּנְשִׁיקָה, תֵּכֶף אַחַר הַדְלָקַת נֵר שֶׁל שַׁבַּת־קֹדֶשׁ.
Extend greetings of peace to my dear friend our Teacher the Rabbi Mosheh son of the Rabbi, and to their neighbor my dear friend our Teacher the Rabbi Yisroel, and to my partner my dear friend our Teacher the Rabbi Mosheh son of Henyeh. Regarding what he wrote to me — to advise him whether he should engage in healing — my mind is not clear on this at present, and I do not know what to answer. ## Segment 24
וּבָא לִקְבוּרָה בְּמוֹצָאֵי־שַׁבַּת־קֹדֶשׁ בְּכָבוֹד גָּדוֹל עַד לִמְאֹד, אֲפִלּוּ מֵהַכַּת הַמִּתְנַגְּדִים. וְתוּ אֵין לְהַאֲרִיךְ בִּכְתָב, כִּי הַרְבֵּה דְּבָרִים בָּזֶה, אֲשֶׁר לֹא יַסְפִּיקוּ כָּל אֵילֵי נְבָיוֹת. נָא וְנָא יְדִידֵנוּ אַחֵינוּ! חִזְקוּ וְאִמְצוּ לְהַחֲזִיק בֵּית אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ וְגַם לְהַזִּיל זָהָב מִכִּיסְכֶם לְהַדְפִּיס סְפָרָיו הַקְּדוֹשִׁים, כִּי עַל זֶה הִזְהִיר בְּיוֹתֵר. הַשֵּׁם יִתְבָּרַךְ יְנַחֵם אוֹתָנוּ וִישַׂמַּח אֶת לְבָבֵנוּ הַנִּשְׁבָּרָה, כַּאֲשֶׁר אַתֶּם יְדַעְתֶּם, שֶׁכָּל רְצוֹנוֹ וְכָסְפוֹ רַק לִשְׂמֹחַ בַּה' וּבְתוֹרָתוֹ הַקְּדוֹשָׁה.
Nachman, as above. ## Segment 25
כֹּה דִּבְרֵי כָּל אַנְשֵׁי־שְׁלוֹמֵנוּ מִבְּרֶסְלֶב, תר"ה לפ"ק.
Extend greetings of peace to all our anshay shlomaynu (our fellowship of followers). ## Segment 26
אָמַר הַמֵּבִיא לְבֵית הַדְּפוּס. הֱיוֹת שֶׁרֹב הַסֵּפֶר הַקָּדוֹשׁ הַזֶּה הוּא הַמִּכְתָּבִים שֶׁכָּתַב מוֹרֵנוּ הָרַב רַבִּי נָתָן זֵכֶר צַדִּיק לִבְרָכָה לִבְנוֹ רַבִּי יִצְחָק זַ"ל, אָמַרְתִּי הִנֵּה מַה טּוֹב לְצָרֵף לָזֶה וּלְהַדְפִּיס פֹּה גַּם אֵיזֶה מִכְתָּבִים מֵרַבִּי יִצְחָק זַ"ל הַנַּ"ל הַנִּמְצָאִים אֶצְלִי בִּכְתַב יָדוֹ מַמָּשׁ, אֲשֶׁר נִשְׁלְחוּ לִי מִנֶּכְדָּם הַוָּתִיק הַמֻּפְלָא מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר שְׁטֶערִינְהַארְץ מִטּוּלְטְשִׁין, וְיֵשׁ לְקַבֵּל מֵהֶם הַרְבֵּה לֶקַח טוֹב מֵעִנְיַן הִתְקָרְבוּת לְהַצַּדִּיק הָאֱמֶת, וּמֵחִבַּת אַרְצֵנוּ הַקְּדוֹשָׁה וְכוּ'. כִּי גַּם שִׂיחוֹת חֻלִּין שֶׁל תַּלְמִידֵי חֲכָמִים צְרִיכִין לִמּוּד. וּבִפְרָט מִכְתָּבִים הָאֵלּוּ אֲשֶׁר מְלֵאִים דִּבּוּרֵי יִרְאַת שָׁמַיִם וְהִתְחַזְּקוּת נִפְלָא וְעֵצוֹת קְדוֹשׁוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה. וִיהִי רָצוֹן שֶׁיֻּחְקְקוּ דִּבְרֵיהֶם הַקְּדוֹשִׁים בְּלִבֵּנוּ תָּמִיד לְעוּבְדָּא וּלְמַעֲשֶׂה, לְטוֹב לָנוּ כָּל הַיָּמִים אָמֵן כֵּן יְהִי רָצוֹן.
Nachman, as above. # מִכְתָּב שֶׁכָּתַב רַבִּי יִצְחָק זַ"ל לְאָבִיו מוֹרֵנוּ הָרַב רַבִּי נָתָן זְצוּקַ"ל. URL: https://ajew.org/reader-plain/alim-litrufa/4/1/ # מִכְתָּב שֶׁכָּתַב רַבִּי יִצְחָק זַ"ל לְאָבִיו מוֹרֵנוּ הָרַב רַבִּי נָתָן זְצוּקַ"ל.
מִכְתָּב שֶׁכָּתַב רַבִּי יִצְחָק זַ"ל לְאָבִיו מוֹרֵנוּ הָרַב רַבִּי נָתָן זְצוּקַ"ל.
Source: https://ajew.org/reader/alim-litrufa/4/1 ## Segment 1
מִכְתָּב שֶׁכָּתַב רַבִּי יִצְחָק זַ"ל לְאָבִיו מוֹרֵנוּ הָרַב רַבִּי נָתָן זְצוּקַ"ל.
To my good and dear friends — my beloved and pleasant companions and partners. I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. Also, urge my wife to travel — that she should depart immediately and without delay. Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. And do not forget the kindnesses I have shown to each one of you until now. And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. Nachman, as above. I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. Nachman son of our Teacher the Rabbi Simcha, as above. Overview: This is the opening letter of the Ullim LeTroofah collection, written by Rebbe Nachman of Breslov in 5567 (1806–7) while seriously ill in Ostroha. Its raw urgency is striking — the Tzaddik who poured himself out for his followers now turns to them in vulnerability, pleading for their prayers with his characteristic passion and directness. # ט URL: https://ajew.org/reader-plain/alim-litrufa/4/10/ # ט
ט
Source: https://ajew.org/reader/alim-litrufa/4/10 ## Segment 1
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' וַיֵּצֵא תרכ"ט פֹּה עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
Know that today I have chartered a ship. And if G-d wills it, on the coming Friday — the eve of the holy Shabbos — I will ascend for a good mazal onto the ship to Istanbul, and from there I will continue my journey with the help of Hashem Yisborach, until Hashem Yisborach brings me in peace to Eretz Yisroel. Therefore I beg of you that you pray to G-d for me, and remind all our people — and especially those in Uman — that they should pray for me. Beyond this I have nothing further to write — only life and peace. ## Segment 2
מֵאֶרֶץ הַחַיִּים אֶקְרָא לִשְׁלוֹם כְּבוֹד אֲהוּבַי בָּנַי הַיְקָרִים הַחֲבִיבִים כְּנַפְשִׁי הָרַבָּנִי הַמֻּפְלָא כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה, עִם שְׁלוֹם זוּגָתוֹ תִּחְיֶה וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, וְהָרַבָּנִי הַמֻּפְלָא הָרַב יְחִיאֵל מִיכְל שֶׁיִּחְיֶה עִם שְׁלוֹם זוּגָתוֹ תִּחְיֶה וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ. כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה מֵאֵת חַי הַחַיִּים לְזַכּוֹתָם לְרֹב טוֹב רוּחָנִי וְגַשְׁמִי בָּזֶה וּבַבָּא לָנֶצַח. וְיִרְאוּ עֵינַי וְיִשְׂמְחוּ, אָמֵן כֵּן יְהִי רָצוֹן.
My beloved son Shakhnah — may his light shine and radiate — take the enclosed letter that is wrapped here, and send it immediately by the first postal service to the holy community of Tcherin, to the hand of Rabbi Beer Atkaptchik. And you yourself also write a separate letter, and add a request to them that they fulfil and send immediately as I wrote to them. And inform them of the great hardship you are under — that I have left you no money except what is due from them — and with the help of Hashem Yisborach they will certainly fulfil my words as they promised me. ## Segment 3
אוֹדֶה ה' בְּכָל לְבָבִי אֲשֶׁר זָכִיתִי לְקַבֵּל שָׁבוּעַ זוֹ מִכְתָּבִים פַּעֲמַיִם אֶחָד עַל יְדֵי יְדִידֵנוּ הָרַב דָּוִד נֵרוֹ יָאִיר בְּיוֹם ב', וְאֶחָד הַיּוֹם עַל יְדֵי הָרָץ בְּצֵרוּף הַסַּךְ 146.32 רוּבַּל כֶּסֶף, בִּבְשׂוֹרָתָם מִשְּׁלוֹם הַבִּנְיָן הַקָּדוֹשׁ שֶׁלָּנוּ בְּאוּמַאן וּמִשְּׁלוֹם הָרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ, וּמִשְּׁלוֹם נְסִיעָתָם וּבוֹאָם לְבֵיתָם לְשָׁלוֹם, וַתְּחִי רוּחַ נַפְשִׁי בְּקִרְבִּי. כֵּן יוֹסִיף ה' לְזַכֵּנוּ לִשְׁמֹעַ מֵהֶם יְשׁוּעָתָם וְטוֹבָתָם כָּל הַיָּמִים, וְהָיְתָה זֹאת שִׂמְחָתִי. וּמַה מְּאֹד קִבַּלְתִּי רֹב תַּעֲנוּג מִשִּׂמְחַת יוֹם טוֹב שֶׁלָּהֶם בְּבֵית הַמִּדְרָשׁ וּבְבֵיתָם עִם כָּל אוֹהֲבֵינוּ שֶׁיִּחְיוּ. כֵּן כַּפַּי פְּרוּשׂוֹת לַה' שֶׁיְּחָנְנָם תָּמִיד בְּחֵן וָחֶסֶד וְיֻגְדַּל שְׁלוֹם בֵּיתָם לָעַד וּבְרֹב בְּרָכָה, וְיִהְיֶה בֵּיתָם בֵּית וַעַד לַחֲכָמִים לִשְׁמֹעַ דִּבּוּרִים לְהַתַּכְלִית הַנִּצְחִי אָמֵן כֵּן יְהִי רָצוֹן.
Also know that I received your letter during Chol HaMoed Pesach and it was a great comfort to me. I also took great pleasure in your language — for I had assumed that his tongue was not yet capable of writing in the language of the learned in anything but simple matters. But now I saw that, thank G-d, your language is developing nicely. See to it that you accustom yourself to write a letter on your own from time to time, so that you become fluent in pure language — for this will be greatly needed by you in many ways. ## Segment 4
וְהִנֵּה כָּתַבְתִּי לָכֶם בַּאֲרִיכוּת בְּשָׁבוּעַ פָּרָשַׁת לֶךְ. וְעַתָּה אֵין לִי מַה לְּהוֹסִיף עַד בּוֹא תְּשׁוּבָתָם הַנְּכוֹנָה, וְגַם אֶרְאֶה אִם יִרְצֶה הַשֵּׁם מַה יִּהְיֶה נִשְׁלָח לִי מֵאִתָּם הַשְׁלָחָה הָרִאשׁוֹנָה, כַּאֲשֶׁר הֵמָּה מַבְטִיחִים לִי בְּהַשְּׁנֵי מִכְתָּבִים הַנַּ"ל. וּמְאֹד נֶהֱנֵיתִי שֶׁכְּתַבְתֶּם לִי שֶׁקִּבַּלְתֶּם כָּל הַמִּכְתָּבִים שֶׁלִּי. כִּי בָּזֶה פָּטַרְתִּי מִמֶּנִּי עֹל גָּדוֹל. וְאֵין לִי עוֹד מַה לַּעֲשׂוֹת, כִּי הַשֵּׁם יִתְבָּרַךְ יוֹדֵעַ לְבָבִי, אֲשֶׁר לִבִּי הָלַךְ אָנֶה וָאָנָה, וְעַל כָּל מִכְתָּב וּמִכְתָּב הָיָה לִי כַּמָּה סְפֵקוֹת. וּלְסִבַּת זֶה כָּתַבְתִּי לָכֶם שֶׁתִּקְרְאוּ כָּל הַמִּכְתָּבִים. אַךְ הָיָה נִדְמֶה לִי שֶׁמֻּכְרָח אָנֹכִי לָבוֹא פַּעַם אַחַת בְּמִכְתָּבִי בִּפְרָט בַּהַתְחָלָה שֶׁהָיִיתִי מֻכְרָח לְהוֹדִיעָם מִשְּׁלוֹם בּוֹאִי לְפֹה לְשָׁלוֹם כַּאֲשֶׁר בִּקְּשׁוּ מִמֶּנִּי. וַאֲגַב זֶה נִכְנַסְתִּי גַּם בְּדִבּוּרִים לְטוֹבַת הַחְזָקַת יְשִׁיבָתִי פֹּה, לָזֹאת שָׁקַדְתִּי לָדַעַת בִּשְׁלוֹם קַבָּלָתָם לְכָל אֶחָד וְאֶחָד לְמַעַן דַּעַת שֶׁיָּצָאתִי יְדֵי חוֹבָתִי. עַתָּה הֶחֱיִיתֶם אֶת נַפְשִׁי בָּזֶה הַדָּבָר שֶׁהוֹדַעְתֶּם לִי שֶׁנִּתְקַבְּלוּ כָּל הַמִּכְתָּבִים. וְיוֹדֵעַ אָנֹכִי אֲשֶׁר אֵין לִי לְהַעֲלוֹת שׁוּם בִּטָּחוֹן עַל פִּי הַטֶּבַע, רַק לְהַשְׁלִיךְ עַצְמִי עַל הַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ. אֲשֶׁר הוּא יִתְבָּרַךְ מַשְׁגִּיחַ עַל כָּל בְּרִיָּה. כֵּן בְּרַחֲמָיו יִתְבָּרַךְ יָזִין אוֹתִי גַּם כֵּן בְּרֶוַח כָּל יְמֵי חַיַּי בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת עִם זוּגָתִי תִּחְיֶה לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת. וּבְעֶזְרָתוֹ יִתְבָּרַךְ שַׂמְתִּי נַפְשִׁי בְּכַפִּי לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה, וַה' שָׁלַח בְּלִבִּי הַתְמָדָה לְכָל הַלִּמּוּדִים. וְיִקְרַת הָאָרֶץ הַקְּדוֹשָׁה חָבִיב עָלַי בְּכָל עֵת בְּיֶתֶר שְׂאֵת, וּבִפְרָט בְּכָל עֵת הֱיוֹתִי עַל צִיּוּן הַקָּדוֹשׁ שֶׁל כְּבוֹד הָאֲרִ"י זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה וְעוֹד עַל מְקוֹמוֹת קְדוֹשִׁים, נִמְשָׁךְ עָלַי חַיּוּת חָדָשׁ נִפְלָא. וְהַכֹּל עַל פִּי דְּרָכֵינוּ הַקְּדוֹשׁוֹת הַנּוֹבְעִים מֵהַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה שֶׁקִּבַּלְנוּ עַל יְדֵי כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה זְכוּתוֹ יָגֵן עָלֵינוּ. יְהִי ה' עִמִּי מֵעַתָּה וְלָנֶצַח שֶׁאֶזְכֶּה לְהוֹסִיף בְּכָל יוֹם קְדֻשָּׁה וְטָהֳרָה. עֲדֵי אֶזְכֶּה לָבוֹא לַתַּכְלִית הַנִּצְחִי בַּחַיִּים חַיּוּתִי מְהֵרָה. אֲשֶׁר לָזֶה כָּלְתָה נַפְשִׁי מֵעוֹדִי עַד הַיּוֹם הַזֶּה. כֵּן יְחָנֵּנִי ה', הַטּוֹב הַזֶּה, וִישַׂמְּחֵנִי בִּנְקֻדָּתִי הַטּוֹבָה מֵעַתָּה וְלָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
I received the commentary on the ma'aseh (story) and it was a great comfort to me — that such a person was found who took it upon himself to write a commentary on the Sipuray Maasiyos (the stories). His commentary is beautiful and somewhat acceptable, and a number of things come close to the truth. But nonetheless his commentary is still far — very far — even from what flickers in my mind regarding this story. How much more so, thousands upon thousands of times by a kal vachomer (all the more so argument), how far these things are from the intentions of our holy and awesome Master — may the memory of the righteous and holy one be for a blessing. ## Segment 5
וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם. דִּבְרֵי אֲבִיכֶם הַמַּעְתִּיר בַּעַדְכֶם בְּכָל יוֹם וּמְבָרֵךְ אֶתְכֶם בְּכָל טוֹבָה רוּחָנִי וְגַשְׁמִי וּמְצַפֶּה לִשְׁמֹעַ מִכֶּם וּלְהַשְׁמִיעֲכֶם בְּשׂוֹרוֹת טוֹבוֹת עָלֵינוּ וְעַל כָּל אַחֵינוּ בְּנֵי יִשְׂרָאֵל לְטוֹב לָנוּ כָּל הַיָּמִים.
The main thing upon which I have reservations about his commentary is this: I see that according to his words, the story concludes with the matter of the Giving of the Torah — hinting that it was then that Moshe Rabaynu, peace be upon him, merited to find the Princess. But this is not my view — for in my understanding, the story has not yet concluded, and the essential conclusion of the story — namely, to find the Princess — will only be in the future, when our righteous Mashiach comes. He is Moshe Rabaynu himself, who reincarnates in every generation, as brought in the Tikkuunim [Tikkun 69, folio 113a]. And the whole purpose is to seek the Princess — until he merits to find her in the days of our righteous Mashiach, who will come speedily in our days. ## Segment 6
יִצְחָק מִבְּרֶסְלֶב
Yitzchok of Breslov ## Segment 7
וּמַה מְּאֹד קִבַּלְתִּי רֹב תַּעֲנוּג מֵאֲשֶׁר זָכִיתִי לְהִתְבַּשֵּׂר, אֲשֶׁר הֵבִיאוּ הַבָּנִים שֶׁלָּהֶם שֶׁיִּחְיוּ לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה, וְנָתַתִּי תּוֹדָה וְהוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ עַל זֶה. כֵּן יְחַזֵּק ה' אֶת לְבָבָם הַטּוֹב לֵילֵךְ מֵעַתָּה בַּדֶּרֶךְ הַיָּשָׁר, וְיִזְכּוּ כָּל יְמֵי חַיֵּיהֶם לִהְיוֹת תּוֹךְ הַקִּבּוּץ שֶׁלָּנוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
And the Princess is the aspect of holy emunah (faith) — to believe in Hashem Yisborach, and in the true Tzaddikim, and in the totality of the Torah, and so forth. This holy faith is in exile in every generation. And the essential redemption depends on this — to the degree that Israel in every generation merits to raise up the fallen faith and to strengthen themselves in complete faith in truth. Through this Mashiach will come, as it is written: Come, look from the top of Amanah [Shir HaShirim 4:8] — the word Amanah meaning faith. And then the faith will be revealed in its fullness, and every created being will know that You created it, and so forth. And then precisely will the Princess — who is the faith — return to her place and her kingdom. ## Segment 8
וְהִנְנִי דּוֹרֵשׁ שְׁלוֹם כַּלָּתִי הַצְּנוּעָה הַמְהֻלֶּלֶת מָרַת אֶסְתֵּר שֵׁיינְדִיל תִּחְיֶה, וּלְנֶכְדָּתִי הַיְקָרָה הַכַּלָּה מָרַת הָאדִיל תִּחְיֶה, וּלְנֶכְדִּי הַיָּקָר הַנֶּחְמָד הֶחָסִיד כְּמַר נַחְמָן שֶׁיִּחְיֶה, וּלְנֶכְדָּתִי הַחַכִּימָה מָרַת בַּתְיָה תִּחְיֶה, וּלְנֶכְדִּי הַיָּנִיק כְּמַר שַׁכְנָא יִחְיֶה. הוֹמֶה לִבִּי עַל הַמֵּחוּשׁ שֶׁל כַּלָּתִי תִּחְיֶה, וְאָנֹכִי מִתְפַּלֵּל עֲבוּרָהּ בְּכָל עֵת, תִּקְוָתִי לַה' שֶׁיּוֹשִׁיעָהּ מְהֵרָה לִרְפוּאָתָהּ הַטּוֹב. וּלְמַעַן הַשֵּׁם בַּל תַּמְשִׁיךְ עָלֶיהָ שׁוּם מָרָה שְׁחוֹרָה מִזֶּה, וְאַל תַּעֲסֹק בְּשׁוּם רְפוּאָה תַּחְבֹּשֶׁת רַק לְצַפּוֹת לִישׁוּעַת ה' אֲשֶׁר בְּחַסְדּוֹ יִתְבָּרַךְ יִשְׁמֹר אוֹתָהּ מִכָּל מַחֲלָה וְיִרְפָּאָה מְהֵרָה רְפוּאָה שְׁלֵמָה, וְאֶזְכֶּה לְהִתְבַּשֵּׂר מְהֵרָה מִישׁוּעָתָהּ הַטּוֹבָה.
And although our Master, of blessed memory, told a story of what once was and concluded it: "and in the end he found her" — nonetheless it alludes to the future. For even when we merit to truly understand the hints of the story, the essence of the story itself cannot be understood — that is, who, and what, and when — for all the stories took place in the place where they took place. And one ought not to elaborate further in writing about matters which the Atik Yomin (Ancient of Days) has concealed — and especially in an open field. ## Segment 9
פְּרִיסַת שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה הַמְהֻלָּלָה רָחֵל תִּחְיֶה, וּלְנֶכְדִּי הַיָּקָר הַנֶּחְמָד הֶחָסִיד כְּמַר אַהֲרֹן שֶׁיִּחְיֶה, וּלְנֶכְדִּי הַיָּקָר כְּמַר נַפְתָּלִי שֶׁיִּחְיֶה, הִנְנִי מַזְכִּירָם בְּכָל עֵת לְטוֹב לָהֶם, וּמְצַפֶּה אָנֹכִי לִשְׁמֹעַ מִכֶּם כָּל טוּב יְהִי ה' עִמָּנוּ וְיוֹשִׁיעֵנוּ.
May Hashem Yisborach open our eyes so that we merit to understand some of the hints in the stories he told. And nonetheless I have great comfort from the commentary he sent — for this too is true. For the words of our Master, of blessed memory, are like a hammer that shatters the rock — and all his words divide into countless meanings without measure. May Hashem Yisborach grant us merit to spend our days always thinking about his Torah, his conversations, and the stories he told — until we merit to find in them some commentary and understanding that leads to action. How fortunate are we that we merited to hear such things. How fortunate are you that you merited to have your portion with us. Be strong and courageous — and the essential thing is to always be in joy, and to increase hisbodidus (personal prayer and seclusion) — and do not be sad — for the joy of Hashem is your strength [Nechemiah 8:10]. ## Segment 10
זוּגָתִי תִּחְיֶה גְּרִיסְט אַייךְ אַלֶע גָּאר פְרַיינְדְלִיךְ אוּן לִיבְּלִיךְ. מִיר הָאבֶּען מְקַבֵּל גֶּעוֶעהן דֶּעם לֶעקִיךְ בִּשְׁלֵמוּת עַל יְדֵי רַבִּי דָּוִד וְהָיָה לָנוּ לְנַחַת, מִיר וִוינְשֶׁען אַייךְ אַז זָאל אַייךְ תָּמִיד זַיין זִיס אוּן גּוּט אוּן פְרֵיילִיכֶע הֶערְצֶער מִיר זָאלֶען זוֹכֶה זַיין צוּא הָארְכִין פוּן אַייךְ כָּל טוּב, דִּבְרֵי אִמְּכֶם, וָואס בֶּעט פַאר אַייךְ תָּמִיד [זוּגָתִי תִחְיֶה דוֹרֶשֶׁת בִּשְׁלוֹם כֻּלְּכֶם מְאֹד בִּידִידוּת וּבְאַהֲבָה. קִבַּלְנוּ אֶת הַלֶּקֶךְ בִּשְׁלֵמוּת עַל יְדֵי ר' דָּוִד וְהָיָה לָנוּ לְנַחַת. אָנוּ מְאַחֲלִים לָכֶם שֶׁיִּהְיֶה לָכֶם תָּמִיד מָתוֹק וְטוֹב וּלְבָבוֹת שְׂמֵחִים. נִזְכֶּה לִשְׁמֹעַ מִכֶּם כָּל־טוּב דִּבְרֵי אִמְּכֶם הַמַּעְתִּירָה תָמִיד עֲבוּרְכֶם]. וְנִזְכֶּה לְקַבֵּל מְהֵרָה לֶעקִיךְ טוֹב מִשִּׂמְחַת נִשּׂוּאֵי נֶכְדָּתִי הַכַּלָּה מָרַת הָאדִיל תִּחְיֶה.
May there be peace, joy, and gladness — as their souls and the soul of your father desires, who constantly seeks your welfare with mighty love and who longs to see you in life and in peace. ## Segment 11
דִּבְרֵי דָּאבְּרִישׁ אֵשֶׁת יִצְחָק שְׁטֶהרִינְהַארְץ.
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 12
פְּרִיסַת שָׁלוֹם לַחֲתָנִי הַמֻּפְלָג הָרַב יַעֲקֹב מִיכְל נֵרוֹ יָאִיר, וּלְנֶכְדִּי הַיָּקָר הַנֶּחְמָד כְּמַר חַיְיקְל שֶׁיִּחְיֶה, וּלְנֶכְדָּתִי הַיְקָרָה מָרַת חַנָּה תִּחְיֶה, וּלְנֶכְדִּי הַיָּקָר כְּמַר דָּוִד צְבִי שֶׁיִּחְיֶה. נִפְלֵאתִי אֲשֶׁר לֹא קִבַּלְתִּי מִמֶּנּוּ שׁוּם תֵּבָה אַחַת, אֲשֶׁר הִבְטִיחַנִי אֲשֶׁר אִם יִרְצֶה הַשֵּׁם אַחַר רֹאשׁ הַשָּׁנָה יִכְתֹּב לִי בַּאֲרִיכוּת, לְבַסּוֹף לֹא קִבַּלְתִּי אֲפִלּוּ פְּרִיסַת שָׁלוֹם מִמֶּנּוּ. כֵּן אֵין לִי מַה לִּכְתֹּב לוֹ. הִנְנִי מַזְכִּירוֹ בְּכָל יוֹם לְטוֹב לוֹ וּלְכָל יוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ. וַה' יַשְׁמִיעֵנוּ מֵהֶם כָּל טוּב וְהָיְתָה זֹאת שִׂמְחָתִי.
Peace to all our anshay shlomaynu with great and true love. My beloved brothers and friends, my teachers and my students and my companions. I request greatly that you pray for me always. And as for the request of Rabbi Yitzchok Ayzik Yosef — may his light shine — to send them a prayer to recite for those who travel by sea: in truth my mind is not clear at all at present to compose a prayer. But there is already found in the book Sha'aray Tziyon the prayer of the Ramban, of blessed memory — a prayer for the sea. Only the language needs to be slightly modified when praying on behalf of others, as you will understand there yourselves. And whatever each person wishes to add from his own heart — let him add as he wishes, in the vernacular (lashon la'az). Beyond this it is impossible to elaborate now. ## Segment 13
פְּרִיסַת שָׁלוֹם לְכָל שְׁכֵנַי הַיְקָרִים שֶׁיִּחְיוּ וּבִפְרָט לִידִידֵנוּ הָאַבְרֵךְ הָרַב יַעֲקֹב שֶׁיִּחְיֶה וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ רַב שָׁלוֹם, מַה זֹּאת שֶׁאֵין לִי שׁוּם קוֹל מִידִידֵנוּ רַבִּי הִירְשׁ לֵיבּ, נָא לְהוֹדִיעֵנִי מִשְּׁלוֹם יְדִידֵנוּ הָרַב מָאטִיל נֶכֶד הַמָּנוֹחַ הָרַב מֹשֶׁה חַיִּים זַ"ל וַאֲחוֹתוֹ תִּחְיֶה מַה נַּעֲשֶׂה עִמָּם לְמַעַן דַּעַת, אָנֹכִי מַזְכִּירָם בְּכָל עֵת לְטוֹב לָהֶם. אִם יֵשׁ לָהֶם שִׁנּוּי לְטוֹבָה תְּחַיּוּ אֶת נַפְשִׁי וַה' יוֹשִׁיעֵם לְטוֹב.
Peace and life and all good — be strong and let your heart take courage, all who hope in Hashem [Tehillim 31:25]. ## Segment 14
יְדִידַי בָּנַי שֶׁיִּחְיוּ אִם תִּדְרְשׁוּ מִידִידֵנוּ רַבִּי חַיִּים קְרַסִינְשְׁטֵיין, אִם יִרְצֶה לְקַבֵּל עֲבוּרִי אַ פְלַאשׁ [בַּקְבוּק] שֻׁמַּן אַוָּז פֶּסַח תִּרְאוּ לַעֲשׂוֹת עֲבוּרִי בְּעֵרֶךְ עֶשֶׂר פוּנְט שֻׁמַּן פֶּסַח וְלִשְׁלֹחַ לִי עַל יָדוֹ, כִּי זֶה הוּא דָּבָר יָקָר פֹּה. וְאֵינוֹ בַּנִּמְצָא, וַאֲפִלּוּ שֶׁמֶן זַיִת שֶׁל פֶּסַח קָשֶׁה לְהַשִּׂיג; וְיָתֵר מִזֶּה יֵשׁ בָּרוּךְ הַשֵּׁם בְּכָאן כָּל טוּב וּפַרְפְּרָאוֹת בְּזוֹל גָּדוֹל, לִימֶינֶיס וּמַרַאנְצִין [לִימוֹנִים וְתַפּוּזִים] שְׁתַּיִם גְּדוֹלִים בְּעַד שְׁנֵי גְּדוֹלִים וָחֵצִי, וּקְטַנִּים 4 בְּעַד סַךְ זֶה, שֶׁמֶן־זַיִת מֵהַמֻּבְחָר ס"ס ק"ב כָּל פוּנְט גָּדוֹל ר"ג רויט אז"ה אַקוֹ גְּדוֹלָה; וְהַבְּחִירָה בְּיַד הָאָדָם לְדַבֵּר סָרָה חָלִילָה. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁנִּכְנַס בְּלִבֵּנוּ נֹעַם קְדֻשַּׁת הָאָרֶץ הַזֹּאת, יְהִי ה' עִמָּנוּ מֵעַתָּה וְעַד עוֹלָם אָמֵן כֵּן יְהִי רָצוֹן.
Nussun, as above. ## Segment 15
הַמִּכְתָּבִים הָרְצוּפִים פֹּה לְאַדֶעס תִּקְרְאוּ אוֹתָם, וְתַחְתִּימֵם לְהַנְטוֹתָם שֶׁיַּגִּיעוּ לְיָדָם בֶּטַח. אוּלַי יְחָנֵּנִי ה' שֶׁיְּגֻלְגַּל זְכוּתָם עַל יָדִי לְטוֹב לָהֶם.
My beloved outstanding son, Rabbi Yitzchok, may he live. From your greeting I had great comfort. Would that this heart of yours be so in truth every day. For the sake of Hashem, for the sake of Hashem — be constant in your learning, for it is your life, and so forth. Also write every day — for you are still completely unable to train your hand in beautiful writing. Your handwriting resembles the writing of a small child. Therefore make every effort to accustom yourself to beautiful writing and pure language. For writing and correspondence is a great foundation for Torah, for service of G-d, and for proper conduct — and in particular you and all our anshay shlomaynu will need to make great use of writing in order to bring merit to the many in various matters, as is known to you. Beyond this there is no time to elaborate now. The words of your father who desires your true and eternal wellbeing and success. Nussun, as above. Overview: Written in Odessa in 5582 (1822), on the very day Reb Nussun chartered his ship for his first journey to Eretz Yisroel, this extraordinary letter moves across three registers in a single document: a farewell to his wife and household, a profound Kabbalistic teaching on the central story of Sipuray Maasiyos, and detailed personal instructions to both his sons — on Torah study, on writing, and on joy. The combination is characteristic of Reb Nussun at his finest: no boundary between the cosmic and the domestic, between the mystical and the practical. The dateline records three simultaneous markers: the calendar date (26th of Nissan), the Sefiras Ha'Omer count (the 8th day), and an additional notation — "third count" (g' haTKPB) — which refers to this being Reb Nussun's third journey to Eretz Yisroel. He is counting his own pilgrimages alongside the days of the omer. Reb Nussun declines to compose an original prayer for sea-voyagers, directing his followers instead to the existing prayer of the Ramban in the siddur Sha'aray Tziyon. His honesty is characteristic: "my mind is not clear at present." Even the author of Likutay Teffilos — hundreds of original prayers — will not produce something forced. The lashon la'az (vernacular) addition he permits reflects his pastoral sensitivity: pray in the language of your heart. ## Segment 16
אֲבִיכֶם הַנַּ"ל
Your father, as mentioned above # י URL: https://ajew.org/reader-plain/alim-litrufa/4/11/ # י
י
Source: https://ajew.org/reader/alim-litrufa/4/11 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב־שַׁבַּת־קֹדֶשׁ צַו תרכ"ט, עִיר הַקֹּדֶשׁ צְפַת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
Know, my dear friends, that thank G-d I arrived home in peace on Thursday of last week's portion of Vayishlach. Until now His great mercies have helped us — and all that passed over us, there is no time to explain at present. And there is yet a vision for the appointed time, if G-d wills it. ## Segment 2
מִקִּירוֹת לִבִּי אֶקְרָא לִשְׁלוֹם בָּנַי הַיְקָרִים הַחֲבִיבִים עָלַי כְּנַפְשִׁי. הֲלוֹא הוּא הָרַבָּנִי הַמֻּפְלָג הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, ולה"ה הָרַבָּנִי הַמֻּפְלָג הָרַב מִיכְל שֶׁיִּחְיֶה עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, כֻּלָּם יִתְבָּרְכוּ מֵחַי־הַחַיִּים יִתְבָּרַךְ לְחָנְנָם בְּכָל טוּב רוּחָנִי וְגַשְׁמִי לְטוֹב לָהֶם כָּל הַיָּמִים, מֵעַתָּה וְלָנֶצַח וְיִרְאוּ עֵינַי וְיִשְׂמָחוּ, אָמֵן כֵּן יְהִי רָצוֹן.
But my grief is very great on account of his eye pain. And I marvel at him — wonder upon wonder — that he saw fit to go after worthless physicians and to engage in medical treatments with hot applications for the eye pain — which were his undoing, and which worsened his eyes through their treatment even further. And he did not recall all the holy words that issued from the mouth of our holy Master — may the memory of the righteous one be for a blessing — (Sichos HaRan, 50) — to distance oneself from medical treatments with every manner of distancing, to the very last extreme. ## Segment 3
הַאֻמְנָם אֲשֶׁר אֵין לִי עַתָּה שׁוּם חֲדָשׁוֹת לָהֶם, לַאֲשֶׁר עֲדַיִן לֹא הִשַּׂגְתִּי תְּשׁוּבָתָם הַטּוֹבָה עַל מִכְתָּבַי בַּאֲרִיכוּת בְּפָרָשַׁת שְׁמוֹת אֲשֶׁר כָּלוּ עֵינַי לָזֶה, אַךְ בָּאתִי לְחַזֵּק דְּבָרַי אֲשֶׁר כָּתַבְתִּי לָהֶם אֲשֶׁר בְּכָל חֹדֶשׁ יִהְיֶה נִמְצָא הַדִּבּוּר בֵּינֵינוּ. וּבְצֵרוּף לָזֶה אֲשֶׁר נָחוּץ לִי לִשְׁלֹחַ הַמִּכְתָּב הָרָצוּף פֹּה לִידִידֵנוּ הָרַב מֹשֶׁה מוֹ"ג נֵרוֹ יָאִיר, אֲשֶׁר בּוֹ רָצוּף אֵלָיו הַתְּשׁוּבָה מֵעִיר הַקֹּדֶשׁ טְבֶרְיָא מִגִּיסוֹ נֵרוֹ יָאִיר. וּמַה מְּאֹד הֶחֱיוּ אֶת נַפְשִׁי אֲשֶׁר בָּאוּ בִּפְרִיסַת שָׁלוֹם אֵלַי עַל מִכְתָּבוֹ שֶׁל הָרַב מֹשֶׁה הַנַּ"ל, מַמָּשׁ הֶחֱיוּ אוֹתִי עַד לִמְאֹד, כִּי מָצָאתִי בּוֹ יוֹתֵר דִּבְרֵי נַחַת מִמִּכְתָּב הַקּוֹדֵם.
My view is that he imagines in his heart that those words were not said regarding eye pain — but in truth, my beloved brother, ## Segment 4
בָּנַי חֲבִיבִים, חִזְקוּ וְאַמְּצוּ לְבַבְכֶם, וּבִטְחוּ בַּה' כִּי לֹא יַעֲזָבְכֶם, וּמִמֶּנִּי תּוּכְלוּ לָדַעַת גֹּדֶל חַסְדֵי ה' וְנִפְלְאוֹתָיו הַנּוֹרָאִים, אֲשֶׁר זִכָּה אוֹתִי מִתּוֹךְ שֶׁטֶף מַיִם רַבִּים כָּזֶה, לָבוֹא הֲלֹם לִדְרֹךְ עַל אַדְמַת הַקֹּדֶשׁ הַזֶּה. מָה אֹמַר מָה אֲדַבֵּר, אִלּוּ כָּל הַיַּמִּים דְּיוֹ וְכוּ' אֵין לְשַׁעֵר גֹּדֶל יִקְרַת הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, וּבְעֶזְרָתוֹ יִתְבָּרַךְ בְּכָל עֵת נִתּוֹסֵף אֵלַי חֲבִיבַת הָאָרֶץ. מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלַי. מִי פָּעַל וְעָשָׂה זֹאת קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ, אֲשֶׁר אָנוּ חוֹסִים בְּצִלּוֹ הַקָּדוֹשׁ. כִּי לֹא בְּכֹחִי וּמַעֲשַׂי זָכִיתִי לָזֶה, רַק בְּכֹחַ וּזְכוּת אֵשֶׁל הַגָּדוֹל צַדִּיק יְסוֹד עוֹלָם הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה זְכוּתוֹ יָגֵן עָלֵינוּ, וְתַלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זללה"ה זְכוּתוֹ יָגֵן עָלֵינוּ, אֲשֶׁר הוּא הִכְנִיס בְּלִבִּי לִנְטוֹת לַדְּרָכִים הַקְּדוֹשִׁים שֶׁלּוֹ, וְלֵילֵךְ עִם כָּל הָעֵצוֹת הַקְּדוֹשׁוֹת הַנּוֹבְעִים מִמֶּנּוּ זַ"ל. זֹאת הָיָה בְּעֶזְרִי לְהִתְחַזֵּק בְּהָרָצוֹן כָּל כָּךְ שָׁנִים, עַד אֲשֶׁר בְּכֹחָם הַגָּדוֹל רִחֵם עָלַי הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר זָכִיתִי לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל, וְשַׂמְתִּי נַפְשִׁי בְכַפִּי וּבָאתִי בְּעֶזְרָתוֹ יִתְבָּרַךְ לָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת. כֵּן יַעֲמֹד לִי זְכוּתָם הַגָּדוֹל, שֶׁיְּרַחֵם ה' עָלַי אֲשֶׁר אֶזְכֶּה בַּשָּׁנָה הַזֹּאת לַעֲלוֹת עִם אִשְׁתִּי תִחְיֶה לְעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה, לִהְיוֹת שָׁם מֵהָעוֹלֵי רְגָלִים עַל חַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה. לְעֵת עַתָּה כָּל רַעְיוֹנַי רַק בְּאֵלּוּ הַמַּחֲשָׁבוֹת, הֲגַּם שֶׁעֲדַיִן נֶעְלָם מִמֶּנִּי אֵיךְ וּבְאֵיזֶה אֹפֶן, לַאֲשֶׁר לְעֵת עַתָּה יֵשׁ לִי דֹּחַק גָּדוֹל בְּפַרְנָסָתִי, עִם כָּל זֶה בִּטְחוֹנִי בְּחֶסֶד ה' אֲשֶׁר גָּמַר וְיִגְמֹר עִמִּי גַּם הַחֶסֶד הַזֶּה. וְעַתָּה אֵין לִי שׁוּם עֵצָה לָזֶה רַק תְּפִלָּה וְתַחֲנוּנִים. וְהָעִקָּר לִהְיוֹת חָזָק בְּהָרָצוֹן, אִיךְ וִויל זֶעהֶר [אֲנִי רוֹצֶה מְאֹד], יְחָנֵּנִי וְיִגְמְלֵנִי ה' הַחֶסֶד הַזֶּה בְּמוֹעֲדוֹ וּבִזְמַנּוֹ, כַּאֲשֶׁר עַד כֹּה הַטּוֹב גְּמָלַנִי, וְאֶזְכֶּה מְהֵרָה לְבַשְּׂרָם הַטּוֹב מִזֶּה אָמֵן כֵּן יְהִי רָצוֹן.
Overview: This brief fragment — preserved only in part — is Reb Nussun's letter announcing his safe return from his first journey to Eretz Yisroel. It was written on the 19th of Kislev 5583, Parshas Vayeshev — a date freighted with Breslov significance, as the 19th of Kislev is the yahrzeit and liberation of the Alter Rebbe of Chabad and a general day of Chassidic celebration. The letter breaks off in the middle of a passionate rebuke to his dear friend Rabbi Naftali for seeking doctors for his eye trouble — a teaching Reb Nussun considered binding without exception. ## Segment 5
וּתְהִלָּה לָאֵל עָבְרוּ יְמֵי הַפּוּרִים בְּשִׂמְחָה. שָׂמַחְנוּ בְּבֵיתִי יַחַד כָּל אַנְשֵׁי שְׁלוֹמֵנוּ וְעוֹד קְצָת אֲנָשִׁים, וְהָיָה עַל הַסְּעֻדָּה מִנְיַן עֲשָׂרָה אֲנָשִׁים. בָּנַי שֶׁיִּחְיוּ מָה אוּכַל לְשַׁעֵר לָכֶם גֹּדֶל הַחֶסֶד הַנִּפְלָא אֲשֶׁר גָּמַל עִמִּי הַשֵּׁם יִתְבָּרַךְ בְּעִנְיַן קְנִיַּת הַבַּיִת שֶׁלִּי, אֲשֶׁר בְּעֶזְרָתוֹ יִתְבָּרַךְ יֵשׁ לָנוּ מְקוֹם מֶרְחָב טוֹב לְהִתְוַעֵד לְדַבֵּר מִטּוּב הָאוֹצָרוֹת שֶׁלָּנוּ. וְהַאֻמְנָם אֲשֶׁר לְעֵת עַתָּה מֻכְרָח אָנֹכִי לִסְבֹּל דַּחֲקוּת בְּעִנְיַן הִצְטָרְכוּת הַהֶכְרֵחִיּוּת שֶׁלִּי. וַאֲשֶׁר יְמֵי הַפֶּסַח מְמַשְׁמְשִׁים וּבָאִים עָלֵינוּ לְטוֹבָה, וּצְרִיכִין לְכָל הַכֵּלִים חֲדָשִׁים, וְהַכֹּל בְּיֹקֶר. עֲבוּר עֵרֶךְ חֲצִי פוּד קַארְטָאפְלֶיס [תַּפּוּחֵי אַדָמָה] הֻכְרַחְתִּי לִתֵּן שִׁבְעִים קָפִיקֶעס כֶּסֶף מָעוֹת פֹּה כֶּסֶף טָהוֹר, וְהַמָּעוֹת דָּחוּק, אֲשֶׁר בְּעֶזְרָתוֹ יִתְבָּרַךְ עֲדַיִן לֹא נִסִּיתִי בְּכָזֹאת. וְהוּא יִתְבָּרַךְ יוֹשִׁיעֵנוּ מֵעַתָּה לְהִוָּשַׁע לְטוֹב, אַךְ לְעֵת עַתָּה זֹאת נֶחָמָתִי בְעָנְיִי כַּאֲשֶׁר רוֹאֶה אָנֹכִי אֶת עַצְמִי יוֹשֵׁב בְּבֵיתִי, בַּיִת נִפְלָא כָּזֶה. הִנְנִי נוֹתֵן תּוֹדָה וְהוֹדָיָה לַה' עַל חַסְדּוֹ יִתְבָּרַךְ עָלַי, וְכַפַּי פְּרוּשׂוֹת לְחַסְדּוֹ יִתְבָּרַךְ, אֲשֶׁר בְּהֶרְחֵב הַזְּמַן אִוָּשַׁע גַּם בָּזֶה לְהוֹצִיא אוֹתִי מִדָּחֳקִי, וְיַשְׁפִּיעַ עָלַי מִחְיַת פַּרְנָסָתִי בְּהַרְחָבָה, לְטוֹב לָנוּ כָּל הַיָּמִים אָמֵן כֵּן יְהִי רָצוֹן.
The phrase "there is yet a vision for the appointed time" — drawn from Chabakuk 2:3 — is Reb Nussun's way of promising a fuller account of his journey at a future time, if G-d wills it. He does not elaborate here on what he experienced in Eretz Yisroel. The editor's note confirms that this letter is the primary evidence for the dating of Reb Nussun's first journey and return, making its preservation — even in fragmentary form — historically significant. ## Segment 6
וּמָה אוּכַל לְהַאֲרִיךְ לָכֶם בָּנַי שֶׁיִּחְיוּ, אִם הָיָה בְּכֹחִי הָיִיתִי שׁוֹלֵחַ לָכֶם כָּל טוּב הָאָרֶץ הַזֹּאת כִּי נִפְלָאָה הוּא בְּעֵינַי, ה' יַאֲרִיךְ יָמֵינוּ וּשְׁנוֹתֵנוּ בַּטּוֹב וּבַנְּעִימִים. וְהִנְנִי מְבָרֵךְ אֶתְכֶם אֲשֶׁר תִּזְכּוּ גַּם כֵּן לְעֵת זִקְנַתְכֶם לִקְבֹּעַ אָהֳלֵיכֶם עִם נְשׁוֹתֵיכֶם שֶׁיִּחְיוּ בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת בְּהַרְחָבַת לְבַבְכֶם. לְעֵת עַתָּה אַמְּצוּ וְחַזְּקוּ לְבַבְכֶם בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים כְּכָל מַה שֶּׁבְּיֶדְכֶם, וַה' יַשְׁפִּיעַ עֲלֵיהֶם רֹב בְּרָכָה לְהַשְׁפִּיעַ עֲלֵיהֶם כָּל טוּב, בָּנֵי חַיֵּי וּמְזוֹנֵי רְוִיחָא עֲדֵי יִזְכּוּ לְהַשְׁפִּיעַ עָלַי לְפֹה כָּל מִחְיַת פַּרְנָסָתִי בְּהַרְחָבָה. וְהִנְנִי מֻכְרָח עַתָּה לְהִתְחַזֵּק עַתָּה בְּבִטָּחוֹן עַד לִמְאֹד, כִּי לְפִי שָׁעָה, הַשָּׁעָה דְּחוּקָה לִי, כִּי הַסַּךְ שֶׁקִּבַּלְתִּי מִמְּכֶם בְּצֵרוּף עוֹד חֲמִשָּׁה רוּבַּל כֶּסֶף מִידִידֵנוּ הָרַב צְבִי מ"ז אֵין מַסְפִּיק לִי לְפִי הַהִצְטָרְכוּת כָּעֵת, וְהֻכְרַחְתִּי לִלְוֹת לִי עֲשָׂרָה רוּבַּל כֶּסֶף, וְהַלְוַאי שֶׁיַּסְפִּיק לִי עַד רֹאשׁ חֹדֶשׁ אִיָּיר הַבָּא עָלֵינוּ לְטוֹבָה. וְאַתֶּם בָּנַי שֶׁיִּחְיוּ, כָּל מַה שֶּׁבְּיֶדְכֶם אַל תִּמְנְעוּ הַטּוֹב מִמֶּנִּי, כִּי אָנֹכִי לֹא אוּכַל לְפָרֵט לְכָל אֶחָד אוֹדוֹתַי, וְאַתֶּם בְּעַל־פֶּה יְכוֹלִים אַתֶּם לִכְנֹס עִם כָּל אֶחָד בְּדִבּוּרִים כְּפִי עִנְיָנוֹ. וַה' יַמְשִׁיךְ עֲלֵיהֶם חֵן וָחֶסֶד שֶׁיִּתְקַבְּלוּ דִּבְרֵיהֶם לְטוֹב. וְרָצוּף פֹּה מִכְתָּבִי לְאוּמַאן, יִקְרְאוּ מִקֹּדֶם כְּכָל הַכָּתוּב שָׁם, וּלְאַחַר כָּךְ יַחְתְּמוּ כָּל אֶחָד לְנָכוֹן וּלְשָׁלְחָם לְשָׁם בִּזְרִיזוּת, וּלְהוֹסִיף נֹפֶךְ מִשֶּׁלָּהֶם כְּפִי אֲשֶׁר תָּבִינוּ. וַה' הַטּוֹב יִגְמֹר עִמָּנוּ, וִימֵי הַפֶּסַח מְמַשְׁמְשִׁים וּבָאִים עָלֵינוּ לְטוֹבָה. יְהִי ה' עִמָּנוּ אֲשֶׁר נִזְכֶּה לְקַבְּלָם בִּקְדֻשָּׁה וּבְטָהֳרָה, וּלְקַיֵּם כָּל הַמִּצְווֹת הַקְּדוֹשׁוֹת הַנּוֹהֲגִים בּוֹ, וְהָעִקָּר לְהִזָּהֵר מִמַּשֶּׁהוּ חָמֵץ בְּגַשְׁמִיּוּת וּבִפְרָט בְּרוּחָנִיּוּת, לִזְכּוֹת לְגָרֵשׁ מֵאִתָּנוּ הַמַּחֲשָׁבוֹת זָרוֹת שֶׁבַּלֵּב, וְלִזְכּוֹת לְמַחֲשָׁבוֹת קְדוֹשׁוֹת מֵעַתָּה וְלָנֶצַח. וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם. דִּבְרֵי אֲבִיהֶם וְאוֹהֲבָם מְבָרְכָם בְּכָל טוּב, וּמְצַפֶּה לִשְׂמֹחַ בְּשִׂמְחַת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וַה' יְזַכֵּנוּ לִשְׁמֹעַ קוֹל שִׂמְחַתְכֶם מִפּוּרִים וּמִפֶּסַח, וְיִשְׂמַח לִבִּי גַּם אָנִי
Note on "There Is Yet a Vision for the Appointed Time" ## Segment 7
יִצְחָק
He informed me of the news that he is troubled with his eyes — and I will see to praying for him. And from this you shall see and understand how greatly one must distance oneself from doctors. And I have already prepared a rutzsept (prescription) to send to him. And the general principle of the prescription is: ## Segment 8
וְרַב שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה מָרַת אֶסְתֵּר שֵׁיינְדִיל תִּחְיֶה, וּלְנֶכְדָּתִי הַכַּלָּה הַמְהֻלָּלָה מָרַת הָאדִיל תִּחְיֶה, וּלְנֶכְדִּי הַנֶּחְמָד הַמֻּפְלָג כְּמַר נַחְמָן שֶׁיִּחְיֶה, וּלְנֶכְדָּתִי הַחַכִּימָה בַּתְיָה תִּחְיֶה, וּלְנֶכְדִּי הַיָּנִיק הֶחָכָם כְּמַר שַׁכְנָא שֶׁיִּחְיֶה. וְרַב שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה מָרַת רָחֵל תִּחְיֶה, וּלְנֶכְדִּי הַנֶּחְמָד הַמֻּפְלָג כְּמַר אַהֲרֹן שֶׁיִּחְיֶה, וּלְנֶכְדִּי הַמְהֻלָּל כְּמַר נַפְתָּלִי שֶׁיִּחְיֶה, וּמַה מְּאֹד הֶחֱיוּ אֶת נַפְשִׁי אֲשֶׁר כְּתַבְתֶּם לִי שֶׁהַבָּנִים שֶׁלָּכֶם הוֹלְכִים בְּדֶרֶךְ הַיָּשָׁר, מַמָּשׁ הָאסְט מִיךְ דֶּער קְוִויקְט. מִי יִתֵּן וְהָיָה לִשְׁמֹעַ מֵהֶם תָּמִיד כָּל טוּב, וָואס זָאל אִיךְ אַייךְ שְׁרַייבֶּען, אִיךְ וִוינְשׁ אַייךְ כָּל טוּב, זָאל מְקֻיָּם וֶוערֶען תָּמִיד וָואס אִיךְ בֶּעט פַאר אַייךְ, אִיךְ בֶּעט אַייךְ זָארְגְט נִיט אוּן הָאפְט לְהַשֵּׁם יִתְבָּרַךְ, אַז וֶועט תָּמִיד רֶעכְט זַיין [מַמָּשׁ הֵשַׁבְתָּ אֶת רוּחִי... מָה אֶכְתֹּב לָכֶם אֲנִי מְאַחֵל לָכֶם כֹּל טוּב, יְקֻיַּם תָּמִיד מַה שֶּׁאֲנִי מְבַקֵּשׁ עֲבוּרְכֶם. אֲנִי מְבַקֵּשׁ מִכֶּם אַל תִּדְאֲגוּ וְקַוּוּ אֶל ה' שֶׁתָּמִיד יִהְיֶה כָהֹגֶן].
He informed me of the news that he is troubled with his eyes — and I will see to praying for him. And from this you shall see and understand how greatly one must distance oneself from doctors. And I have already prepared a rutzsept (prescription) to send to him. And the general principle of the prescription is: ## Segment 9
דִּבְרֵי אֲבִיכֶם הַמְבָרְכָם מִקִּירוֹת הַלֵּב בְּכָל טוּב.
From my son Yitzchok, may he live, I have still received no letter at all — and I await hearing good from him. Apart from this there is nothing new to report. ## Segment 10
יִצְחָק
I will also inform you of news from now. Know that there is a G-d Who rules in the earth, in the heavens above and on the earth below — He lives forever and endures for eternity, may His Name be praised forever. And silver and gold — it is all vanity. And even though most of the world are citizens of the country of wealth — who mock conversations such as these (see Sipuray Maasiyos, Story 12) — the choice is in their hands to bend their shoulders to the yoke of Gehinnom in this world, as they have chosen for themselves — apart from what will be on the Day of Judgment. And in the end they will return to us, but we will not return to them. And King David, peace be upon him, has already said [Tehillim 49]: Fear not when a man grows rich — and so forth. And if they mock even this — let their mouths be filled with gravel. One who trusts in his wealth is a broken reed to lean upon. These with chariots and these with horses — but we, in the Name of Hashem our G-d, we call out [Tehillim 20:8]. For there is no refuge from the afflictions of the world — which fill every house — except to Hashem Yisborach and to the Torah alone. As we have already extended our conversation on this at great length — and still we must return and speak of it every single day. ## Segment 11
זוּגָתִי תִּחְיֶה גְּרִיסְט אַייךְ אַלֶלע גָּאר פְרַיינְטְלִיךְ, גִּילוֹיבְּט הַשֵּׁם יִתְבָּרַךְ זִיא אִיז מְקַבֵּל תַּעֲנוּג [זוּגָתִי תִּחְיֶה דּוֹרֶשֶׁת בִּשְׁלוֹמְכֶם מְאֹד בִּידִידוּת, תְּהִלָּה לְה' יִתְבָּרַךְ הִיא מְקַבֶּלֶת תַּעֲנוּג] מִישִׁיבָתָהּ בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, וּבִפְרָט מֵעֵת קְנִיַּת הַדִּירָה שֶׁלָּנוּ. וַהֲגַם שֶׁהִיא מֻכְרַחַת לִסְבֹּל דַּחֲקוּת וּטְרָחוֹת הַרְבֵּה, כִּי הֲגַם שֶׁיֵּשׁ לִי מְשָׁרֶתֶת אִשָּׁה זְקֵנָה, עִם כָּל זֶה הַהֶכְרֵחַ שֶׁתַּעֲשֶׂה בְּעַצְמָהּ, וּבִפְרָט בְּעִנְיָנָא דְּפִסְחָא, אֲשֶׁר מֻכְרַחַת לַעֲשׂוֹת דְּבָרִים כָּאֵלּוּ אֲשֶׁר מֵעוֹלָם לֹא נִסְּתָה בְּכָזֶה, עִם כָּל זֶה הַכֹּל מְקַבֶּלֶת בְּאַהֲבָה בֶּאֱמֶת לַחֲבִיבַת הָאָרֶץ הַקְּדוֹשָׁה. כֵּן יַעַזְרֵנוּ ה' לִישִׁיבָה טוֹבָה בְּהַרְחָבָה מְהֵרָה
Nussun, as above. ## Segment 12
דָּאבְרִישׁ אֵשֶׁת רַבִּי יִצְחָק שְׁטֶהרִינְהַארְץ.
I will also inform you of news from now. Know that there is a G-d Who rules in the earth, in the heavens above and on the earth below — He lives forever and endures for eternity, may His Name be praised forever. And silver and gold — it is all vanity. And even though most of the world are citizens of the country of wealth — who mock conversations such as these (see Sipuray Maasiyos, Story 12) — the choice is in their hands to bend their shoulders to the yoke of Gehinnom in this world, as they have chosen for themselves — apart from what will be on the Day of Judgment. And in the end they will return to us, but we will not return to them. And King David, peace be upon him, has already said [Tehillim 49]: Fear not when a man grows rich — and so forth. And if they mock even this — let their mouths be filled with gravel. One who trusts in his wealth is a broken reed to lean upon. These with chariots and these with horses — but we, in the Name of Hashem our G-d, we call out [Tehillim 20:8]. For there is no refuge from the afflictions of the world — which fill every house — except to Hashem Yisborach and to the Torah alone. As we have already extended our conversation on this at great length — and still we must return and speak of it every single day. ## Segment 13
וְרַב שָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים שֶׁיִּחְיוּ, וּלְכָל הַשְּׁכֵנִים שֶׁלָּנוּ, וּבִפְרָט לִידִידֵנוּ הָאַבְרֵךְ הָרַב יַעֲקֹב נֵרוֹ יָאִיר, וְלִידִידֵנוּ הַיָּקָר הָרַב אַבְרָהָם מֵאִיר נֵרוֹ יָאִיר, וְלִבְנוֹ הָרַב יִצְחָק נֵרוֹ יָאִיר, וּלְכָל אוֹהֲבֵינוּ שֶׁיִּחְיוּ, וּלְכָל אַנְשֵׁי בֵּית הַמִּדְרָשׁ שֶׁלָּנוּ. וְאֵין הַפְּנַאי מַסְכִּים כָּעֵת לָבוֹא בְּיוֹתֵר לְכָל אֶחָד. כַּאֲשֶׁר אֲקַבֵּל מֵהֶם מִכְתָּבָם, בְּוַדַּאי אֲשִׁיבֵם כָּרָאוּי. וְכֻלָּם יִתְבָּרְכוּ מִמְּעוֹן הַבְּרָכוֹת בְּכָל טוּב. וְכֻלָּם חֲקוּקִים עַל לוּחַ לִבִּי לְזָכְרָם לְטוֹב
And the principle is that [Iyov 5:7]: Man is born to toil — happy is the one whose toil is in Torah. And what you wrote — fort hop (only joy — in Yiddish) — is truth and righteousness, established and correct and enduring. Happy are you if you hold fast to this. Overview: This short but densely packed letter continues directly from the theme of Letter 11 — Rabbi Naftali's eye trouble and the absolute prohibition on seeking doctors — but adds two remarkable elements: the famous three-clause prescription, one of the most quoted passages in all of Reb Nussun's letters, and a thunderous postscript on the vanity of wealth and the sufficiency of Torah and trust in G-d. The closing Yiddish phrase — fort hop — is a flash of intimacy in an otherwise serious letter. The copyist's note (Line 140) explains that the specific date and day of the week were absent from the source manuscript he was copying from — so he preserved what he found and recorded none. Given the content — a direct continuation of the eye-trouble theme from Letter 11 (Kislev 5583) — this letter was almost certainly written in close proximity to that date, likely in the winter of 5583. Note on the Missing Date ## Segment 14
יִצְחָק
Note on the Missing Date # יא URL: https://ajew.org/reader-plain/alim-litrufa/4/12/ # יא
יא
Source: https://ajew.org/reader/alim-litrufa/4/12 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' כ"ט לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תרכ"ט פֹּה, עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
He informed me of the news that he is troubled with his eyes — and I will see to praying for him. And from this you shall see and understand how greatly one must distance oneself from doctors. And I have already prepared a rutzsept (prescription) to send to him. And the general principle of the prescription is: ## Segment 2
מִקִּירוֹת לִבִּי אֶקְרָא בִּשְׁלוֹם בָּנַי הַיְקָרִים הַחֲבִיבִים עָלַי יוֹתֵר מִנַּפְשִׁי וּלְבָבִי, הֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָג כְּבוֹד שֵׁם תּוֹרָתוֹ מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ, וַהֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָג כְּבוֹד שֵׁם תּוֹרָתוֹ מוֹרֵנוּ הָרַב יְחִיאֵל מִיכְל נֵרוֹ יָאִיר עִם שְׁלוֹם זוּגָתוֹ וְיוֹצְאֵי חֲלָצָיו שֶׁיִּחְיוּ. חַי הַחַיִּים יַשְׁפִּיעַ עֲלֵיהֶם בְּרָכָה וְחַיִּים וְכָל טוּב רוּחָנִי וְגַשְׁמִי לִהְיוֹת נְטוּעִים בְּאֹהֶל תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וּבְבִרְכַּת ה' עֲלֵיהֶם בְּשֶׁפַע בְּרָכָה וְהַצְלָחָה לְטוֹב לָהֶם כָּל הַיָּמִים אָמֵן כֵּן יְהִי רָצוֹן.
From my son Yitzchok, may he live, I have still received no letter at all — and I await hearing good from him. Apart from this there is nothing new to report. ## Segment 3
מִכְתָּבָם הַיָּקָר מִן פָּרָשַׁת פְּקוּדֵי וַיִּקְרָא לְנָכוֹן הִשַּׂגְתִּי בְּצֵרוּף כָּל הַמִּכְתָּבִים. וּמָה אוּכַל לְשַׁעֵר לָכֶם גֹּדֶל הַמִּצְוָה שֶׁלָּכֶם בְּזֶה הַחַיּוּת שֶׁהִגִּיעַ לִי מִזֶּה. אֶלֶף תּוֹדוֹת לָכֶם בָּנַי עַל דָּבָר זֶה. כֵּן יְחַזֵּק אֶתְכֶם הַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת לִרְצוֹנְכֶם הַטּוֹב. וְאֶזְכֶּה לִשְׁמֹעַ קוֹל הַצְלָחַתְכֶם בְּכָל עֵת לְהַחֲיוֹתִי. וּמַה מְּאֹד הֶחֱיוּ אוֹתִי בִּידִיעָה מִשִּׂמְחָתָם בִּימֵי הַפּוּרִים הַקָּדוֹשׁ הֶעָבַר עִם אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ בְּבֵיתְכֶם, וַאֲשֶׁר אֲכַלְתֶּם כָּל הַפּוּרִים סְעֻדַּתְכֶם בְּצַוְתָּא חֲדָא. כֵּן יְהִי ה' בְּעֶזְרְכֶם שֶׁתְּחַזְּקוּ שְׁלוֹמְכֶם כָּל יְמֵיכֶם בַּטוֹב וּבַנְּעִימִים וְהָיְתָה זֹאת שִׂמְחָתִי. וְנִפְלֵאתִי אֲשֶׁר לֹא הִזְכִּירוּ בְּשִׂמְחָתָם אֶת יְדִידֵנוּ הָרַב נַחְמָן ברי"צ וִידִידֵנוּ רַבִּי צְבִי אַרְיֵה, אֲשֶׁר מִסְּתָמָא הָיוּ עִמָּם בְּצַוְתָּא חָדָא וְנָא לְהוֹדִיעֵנִי מִזֶּה.
Nussun, as above. ## Segment 4
כְּתַבְתֶּם לִי אֲשֶׁר הִגִּיעַ מִכְתָּבִי לְאוּמַאן בְּמוֹעֲדוֹ וּבִזְמַנּוֹ לְטוֹב, בְּעֵת אֲשֶׁר הָיוּ הַנְּגִידִים שֶׁיִּחְיוּ בְּשָׁם. נִפְלֵאתִי אֲשֶׁר לֹא הִגִּיעַנִי שׁוּם תְּשׁוּבָה מִידִידֵנוּ רַבִּי נַחְמָן עַל יְדֵי יְדִידֵנוּ רַבִּי אִיצֶלֶי. מֵהַנִּרְאֶה מִזֶּה אֲשֶׁר לֹא נִתְחַדֵּשׁ שׁוּם דָּבָר לְטוֹבָתִי, נוּ מִסְּתָמָא הַכֹּל מֵאֵת הַשֵּׁם, וְאֵלָיו יִתְבָּרַךְ תִּקְוָתִי שֶׁיּוֹשִׁיעֵנִי. וּמִסְּתָמָא כַּאֲשֶׁר יִתְחַדֵּשׁ אֵיזֶה דָּבָר לְטוֹבָתִי יִהְיֶה לִי תֵּכֶף יְדִיעָה מִכֶּם, בְּעִנְיַן הַסַּךְ 50 רוּבַּל כֶּסֶף הַמַּגִּיעַ לְתַשְׁלוּם הַדִּירָה שֶׁלִּי בְּכָתְבָם אֵלַי אֲשֶׁר דַּעְתָּם שֶׁזּוּגָתִי תִּחְיֶה תִּתֵּן זֶה הַסַּךְ, כְּבָר כָּתַבְתִּי לָכֶם שֶׁאָנֹכִי לֹא הָיָה לִי שׁוּם סְבָרָה אַחֶרֶת, כִּי גַּם הַסַּךְ מֵאָה רוּבַּל כֶּסֶף נָתַתִּי בַּהַתְחָלָה שֶׁלֹּא בְּרָצוֹן גָּמוּר, רַק לַאֲשֶׁר אַנְשֵׁי שְׁלוֹמֵנוּ זֵרְזוּ אוֹתִי בָּזֶה לְטוֹבָתִי. וְעַתָּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אָנֹכִי מַחֲזִיק לָהֶם טוֹבָה עַל דָּבָר זֶה, וְזוּגָתִי תִּחְיֶה בְּוַדַּאי בִּרְצוֹנָהּ לִתֵּן עַל חֶשְׁבּוֹנָהּ זֶה הַסַּךְ, אַךְ לְעֵת עַתָּה נֶעְלַם הַקּוֹנֶה פֹּה עַל זֶה הַתַּכְשִׁיט, וְהַהֶכְרֵחַ מֵעַתָּה לְשַׁלֵּם עִסְקָא, וְיֵשׁ לִי מִזֶּה קְצָת עַגְמַת נֶפֶשׁ. אַךְ אוּלַי יִתֵּן ה' שֶׁיִּתְקַיֵּם הַדָּבָר אֲשֶׁר כְּתַבְתֶּם לִי שֶׁיְּדִידֵנוּ הַיָּקָר הָרַב אַבָּאלֶי צָרִיךְ לִהְיוֹת אִם יִרְצֶה הַשֵּׁם בְּאֵלּוּ הַיָּמִים פֹּה, כֵּן יִהְיֶה לְטוֹבָתִי הַשְּׁלֵמָה, כִּי אֶשְׁלַח עַל יָדוֹ הַתַּכְשִׁיט לְיֶדְכֶם, וּבְשָׁם בְּוַדַּאי יִהְיֶה קוֹנֶה עָלָיו וְיָבוֹא הַדָּבָר עַל מְכוֹנוֹ.
I will also inform you of news from now. Know that there is a G-d Who rules in the earth, in the heavens above and on the earth below — He lives forever and endures for eternity, may His Name be praised forever. And silver and gold — it is all vanity. And even though most of the world are citizens of the country of wealth — who mock conversations such as these (see Sipuray Maasiyos, Story 12) — the choice is in their hands to bend their shoulders to the yoke of Gehinnom in this world, as they have chosen for themselves — apart from what will be on the Day of Judgment. And in the end they will return to us, but we will not return to them. And King David, peace be upon him, has already said [Tehillim 49]: Fear not when a man grows rich — and so forth. And if they mock even this — let their mouths be filled with gravel. One who trusts in his wealth is a broken reed to lean upon. These with chariots and these with horses — but we, in the Name of Hashem our G-d, we call out [Tehillim 20:8]. For there is no refuge from the afflictions of the world — which fill every house — except to Hashem Yisborach and to the Torah alone. As we have already extended our conversation on this at great length — and still we must return and speak of it every single day. ## Segment 5
לְעֵת עַתָּה אֶצְלִי יָקָר מְאֹד אֲהוּבִי בָּנַי שֶׁיִּחְיוּ שֶׁשְּׁלַחְתֶּם לִי הַסַּךְ כְּפִי שֶׁדָּרַשְׁתִּי מִכֶּם, אֲשֶׁר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יִהְיֶה לִי עַל הוֹצָאוֹת דַּרְכִּי בַּקֹּדֶשׁ לַעֲלוֹת לְעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם עַל חַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וַאֲצַמְצֵם הַהוֹצָאָה אֲשֶׁר יִשָּׁאֵר עוֹד בְּיָדִי לְמִחְיָתִי עַד בּוֹא תַּשְׁלוּם הַמַּגִּיעַ לִי עַל חֶשְׁבּוֹנִי. יְחָנֵּנִי ה' בְּחַסְדּוֹ הַטּוֹב שֶׁיִּהְיֶה הַכֹּל בְּמוֹעֲדוֹ וּבִזְמַנּוֹ כִּרְצוֹנוֹ יִתְבָּרַךְ, וְאֶזְכֶּה לַעֲמֹד עַל מִשְׁמַרְתִּי בְּהַתְמָדַת לִמּוּדִי הַטּוֹב וְאַצְלִיחַ בְּדַרְכִּי הַקָּדוֹשׁ לִפְעֹל בַּקָּשָׁתִי עָלַי וַעֲלֵיכֶם וְעַל כָּל הַנִּלְוִים לָנוּ וְעַל כָּל אַחֵינוּ בְּנֵי יִשְׂרָאֵל, וְאֶזְכֶּה לָבוֹא לַתַּכְלִית הַנִּצְחִי בַּחַיִּים חַיּוּתִי בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת אָמֵן כֵּן יְהִי רָצוֹן.
And the principle is that [Iyov 5:7]: Man is born to toil — happy is the one whose toil is in Torah. And what you wrote — fort hop (only joy — in Yiddish) — is truth and righteousness, established and correct and enduring. Happy are you if you hold fast to this. ## Segment 6
הוֹמֶה לִבִּי עַל צִמְצוּם פַּרְנָסָתָם, אַךְ תּוֹדָה לַה' עַל זֶה הַחֶסֶד, כִּי יְמֵי הַחֹרֶף תָּמִיד הַמִּסְחָרִים לִמְעַט, וְחַסְדֵי ה' כִּי לֹא תָמְנוּ, וְאֵלָיו יִתְבָּרַךְ תִּקְוָתִי שֶׁיִּתְעֲלוּ הַמִּסְחָרִים וְיִהְיֶה נִשְׁפָּע עֲלֵיכֶם רֹב בְּרָכָה וְהַצְלָחָה; וְכַפַּי פְּרוּשׂוֹת לַה' עֲבוּרְכֶם בְּכָל יוֹם וָיוֹם וּבְכָל עֵת וָעֵת, וּבַקָּשָׁתִי שְׁטוּחָה מִלְּפָנָיו יִתְבָּרַךְ לְהוֹשִׁיעֲכֶם בְּכָל הָעִנְיָנִים לְטוֹבָתָם, וּבִפְרָט שֶׁיַּרְחִיב לִבְּכֶם הַטּוֹב בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, אֲשֶׁר לָזֶה כָּל מְגַמָּתִי, כִּי אַתֶּם חֶלְקִי וְגוֹרָלִי הַטּוֹב וְאַהֲבַתְכֶם קְשׁוּרָה בְּנַפְשִׁי, לֹא אוּכַל לִשְׁכֹּחַ אוֹדוֹתָם כְּלָל אֲפִלּוּ שָׁעָה אַחַת. מִי יִתֵּן וְהָיָה שֶׁאֶמְצָא חֵן וָחֶסֶד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ לְהַאֲזִין תְּפִלָתִי תָּמִיד לְהוֹשִׁיעֲכֶם בְּכָל הָעִנְיָנִים לְטוֹב לָכֶם כָּל הַיָּמִים, וְאֶזְכֶּה לִשְׁמֹעַ תָּמִיד מִמֶּנָּם קוֹל תּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, עִם הַשְׁפָּעַת פַּרְנָסָתָם בְּהַרְוָחָה וְגִדּוּל בְּנֵיהֶם וּבְנוֹתֵיהֶם לְתוֹרָה וּלְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת, וְהָיְתָה זֹאת כָּל שִׂמְחָתִי הַשְּׁלֵמָה כִּי טוֹבָתָם הוּא טוֹבָתִי בֶּאֱמֶת.
Overview: This short but densely packed letter continues directly from the theme of Letter 11 — Rabbi Naftali's eye trouble and the absolute prohibition on seeking doctors — but adds two remarkable elements: the famous three-clause prescription, one of the most quoted passages in all of Reb Nussun's letters, and a thunderous postscript on the vanity of wealth and the sufficiency of Torah and trust in G-d. The closing Yiddish phrase — fort hop — is a flash of intimacy in an otherwise serious letter. ## Segment 7
בְּנִי מִיכְלִי שֶׁיִּחְיֶה, הִרְבֵּיתָ לְהַגְדִּיל עָלַי צַעַרְךָ מֵעִנְיַן מִעוּט עָסְקְךָ בְּחֶפְצֵי שָׁמַיִם לְסִבַּת טִרְדַּת הָעֲסָקִים. מָה אֹמַר לְךָ בְּנִי חֲבִיבִי, דִּמְעוֹת לִבִּי כַּנַּחַל יִשְׁטוֹפוּ עַל זֶה, אַךְ בְּנִי חֲבִיבִי הֵן יָדוּעַ לְךָ אֲשֶׁר לֹא כֵן מֵהַמִּדָּה, וְהָעִקָּר לְשַׂמֵּחַ אֶת עַצְמוֹ בְּכָל הַנְּקֻדּוֹת טוֹבוֹת, וְהָעִקָּר בְּהָרָצוֹן. הִנֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ עַל כָּל פָּנִים יֵשׁ לָכֶם תָּמִיד רְצוֹנוֹת טוֹבִים וְזֶהוּ הָעִקָּר, וְסוֹף כָּל סוֹף בְּוַדַּאי יִהְיֶה הַכֹּל לְטוֹב. וּבִפְרָט כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מִמֶּנִּי תּוּכְלוּ לִרְאוֹת גֹּדֶל יִקְרַת הָרָצוֹן, כִּי כְּפִי שֶׁאַתֶּם יוֹדְעִים אוֹתִי תּוּכְלוּ לְהָבִין אֲשֶׁר רַק עַל יְדֵי הָרְצוֹנוֹת טוֹבִים בָּאתִי לָזֶה לִזְכּוֹת לִהְיוֹת עַל אַדְמַת הַקֹּדֶשׁ מִתּוֹךְ מְעוֹף צָרָה וּמְצוּקָה אֲשֶׁר עָבְרוּ עָלַי בְּתוֹךְ זֶה הַזְּמַן שֶׁאַתֶּם מַכִּירִים אוֹתִי. וְאַל תִּשְׁכַּח בְּנִי חֲבִיבִי אָנֹכִי יָצָאתִי לַאֲוִיר הָעוֹלָם תֵּכֶף אַחַר עֶשְׂרִים שָׁנָה, וְאַתָּה הִנַּחְתִּיךָ לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה תָּמִיד עַד עֵת נְסִיעָתִי מִמְּךָ, בְּזֶה הַכֹּחַ תּוּכַל לִבְטֹחַ אֲשֶׁר ה' לֹא יַעַזְבֶךָ, וְאַל תֶּרֶף מִמְּךָ הָרָצוֹן הַטּוֹב אֲפִלּוּ רֶגַע אַחַת, וּבֵין כָּךְ בְּוַדַּאי חוֹטְפִין אֵיזֶה טוֹב גַּם כֵּן, כִּי בְּוַדַּאי הַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּכָל פַּעַם, כִּי לֵית רְעוּתָא טָבָא דְּאִתְאָבֵיד [אֵין רָצוֹן טוֹב שֶׁנֶאֱבַד]. וּבִפְרָט אֲשֶׁר לִפְנֵיכֶם כָּל הָאוֹצָרוֹת שֶׁלָּנוּ אֲשֶׁר תּוּכְלוּ לִמְצֹא בָּהֶם מַרְגּוֹעַ לְנַפְשְׁכֶם. וּכְבָר כָּתַבְתִּי לָכֶם בְּאֵיזֶה פַּעַם, וְעַתָּה אוֹסִיף זֹאת לָכֶם אֲשֶׁר תּוּכְלוּ לְהַחֲיוֹת עַצְמְכֶם בָּזֶה אֲשֶׁר זְכִיתֶם לִזְכוּת גָּדוֹל כָּזֶה לַעֲסֹק בְּעִנְיַן הַחְזָקָתִי לְמִחְיַת פַּרְנָסָתִי בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, בָּזֶה תּוּכְלוּ לְקַבֵּל חַיּוּת כְּמוֹ שֶׁאַתֶּם יוֹשְׁבִים עַל הַתּוֹרָה וַעֲבוֹדָה תָּמִיד, כִּי נֶפֶשׁ אֶחָד לְכֻלָּנוּ; כִּי אַתֶּם יְדַעְתֶּם אֶת לְבָבִי וְכַוָּנָתִי לָבוֹא לִמְקוֹם חַיּוּתִי, וּבְחַסְדֵי ה' חָפֵץ ה' מַצְלִיחַ בְּיָדִי אֲשֶׁר בְּכָל עֵת לִבִּי בּוֹעֵר בְּקִרְבִּי לָבוֹא אֶל תַּכְלִיתִי הַנִּצְחִי. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אֵין אָנֹכִי מְבַלֶּה עַצְמִי זְמַן עַל שׁוּם דָּבָר, רַק בְּתוֹרַת ה' חֶפְצִי בְּכָל מַה שֶּׁבְּיָדִי לַעֲשׂוֹת. וְאִי אֶפְשָׁר לִי לְהַרְבּוֹת דְּבָרַי בָּזֶה, וְרַק לְמַעַן אַהֲבַתְכֶם מֻכְרָח אָנֹכִי עַל כָּל פָּנִים לְהַחֲיוֹתְכֶם קְצָת וְדַי לַמֵּבִין.
The copyist's note (Line 140) explains that the specific date and day of the week were absent from the source manuscript he was copying from — so he preserved what he found and recorded none. Given the content — a direct continuation of the eye-trouble theme from Letter 11 (Kislev 5583) — this letter was almost certainly written in close proximity to that date, likely in the winter of 5583. ## Segment 8
וְאַתֶּם בָּנַי שֶׁיִּחְיוּ תּוּכְלוּ לִשְׂמֹחַ בָּזֶה מְאֹד, כִּי בֶּאֱמֶת תּוֹמְכֵי אוֹרַיְתָא נֶחֱשָׁבִים עַל כַּמָּה מְקוֹמוֹת לְמַעְלָה מִלּוֹמְדֵי אוֹרַיְתָא וַאֲנַן כְּחָדָא חֲשִׁיבִין. יְהִי ה' עִמָּנוּ וְיוֹלִיכֵנוּ בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת תָּמִיד לְכַוֵּן רְצוֹנוֹ יִתְבָּרַךְ וּלְהַמְשִׁיךְ עָלֵינוּ תָּמִיד שִׂמְחָה וְחֶדְוָה עַל פִּי כָּל הַדְּרָכִים הַקְּדוֹשִׁים שֶׁנִּקְבַּע בְּלִבֵּנוּ מֵאוֹר הָאֱמֶת, צַדִּיק יְסוֹד עוֹלָם כְּבוֹד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אֲשֶׁר קִבַּלְנוּ עַל יְדֵי תַּלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה זְכוּתוֹ יָגֵן עָלֵינוּ. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ לְגוֹרָלֵנוּ הַטּוֹב הַזֶּה. יְהִי חֶלְקֵנוּ עִמָּהֶם מֵעַתָּה וְלָנֶצַח, וְנִזְכֶּה לְהוֹסִיף בִּינָה וָדַעַת בָּזֶה לְהָבִין גֹּדֶל הַצְלָחָתֵנוּ הַזֶּה. וּבְכָאן בָּרוּךְ הַשֵּׁם אָנֹכִי מַרְגִּישׁ זֹאת בְּיוֹתֵר בְּטוּב טַעַם וָדַעַת. וַה' בְּרֹב רַחֲמָיו יָחוּס עָלֵינוּ לְהַגְדִּיל חֲסָדָיו יִתְבָּרַךְ עָלֵינוּ תָּמִיד, וְיַשְׁמִיעֵנוּ זֶה מִזֶּה בְּשׂוֹרוֹת טוֹבוֹת עָלֵינוּ וְעַל כָּל הַנִּלְוִים עָלֵינוּ וְעַל כָּל אַחֵינוּ בְּנֵי יִשְׂרָאֵל שֶׁיִּחְיוּ. אָמֵן כֵּן יְהִי רָצוֹן.
Note on the Missing Date ## Segment 9
הַקְּוִויטִיל מִידִידֵנוּ הָר"פ נֵרוֹ יָאִיר קִבַּלְתִּי לְנָכוֹן, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הִנְנִי מוּכָן לְקַיֵּם רְצוֹנוֹ לְחַלֵּק הַסַּךְ שֶׁלּוֹ לַעֲנִיִּים הֲגוּנִים. יִתֵּן ה' כִּלְבָבוֹ לְהוֹסִיף בְּכָל פַּעַם צִדְקָתוֹ לָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת. וְנִפְלֵאתִי אֲשֶׁר לֹא נִכְבַּדְתִּי בְּשׁוּם תֵּבָה אַחַת מִכְּבוֹד אָבִיו הַיָּקָר יְדִיד נַפְשִׁי הָרַב צְבִי הוֹיזְנֶר אֲשֶׁר כְּתַבְתֶּם שֶׁהוּא מוּכָן לַהֲשִׁיבֵנִי. וּבִפְרָט אֲשֶׁר בִּקַּשְׁתִּיו נִדּוֹן טוֹבַת הָרַב יַעֲקֹב דָּוִד נֵרוֹ יָאִיר לְעוֹרֵר לֵב בְּנוֹ הָרַב עוֹזֵר נֵרוֹ יָאִיר. וְגַם מֵאִתְּכֶם הָיָה בַּקָּשָׁתִי לַעֲשׂוֹת בָּזֶה לְטוֹבַת הַנַּ"ל וְאֵין לִי מִכֶּם שׁוּם תְּשׁוּבָה בָּזֶה. וְהָרַב יַעֲקֹב דָּוִד שׁוֹקֵד עָלַי בְּכָל עֵת בָּזֶה, מְאֹד גָּדוֹל דָּחְקוֹ וְאֵין בְּכֹחִי לִסְבֹּל הָרַחֲמָנוּת עָלָיו. כֵּן אִם עֲדַיִן לֹא הִגִּיעַ לְיֶדְכֶם יְשׁוּעָתוֹ מִבְּנוֹ, תִּרְאוּ לַעֲשׂוֹת בָּזֶה בְּכָל כֹּחֲכֶם לְטוֹבָתוֹ, וּלְמִצְוָה רַבָּה יֵחָשֵׁב.
Thank G-d, I arrived home in peace on Tuesday evening — and blessed be Hashem, all is in order from Hashem. And now, my son, the delight of my eyes: # יב URL: https://ajew.org/reader-plain/alim-litrufa/4/13/ # יב
יב
Source: https://ajew.org/reader/alim-litrufa/4/13 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ.
Thank G-d, I arrived home in peace on Tuesday evening — and blessed be Hashem, all is in order from Hashem. And now, my son, the delight of my eyes: ## Segment 2
אֶתְמוֹל לִפְנוֹת עֶרֶב תְּהִלָּה לָאֵל בָּאתִי מֵהִלּוּלָא קַדִּישָׁא, בָּנַי שֶׁיִּחְיוּ מָה אוּכַל לְשַׁעֵר לָכֶם גֹּדֶל יִקְרַת הַדָּבָר הַזֶּה, אֲבָרֵךְ בְּכָל לִבִּי לְהַשֵּׁם יִתְבָּרַךְ אֲשֶׁר עַד כֹּה עֲזָרַנִי, סִי אִיז אַ פַיינֶע חֲתֻנָּה מֶען מֶעג פָארִין [זוֹ "חֲתֻנָּה" יָפָה, כְּדַאי לִנְסוֹעַ] מֵאַרְבַּע פִּנּוֹת הָעוֹלָם לִרְאוֹת הָעִנְיָן הַזֶּה, וְגֹדֶל תֹּקֶף הָאֱמוּנָה קְדוֹשָׁה שֶׁיֵּשׁ לְכָל אַחֵינוּ בְּנֵי יִשְׂרָאֵל שֶׁיִּחְיוּ בָּזֶה. בָּאִים אֲנָשִׁים מִקְצֵה אֲרָצוֹת, וְגַם מִטְּשֶׁערְקֶסְיֶע הָיוּ כַּמָּה אֲנָשִׁים מְכֻבָּדִים, וּמְפַזְּרִים הוֹן רַב. וְאֵינָם בּוֹכִים כְּלָל, רַק שְׂמֵחִים כָּל הַלַּיְלָה וְתֵכֶף בַּבֹּקֶר נוֹסְעִים לְדַרְכָּם. וְגֹדֶל הַמְּנִיעוֹת שֶׁהָיָה הַיּוֹם פֹּה עַל עִנְיַן הַנְּסִיעָה הַזֶּה לֹא הָיָה כָּזֹאת מֵעוֹלָם, כִּי יָרַד הַגֶּשֶׁם שְׁנֵי יָמִים רְצוּפִים יוֹם ד' וְיוֹם ה', וְכָל תּוֹשָׁבֵי הָאָרֶץ פֹּה אֵינָם בְּזָכְרָם שֶׁיִּהְיֶה בָּעֵת הַזֶּה גְּשָׁמִים כָּאֵלּוּ. וְכָל אַנְשֵׁי הָעִיר הַזֹּאת לֹא נָסְעוּ עַד יוֹם ל"ג בָּעֹמֶר בַּבֹּקֶר. כִּי עַל הַלַּיְלָה לֹא הָיָה בְּאֶפְשָׁרִי לָבוֹא לְשָׁם, כִּי הֶחָצֵר הוּא רַק בְּחֶזְקַת הַפְרֶענְקֶין [עֵדוֹת הַמִּזְרָח], וְכָל הַבָּתִּים שֶׁיֵּשׁ בְּשָׁם מֻשְׂכָּרִים לְהַפְרֶענְקֶין שֶׁבָּאִים מֵאֲרָצוֹת אֲחֵרִים מִשָּׁנָה לְשָׁנָה גְּבִירִים מְפֻרְסָמִים, וְהַמִּדְרָשׁ מָלֵא מִפְרֶענְקִיּוֹת [בְּנוֹת עֵדוֹת הַמִּזְרָח] מִפֶּה אֶל פֶּה. רַק בְּכָל שָׁנָה כַּאֲשֶׁר הַחַמָּה זוֹרַחַת, כָּל אַנְשֵׁי צְפָת עוֹמְדִים הַחוּצָה עַל הַגַּגּוֹת וּבְתוֹךְ הֶחָצֵר וְעוֹשִׂים לְעַצְמָם סֻכּוֹת אֲרָעִי, וּכְהַיּוֹם זֹאת הַנַּ"ל בִּלְתִּי אֶפְשָׁרִי לְסִבַּת הַגְּשָׁמִים בְּאֵין מַעֲצוֹר. וְעָשׂוּ פֹּה הַדְלָקָה גְּדוֹלָה [הַהַדְלָקָה פֹּה הָיָה אֵצֶל בֵּית הַכְּנֶסֶת שֶׁל כְּבוֹד הָאֲרִ"י זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה בְּשִׂמְחָה רַבָּה, וְהַהַדְלָקָה נִרְאֵית עַד הַמֵּירוֹן, וּתְהִלָּה לָאֵל רָקַדְנוּ הַרְבֵּה בְּתוֹךְ שֶׁטֶף הַגֶּשֶׁם, וְאַחַר כָּךְ בְּבֵית הַכְּנֶסֶת וְהַכֹּל בְּאַהֲבָה וּבְחִבָּה]. אַךְ בְּיוֹם לַ"ג בָּעֹמֶר בַּבֹּקֶר הַשְׁכֵּם בְּתוֹךְ שֶׁטֶף הַגֶּשֶׁם הִתְחִילוּ אַנְשֵׁי פֹּה לִנְסֹעַ לְשָׁם. מָה אֹמַר לָכֶם. לֹא הֶאֱמַנְתִּי כִּי יְסֻפַּר לִי אִם לֹא רָאִיתִי בְּעֵינַי. נָסְעוּ אֲנָשִׁים וְנָשִׁים וָטַף, גַּם יוֹנְקֵי שָׁדַיִם. וְהַגֶּשֶׁם שָׁטַף אוֹתָם, וְכָל הַדֶּרֶךְ הָיָה מָלֵא שִׂמְחָה לְגֹדֶל חֲבִיבוּת הַדָּבָר הַזֶּה. וְטֶרֶם בָּאוּ לְשָׁם כְּבָר נָסְעוּ קְצָת פְרֶענְקִין, וְהָיָה מָקוֹם לִכְנֹס לְתוֹךְ הַמִּדְרָשׁ. וּמִקֹּדֶם אָמַר כָּל אֶחָד כָּל מַה שֶּׁבְּלִבּוֹ, וְשָׁפְכוּ הַרְבֵּה דְּמָעוֹת מִקִּירוֹת לִבָּם. וְאַחַר כָּךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ גָּדְלָה הַשִּׂמְחָה עַד לַשָּׁמַיִם וְהָיָה קְלִינֶעט וּפָאק [תֹּף וּמְצִלְתַּיִם]. וְכֻלָּם בְּפִיהֶם מְזַמְּרִים נִגּוּנִים נִפְלָאִים. וְהַיְלָדִים מִתְגַּלְּחִים שֶׁקּוֹרִין פֹּה חַאלַאקֶין [חַלַקֶה]. וְהָעִנְיָן הַזֶּה הוּא דָּבָר נִפְלָא, כִּי יֵשׁ לָהֶם שִׁירִים לָזֶה וּמְרַקְּדִים עִם הַיְלָדִים בִּתְנוּעוֹת נִפְלָאִים. מַמָּשׁ כָּלְתָה נַפְשִׁי בְּנֹעַם הַדָּבָר הַזֶּה, וְהַיְלָדִים דְּפֹה, הֵמָּה מְחֻכָּמִים נִפְלָאִים לֹא נִרְאָה כָּזֹאת; הַכְּלָל, עֶס אִיז אַ [זֶה] עִנְיָן נִפְלָא, מַעֲשֵׂי רַבִּי שִׁמְעוֹן. וְאָנֹכִי תְּהִלָּה לָאֵל זָכִיתִי לַעֲמֹד אֵצֶל הַצִּיּוּן מַמָּשׁ, וְאָמַרְתִּי הַתְּפִלָּה הַקְּדוֹשָׁה שֶׁלָּנוּ שֶׁנִּתְיַסְּדָה עַל תֹּקֶף קְדֻשָּׁתוֹ. וְנָשָׂאתִי עֵינַי לַמָּרוֹם, וְנָתַתִּי שֶׁבַח וְהוֹדָיָה לְפָנָיו יִתְבָּרַךְ אֲשֶׁר אִישׁ כְּעֶרְכִּי יִזְכֶּה לַעֲמֹד בַּיּוֹם הַזֶּה עַל צִיּוּן שֶׁלּוֹ הַקָּדוֹשׁ. וּפָרַשְׂתִּי שִׂיחִי מִקִּירוֹת לִבִּי, וְזָכַרְתִּי כָּל הַנְּפָשׁוֹת הַנִּרְשָׁמִים אֶצְלִי, וְאַחַר כָּךְ רָקַדְתִּי בָּרוּךְ הַשֵּׁם הַרְבֵּה בְּשִׂמְחַת לְבָבִי. עַד שֶׁמִּתּוֹךְ הָרְקִידָה יָשַׁבְתִּי עַצְמִי עַל הַחֲמוֹר לַחֲזָרָה. וְגַם זוּגָתִי תִּחְיֶה הָיְתָה עִמִּי, וּתְהִלָּה לָאֵל בָּאנוּ לְבֵיתִי לְשָׁלוֹם בְּלִי שׁוּם מִכְשׁוֹל, רַק עָיֵף וְיָגֵעַ. ה' יְחַזֵּק אֶת כֹּחֵנוּ אֲשֶׁר נִזְכֶּה לָבוֹא לְעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ כַּאֲשֶׁר עִם לְבָבֵנוּ. וּתְהִלָּה לָאֵל, הַיּוֹם שָׂכַרְנוּ חֲמוֹרִים לְשָׁם לִנְסֹעַ אִם יִרְצֶה הַשֵּׁם בַּיּוֹם ב' הַבָּא עָלֵינוּ לְטוֹבָה. יְהִי רָצוֹן שֶׁיִּהְיֶה בְּשָׁעָה מֻצְלַחַת שֶׁיִּהְיֶה הַנְּסִיעָה כַּסֵּדֶר. וְנִזְכֶּה לָבוֹא לְשָׁם בְּלִי שׁוּם צַעַר הַדֶּרֶךְ חָלִילָה. וְיִתְחַזֵּק כֹּחֵנוּ לַעֲשׂוֹת פְּעֻלָּתֵנוּ בְּשָׁם כַּאֲשֶׁר עִם לְבָבֵנוּ, וְנִזְכֶּה לָבוֹא לְבֵיתִי לְשָׁלוֹם גַּם כֵּן בְּלִי שׁוּם צַעַר הַדֶּרֶךְ חָלִילָה. רַק הַכֹּל בְּשָׁלוֹם וְשַׁלְוָה לְטוֹב לָנוּ כָּל הַיָּמִים אָמֵן כֵּן יְהִי רָצוֹן.
Look carefully at your purpose — and hold fast to the Torah of Hashem, and be constant and unwavering in your learning. And set a fixed shiur (session) for hisbodidus (personal prayer and seclusion) each and every day — to pour out your speech before Hashem Yisborach and to implore Him with much mercy and supplication that He draw you close to His service in truth. ## Segment 3
וְיָתֵר מִזֶּה לִבִּי מָלֵא מִלִּים בָּזֶה, אַךְ אִי אֶפְשָׁר לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל. בָּנַי שֶׁיִּחְיוּ, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ לַחֲסוֹת בְּצֵל כְּנָפָיו שֶׁל כְּבוֹד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְתַלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זללה"ה אֲשֶׁר הִכְנִיס לָנוּ דַּעַת עַל כָּל פָּנִים לְמַה לִּכְסֹף. וְהִשְׁאִירוּ אַחֲרֵיהֶם בְּרָכָה כָּל הָאוֹצָרוֹת שֶׁלָּנוּ. וּבִפְרָט הַיְסוֹד שֶׁל קִבּוּץ עַל רֹאשׁ הַשָּׁנָה, דָּאס אִיז גָאר אַיין אַנְדֶער חִדּוּשׁ נִפְלָא [זֶה בֶאֱמֶת חִדּוּשׁ נִפְלָא וְשׁוֹנֶה], וּבַל תִּשְׁכְּחוּ מַה שֶּׁכָּתוּב בְּסִיּוּם דִּבְרֵי קָדְשׁוֹ שֶׁל הַהִתְגַּלּוּת הַצַּדִּיק רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי "וְכוּ'". תָּשִׂימוּ לֵב לָזֶה הַתֵּבָה "וְכוּ'" וְתָבִינוּ קְצָת דְּבָרַי הַנַּ"ל וְדַי לַמֵּבִין. יְהִי ה' עִמָּנוּ מֵעַתָּה וְלָנֶצַח לִהְיוֹת בְּגוֹרָלֵנוּ עַד עוֹלָם אָמֵן כֵּן יְהִי רָצוֹן.
And study and examine carefully in the books of our Master, of blessed memory — until you are fluent in them by heart — and remember well all the things you heard from me in my home. And if you hearken to the old, you will hear the new — for you will merit to hear from me yet many more such life-giving teachings. And then it will be good for you in this world and in the World to Come. ## Segment 4
נִפְלֵאתִי קְצָת שֶׁאֵין לִי שׁוּם תֵּבָה אַחַת מִידִידֵנוּ הָרַב צְבִי מ"ז. אַךְ מִסְּתָמָא הַכֹּל מֵאֵת ה'. וּבַה' בָּטַחְתִּי כִּי לֹא יַעַזְבֵנִי. לְעֵת עַתָּה מְצַפֶּה אָנֹכִי לְקַבֵּל הַסַּךְ שֶׁשְּׁלַחְתֶּם לִי לְמַעַן לֹא אֶצְטָרֵךְ חַס וְשָׁלוֹם לִלְווֹת עַל הוֹצָאוֹת, כִּי בִּישׁ לְפָנַי הַדָּבָר. וּלְעֵת עַתָּה מֻכְרָח אָנֹכִי לְהָכִין כָּל מִכְתָּבַי, וְאִם אֲקַבֵּל אִם יִרְצֶה הַשֵּׁם עַל יְדֵי הָרָץ הַבָּא אִם יִרְצֶה הַשֵּׁם בְּיוֹם מָחָר, אוֹדִיעֵם בִּנְיָר מְיֻחָד בְּשׁוּרוֹת שְׁתַּיִם כִּי לֹא יַסְכִּים הַפְּנַאי לְסִבַּת הֲלִיכַת הַשַּׁיָּרָא, וְגַם עַתָּה אָנֹכִי מֻטְרָד מְאֹד. כַּאֲשֶׁר תּוּכְלוּ לְהָבִין כִּי עִנְיַן הַנְּסִיעָה הַזֹּאת קָשֶׁה לְפָנַי כִּמְעַט יוֹתֵר מֵאֲשֶׁר מִחוּץ לָאָרֶץ לְפֹה. ה' בְּרֹב רַחֲמָיו יוֹלִיכֵנִי בַּדֶּרֶךְ הַזֶּה לְשָׁלוֹם בְּלִי שׁוּם צַעַר הַדֶּרֶךְ כְּלָל, וִיבִיאֵנִי לְשָׁלוֹם עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה לְעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ, חָזָק בִּבְרִיאוּתֵנוּ כָּרָאוּי, וְשָׁם אֶזְכֶּה לִתֵּן תֵּכֶף תּוֹדָה וְהוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ עַל נִפְלְאוֹת חַסְדּוֹ יִתְבָּרַךְ אֲשֶׁר גּוֹמֵל עִמִּי בְּכָל עֵת. וְעַל זֶה בִּטְחוֹנִי גַּם עַתָּה שֶׁיְּמַלֵּא מִשְׁאֲלוֹת לְבָבִי לְטוֹבָתִי וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם, וְנַפְשִׁי קְשׁוּרָה בְּנַפְשָׁם לְזָכְרָם בְּכָל עֵת לְטוֹבָתֵנוּ.
For there is no more precious time for engaging in Torah and prayer than now — for youth is a crown of roses [Shabbos 152a]. And if not now, when? For our days are like a passing shadow. And time moves on and rushes. And nothing will remain for you except what you snatch now, each day — Torah and prayer and good deeds — and apart from this everything is vanity. ## Segment 5
דִּבְרֵי אֲבִיכֶם הַמְבָרֵךְ אֶתְכֶם בְּכָל טוּב רוּחָנִי וְגַשְׁמִי מְצַפֶּה לִשְׁמֹעַ בְּכָל עֵת קוֹל הַצְלָחָתָם לְמַעְלָה בָּזֶה וּבַבָּא לְטוֹב לָהֶם.
And more than this there is no need to elaborate — for you have already heard more than is written here from me directly. And besides, all of it is already explained in the books of our Master, of blessed memory. Turn them over and turn them over — and from them do not stir [cf. Avos 5:22] — and so forth. ## Segment 6
יִצְחָק
And the essential thing is that these matters should be in your eyes each and every day as if they were new. And begin each time fresh from the beginning. And do not fall in your mind, G-d forbid, on account of anything in the world — rather, in every single hour see yourself as a truly new creation. Then you will make your way successful, and then you will act wisely. ## Segment 7
פְּרִיסַת שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה מָרַת אֶסְתֵּר שֵׁיינְדִיל וּלְנֶכְדָּתִי הַמְהֻלָּלָה הַכַּלָּה מָרַת אָדִיל תִּחְיֶה וּלְנֶכְדִּי הַיָּקָר כְּמַר נַחְמָן שֶׁיִּחְיֶה וּלְנֶכְדָּתִי הַחַכִּימָה בַּתְיָה תִּחְיֶה וּלְנֶכְדִּי הַיָּנִיק שַׁכְנָא שֶׁיִּחְיֶה.
And the essential thing is that these matters should be in your eyes each and every day as if they were new. And begin each time fresh from the beginning. And do not fall in your mind, G-d forbid, on account of anything in the world — rather, in every single hour see yourself as a truly new creation. Then you will make your way successful, and then you will act wisely. ## Segment 8
פְּרִיסַת שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה מָרַת רָחֵל תִּחְיֶה וּלְנֶכְדִּי הַיָּקָר כְּמַר אַהֲרֹן שֶׁיִּחְיֶה וּלְנֶכְדִּי הַנֶּחְמָד נַפְתָּלִי שֶׁיִּחְיֶה גְּלֵייבְּט מִיר מַיינֶע לִיבֶּע קִינְדֶער אַז אִיךְ פַארְגֶעס אִין אַייךְ נִיט אֲפִלּוּ אַיין שָׁעָה. הַשֵּׁם יִתְבָּרַךְ זָאל הֶעלְפִין סִי זָאל מְקוּיָם וֶוערִין וָואס אִיךְ בֶּעט פַאר אַייךְ. אִיךְ בֶּעט אַייךְ זָארְגְט נִיט. גָּאט בָּרוּךְ הוּא וֶועט אוּנְז הֶעלפִין אַלְדִינְג אִין דֶּער צַייט כִּרְצוֹנוֹ יִתְבָּרַךְ [הַאֲמִינוּ לִי יְלָדַי הָאֲהוּבִים שֶׁאֵינֶנִּי שׁוֹכֵחַ אֶתְכֶם אֲפִלּוּ לְשָׁעָה אַחַת. ה' יִתְבָּרַךְ יַעֲזוֹר שֶׁיְּקֻיַּם כֹּל שֶׁאֲנִי מְבַקֵּשׁ עֲבוּרְכֶם. אֲנִי מְבַקֵּשׁ מִכֶּם, אַל תִּדְאֲגוּ. ה' בָּרוּךְ הוּא יַעֲזֹר לָנוּ בְכֹל דָּבָר בִּזְמַנּוֹ כִרְצוֹנוֹ יִתְבָּרַךְ].
And the essential thing is that these matters should be in your eyes each and every day as if they were new. And begin each time fresh from the beginning. And do not fall in your mind, G-d forbid, on account of anything in the world — rather, in every single hour see yourself as a truly new creation. Then you will make your way successful, and then you will act wisely. ## Segment 9
זוּגָתִי תִּחְיֶה גְּרִיסְט אַייךְ אַלֶלע גָּאר לִיבְּלִיךְ אוּן וִוינְשְׁט אַייךְ כָּל טוּב. אִיהר לִיבְּשַׁאפְט צוּ אַייךְ אִיז בְּלִי שִׁעוּר. וּבִפְרָט לְהַיְלָדִים שֶׁיִּחְיוּ אוּן זִיא פָאהרְט, בָּרוּךְ־הַשֵּׁם גַּם כֵּן עִמִּי לִירוּשָׁלַיִם, וַה' יַצְלִיחַ דַּרְכָּהּ. אוּן זִי בֶּעט פַאר אַייךְ תָּמִיד גָּאט אוּן הָאפְט צוּ הָארְכֶען פוּן אַייךְ בְּשׂוֹרוֹת טוֹבוֹת תָּמִיד. [זוּגָתִי תִחְיֶה דוֹרֶשֶׁת בִּשְׁלוֹמְכֶם בְּאַהֲבָה רַבָּה וּמְאַחֶלֶת לָכֶם כָּל־טוּב. אַהֲבָתָהּ לָכֶם הִיא בְּלִי שִׁעוּר וּבִפְרָט לְהַיְלָדִים שֶׁיִּחְיוּ, וְהִיא גַם כֵּן בָּרוּךְ ה' נוֹסַעַת עִמִּי לִירוּשָׁלַיִם וְה' יַצְלִיחַ דַּרְכָּה, וְהִיא תָמִיד מִתְפַּלֶּלֶת לַה' בִּשְׁבִילְכֶם וּמְקַוָּה לִשְׁמֹעַ מִכֶּם בְּשׂוֹרוֹת טוֹבוֹת). וּבַקָּשָׁתָהּ לְהוֹדִיעַ לָהּ מִשְּׁלוֹם הַזּוּג מָרַת סָאסְיֶע תִּחְיֶה עִם שְׁלוֹם בַּעְלָהּ רַבִּי מֹשֶׁה נֵרוֹ יָאִיר וּמִבִּתָּם תִּחְיֶה, וְאֵיךְ מִתְנַהֵג לָהֶם בְּפַרְנָסָתָם, אִיהר וֶועט זִי מְחַיֶּה זַיין [תְּחַיּוּ אוֹתָהּ]
The words of your father, who cautions you for your eternal good, and who awaits your reply — and may Hashem Yisborach complete the sealing for a good, long life and for peace. ## Segment 10
דָּאבְרִישׁ אֵשֶׁת רַבִּי יִצְחָק
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — of Breslov. ## Segment 11
פְּרִיסַת שָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ וְכָל אוֹהֲבֵנוּ שֶׁיִּחְיוּ וּלְכָל הַשְּׁכֵנִים שָׁם, וּבִפְרָט לִידִידֵנוּ הַשָּׁכֵן הָאַבְרֵךְ הַמֻּפְלָג הָרַב יַעֲקֹב נֵרוֹ יָאִיר. וְקִבַּלְתִּי הַקְּוִויטִיל שֶׁלּוֹ עִם אֶחָד רוּבַּל כֶּסֶף וְכֵן אָנֹכִי שַׂמְתִּי הַקְּוִויטִיל שֶׁלּוֹ תַּחַת חֵיקִי לְהַשְׁאִירוֹ עַל אֵיזֶה מָקוֹם קָדוֹשׁ בְּדַרְכִּי בַּקֹּדֶשׁ לְעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ. וְחוּץ לָזֶה רָשׁוּם אֶצְלִי כָּל שְׁמוֹתָיו שֶׁיִּחְיוּ בַּסֵּפֶר לְהַזְכִּירוֹ בְּכָל עֵת לְטוֹב.
Overview: This letter, written on the eve of Rosh Hashana 5584, is one of the most concentrated expressions of Reb Nussun's teaching on how to live. Written immediately upon arriving home from a journey — on the very last Friday before the year turns — it pours out to his son Yitzchok in Tcherkass a complete programme of the spiritual life: Torah study, hisbodidus, the books of Rebbe Nachman, and the single overarching principle — every moment fresh, every hour a new creation, never fall in your mind. ## Segment 12
יְדִידֵנוּ הָרַב דָּוִד רַיידֶע מְבַקֵּשׁ מִכֶּם לְעוֹרֵר שָׁם כָּל מִשְׁפַּחְתּוֹ שֶׁיִּחְיוּ, וּבִפְרָט הַנָּגִיד הָרַב צְבִי טַאבַּאטְשְׁנִיק נֵרוֹ יָאִיר שֶׁיְּרַחֲמוּ עָלָיו לִהְיוֹת בְּתוֹמְכֵי לְמִחְיָתוֹ. כִּי דָּחְקוֹ גָּדוֹל לִמְאֹד וּמַדּוּעַ יִתְרַחֲקוּ מִמֶּנּוּ כָּל כָּךְ, וּבִפְרָט כִּי הוּא אִישׁ יְרֵא ה'. כֵּן יִתְאַמְּצוּ לְטוֹבָתוֹ וּלְהוֹדִיעֵנִי מִזֶּה, וְנָא לִדְרֹשׁ בִּשְׁלוֹם כָּל אַנְשֵׁי הַבֵּית הַמִּדְרָשׁ שֶׁלָּנוּ לְכָל אֶחָד בְּאַהֲבָה רַבָּה. אֲבִיהֶם אוֹהֲבָם
The letter is dated Friday, 1st of Tishrei — which is Erev Rosh Hashana, the eve of the New Year. The combination of arriving home from a journey and immediately sitting down to write this letter to his son on the most charged day of the Jewish calendar reveals the urgency that animated Reb Nussun's entire relationship with time. There was no moment to waste — not even the eve of Rosh Hashana. Your pleasant words reached me twice. The first arrived on Simchas Torah — at the time when we were rejoicing with a joy that has no end — the joy of Israel, that we merited to be the people of His treasure, and that He gave us His precious instrument, and drew us close to His service, and so forth. Then, in the midst of our rejoicing, your letter reached me. I saw it and rejoiced. I exult in your words — and especially in the second letter, which I received last week, in which you informed me of what my soul had hoped for: that, thank G-d, the perfect Torah of Hashem is in your hands. Please, my son, my beloved as my own soul — be strong and courageous with all your strength to be constant and unwavering in your learning — for it is your portion in life. It is good for a man that he bear the yoke in his youth [Eichah 3:27]. And also exert yourself greatly to pray with great kavanah (devotion and intention). That you pour all your thoughts into every single word of the prayer. That you concentrate on the meaning of the words throughout the entire prayer. And hold your thought constantly so that it does not wander here and there as has been your way until now. Now, my son — turn away from this path. Be vigilant and vigilant — and strengthen and fortify yourself with every manner of strength and strategies to turn away from this path. Only seize your thoughts in your hand so as not to think anything extraneous — for the thought is in a person's hand to direct it as he wishes. And it is impossible for two thoughts to exist together at the same time in any manner — as all this is well explained in the books of our Master, of blessed memory [Likutay Moharan 72, 233] — for one who entertains foreign thoughts is one of the things that obstructs repentance (Rambam, Hilchos Teshuvah, chapter 4, halacha 5). ## Segment 13
יִצְחָק הַנַּ"ל
Yitzchok, as mentioned above # יג URL: https://ajew.org/reader-plain/alim-litrufa/4/14/ # יג
יג
Source: https://ajew.org/reader/alim-litrufa/4/14 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת בְּמִדְבַּר מ"ח לְמִסְפַּר בְּנֵי יִשְׂרָאֵל תרכ"ט, פֹּה עִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ.
Your pleasant words reached me twice. The first arrived on Simchas Torah — at the time when we were rejoicing with a joy that has no end — the joy of Israel, that we merited to be the people of His treasure, and that He gave us His precious instrument, and drew us close to His service, and so forth. Then, in the midst of our rejoicing, your letter reached me. I saw it and rejoiced. I exult in your words — and especially in the second letter, which I received last week, in which you informed me of what my soul had hoped for: that, thank G-d, the perfect Torah of Hashem is in your hands. ## Segment 2
יִשְׂאוּ הָרִים מֵאֶרֶץ הַחַיִּים, שָׁלוֹם וּבְרָכָה לִכְבוֹד אֲהוּבַי בָּנַי חֶמְדַּת לְבָבִי הֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָג דָּוִד צְבִי נֵרוֹ יָאִיר, וַהֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָג הָרַב מִיכְל שֶׁיִּחְיֶה.
Please, my son, my beloved as my own soul — be strong and courageous with all your strength to be constant and unwavering in your learning — for it is your portion in life. It is good for a man that he bear the yoke in his youth [Eichah 3:27]. And also exert yourself greatly to pray with great kavanah (devotion and intention). That you pour all your thoughts into every single word of the prayer. That you concentrate on the meaning of the words throughout the entire prayer. And hold your thought constantly so that it does not wander here and there as has been your way until now. Now, my son — turn away from this path. Be vigilant and vigilant — and strengthen and fortify yourself with every manner of strength and strategies to turn away from this path. Only seize your thoughts in your hand so as not to think anything extraneous — for the thought is in a person's hand to direct it as he wishes. And it is impossible for two thoughts to exist together at the same time in any manner — as all this is well explained in the books of our Master, of blessed memory [Likutay Moharan 72, 233] — for one who entertains foreign thoughts is one of the things that obstructs repentance (Rambam, Hilchos Teshuvah, chapter 4, halacha 5). ## Segment 3
חַי הַחַיִּים יַשְׁפִּיעַ עֲלֵיהֶם כָּל טוּב רוּחָנִי וְגַשְׁמִי, לְטוֹב לָהֶם כָּל הַיָּמִים בְּיַחַד עִם נְשׁוֹתֵיהֶם וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, וְיִזְכּוּ לִשְׁתֵּי שֻׁלְחָנוֹת תּוֹרָה וּגְדֻלָּה בְּמָקוֹם אֶחָד, אָמֵן כֵּן יְהִי רָצוֹן.
And beyond what is written here, my son — be vigilant, most exceedingly vigilant — and examine carefully in the books of our Master, of blessed memory, and you will find counsel and strategies to be saved from this. And the essential point is what I wrote above — that you should know and believe in what our Master, of blessed memory, said there: that the thought is in a person's hand to direct it wherever he wishes. ## Segment 4
חַסְדֵי ה' אַזְכִּיר עַל כָּל הַטּוֹב אֲשֶׁר גְּמָלַנִי, בָּרוּךְ שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה. וּתְהִלָּה לָאֵל בָּאתִי לְפֹה לְשָׁלוֹם בְּיוֹם ו', עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר בְּעֶרֶךְ חֲצוֹת הַיּוֹם, וּמָצָאתִי פֹּה אֶת שֶׁאָהֲבָה נַפְשֵׁנוּ אֶת אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים שֶׁיִּחְיוּ. וְזָכִיתִי בְּזֶה הַיּוֹם לְהִתְפַּלֵּל מִנְחָה וְקַבָּלַת שַׁבָּת אֵצֶל מְקוֹם קָדְשֵׁנוּ בֵּית תִּפְאַרְתֵּנוּ. וְהַאֻמְנָם אֲשֶׁר בְּוַדַּאי נֶהְפַּךְ לִבִּי בְּקִרְבִּי עַל גֹּדֶל מְרִירוּת הַחֻרְבָּן, כִּי מִתְפַּעֵל נֶפֶשׁ הָרוֹאֶה, אוֹי לָנוּ עַל שִׁבְרֵנוּ, וְאִי אֶפְשָׁר לְשַׁעֵר הָעִנְיָן הַלָּזֶה, עַל כָּל אֵלֶּה בִּרְאוֹת הוֹמִיּוּת אַחֵינוּ בְּנֵי יִשְׂרָאֵל שֶׁיִּחְיוּ, בְּהִתְפַּלְּלָם שָׁם אֲנָשִׁים וְנָשִׁים וָטַף וְכֻלָּם מִקִּירוֹת לִבָּם מִתְחַנְּנִים וּמְבַקְּשִׁים לִגְאֻלַּת נַפְשָׁם, אָמַרְתִּי זֹאת נֶחָמָתִי בְעָנְיֵינוּ. כִּי סוֹף כָּל סוֹף מִזֶּה תִּצְמַח הַגְּאֻלָּה בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה, וְדַרְכֵי ה' נֶעְלָמִים מֵאִתָּנוּ.
And he said that even if the thought strays, G-d forbid, sometimes to the side — it is within a person's power to seize it and return it to its proper place: ## Segment 5
וְנִתְגַּבַּרְתִּי בְּמַחֲשַׁבְתִּי וְקָשַׁרְתִּי עַצְמִי גַּם כֵּן לְתוֹךְ כָּל הַקִּבּוּצִים הַקְּדוֹשִׁים מֵאַחֵינוּ בְּנֵי יִשְׂרָאֵל שֶׁיִּחְיוּ וְהִתְפַּלַּלְתִּי עִמָּהֶם. אַךְ עִם כָּל זֶה לֹא שָׁב רוּחִי בְּקִרְבִּי. וּבָאנוּ לְבֵיתֵנוּ וְהִתְחַלְנוּ לְהַחֲיוֹת עַצְמֵנוּ עִם הַתִּקְוָה הָאֲמִתִּית, אֲשֶׁר אָנוּ מַאֲמִינִים אֲשֶׁר בְּחַסְדֵי ה' בְּוַדַּאי יָבוֹא הַגּוֹאֵל צֶדֶק בִּמְהֵרָה בְּיָמֵינוּ, עַד אֲשֶׁר בָּאנוּ לְשִׂמְחָה וְרָקַדְנוּ קֹדֶם קִדּוּשׁ בִּתְשׁוּקַת לְבָבֵנוּ. וּתְהִלָּה לָאֵל עָבַר כָּל הַשַּׁבַּת קֹדֶשׁ בְּשִׂמְחָה. וְאַחַר כָּךְ בְּיוֹם א' נָסַעְנוּ יַחַד לְעִיר הַקֹּדֶשׁ חֶבְרוֹן וּבָאנוּ עַל לִינַת לַיְלָה בְּיוֹם א' בָּעֶרֶב לְבֵית הַצַּדֶּקֶת רָחֵל אִמֵּנוּ זֵכֶר צִדְקָנִית וּקְדוֹשָׁה לִבְרָכָה. וּמִן חֲצִי לַיְלָה עַד הַבֹּקֶר שָׁפַכְנוּ שִׂיחֵנוּ כַּאֲשֶׁר עִם לְבָבֵנוּ. וּבַבֹּקֶר הַשְׁכֵּם הִתְפַּלַּלְנוּ תְּפִלַּת שַׁחֲרִית בְּצִבּוּר, שָׁם מָצָאתִי קְצָת מַרְגּוֹעַ לְנַפְשֵׁנוּ. וּבָאנוּ לְעִיר הַקֹּדֶשׁ חֶבְרוֹן בְּיוֹם ב' עֶרֶב רֹאשׁ חֹדֶשׁ לְעֵת עֶרֶב. וְתֵכֶף הָלַכְנוּ לַמִּקְוֶה, וְהָלַכְנוּ לְהִתְפַּלֵּל מִנְחָה אֵצֶל מְקוֹם מְעָרַת הַמַּכְפֵּלָה. מָה אֹמַר מָה אֲדַבֵּר, זֶה הוּא עִנְיָן אֶחָד מַמָּשׁ עִם מְקוֹם קָדְשֵׁנוּ, וּבְלִבִּי לֹא הָיָה שׁוּם הֶפְרֵשׁ בֵּינֵיהֶם, וְהָיִינוּ בְּשָׁם לְעֵרֶךְ שְׁתֵּי שָׁעוֹת. וַהֲגַם שֶׁנִּזְרַק עָלֵינוּ קְצָת אֲבָנִים טוֹבִים, רַק הָיָה בְּחֶסֶד. וּבְיוֹם רֹאשׁ חֹדֶשׁ הָלַכְנוּ עַל כָּל הַמְּקוֹמוֹת הַקְּדוֹשִׁים, עַד אֲשֶׁר בָּאנוּ בָּאַחֲרוֹנָה אֶל מְעָרַת יִשַׁי אֲבִי דָּוִד וְהַצַּדֶּקֶת רוּת. בְּשָׁם נִפְתַּח לִבִּי עַד לִמְאֹד כִּי נִזְכַּר בְּלִבִּי גֹּדֶל עֹצֶם קְדֻשַּׁת הַהִתְגַּלּוּת שֶׁל כְּבוֹד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה עַל הַפָּסוּק וַיֹּאמֶר בֹּעַז אֶל רוּת. אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ שֶׁזָּכִינוּ לְטוֹב אֲמִתִּי כָּזֶה, וּבָאנוּ לְשִׂמְחַת לְבָבֵנוּ, וּבְיוֹם ד' בַּבֹּקֶר נָסַעְנוּ לַחֲזָרָה. וּבָאתִי עֵת תְּפִלַּת מִנְחָה גְּדוֹלָה עוֹד הַפַּעַם לְבֵית רָחֵל אִמֵּנוּ, וְהִתְפַּלַּלְתִּי שָׁם תְּפִלַּת הַמִּנְחָה. וּתְהִלָּה לָאֵל בָּאנוּ לְפֹה לְשָׁלוֹם. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו יִתְבָּרַךְ, כִּי לְשַׁעֵר לָכֶם גּוֹדֶל עִנּוּי הַדֶּרֶךְ הַזֶּה מֵעֵת צֵאתִי מִבֵּיתִי מֵעִיר הַקֹּדֶשׁ צְפָת עַד הַיּוֹם, הוּא בִּלְתִּי אֶפְשָׁרִי. הַכְּלָל הַדֶּרֶךְ מָלֵא נִסִּים. וְאֵין בָּזֶה שׁוּם דֶּרֶךְ הַטֶּבַע כְּלָל, רַק הַשֵּׁם יִתְבָּרַךְ בְּרֹב חֲסָדָיו שָׁלַח מַלְאָכוֹ לְפָנֵינוּ, וְהוֹלִיךְ אוֹתָנוּ בְּכָל הַדֶּרֶךְ הַזֶּה וְלֹא עַל־יְדֵי שׁוּם דֶּרֶךְ הַטֶּבַע כְּלָל. כֵּן בְּרַחֲמָיו יִתְבָּרַךְ יוֹשִׁיעֵנוּ לִפְעֹל בַּקָּשָׁתֵנוּ מִלְּפָנָיו יִתְבָּרַךְ עַל כָּל אוֹדוֹתֵינוּ, וְלָחֹג אֶת חַג הַשָּׁבוּעוֹת הַקָּדוֹשׁ בְּשִׂמְחַת לְבָבֵנוּ. וְיוֹלִיכֵנוּ גַּם לַחֲזָרָה בַּדֶּרֶךְ הַזֶּה לָבוֹא לְבֵיתֵנוּ עִיר הַקֹּדֶשׁ צְפָת בְּלִי שׁוּם צַעַר הַדֶּרֶךְ, וְנִזְכֶּה לָבוֹא לְשָׁם שָׁלֵם בְּגוּפֵנוּ וּבְמָמוֹנֵנוּ וּבְתוֹרָתֵנוּ אָמֵן כֵּן יְהִי רָצוֹן.
Also urge yourself greatly to choose for yourself an hour each day to pour out your speech before your Creator — as you know how much we have spoken at length about this in the name of our Master, of blessed memory [see the book Hishtapchus HaNefesh] — and that it is a general counsel for every single person to merit the holiness of Israel. ## Segment 6
וּבְיוֹם אֶתְמוֹל הָלַכְנוּ גַּם כֵּן לְהִתְפַּלֵּל תְּפִלַּת מִנְחָה לִמְקוֹם קָדְשֵׁנוּ. וּבַפַּעַם הַזֹּאת נִפְתַּח לְבָבִי וּפֵרַשְׁתִּי שִׂיחָתִי לְפָנָיו יִתְבָּרַךְ בִּפְרָט וּבִכְלָל, וְזָכַרְתִּי כָּל הַשֵּׁמוֹת שֶׁל כָּל אוֹהֲבֵינוּ כְּפִי שֶׁנִּרְשָׁמִים אֶצְלִי. וְעָמַדְנוּ שָׁם עַד הַלַּיְלָה וּתְהִלָּה לָאֵל הָיָה בְּהַשְׁקֵט. וְהַיּוֹם מִסְּתָמָא נֵלֵךְ לְשָׁם גַּם כֵּן לְהִתְפַּלֵּל תְּפִלַּת הַמִּנְחָה וְקַבָּלַת שַׁבָּת וְהַתְּפִלָּה, וְלִסְפֹּר שָׁם הַסְּפִירָה שֶׁל יוֹם מ"ט. יְהִי רָצוֹן שֶׁנִּזְכֶּה לְהֶאָרַת וּקְדֻשַּׁת יוֹם הַחֲמִשִּׁים הַקָּדוֹשׁ יוֹם קַבָּלַת תּוֹרָתֵנוּ הַקְּדוֹשָׁה, אֲשֶׁר נִזְכֶּה לְקַבֵּל עָלֵינוּ מֵחָדָשׁ קְדֻשַּׁת תּוֹרָתֵנוּ הַקְּדוֹשָׁה, לָשׂוּם אוֹתָהּ בִּלְבָבֵנוּ מֵעַתָּה וְלָנֶצַח, לְמַעַן טוֹב לָנוּ מֵעַתָּה וְלָנֶצַח, לְטוֹב לָנוּ כָּל הַיָּמִים טוֹב אֲמִתִּי לְתַכְלִיתֵנוּ הַנִּצְחִי. וְהָיְתָה זֹאת שִׂמְחָתֵנוּ וְחֶדְוָתֵנוּ אָמֵן כֵּן יְהִי רָצוֹן.
And beyond this it is impossible to elaborate in writing — for a multitude of sheets would fall short. Only set your eyes and your heart in the books of our Master, of blessed memory — and you will find rest for your soul, which will be good for you forever and for eternity. ## Segment 7
וְהִנֵּה מִסְּתָמָא בְּלִבִּי הַרְבֵּה לְדַבֵּר מֵעִנְיַן הַנְּסִיעָה הַקְּדוֹשָׁה הַזֹּאת, אַךְ עֲדַיִן אֵין דַּעְתִּי צְלוּלָה מִטִּרְדַּת הַדֶּרֶךְ. רַק מֵרֹב אַהֲבַתְכֶם בָּאתִי לְהוֹדִיעֲכֶם מִשְּׁלוֹם בּוֹאִי לְשָׁלוֹם לְכָאן, וְהוֹדַעְתִּי אֶתְכֶם כָּל הַנַּ"ל. וְדַעְתֵּנוּ לְהִתְמַהְמֵהּ פֹּה בְּחַסְדֵי ה' עַד יוֹם א' פָּרָשַׁת בְּהַעֲלֹתְךָ הַבָּא עָלֵינוּ לְטוֹבָה. אָז נָשִׂים פַּעֲמֵי רַגְלֵינוּ לָבוֹא לְבֵיתֵנוּ לְעִיר הַקֹּדֶשׁ צְפָת, וְאֶפְשָׁר נִסַּע דֶּרֶךְ עִיר הַקֹּדֶשׁ טְבֶרְיָא, וּלְמַעַן אַהֲבָתָם אֵלֵךְ עִמָּהֶם יַחַד. וְכַאֲשֶׁר בְּחֶמְלַת ה' עָלֵינוּ שֶׁנָּבוֹא לְבֵיתֵנוּ לְשָׁלוֹם כֵּן מִשָּׁם אַרְחִיב לָכֶם הַדִּבּוּר כְּכָל אֲשֶׁר עִם לְבָבִי. וַאֲפָרֵט לָכֶם כָּל הַמְּקוֹמוֹת הַקְּדוֹשִׁים שֶׁזָּכִיתִי לִהְיוֹת וַאֲשֶׁר עוֹד אֶזְכֶּה לִהְיוֹת בְּשָׁם בְּחַסְדּוֹ יִתְבָּרַךְ. וּלְעֵת עַתָּה אֲהוּבַי בָּנַי שֶׁיִּחְיוּ תִּתְּנוּ שֶׁבַח וְהוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ אֲשֶׁר עַד כֹּה עֲזָרָנוּ רַחֲמָיו יִתְבָּרַךְ. מָה אֹמַר מָה אֲדַבֵּר, מִי פָּעַל וְעָשָׂה קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ, וְרַק זְכוּתוֹ הַקָּדוֹשׁ וּזְכוּת תַּלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זללה"ה הוֹפִיעַ עָלַי לְחָנֵּנִי בַּחֶסֶד הַגָּדוֹל הַזֶּה, כֵּן יַעֲמֹד לָנוּ זְכוּתוֹ הַקָּדוֹשׁ מֵעַתָּה וְלָנֶצַח לָבוֹא לִמְבֻקְּשֵׁי נַפְשִׁי, לַתַּכְלִית הַנִּצְחִי בַּחַיִּים חַיּוּתִי בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, וִיזַכֵּנוּ לִשְׁמֹעַ מִכֶּם בְּשׂוֹרוֹת טוֹבוֹת, לִשְׁמֹעַ קוֹל הַצְלָחַתְכֶם בַּטּוֹב וּבַנְּעִימִים וְהָיְתָה זֹאת שִׂמְחָתִי. דִּבְרֵי אֲבִיכֶם וְאוֹהַבְכֶם מַעְתִּיר בַּעַדְכֶם בְּכָל עֵת וָרֶגַע, וַה' בְּרֹב רַחֲמָיו יַאֲזִין תְּפִלָּתִי עָלֵינוּ וְעַל כָּל הַתְּלוּיִים בָּנוּ וְעַל כָּל אַחֵינוּ בְּנֵי יִשְׂרָאֵל לְטוֹב לָנוּ בִּגְאֻלָּה יְשׁוּעָה וְרַחֲמִים אָמֵן כֵּן יְהִי רָצוֹן.
Also, my beloved son — it is not good in my eyes that you wrote to me that you have fixed for yourself two separate study sessions in the Poskim (legal codes): in Orach Chayyim — the laws of Shabbos — and in Yoreh De'ah — the laws of salting. Surely you should have understood that I did not want this approach — to scatter one's mind across such distant and unrelated topics. What has the law of salting to do with the laws of Shabbos? Surely you know that my intention regarding the order of study is to learn in sequence precisely (see Sichos HaRan, 76) — that is, to complete Orach Chayyim all the way through to its end, and then afterward to begin, with the help of Hashem Yisborach, to study Yoreh De'ah from the laws of slaughter, from beginning to end in exact sequence — and likewise Choshen Mishpat and Even HaEzer. ## Segment 8
יִצְחָק
Not as young people customarily do — snatching at all times some particular law: sometimes the laws of meat and milk, sometimes the laws of claims and counter-claims, and suddenly jumping to the laws of family purity and the like — and remaining bald on this side and bald on that side, with neither this nor that achieved. And they carry away nothing from their toil — for when they grow up they do not know any law or ruling even in a single area. ## Segment 9
זוּגָתִי תִּחְיֶה גְּרִיסְט אַייךְ גָּאר פְרַיינְטְלִיךְ, זִיא אִיז בָּרוּךְ הַשֵּׁם זֶעהֶר צוּפְרִידֶען [דּוֹרֶשֶׁת בִּשְׁלוֹמְכֶם בִּידִידוּת רַבָּה הִיא בָּרוּךְ ה' מְרֻצָּה מְאֹד] שֶׁזָּכְתָה לָבוֹא לְפֹה וְעַל כָּל הַמְּקוֹמוֹת הַקְּדוֹשִׁים הִרְבְּתָה בִּתְפִלָּתָהּ עֲבוּרְכֶם לְטוֹב לָכֶם תָּמִיד, וְהַבִּלְבּוּלִים שֶׁלִּי מִמֶּנָּה בָּזֶה הַדֶּרֶךְ הָיָה בַּחֲסָדִים גְּדוֹלִים, יְחָנֵּנוּ ה' עַל לְהַבָּא שֶׁיִּהְיֶה הַכֹּל בַּחֲסָדָיו עָלֵינוּ לְטוֹבָתֵנוּ.
Not as young people customarily do — snatching at all times some particular law: sometimes the laws of meat and milk, sometimes the laws of claims and counter-claims, and suddenly jumping to the laws of family purity and the like — and remaining bald on this side and bald on that side, with neither this nor that achieved. And they carry away nothing from their toil — for when they grow up they do not know any law or ruling even in a single area. ## Segment 10
פְּרִיסַת שָׁלוֹם לַחֲתָנִי הַיָּקָר הָרַב יַעֲקֹב יְחִיאֵל מִיכְל נֵרוֹ יָאִיר עִם שְׁלוֹם נְכָדַי הַיְקָרִים, לֹא נִתְּקָה אַהֲבָתוֹ מִמֶּנִּי, וְהָיָה עַל זִכְרוֹנִי לְהַזְכִּירוֹ עַל כָּל הַמְּקוֹמוֹת הַקְּדוֹשִׁים. וַה' בְּרֹב רַחֲמָיו יוֹשִׁיעוֹ לְטוֹב.
Not as young people customarily do — snatching at all times some particular law: sometimes the laws of meat and milk, sometimes the laws of claims and counter-claims, and suddenly jumping to the laws of family purity and the like — and remaining bald on this side and bald on that side, with neither this nor that achieved. And they carry away nothing from their toil — for when they grow up they do not know any law or ruling even in a single area. ## Segment 11
פְּרִיסַת שָׁלוֹם לְכָל אוֹהֲבֵינוּ וְאַנְשֵׁי שְׁלוֹמֵנוּ וּשְׁכֵנֵנוּ שֶׁיִּחְיוּ כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה, וְיִתְפַּקְּדוּ לְטוֹבָה כְּכָל אֲשֶׁר שָׁאַלְתִּי עֲבוּרָם. וְאִם יִרְצֶה הַשֵּׁם מִבֵּיתִי כַּאֲשֶׁר יְזַכֵּנוּ ה' לָבוֹא לְשָׁם מְהֵרָה לְשָׁלוֹם, מִשָּׁם הִנְנִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְהַעֲרִיךְ לְכָל אֶחָד פְּרִיסַת שָׁלוֹם בְּיִחוּד כְּפִי אֲשֶׁר יָשִׂים בְּלִבִּי הוּא יִתְבָּרַךְ.
Therefore my wish is that you study only the laws of Shabbos and also tractate Shabbos as you wrote — and set your eyes and heart to understand the matters well, without pressuring yourself excessively. And also do not be overly exacting for no reason, as we have already spoken of this. But if it is impossible to change your study-partner's view — do not separate from him on account of this, and fulfill his wish to study also the laws of salting. But if you are able to speak to his heart that he should study in the correct sequence as above — how good — and he will certainly be grateful to me with the help of Hashem Yisborach if he fulfills my words as I have instructed you above. ## Segment 12
דִּבְרֵי אוֹהֲבָם הָאֲמִתִּי
The words of their true lover ## Segment 13
יִצְחָק
Overview: Written less than two months after Letter 13 — from Rosh Hashana to Parshas Chayay Sarah — this letter to Yitzchok in Tcherkass is one of the most complete statements of Reb Nussun's educational programme. It opens with a burst of joy at the news of his son's Torah study arriving on Simchas Torah itself, then moves through three major teachings: the mastery of thought during prayer, the correct sequential approach to halachic study, and the obligation of unending joy. Each section is precise, practical, and rooted in specific sources. ## Segment 14
וְעַל הַטּוֹב יִזָּכֵר שְׁמוֹ כְּבוֹד יְדִיד נַפְשִׁי כְּרֵעַ כְּאָח לִי הָרַבָּנִי הַמֻּפְלָג כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב יַעֲקֹב טַיְטְלְבּוֹים נֵרוֹ יָאִיר. אָחִי יְדִידִי מָה אֹמַר מָה אֲדַבֵּר, הַטּוֹבוֹת אֲשֶׁר עָשִׂיתָ עִמִּי וַתַּגְדֵּל חַסְדְּךָ עִמִּי אֲשֶׁר הִתְחַזַּקְתָּ נַפְשִׁי לָבוֹא עַד הֲלֹם, כֵּן אַהֲבָתוֹ חָקוּק בְּלִבִּי, וְלֹא אוּכַל לְשָׁכְחוֹ כְּלָל. כֵּן יַצְלִיחוֹ ה' כְּכָל לְבָבוֹ לְטוֹבָתוֹ, עֲדֵי יִזְכֶּה לָבוֹא בַּחַיִּים חַיּוּתוֹ לְתַכְלִיתוֹ הָאֲמִתִּי בְּרֹב שָׁלוֹם וּבְרָכָה. וְאֶזְכֶּה עוֹד בַּחַיִּים חַיּוּתִי לִרְאוֹתוֹ נָטוּעַ בְּאָהֳלוֹ עִם זוּגָתוֹ תִּחְיֶה בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת עִם הַרְחָבַת לֵבָב לְמַעְלָה.
Also exert yourself greatly to always be in joy. And how greatly I took pleasure in what you wrote to me — that you are in joy, thank G-d. Would that this truly be so always — that you should only be joyful always. And look at the beginning of this letter, where I aroused you on the matter of Simchas Torah — and I deliberately elaborated my words there, in order to always remember Simchas Yisroel (the joy of Israel). ## Segment 15
דִּבְרֵי כְּרֵעַ כְּאָח לוֹ
The words of one who is like a friend, like a brother to him ## Segment 16
יִצְחָק
Your letter I received yesterday and it was a great comfort to me — but I was genuinely displeased with you, my son, my dear one, for the commotion you make over my not being in the habit of writing to you every time. Surely you know that I am not a free man — my preoccupations are many from many directions. And in particular at present, for thank G-d we have begun to engage in the printing to complete the Teffilos — that is, the book Likutay Teffilos — with the help of Hashem Yisborach. I believe I already informed you of this — that I had already sent Rabbi Mendil to the community of Minkovitz, and thank G-d last week he arrived in peace and brought the letters of type that had been missing. And between today and tomorrow we will begin with peace, with the help of Hashem, to print them. And you can understand from afar the distraction of my mind in this, in many ways — and in particular on account of lack of funds. But salvation belongs to Hashem. ## Segment 17
תִּפְרֹס לְמַעֲנִי בִּשְׁלוֹם יְדִידֵנוּ הַיָּקָר הַנַּעֲלֶה הָרַב נַחְמָן טוּלְטְשִׁינֶער לְאוּמַאן, וְתוֹדִיעַ לוֹ שְׁלוֹם בּוֹאִי לְפֹה לְשָׁלוֹם וּמִכָּל הַנַּ"ל, וְאִם יִרְצֶה הַשֵּׁם מִבֵּיתִי אֶכְתֹּב לוֹ בְּיִחוּד, וּמִכְתָּבוֹ עַל יְדֵי אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ קִבַּלְתִּי לְנָכוֹן, וּדְבָרָיו הָאֲמִתִּיִּים הֶחֱיוּ אֶת נַפְשִׁי. דִּבְרֵי הַנַּ"ל.
The words of your father, who waits and hopes and yearns to see your true and eternal wellbeing and success — that there be fulfilled in us: My son is wise and gladdens my heart, and so forth [Mishlei 27:11]. ## Segment 18
גַּם אֲנִי דּוֹרֵשׁ שְׁלוֹם אוֹהֲבַי וְרֵעַי הָאַחִים הַיְקָרִים מַה טּוֹב וּמַה נָּעִים שְׁמָם מוֹרֵנוּ הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר, וּמוֹרֵנוּ הָרַב מִיכְל נֵרוֹ יָאִיר. אָמַרְתִּי לְהוֹדִיעָם מִשְּׁלוֹמֵנוּ הַטּוֹב, אֲשֶׁר בְּיוֹם ג' בְּחֻקֹּתַי בָּאתִי יַחַד עִם הָרַב דְּמַחֲנֵנוּ וְעִם יְדִידֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר בֶּן רַבִּי צְבִי לְפֹה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן כֵּן יְהִי רָצוֹן. וַאֲבַקֵּשׁ לִפְרֹס בִּשְׁלוֹם יְדִידֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר הַלֵּוִי הַיּוֹשֵׁב בְּאוּמַאן, וּבִשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַבֵּל אֶת הֶחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וְנִזְכֶּה לְקַבֵּל הַתּוֹרָה לִשְׁמֹר לַעֲשׂוֹת וּלְקַיֵּם לָגִיל וְלָשִׂישׂ בְּאוֹרָהּ.
Overview: Written less than two months after Letter 13 — from Rosh Hashana to Parshas Chayay Sarah — this letter to Yitzchok in Tcherkass is one of the most complete statements of Reb Nussun's educational programme. It opens with a burst of joy at the news of his son's Torah study arriving on Simchas Torah itself, then moves through three major teachings: the mastery of thought during prayer, the correct sequential approach to halachic study, and the obligation of unending joy. Each section is precise, practical, and rooted in specific sources. ## Segment 19
דִּבְרֵי יְדִידָם אוֹהֲבָם מֵאָז
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — of Breslov. ## Segment 20
אַבְרָהָם אַבָּא רַאבִּינָאוִויטְשׁ מִטְּשֶׁעהרִין
Overview: Written less than two months after Letter 13 — from Rosh Hashana to Parshas Chayay Sarah — this letter to Yitzchok in Tcherkass is one of the most complete statements of Reb Nussun's educational programme. It opens with a burst of joy at the news of his son's Torah study arriving on Simchas Torah itself, then moves through three major teachings: the mastery of thought during prayer, the correct sequential approach to halachic study, and the obligation of unending joy. Each section is precise, practical, and rooted in specific sources. ## Segment 21
וַאֲבַקֵּשׁ לִדְרֹשׁ אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים הַיּוֹשְׁבִים בִּבְרֶסְלֶב.
Your letter I received yesterday and it was a great comfort to me — but I was genuinely displeased with you, my son, my dear one, for the commotion you make over my not being in the habit of writing to you every time. Surely you know that I am not a free man — my preoccupations are many from many directions. And in particular at present, for thank G-d we have begun to engage in the printing to complete the Teffilos — that is, the book Likutay Teffilos — with the help of Hashem Yisborach. I believe I already informed you of this — that I had already sent Rabbi Mendil to the community of Minkovitz, and thank G-d last week he arrived in peace and brought the letters of type that had been missing. And between today and tomorrow we will begin with peace, with the help of Hashem, to print them. And you can understand from afar the distraction of my mind in this, in many ways — and in particular on account of lack of funds. But salvation belongs to Hashem. Reb Nussun cites five specific sources in a single letter — Likutay Moharan 72 and 233 (on thought), the Rambam's Hilchos Teshuvah 4:5 (on foreign thought as an obstacle to repentance), Likutay Moharan 30 (on confusions during prayer), Hishtapchus HaNefesh (on daily personal prayer), and Sichos HaRan 76 (on studying halacha in sequence). This density of cross-referencing is characteristic of Reb Nussun as teacher: he does not merely assert — he directs his student to the primary sources so the student can deepen independently. And as for what you wrote — that you have nothing with which to sustain your soul except my letters: in truth my words are worthy of being precious in your eyes and of sustaining your soul — but from each and every letter you can sustain yourself for a long time, with the help of Hashem Yisborach. And in particular: Therefore be strong and courageous in joy always. Hold fast to moral instruction — do not let go. And be constant and unwavering in your learning, and pray with kavanah (devotion), and accustom yourself to hisbodidus (personal prayer) each day as I have instructed you. And beyond this it is impossible to elaborate now — for I am greatly preoccupied. And may there be peace. The words of your father, who constantly seeks your welfare with love. The lowly Nussun, son of my lord, my father, our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. # יד URL: https://ajew.org/reader-plain/alim-litrufa/4/15/ # יד
יד
Source: https://ajew.org/reader/alim-litrufa/4/15 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' עֵקֶב תרכ"ט פֹּה עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ.
Your letter I received yesterday and it was a great comfort to me — but I was genuinely displeased with you, my son, my dear one, for the commotion you make over my not being in the habit of writing to you every time. Surely you know that I am not a free man — my preoccupations are many from many directions. And in particular at present, for thank G-d we have begun to engage in the printing to complete the Teffilos — that is, the book Likutay Teffilos — with the help of Hashem Yisborach. I believe I already informed you of this — that I had already sent Rabbi Mendil to the community of Minkovitz, and thank G-d last week he arrived in peace and brought the letters of type that had been missing. And between today and tomorrow we will begin with peace, with the help of Hashem, to print them. And you can understand from afar the distraction of my mind in this, in many ways — and in particular on account of lack of funds. But salvation belongs to Hashem. ## Segment 2
שָׁלוֹם וְיֵשַׁע רַב וְכָל טוּב סֶלָה לִכְבוֹד בָּנַי הַיְקָרִים הַחֲבִיבִים שֶׁיִּחְיוּ.
Yet despite all this, know that it is not my intention to send you a letter every two weeks as you wrote — rather, each and every month I will see, with the help of Hashem Yisborach, to write you a letter. And I caution you greatly that from now on you turn away from this path of waiting every day to receive a letter from me — wearing out your eyes for nothing, G-d forbid — for this too is the work of the ba'al davar (the Adversary), to confuse your mind from your prayer and your learning. And this is the way of young people — that they idle away their small measure of service through confusions and wasteful straining of the eyes over empty matters such as these. ## Segment 3
בְּיוֹם ה' דְּבָרִים כָּתַבְתִּי לָהֶם עַל יְדֵי הַפָּאסְט וְהוֹדַעְתִּים מִדַּאֲגַת לִבִּי מֵעִכּוּב מִכְתָּבָם אֲשֶׁר לֹא קִבַּלְתִּי עֲדַיִן מִכְתָּב מֵהֶם מִן אַחַר זֶה הַמִּכְתָּב שֶׁכָּתְבוּ לִי בְּיוֹם ג' תַּזְרִיעַ, וּבְשָׁבוּעַ עָבְרָה הוֹסַפְתִּי לָהֶם דְּבָרִים בָּזֶה עַל יְדֵי כְּבוֹד יְדִידֵינוּ הַיָּקָר הַמֻּפְלָג הָרַב מֵאִיר שֶׁיִּחְיֶה שֶׁנָּסַע מִפֹּה. וְהָעִקָּר שַׂמְתִּי דְּבָרַי בְּפִיו. וּמֵאָז וְעַד כֹּה חִכִּיתִי וְכָלוּ עֵינַי לְבִיאַת הָרָץ בְּשָׁבוּעַ זוֹ, אוּלַי יְשַׂמַּח לְבָבִי בְקַבָּלַת מִכְתַּב יָדָם הַטּוֹבָה. וּבָא אֶתְמוֹל הָרָץ, וַתְּהִי תּוֹחַלְתִּי נִכְזָבָה. מָה אוּכַל לְשַׁעֵר לָכֶם דַּאֲגוֹת לִבִּי מִזֶּה, וְרַק בְּחַסְדֵי הַשֵּׁם יִתְבָּרַךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ, הוּא נוֹתֵן בִּי גַּם כֵּן כֹּחַ קְצָת שֶׁיִּהְיֶה בְּיָדִי לְהַמְתִּיק הַצַּעַר מִזֶּה. וּלְעֵת עַתָּה לֹא אוּכַל לָשֵׂאת חֵטְא עֲלֵיהֶם חָלִילָה, כִּי בְּוַדַּאי אַחַר אַזְהָרָתִי עֲלֵיהֶם לִשְׁלֹחַ לִי מִכְתָּב בְּכָל חֹדֶשׁ, בְּוַדַּאי קִיְּמוּ זֹאת, וּמִי יוֹדֵעַ הַסִּבָּה בָּזֶה שֶׁנִּתְהַוָּה עִכּוּב כָּזֶה, יְהִי רָצוֹן שֶׁיִּהְיֶה הַכֹּל לְטוֹבָה. וְהַאֻמְנָם שֶׁבְּוַדַּאי יֵשׁ לִי עַגְמַת נֶפֶשׁ מֵעִכּוּב מָעוֹת אֲשֶׁר כָּלְתָה הַסְּכוּם שֶׁחַנּוּנִי כְּבוֹד אַנְשֵׁי שְׁלוֹמֵנוּ אֲשֶׁר זֶה הָיָה חֶסֶד גָּדוֹל מֵאֵת ה', כִּי בִּלְתִּי זֹאת לֹא יָדַעְתִּי מֶה הָיָה נַעֲשֶׂה עִמִּי. חַסְדֵי ה' וְנִפְלְאוֹתָיו גָּבְרוּ עָלַי בָּזֶה עַד כֹּה, וּבָזֶה בָּטַחְתִּי אֲשֶׁר בְּעֶזְרָתוֹ יִתְבָּרַךְ לֹא יַעַזְבֵנִי. וְעִם כָּל זֶה בְּוַדַּאי יֵשׁ לִי עַגְמַת נֶפֶשׁ עַתָּה מֵעִכּוּב הַמָּעוֹת, עִם כָּל זֶה אֵין נֶחֱשָׁב זֹאת לְאֶחָד מֵאֶלֶף נֶגֶד זֶה אֲשֶׁר כָּלְתָה עֵינִי לִרְאוֹת כְּתִיבַת יָדָם הַטּוֹבָה, אָז וּתְחִי רוּחִי בְּקִרְבִּי. וּלְפִי חֲלִישׁוּת כֹּחִי מֵהַנַּ"ל לֹא הָיָה בְּלִבִּי לִכְתֹּב עַל יְדֵי זֶה הַפָּאסְט, אַךְ אָמַרְתִּי אֲשֶׁר לְפִי דַּעְתִּי בְּוַדַּאי שָׁלְחוּ לִי מִכְתָּבָם עִם מָעוֹת כְּפִי אֲשֶׁר הִזְהַרְתִּי אוֹתָם עוֹד מֵעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ, וּכְפִי הַנִּרְאֶה נִתְעַכֵּב עַל הַדֶּרֶךְ, כֵּן נָחוּץ לָהֶם לָדַעַת מִזֶּה אֲשֶׁר יִרְאוּ לַעֲשׂוֹת אֵיזֶה תִּקּוּן בָּזֶה, שֶׁיַּגִּיעַ לְיָדִי מְהֵרָה. כִּי לְעֵת עַתָּה תֵּדְעוּ אֲשֶׁר עוֹמֵד הַדָּבָר אֲשֶׁר מֻכְרָח אָנֹכִי לְקַיֵּם הַדֶּרֶךְ בָּרוּךְ ה' יוֹם יוֹם, אָבֶּער טַאקֶע [וְאָמְנָם בֶּאֱמֶת] יוֹם יוֹם וְדַי לַמֵּבִין. נָא בָּנַי שֶׁיִּחְיוּ תָּשִׂימוּ לֵב לִדְבָרַי אֵלֶּה וְתִרְאוּ לַחֲשֹׁב אוֹדוֹתַי כְּכָל אֲשֶׁר יִהְיֶה בְּיֶדְכֶם לְטוֹבָתִי לִרְאוֹת לְתָמְכֵנוּ לְטוֹבַת מִחְיַת פַּרְנָסָתִי לְפֹה, הֵן לְהַנְטוֹת לִי מְעוֹתְכֶם בִּזְמַנּוֹ, וְכֵן בְּעִנְיַן טוֹבָתִי מֵאוֹהֲבֵינוּ, תָּשִׂימוּ לֵב לָזֶה שֶׁיִּהְיֶה לִי אֵיזֶה מַעֲמָד בָּזֶה לְהַחֲיוֹתִי פֹּה.
And as for what you wrote — that you have nothing with which to sustain your soul except my letters: in truth my words are worthy of being precious in your eyes and of sustaining your soul — but from each and every letter you can sustain yourself for a long time, with the help of Hashem Yisborach. And in particular: ## Segment 4
וְהָעוֹלֶה עַל רוּחִי הָיָה לִכְתֹּב בָּזֶה אֵיזֶה מִכְתָּבִים לְאוֹהֲבֵנוּ מִטּוּלְטְשִׁין, אַךְ לַאֲשֶׁר מֹחִי מְבֻלְבָּל כָּעֵת, וּבִפְרָט כִּי לֹא יָדַעְתִּי מֵהַנַּעֲשֶׂה בְּשָׁם, וְאוּלַי כְּבָר נִשְׁלַח לִי אֵיזֶה תְּשׁוּרָה מֵהֶם, כֵּן אֵין לִי דִּבּוּרִים לָבוֹא אֲלֵיהֶם. וּבִפְרָט כִּי כָּתַבְתִּי לָהֶם כְּבָר כַּמָּה פְּעָמִים, וְעַד כֹּה אֵין לִי תְּשׁוּבָה מֵהֶם, וְגַם אֵין לִי תְּשׁוּבָה מִמִּשְׁפַּחְתֵּנוּ מֵאוּמַאן. הַכְּלָל שֶׁנִּתְעַלֵּם מִמֶּנִּי כָּל דָּבָר, לָכֵן לֹא אוּכַל אָנֹכִי לָבוֹא עוֹד בְּפַעַם בִּדְבָרַי כָּל זְמַן שֶׁלֹּא אֲקַבֵּל אֵיזֶה תְּשׁוּבָה בָּזֶה לָדַעַת אִם נִפְעַל אֵיזֶה דָּבָר בָּזֶה לְטוֹב. וַה' בְּרֹב רַחֲמָיו יָחוּס עָלַי וִיחָנֵּנִי בְּחַסְדּוֹ יִתְבָּרַךְ שֶׁאֶזְכֶּה לַעֲמֹד עַל מִשְׁמַרְתִּי לִשְׁקֹד עַל תַּכְלִיתִי הַנִּצְחִי וְלִבְטֹחַ עָלָיו יִתְבָּרַךְ שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן, וְאֶזְכֶּה לִשְׂמֹחַ בְּחַסְדּוֹ הַגָּדוֹל אֲשֶׁר חַנַּנִי לִהְיוֹת מִתּוֹשָׁבֵי אֶרֶץ הַקֹּדֶשׁ. זֶה חֶלְקִי מִכָּל עֲמָלִי עַתָּה, וְרַק זֹאת חַיּוּתִי עַתָּה לְטוֹב.
Therefore be strong and courageous in joy always. Hold fast to moral instruction — do not let go. And be constant and unwavering in your learning, and pray with kavanah (devotion), and accustom yourself to hisbodidus (personal prayer) each day as I have instructed you. And beyond this it is impossible to elaborate now — for I am greatly preoccupied. And may there be peace. ## Segment 5
תֵּדְעוּ אֲשֶׁר שָׁלַחְתִּי לָכֶם בַּקַּיִץ הַלָּז שִׁבְעָה מִכְתָּבִים. א) בְּיוֹם ה' שְׁמִינִי עַל יְדֵי רַבִּי יוֹאֵל צְבִי. ב) בְּיוֹם ו' הַנַּ"ל עַל יְדֵי הַפָּאסְט. ג) קֹדֶם נְסִיעָתִי לְעִיר הַקֹּדֶשׁ יְרוּשָׁלַיִם תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה. ד) בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ בַּמִּדְבָּר מֵעִיר הַקֹּדֶשׁ הַנַּ"ל. ה) עַל יְדֵי יְדִידֵינוּ הָרַב אַבַּאלֶע נֵרוֹ יָאִיר. ו) בְּיוֹם ג' חֻקַּת עַל יְדֵי הַפָּאסְט. ז) בְּיוֹם ה' דְּבָרִים עַל יְדֵי הַפָּאסְט. חוּץ אֲשֶׁר שָׁלַחְתִּי עַל יְדֵי יְדִידֵנוּ הַיָּקָר הָרַב מֵאִיר נֵרוֹ יָאִיר, וְעַד כֹּה לֹא קִבַּלְתִּי תְּשׁוּבָה אֲפִלּוּ עַל הָרִאשׁוֹן. יְחָנֵּנִי ה' בְּחַסְדּוֹ הַגָּדוֹל לְהִוָּשַׁע בָּזֶה מְהֵרָה, וְהִנֵּה בְּמִכְתָּבִי מִן פָּרָשַׁת חֻקַּת כָּתַבְתִּי לָהֶם, וְרָשַׁמְתִּי לָהֶם צֶעטִיל מֵאוֹהֲבֵינוּ אֲשֶׁר הָיוּ בְּעֶזְרָתִי בְּעֵת הַנְּסִיעָה לְפֹה, כִּי אָמַרְתִּי אוּלַי יִהְיֶה נָחוּץ לָכֶם זֹאת. עַתָּה רָצוּף פֹּה צֶעטִיל מִקְּצָת אֲנָשִׁים מֵאַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ לְמַעַן יִהְיוּ לִפְנֵיכֶם לְזִכָּרוֹן. וְעִם כְּבוֹד יְדִידֵנוּ הַיָּקָר הָרַב אַבַּאלֶע נֵרוֹ יָאִיר דִּבַּרְתִּי מִזֶּה וְאָמַר לִי בְּפֵרוּשׁ שֶׁיֵּשׁ בְּכֹחַ לַעֲשׂוֹת לְטוֹבָתִי בְּעֵת יְמֵי הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ, רַק שֶׁהוּא מֻטְרָד לִמְאֹד. עִם כָּל זֶה כַּאֲשֶׁר בְּנֵיכֶם שֶׁיִּחְיוּ יְעוֹרְרוּ אוֹתוֹ בָּזֶה, הִבְטִיחַ לִי שֶׁבְּוַדַּאי יִהְיֶה לְעֶזְרַתְכֶם בְּכָל כֹּחוֹ לְטוֹבָתִי, כִּי הוּא רָאָה וְהֵבִין מַעֲמָדִי. כֵּן תָּבִינוּ אֵיךְ לְהִתְנַהֵג, וַה' יַצְלִיחֵם, כִּי רַק עָלָיו יִתְבָּרַךְ סְמִיכָתִי בְּכָל עִנְיָן זֶה, וְהוּא יִתְבָּרַךְ הַטּוֹב יְחָנֵּנִי. לְעֵת עַתָּה תֵּדְעוּ אֲשֶׁר נִמְצָא כָעֵת בְּיָדִי מְזֻמָּן אֶחָד רֶענְדִיל, וְעַל זֶה מַגִּיעַ מִמֶּנִּי הַקָּפוֹת עַל עֵרֶךְ שְׁלשָׁה רֶענְדִילִיךְ וְיוֹתֵר קְצָת, וְעַד בִּיאַת הָרָץ הַשֵּׁנִי הוּא עוֹד שְׁנֵי שָׁבוּעוֹת. וְהָעֵת עַתָּה לְהָכִין עֵצִים וְגֶחָלִים עַל כָּל יְמוֹת הַחֹרֶף, וְיָמִים טוֹבִים מְמַשְׁמְשִׁין וּבָאִין עָלֵינוּ לְטוֹבָה; וְעִם כָּל זֶה בָּנַי שֶׁיִּחְיוּ, עִכּוּב מִכְתָּבָם עוֹלֶה לִי עַל הַכֹּל. הוֹדַעְתִּי לָכֶם כָּל זֹאת לְמַעַן תֵּדְעוּ מַהוּתִי, וּכְבָר כָּתַבְתִּי לָכֶם אֲשֶׁר הוֹצָאָה הֶכְרֵחִיּוֹת שֶׁלִּי לֹא פָּחוֹת מִן ד' רוּבַּל כֶּסֶף לְשָׁבוּעַ, מָעוֹת פֹּה עוֹלֶה חֲמִשָּׁה רוּבַּל כֶּסֶף דִיפָּאזִיטִין. וְלֹא אוּכַל עוֹד לְקַמֵּץ יוֹתֵר, כִּי עַל עִנְיַן אֲכִילָה וּשְׁתִיָּה אוּכַל אָנֹכִי לְקַמֵּץ בְּכָל הַיְכֹלֶת, אַךְ עַל שְׁאָר דְּבָרִים אֵין בְּיָדִי, כִּי מְשָׁרֶתֶת מֻכְרָח אָנֹכִי לְהַחֲזִיק, כִּי הוּא פִּקּוּחַ נֶפֶשׁ, וּכְמוֹ כֵן כְּבִיסַת בְּגָדִים וְכַדּוֹמֶה. וְעִם כָּל זֶה מֻכְרַחַת עוֹד זוּגָתִי תִּחְיֶה לַעֲשׂוֹת בְּצָרְכֵי הַבַּיִת יוֹתֵר מִכֹּחָהּ, וְאִי אֶפְשָׁר לְבָאֵר זֹאת עַל פְּנֵי הַשָּׂדֶה. וְעִם כְּבוֹד יְדִידֵינוּ הָרַב אַבַּאלֶע נֵרוֹ יָאִיר דִּבַּרְתִּי בָּזֶה, כֵּן תִּשְׁמְעוּ מִמֶּנּוּ, וַה' יָשִׂים עֵצָה בְּלִבְּכֶם אֵיךְ לְהִתְנַהֵג בָּזֶה לְטוֹבָתִי; וְיָתֵר מִזֶּה אֵין בְּפִי מִלִּין, וְגַם כָּל הַנַּ"ל כָּתַבְתִּי שֶׁלֹּא בִּרְצוֹנִי, אַךְ הַהֶכְרֵחַ אִלְּצַנִי לָזֶה. וְהִנֵּה יְמֵי אֱלוּל הַקָּדוֹשׁ מְמַשְׁמְשִׁין וּבָאִים לִקְרָאתֵנוּ, יְהִי רָצוֹן שֶׁנִּזְכֶּה לְקַבְּלָם כָּרָאוּי לִשְׁקֹד מֵחָדָשׁ עַל תַּכְלִיתֵנוּ הַנִּצְחִי עֲדֵי נִזְכֶּה לִכְנֹס לִימֵי רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּאֵיזֶה פָּנִים יָפוֹת. וְהִנְנִי מְבָרְכָם אֲשֶׁר יִזְכּוּ לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה עִם בְּנֵיהֶם שֶׁיִּחְיוּ בְּאוּמַאן, לִהְיוֹת נִמְנֶה בְּתוֹךְ הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ אֲשֶׁר מִתְאַסְּפִים לְשָׁם לְהִסְתּוֹפֵף בְּצֵל כְּבוֹד הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה זְכוּתוֹ יָגֵן עָלֵינוּ הַשּׁוֹכֵן בְּשָׁם יְהִי חֶלְקִי עִמָּהֶם. וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם.
The words of your father, who constantly seeks your welfare with love. ## Segment 6
דִּבְרֵי אֲבִיהֶם וְאוֹהֲבָם הַמְצַפֶּה לְהִתְבַּשֵּׂר מְהֵרָה מִטּוּב נְסִיעָתָם לְאוּמַאן אֲשֶׁר יִהְיֶה הַכֹּל עַל נָכוֹן צֵאתָם וּבוֹאָם כְּנַפְשָׁם וְנֶפֶשׁ אֲבִיהֶם הַמַּעְתִּיר בַּעֲדָם לְטוֹב
The lowly Nussun, son of my lord, my father, our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 7
יִצְחָק
Overview: Written just three weeks after Letter 14 — on the same Parshas Vayishlach and the same day of the week as Letter 7 of Rebbe Nachman himself — this brief letter from Breslov captures Reb Nussun at one of the most consequential moments of his life: the printing of Likutay Teffilos is finally beginning. Against this background of historic spiritual labour, he addresses his son's excessive longing for letters with a rebuke that doubles as a complete teaching: the books of Rebbe Nachman are inexhaustible. No letter can replace them. Turn them over, age in them, wear yourself out in them. ## Segment 8
זוּגָתִי תִּחְיֶה גְּרִיסְט אַייךְ אַלֶלע גָּאר פְרַיינְטְלִיךְ אִין גְּלִיסְט בְּכָל לְבָבָהּ לִשְׁמֹעַ מִכֶּם בְּשׂוֹרוֹת טוֹבוֹת. גִּילוֹיבְּט הַשֵּׁם יִתְבָּרַךְ זִיא אִיז מִיר פֹּה לְעֵזֶר גָּדוֹל [זוּגָתִי תִּחְיֶה דּוֹרֶשֶׁת בִּשְׁלוֹם כֻּלְּכֶם מְאֹד בִּידִידוּת וּמִשְׁתּוֹקֶקֶת לִשְׁמֹעַ מִכֶּם בְּשׂוֹרוֹת טוֹבוֹת. תְּהִלָּה לַהַשֵּׁם יִתְבָּרַךְ הִיא בִּשְׁבִילִי פֹּה לְעֵזֶר גָּדוֹל], חַסְדֵי ה' גָּבְרוּ עָלַי בָּזֶה עַד מְאֹד. וְכָל מְגַמָּתָהּ שֶׁיִּהְיֶה לִי נַיְחָא לַעֲבוֹדָתִי אוֹתוֹ יִתְבָּרַךְ, יְהִי ה' עִמִּי מֵעַתָּה וְלָנֶצַח לְטוֹב לָנוּ כָּל הַיָּמִים אָמֵן כֵּן יְהִי רָצוֹן
Overview: Written just three weeks after Letter 14 — on the same Parshas Vayishlach and the same day of the week as Letter 7 of Rebbe Nachman himself — this brief letter from Breslov captures Reb Nussun at one of the most consequential moments of his life: the printing of Likutay Teffilos is finally beginning. Against this background of historic spiritual labour, he addresses his son's excessive longing for letters with a rebuke that doubles as a complete teaching: the books of Rebbe Nachman are inexhaustible. No letter can replace them. Turn them over, age in them, wear yourself out in them. ## Segment 9
דָּאבְרִישׁ אֵשֶׁת רַבִּי יִצְחָק שְׁטֶהרִינְהַארְץ
Overview: Written just three weeks after Letter 14 — on the same Parshas Vayishlach and the same day of the week as Letter 7 of Rebbe Nachman himself — this brief letter from Breslov captures Reb Nussun at one of the most consequential moments of his life: the printing of Likutay Teffilos is finally beginning. Against this background of historic spiritual labour, he addresses his son's excessive longing for letters with a rebuke that doubles as a complete teaching: the books of Rebbe Nachman are inexhaustible. No letter can replace them. Turn them over, age in them, wear yourself out in them. ## Segment 10
בָּנַי שֶׁיִּחְיוּ, נִפְלֵאתִי אֲשֶׁר לֹא זָכִיתִי לְהִתְבַּשֵּׂר מֵהֶם אִם הָיוּ בְּהֶמְשֵׁךְ זֶה הַשָּׁנָה בְּאוּמַאן עַל אֵיזֶה עֶרֶב רֹאשׁ חֹדֶשׁ, אֲשֶׁר כֵּן הָיוּ הַנְהָגָתָם בִּהְיוֹתִי שָׁמָּה, וְלִפְעָמִים פַּעֲמַיִם בְּשָׁנָה. נָא לְהוֹדִיעֵנִי הַטּוֹב מִזֶּה, וְעַל לְהַבָּא יַצְלִיחֵם ה' שֶׁיִּהְיוּ בְּכֹחָם לָבוֹא לְשָׁם כְּכָל רְצוֹנָם הַטּוֹב וְהָיְתָה זֹאת שִׂמְחָתִי לְהַחֲיוֹתִי לְטוֹב.
Letter 15 falls on Monday, 14th of Kislev — Parshas Vayishlach, the same portion as Letter 7 of Rebbe Nachman (written 15 years earlier) and Letter 11 (written the previous year). Parshas Vayishlach — Yaakov wrestling with the angel, emerging wounded and blessed — seems to recur naturally around moments of struggle and spiritual effort in this collection. ## Segment 11
פְּרִיסַת שָׁלוֹם לְכָל אוֹהֲבֵינוּ שֶׁיִּחְיוּ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ בְּאַהֲבָה רַבָּה, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כַּאֲשֶׁר אֲקַבֵּל אִם יִרְצֶה הַשֵּׁם אֵיזֶה מִכְתָּב מֵאֵיזֶה מֵאוֹהֲבֵינוּ בְּוַדַּאי אָשִׁיב לוֹ תֵּכֶף כִּרְצוֹנוֹ הַטּוֹב. וַה' יַצְלִיחֵם כְּנַפְשָׁם וְנֶפֶשׁ אוֹהֲבָם תָּמִים מְבַקֵּשׁ אַהֲבָתָם לְטוֹב
Your letter I received twice — and I exult over your utterance as one who finds great spoil [Tehillim 119:162]. My innards rejoice at your lips speaking uprightly [Tehillim 23:16]. You gave me life with your words — in what you wrote that you are engaging in Torah and prayer and in the books of our Master, of blessed memory, and that you are in joy — for for this my soul has yearned. Would that this heart of yours be so — to fear Hashem all the days of your life — and to add each day and each time in holiness and purity and in strengthening of the service of Hashem more and more — for apart from this everything is vanity, for our days are like a passing shadow, and the day is short and the work is much, and if not now — when? ## Segment 12
יִצְחָק הַנַּ"ל
Yitzchok, as mentioned above ## Segment 13
וְתִדְרְשׁוּ לְמַעֲנִי בִּשְׁלוֹם כְּבוֹד יְדִידֵינוּ הַיָּקָר כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב נַחְמָן הַלֵּוִי נֵרוֹ יָאִיר בְּאוּמַאן. וְהִנֵּה בָּנַי שֶׁיִּחְיוּ, דַּרְכִּי זֶה זְמַן רַב, הַיְנוּ מִן אַחַר הִסְתַּלְּקוּת כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זללה"ה זְכוּתוֹ יָגֵן עָלֵינוּ, לִתֵּן בְּכָל עֶרֶב רֹאשׁ הַשָּׁנָה עַל פִּדְיוֹן בְּיַד יְדִידֵנוּ הָרַב נַחְמָן הַנַּ"ל עַל טוֹבַת צֹרֶךְ הַכְּלָל שֶׁלָּנוּ. וְגַם בַּשָּׁנָה הֶעָבְרָה נָתַתִּי לוֹ ח"י זְהוּבִים כַּיָּדוּעַ לָהֶם. עַתָּה כַּאֲשֶׁר נֶעְלָם מִמֶּנִּי מִכְתָּבִי לֹא אוּכַל לָדַעַת אִם יֵשׁ בְּיָדִי לִתֵּן ח"י זְהוּבִים לְפִי מַעֲמָדִי כָּעֵת. לָכֵן בָּנַי שֶׁיִּחְיוּ, עֲלֵיכֶם קָסַמִיכְנָא לִתֵּן לוֹ בְּעֶרֶב רֹאשׁ הַשָּׁנָה עַל פִּדְיוֹן עַל־שֵׁם הַכְּלָל, כַּמָּה שֶׁתָּבִינוּ, וְכָל הַמּוֹסִיף וְכוּ'. וְהָעִקָּר בְּמַטְבֵּעַ כֶּסֶף דַּיְקָא. וְכַמָּה שֶׁתִּתְּנוּ אֲקַבֵּל בְּחֶשְׁבּוֹן, וַה' הַטּוֹב יִפְדֶּה אוֹתָנוּ מִכָּל רַע. וְיִמְשֹׁךְ עָלֵינוּ בְּרָכָה וָחֶסֶד וְיַשְׁמִיעֵנוּ כָּל טוּב זֶה מִזֶּה לְהַחֲיוֹתִי.
Be strong, my son, and courageous with all your strength to go in the straight and true path that our great and holy Master taught us — may the memory of the righteous and holy one be for a blessing — for it is your life and the length of your days, for all eternity and for everlasting eternities. And beyond this it is impossible to elaborate in writing — go out and look and absorb yourself in the books of our Master, of blessed memory — and you will find there everything your soul asks of you: counsel and guidance and paths in the service of Hashem. Turn them over and turn them over — and from them do not stir — for you have no better quality than them. ## Segment 14
פְּרִיסַת שָׁלוֹם לִידִידֵנוּ הַיָּקָר הָרַב נַחְמָן חב"ר בְּאַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם.
Know, my beloved son, that thank G-d five forims (signatures — gatherings of printed pages) of the Teffilos are already completed, and now we are working on the sixth. May Hashem complete it for us. And all of them are greatly occupied with the printing — for it is known that we are running the press without hired workers: only Rabbi Mendil, and Rabbi Chayyim Nachum, and the young man Yitzchok Yehoshua — and also my veteran son, our Teacher the Rabbi Shakhnah — may his light shine and radiate — helps a great deal each time, but not on a fixed basis. Therefore the work proceeds slowly and gradually. May Hashem Yisborach be with us to complete it in perfection speedily. ## Segment 15
יְקַבְּלוּ רָצוּף פֹּה קְוִויטְיל לְקַבֵּל עַל זֶה מִידִידֵנוּ שְׁאֵר־בְּשָׂרֵנוּ רַבִּי לִיפָּא מַאנַאלֶיס נֵרוֹ יָאִיר חֲמִשָּׁה לוּלָבִים טוֹבִים, וְתַעֲשׂוּ עִמָּם כִּרְצוֹנָם הַטּוֹב. אֶפְשָׁר צְרִיכִין לִתֵּן לְאֶחָד מַתָּנָה, כֵּן יִהְיֶה בְּיֶדְכֶם, וּבִפְרָט לִידִידֵנוּ הַיָּקָר הָרַב יַעֲקֹב טַיְטְלְבּוֹים נֵרוֹ יָאִיר, בְּוַדַּאי מֵהָרָאוּי לְחָנְּנוֹ בְּדָבָר כָּזֶה. וּבִפְרָט כַּאֲשֶׁר יִתְקַבְּלוּ לְשָׁם בִּשְׁלֵמוּת, לְמַתָּנָה גְּדוֹלָה יֵחָשֵׁב, כִּי דָּבָר קָטָן אֲשֶׁר גָּדֵל פֹּה אֶרֶץ הַקֹּדֶשׁ, יָקָר מִכָּל הַגָּדֵל בְּחוּץ לָאָרֶץ וּבִפְרָט לִדְבַר מִצְוָה. כֵּן תַּעֲשׂוּ כַּטּוֹב בְּעֵינֵיכֶם לְטוֹבָתֵנוּ.
And there are many obstacles on account of lack of funds, as you know of this. ## Segment 16
וּדְעוּ בָּנַי שֶׁיִּחְיוּ, אֲשֶׁר חִבַּת הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת יָקָר עָלַי בְּכָל עֵת לְמַעְלָה, וְזֶה הוּא עִקַּר חַיּוּתִי בְּטוֹב, וְכָל מַה שֶּׁהֶאֱרַכְתִּי בְּמִכְתָּבִי הוּא רַק מֵחֲמַת אַהֲבָתָם אֲשֶׁר קְשׁוּרָה בְּנַפְשִׁי, חָפֵץ וּמִשְׁתּוֹקֵק לָדַעַת מִטּוּב שְׁלוֹמָם. וְעַל פַּרְנָסָתִי בִּטְחוֹנִי חָזָק בַּה' אֲשֶׁר בְּוַדַּאי לֹא יַעַזְבֵנִי, וְהַכֹּל יָבוֹא בְּעִתּוֹ, וְאֶזְכֶּה עוֹד לְקַיֵּם מִצְוַת מַעֲקֶה עַל בֵּיתִי לַעֲשׂוֹת בַּמֻּקְדָּם הָאֶפְשָׁרִי, וְשֶׁיִּהְיֶה לִי אֵיזֶה קְצָת חֶדֶר מְיֻחָד לַעֲבוֹדָתִי אוֹתוֹ יִתְבָּרַךְ, אֲשֶׁר יֵשׁ לִי מָקוֹם טוֹב לָזֶה לַעֲשׂוֹת עִם חַלּוֹן כָּרָאוּי. לָכֵן בִּקַּשְׁתִּי מִכֶּם אֲשֶׁר אַל תִּדְאֲגוּ עֲבוּרִי. וְעַל אוֹדוֹתֵיכֶם מֵהַנַּעֲשֶׂה אֶתְכֶם תִּבְטְחוּ תָּמִיד בַּה' שֶׁבְּוַדַּאי לֹא יַעַזָבְכֶם. וַה' יְחַזֵּק לְבַבְכֶם בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וְאֶזְכֶּה לִשְׁמֹעַ תָּמִיד הַטּוֹב מִשְּׁלוֹמְכֶם, טוֹב אֲמִתִּי וְנִצְחִי בָּזֶה וּבַבָּא אָמֵן כֵּן יְהִי רָצוֹן.
The words of your father, who always awaits hearing the good from you — and the essential good is the true and eternal good. ## Segment 17
אֲבִיהֶם הַמְבָרְכָם בְּכָל טוּב וּמְצַפֶּה לִתְשׁוּבָתָם הַטּוֹבָה לְהַחֲיוֹתִי
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 18
יִצְחָק
Note on Parshas Vayigash ## Segment 19
רָצוּף פֹּה קְוִויטְיל, וְיַעְתִּיקוּ מִמֶּנּוּ עוֹד אֶחָד כְּתַבְנִיתוֹ, וְלִתֵּן אֶחָד עַל צִיּוּן הַקָּדוֹשׁ וְאֶחָד לִמְסֹר לִידִידֵנוּ רַבִּי נַחְמָן הַלֵּוִי עִם הַפִּדְיוֹן עַל שֵׁם הַכְּלָל שֶׁלָּנוּ. וַה' יַאֲרִיךְ יָמֵינוּ וּשְׁנוֹתֵינוּ בַּטּוֹב וּבַנְּעִימִים אָמֵן כֵּן יְהִי רָצוֹן
Overview: Written three weeks after Letter 15 — the printing has advanced: five signatures of Likutay Teffilos are complete, the sixth is under way. Reb Nussun opens with an outpouring of joy at his son's spiritual progress, delivers a concentrated charge on the path of Rebbe Nachman's books, and then pivots with urgent practicality: the press cannot be delayed even one day, funds are needed immediately, and a sample page is enclosed. The letter embodies the complete unity of the spiritual and the practical that marks all of Reb Nussun's writing. The letter is written on Parshas Vayigash — the portion in which Yosef reveals himself to his brothers after years of separation, and Yaakov descends to Egypt to be reunited with his son. The imagery of a father longing to hear good from his son, and of reunion after distance, resonates quietly behind every line of this letter. Note on Parshas Vayigash Your letter I received, my beloved son, and it was a great comfort and a reviving of the soul to me — I exult over your utterance as one who finds great spoil. But I had no free time to respond until now — for immediately on Sunday of Parshas Vaayra I traveled to the holy community of Uman for the eve of Rosh Chodesh Shevat just past. And on account of the ruined state of the road I did not return home until this past Sunday. And I found the press idle and at a standstill — because the printing ink had run out. And they need shemen pishtan (linseed oil) to purchase and to cook — and in these times it is not to be found at all except at great expense, and here it is not available at all. And also because the money has run out — and Rabbi Mendil was compelled to travel home, and there he will purchase the holy oil. And if G-d wills it, in the coming week we will return to begin completing the printing of the Teffilos. And thank G-d it is already completed up to the end of Prayer 55. Blessed be Hashem who has helped us until here — so may Hashem be with us to complete it for good. May Hashem complete it for us — for the obstacles are many, and in particular obstacles on account of money. Now I have read your letter carefully, and I understand your words from a distance. And I see that vain thoughts of young people pass over you — the way of the Adversary being to confuse them with black melancholy and hollow, vain sadness — which black melancholy damages them more than anything else. But I marvel at you, my son, my beloved, the delight of my eyes — that you pay attention to this at all. For you ought to understand from the words you already heard in my home and from the books of our Master, of blessed memory, that you have no business paying attention to any such melancholy whatsoever — for such black melancholy and sadness and anxieties and confusions damage very greatly, and they cause harm, G-d forbid, more than all the moral failings in the world. ## Segment 20
יִצְחָק
Now I have read your letter carefully, and I understand your words from a distance. And I see that vain thoughts of young people pass over you — the way of the Adversary being to confuse them with black melancholy and hollow, vain sadness — which black melancholy damages them more than anything else. But I marvel at you, my son, my beloved, the delight of my eyes — that you pay attention to this at all. For you ought to understand from the words you already heard in my home and from the books of our Master, of blessed memory, that you have no business paying attention to any such melancholy whatsoever — for such black melancholy and sadness and anxieties and confusions damage very greatly, and they cause harm, G-d forbid, more than all the moral failings in the world. # טו URL: https://ajew.org/reader-plain/alim-litrufa/4/16/ # טו
טו
Source: https://ajew.org/reader/alim-litrufa/4/16 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' פָּרָשַׁת עֵקֶב תרכ"ט פֹּה, עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
Your letter I received twice — and I exult over your utterance as one who finds great spoil [Tehillim 119:162]. My innards rejoice at your lips speaking uprightly [Tehillim 23:16]. You gave me life with your words — in what you wrote that you are engaging in Torah and prayer and in the books of our Master, of blessed memory, and that you are in joy — for for this my soul has yearned. Would that this heart of yours be so — to fear Hashem all the days of your life — and to add each day and each time in holiness and purity and in strengthening of the service of Hashem more and more — for apart from this everything is vanity, for our days are like a passing shadow, and the day is short and the work is much, and if not now — when? ## Segment 2
מֵאֶרֶץ הַחַיִּים אֶקְרָא לְשָׁלוֹם יְדִיד נַפְשִׁי יִקְרַת לְבָבִי כְּבוֹד הָרַבָּנִי הַמֻּפְלָא הַוָּתִיק הַנָּגִיד הַמְהֻלָּל כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב אַבְרָהָם אַבָּא נֵרוֹ יָאִיר.
Be strong, my son, and courageous with all your strength to go in the straight and true path that our great and holy Master taught us — may the memory of the righteous and holy one be for a blessing — for it is your life and the length of your days, for all eternity and for everlasting eternities. And beyond this it is impossible to elaborate in writing — go out and look and absorb yourself in the books of our Master, of blessed memory — and you will find there everything your soul asks of you: counsel and guidance and paths in the service of Hashem. Turn them over and turn them over — and from them do not stir — for you have no better quality than them. ## Segment 3
יִשָּׂא בְּרָכָה מֵאֵת ה' לְפָקְדוֹ לְטוֹבָה בְּכָל הָעִנְיָנִים שֶׁלּוֹ. עֲדֵי יִזְכֶּה לְטוֹב אֲמִתִּי וְנִצְחִי בָּזֶה וּבַבָּא מֵעַתָּה וְלָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
Know, my beloved son, that thank G-d five forims (signatures — gatherings of printed pages) of the Teffilos are already completed, and now we are working on the sixth. May Hashem complete it for us. And all of them are greatly occupied with the printing — for it is known that we are running the press without hired workers: only Rabbi Mendil, and Rabbi Chayyim Nachum, and the young man Yitzchok Yehoshua — and also my veteran son, our Teacher the Rabbi Shakhnah — may his light shine and radiate — helps a great deal each time, but not on a fixed basis. Therefore the work proceeds slowly and gradually. May Hashem Yisborach be with us to complete it in perfection speedily. ## Segment 4
יְדִידִי, דִּמִּיתִי לְקַבֵּל מִכְתָּבוֹ מֵאַדֶעס כְּהַבְטָחָתוֹ וְלֹא זָכִיתִי, כֵן בָּאתִי לְהַבְטָחָתִי לְהַנְטוֹת לוֹ מִכְתָּבִי לְאוּמַאן. וְיֵדַע כְּבוֹדוֹ אֲשֶׁר אַחַר נְסִיעָתָם מִבֵּיתִי הָיִיתִי כַּמָּה יָמִים כִּמְבֻלְבָּל לְרֹב תְּשׁוּקָתִי לְאַהֲבָתָם, מַמָּשׁ כָּלָה כֹּחִי, אֲשֶׁר בְּרֹב כֹּחַ הֻכְרַחְתִּי לֶאֱזֹר כְּגִבּוֹר חֲלָצַי לַעֲמֹד עַל מִשְׁמַרְתִּי לַעֲבוֹדָתִי לְהַתְמָדַת לִמּוּדִי הַטּוֹב. זֶה חֶלְקִי מִכָּל עֲמָלִי, וְהַכֹּל בְּכֹחַ כְּבוֹד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וּזְכוּת כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי תַּלְמִידוֹ הַקָּדוֹשׁ זללה"ה זְכוּתוֹ יָגֵן עָלֵינוּ. כֵּן יְהִי ה' עִמָּדִי מֵעַתָּה וְלָנֶצַח לִזְכּוֹת לִשְׁקֹד עַל תַּכְלִיתִי הַנִּצְחִי כָּרָאוּי, וּלְהַחֲיוֹת אֶת נַפְשִׁי עִם כָּל הַטּוֹב הַנִּמְצָא אִתָּנוּ, לְבַלּוֹת נַפְשִׁי בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים עַל יְדֵי כָּל הַדְּרָכִים הַקְּדוֹשׁוֹת שֶׁלָּנוּ, וְלָדַעַת וּלְהַאֲמִין תָּמִיד אֲשֶׁר טוֹב ה' לַכֹּל. וְהִנֵּה בִּנְסִיעָתָם הַטּוֹבָה לְפֹה הִצְלִיחוּ וְגַם עָשׂוּ פְּרִי. אֲשֶׁר כְּבוֹד יְדִידֵינוּ הַיָּקָר הָרַב מֵאִיר נֵרוֹ יָאִיר נִתְעוֹרֵר מִזֶּה, וְאָזַר כְּגִבּוֹר חֲלָצָיו וְשָׂם נַפְשׁוֹ בְּכַפָּיו לָבוֹא לְאוּמַאן לִזְכּוֹת לִהְיוֹת נִמְנֶה בֵּין הַקִּבּוּץ שֶׁלָּנוּ הַמִּתְאַסְּפִים לְשָׁם עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, לְהִסְתּוֹפֵף בְּצֵל כְּבוֹד הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, זְכוּתוֹ יָגֵן עָלֵינוּ הַשּׁוֹכֵן בְּשָׁם. יְהִי ה' עִמּוֹ, וְיַצְלִיחוֹ בְּדַרְכּוֹ לְשָׁלוֹם, וְיִזְכֶּה לָבוֹא לִמְבֻקָּשׁוֹ הַטּוֹב כְּכָל אֲשֶׁר עִם לְבָבוֹ, וְלָשׁוּב לְבֵיתוֹ בְּחַיִּים וְשָׁלוֹם לַעֲמֹד עַל מִשְׁמַרְתּוֹ בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים בְּיֶתֶר שְׂאֵת וּבְחַיּוּת נִפְלָא כִּרְצוֹנוֹ הַטּוֹב. וְיֵדַע יְדִידִי אֲשֶׁר הֱיוֹתָם פֹּה עָשָׂה רֹשֶׁם גָּדוֹל לְחִבַּת הָאָרֶץ. וְכַמָּה יָמִים אַחַר נָסְעָם, בְּכָל עֵת הִלּוּכִי דֶּרֶךְ הָעִיר שָׁמַעְתִּי קוֹל בְּרָכָה עֲלֵיהֶם מִכַּמָּה וְכַמָּה אֲנָשִׁים בְּאַהֲבָה רַבָּה, וְהָיָה לְנַחַת רוּחַ לְנַפְשִׁי. כֵּן יַצְלִיחֵם ה' לְטוֹב לָהֶם כָּל הַיָּמִים.
And there are many obstacles on account of lack of funds, as you know of this. ## Segment 5
וְיָתֵר מִזֶּה אֵין מַה לְּחַדֵּשׁ, בִּפְרָט כִּי יִשְׁמַע הַכֹּל מֵאֵת יְדִידֵנוּ הַנַּ"ל. וְחוּץ לָזֶה אֵין דַּעְתִּי צְלוּלָה קְצָת, לַאֲשֶׁר לֹא קִבַּלְתִּי מִכְתָּב מִבָּנַי שֶׁיִּחְיוּ עֵת רַב, הַיְנוּ כָּתְבוּ לִי מִכְתָּב בְּיוֹם ג' תַּזְרִיעַ. וּמֵאַחַר מִכְתָּב זֶה לֹא הִשַּׂגְתִּי שׁוּם תֵּבָה אַחַת. וְנֶעְלָם מִמֶּנִּי כָּל הַנַּעֲשֶׂה בְּשָׁם בְּכָל הַקַּיִץ הַלָּזֶה. וְהַאֻמְנָם שֶׁיֵּשׁ לִי בְּוַדַּאי בִּלְבּוּל גַּם מִדְּחִיקַת פַּרְנָסָתִי אֲשֶׁר אֲנִי מְצַפֶּה לְקַבֵּל אֵיזֶה סַךְ דֶּרֶךְ יָדָם, וְעַל כָּל פָּנִים הַסַּךְ הַמַּגִּיעַ לִי מֵהֶם בְּעַצְמָם, עִם כָּל זֶה אֵין נֶחֱשָׁב לִי זֹאת לְאֶחָד מֵאֶלֶף נֶגֶד הָעַגְמַת נֶפֶשׁ שֶׁיֵּשׁ לִי מֵעִכּוּב מִכְתָּבָם מִשְּׁלוֹמָם הַטּוֹב. אַךְ מִסְּתָמָא הַכֹּל מֵאֵת ה', כֵּן הוּא יִתְבָּרַךְ יְרַחֵם עָלַי וְיִתֵּן דַּעַת בְּלִבִּי לְהָסִיר מִמֶּנִּי בִּלְבּוּלִים כָּאֵלֶּה, לְמַעַן אוּכַל לַעֲמֹד עַל מִשְׁמַרְתִּי לַעֲסֹק בַּעֲבוֹדָתִי אוֹתוֹ יִתְבָּרַךְ בְּטוּב טַעַם וָדַעַת, וּבְבִטְחוֹנִי בְּאַהֲבָתוֹ כַּאֲשֶׁר אִם יִרְצֶה הַשֵּׁם יִתְוַעֵד עִמָּהֶם אִם יִרְצֶה הַשֵּׁם בְּאוּמַאן, כֵּן יְדַבֵּר עִמָּהֶם בְּאַהֲבָה מִכֹּחַ דְּרִישַׁת שְׁלוֹמִי כַּאֲשֶׁר נִדְבַּר בֵּינֵינוּ, וְלִהְיוֹת עִמָּם לְטוֹבָתִי כְּהַבְטָחָתוֹ בְּכָל הָעִנְיָנִים. וַה' הַטּוֹב יַצְלִיחַ כִּרְצוֹנוֹ יִתְבָּרַךְ. וּמְאֹד בַּקָּשָׁתִי שְׁטוּחָה לְהַזְכִּירֵנִי לְטוֹב בְּכָל עֵת הֱיוֹתוֹ עַל צִיּוּן הַקָּדוֹשׁ, וּבִפְרָט בְּעֶרֶב רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, כִּי אָנֹכִי אֲקַשֵּׁר עַצְמִי בְּנַפְשִׁי וְרוּחִי וְנִשְׁמָתִי אֶל הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ, יְהִי חֶלְקִי עִמָּהֶם. וְיֵדַע נֶאֱמָנָה אֲשֶׁר אָנֹכִי מַזְכִּירוֹ בְּכָל עֵת לְטוֹבָה עַל כָּל הַמְּקוֹמוֹת הַקְּדוֹשִׁים. יַקְשִׁיב ה' תְּפִלּוֹתֵינוּ לְטוֹב לָנוּ כָּל הַיָּמִים, לְתַכְלִיתֵנוּ הַנִּצְחִי בָּזֶה וּבַבָּא לָנֶצַח, וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם.
The words of your father, who always awaits hearing the good from you — and the essential good is the true and eternal good. ## Segment 6
דִּבְרֵי אוֹהֲבוֹ אַהֲבַת עוֹלָם מְבַקֵּשׁ אַהֲבָתוֹ וּתְפִלָּתוֹ לְטוֹב.
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 7
יִצְחָק
Overview: Written three weeks after Letter 15 — the printing has advanced: five signatures of Likutay Teffilos are complete, the sixth is under way. Reb Nussun opens with an outpouring of joy at his son's spiritual progress, delivers a concentrated charge on the path of Rebbe Nachman's books, and then pivots with urgent practicality: the press cannot be delayed even one day, funds are needed immediately, and a sample page is enclosed. The letter embodies the complete unity of the spiritual and the practical that marks all of Reb Nussun's writing. ## Segment 8
יִדְרֹשׁ לְמַעֲנִי בִּשְׁלוֹם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ מִטְּשֶׁעהרִין. וּבִפְרָט לִידִידֵנוּ הָרַב הַמֻּפְלָא הַנִּכְבָּד הַמְהֻלָּל כְּבוֹד קְדֻשַּׁת שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, וְלִידִידֵנוּ הַנָּגִיד הַמְהֻלָּל כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר. אַהֲבָתָם קְשׁוּרָה בְּנַפְשִׁי. מֵעֵת פְּרֵדָתָם מֵעָלַי לֹא אוּכַל לְשָׁכְחָם כְּלָל, וּתְפִלָּתִי בְּכָל עֵת עֲבוּרָם לְטוֹב. וַה' יְחָנְּנָם לְטוֹב לָהֶם מֵעַתָּה וְלָנֶצַח; וּבְיִחוּד יִדְרֹשׁ לְמַעֲנִי בִּשְׁלוֹם יְדִידֵנוּ הַיָּקָר פְּרִי קֹדֶשׁ כְּבוֹד הָרַבָּנִי הַנִּכְבָּד הַנָּגִיד כְּבוֹד שֵׁם תִּפְאַרְתּוֹ, מוֹרֵנוּ הָרַב אַבְרָהָם דוֹבֶּער נֵרוֹ יָאִיר, אַהֲבָתוֹ קְשׁוּרָה בְּנַפְשִׁי לְזָכְרוֹ בְּכָל עֵת לְטוֹבָתוֹ.
Overview: Written three weeks after Letter 15 — the printing has advanced: five signatures of Likutay Teffilos are complete, the sixth is under way. Reb Nussun opens with an outpouring of joy at his son's spiritual progress, delivers a concentrated charge on the path of Rebbe Nachman's books, and then pivots with urgent practicality: the press cannot be delayed even one day, funds are needed immediately, and a sample page is enclosed. The letter embodies the complete unity of the spiritual and the practical that marks all of Reb Nussun's writing. Overview: Written three weeks after Letter 15 — the printing has advanced: five signatures of Likutay Teffilos are complete, the sixth is under way. Reb Nussun opens with an outpouring of joy at his son's spiritual progress, delivers a concentrated charge on the path of Rebbe Nachman's books, and then pivots with urgent practicality: the press cannot be delayed even one day, funds are needed immediately, and a sample page is enclosed. The letter embodies the complete unity of the spiritual and the practical that marks all of Reb Nussun's writing. The letter is written on Parshas Vayigash — the portion in which Yosef reveals himself to his brothers after years of separation, and Yaakov descends to Egypt to be reunited with his son. The imagery of a father longing to hear good from his son, and of reunion after distance, resonates quietly behind every line of this letter. # טז URL: https://ajew.org/reader-plain/alim-litrufa/4/17/ # טז
טז
Source: https://ajew.org/reader/alim-litrufa/4/17 ## Segment 1
בָּרוּךְ־הַשֵּׁם, יוֹם ג' "תָּבוֹא" תרכ"ט עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
Your letter I received, my beloved son, and it was a great comfort and a reviving of the soul to me — I exult over your utterance as one who finds great spoil. But I had no free time to respond until now — for immediately on Sunday of Parshas Vaayra I traveled to the holy community of Uman for the eve of Rosh Chodesh Shevat just past. And on account of the ruined state of the road I did not return home until this past Sunday. And I found the press idle and at a standstill — because the printing ink had run out. And they need shemen pishtan (linseed oil) to purchase and to cook — and in these times it is not to be found at all except at great expense, and here it is not available at all. And also because the money has run out — and Rabbi Mendil was compelled to travel home, and there he will purchase the holy oil. And if G-d wills it, in the coming week we will return to begin completing the printing of the Teffilos. And thank G-d it is already completed up to the end of Prayer 55. Blessed be Hashem who has helped us until here — so may Hashem be with us to complete it for good. May Hashem complete it for us — for the obstacles are many, and in particular obstacles on account of money. ## Segment 2
מִקִּירוֹת לִבִּי אֶקְרָא בִּשְׁלוֹם בָּנַי הַיְקָרִים חֲבִיבִים כְּנַפְשִׁי וּלְבָבִי, הֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָא הָרַב דָּוִד צְבִי נֵרוֹ יָאִיר, וַהֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָא הָרַב יְחִיאֵל מִיכְל נֵרוֹ יָאִיר. הֵם וּנְשֵׁיהֶם וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, יִתְבָּרְכוּ מִמְּעוֹן הַבְּרָכוֹת בְּכָל טוּב רוּחָנִי וְגַשְׁמִי, וּבִפְרָט בִּכְתִיבָה וַחֲתִימָה טוֹבָה לְשָׁנָה חֲדָשָׁה הַבָּא עָלֵינוּ לְטוֹבָה, עֲדֵי יִזְכּוּ לִחְיוֹת חַיִּים טוֹבִים הַנִּקְרָאִים חַיִּים לְטוֹב לָהֶם כָּל הַיָּמִים מֵעַתָּה וְלָנֶצַח. אָמֵן כֵּן יְהִי רָצוֹן.
Now I have read your letter carefully, and I understand your words from a distance. And I see that vain thoughts of young people pass over you — the way of the Adversary being to confuse them with black melancholy and hollow, vain sadness — which black melancholy damages them more than anything else. But I marvel at you, my son, my beloved, the delight of my eyes — that you pay attention to this at all. For you ought to understand from the words you already heard in my home and from the books of our Master, of blessed memory, that you have no business paying attention to any such melancholy whatsoever — for such black melancholy and sadness and anxieties and confusions damage very greatly, and they cause harm, G-d forbid, more than all the moral failings in the world. ## Segment 3
בָּנַי הַיְקָרִים, יוֹם אֶתְמוֹל כִּי יַעֲבוֹר הִגִּיעַ עָלַי הַיְשׁוּעָה הַגְּדוֹלָה. אֲשֶׁר חַנַּנִי הַשֵּׁם יִתְבָּרַךְ שֶׁזָּכִיתִי לְקַבֵּל מֵהֶם שְׁנֵי מִכְתָּבִים הַיְקָרִים, אֶחָד מִן יוֹם ג' פִּינְחָס בְּצֵרוּף אַרְבָּעִים רוּבַּל כֶּסֶף, ב' מִיּוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הַנַּ"ל בְּצֵרוּף חֲמִשִּׁים רוּבַּל כֶּסֶף; בָּרוּךְ שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ לָזֶה. מָה אֹמַר וּמָה אֲדַבֵּר, בְוַדַּאי הָיָה הַכֹּל מֵאֵת ה' שֶׁאֶסְבֹּל כָּל כָּךְ עַגְמַת נֶפֶשׁ אֲשֶׁר לֹא עָבַר עָלַי כָּזֹאת מֵעוֹלָם, וּבְיוֹם אֶתְמוֹל טֶרֶם זָכִיתִי לְהַקְבָּלָה אַחַר יְדִיעַת מִבִּיאַת הָרָץ. וְלֹא יָדַעְתִּי אֵיךְ נַפְשִׁי הִתְאַפֵּק בִּי, כָּל רוֹאִי יִפְחַד. בָּרוּךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ; אַךְ בָּנַי יְדִידַי שֶׁיִּחְיוּ אַתֶּם שְׁגִיתֶם מְאֹד בָּזֶה. הַאִם גָּזַרְתִּי עֲלֵיכֶם לִבְלִי לִשְׁלֹחַ לִי מִכְתָּב בְּלֹא מָעוֹת, אֲשֶׁר לְסִבַּת זֶה עִכַּבְתֶּם כְּתִיבַת מִכְתַּבְכֶם מִן פָּרָשַׁת תַּזְרִיעַ עַד פָּרָשַׁת פִּינְחָס י"ב שָׁבוּעוֹת. אֲשֶׁר אָנֹכִי בִּקַּשְׁתִּי מִכֶּם לִכְתֹּב לִי בְּכָל חֹדֶשׁ עַל כָּל פָּנִים שׁוּרוֹת שְׁתַּיִם, וְהִרְבֵּיתִי עֲלֵיכֶם דְּבָרַי בָּזֶה בְּמִכְתָּבִי שֶׁל פָּרָשַׁת מִשְׁפָּטִים, וְקִבַּלְתִּי תְּשׁוּבַתְכֶם שֶׁבְּוַדַּאי תְּקַיְּמוּ. נוּ מַה זֶּה הַתֵּרוּץ לְסִבַּת הַסּוֹחֲרִים, זֶה הוּא תֵּרוּץ נֶגֶד שְׁלִיחוּת מָעוֹת אֲשֶׁר צְרִיכִין לִפְעָמִים לְעַכֵּב הַשְּׁלִיחוּת לְמַעַן הַמְתִּין לְסִבַּת טוֹבָתִי, אַךְ נְיָר וּדְיוֹ בָּרוּךְ הַשֵּׁם יֵשׁ הַרְבֵּה. וְאִם טִרְדָּתָם גְּדוֹלָה, כּוֹתְבִין רַק דִּבְרֵי שְׁלוֹמִים לְמַעַן הָפִיק רְצוֹנִי. הַכְּלָל הֶעָבָר אַיִן, וּבְוַדַּאי אָנֹכִי מוֹחֵל לָכֶם בְּטוּב לְבָבִי, כִּי מַאֲמִין אָנֹכִי אֲשֶׁר כֵּן הָיָה צָרִיךְ לִהְיוֹת לְמַעַן לְקָרֵב לְבָבִי וְכוּ'. אַךְ מֵעַתָּה מְאֹד בַּקָּשָׁתִי שְׁטוּחָה לִבְלִי לִגְרֹם לִי כָּזֹאת, וּבִפְרָט שֶׁתְּקַיְּמוּ מִצְוַת כִּבּוּד בָּזֶה. וּבְדָבָר קָטָן תּוּכְלוּ לִזְכּוֹת לְחַיִּים אֲרֻכִּים, מַדּוּעַ תִּמָּנְעוּ מִזֶּה, וּבִפְרָט כִּי חַיַּי תָּלוּי בָּזֶה, כֵּן תָּחִישׁוּ לְטוֹבָתִי וּלְטוֹבַתְכֶם.
Therefore, my beloved son, listen to my words — which are the words of our holy and awesome Master, may the memory of the righteous and holy one be for a blessing. Be strong and strong again — and begin each day fresh. And pay no attention to any confusion or black melancholy at all. And do not give your heart over to such confusions at all. Only strengthen yourself to be in joy always — on account of our having merited to be of the seed of Israel, a holy nation. ## Segment 4
וְהַאֻמְנָם אֲשֶׁר מִמֶּנִּי לֹא יִפָּלֵא, אֲשֶׁר לֹא כֵן צָרִיךְ לִהְיוֹת. וּבְוַדַּאי אָנֹכִי מְבַקֵּשׁ לִי דֶּרֶךְ לְהָסִיר מִמֶּנִּי הַבִּלְבּוּלִים כָּאֵלּוּ, וּכְבָר שָׁפַכְתִּי הַרְבֵּה דְּמָעוֹת עַל זֶה. ה' יוֹדֵעַ לְבָבִי. עִם כָּל זֶה בָּנַי שֶׁיִּחְיוּ אַתֶּם צְרִיכִין לַעֲשׂוֹת מַה שֶּׁבְּיֶדְכֶם. וְדַעַת לְנָבוֹן נָקָל שֶׁכַּאֲשֶׁר מֹחִי שָׁקֵט, בְּוַדַּאי נַעֲשֵׂית הָעֲבוֹדָה עַל צַד הַיּוֹתֵר טוֹב, וַה' הַטּוֹב יִגְמֹר עִמִּי לְתַכְלִיתִי הַנִּצְחִי אָמֵן כֵּן יְהִי רָצוֹן.
And to not be an opponent, G-d forbid, against the light of lights, the purest of the pure — the Sava d'Savin (Elder of Elders) — he is our holy and awesome Master, may the memory of the righteous and holy one be for a blessing — the flowing stream, the source of wisdom. How fortunate are we, how good is our portion, and so forth — that Hashem Yisborach in His mercy has removed from us the veil of blindness that blinds the eyes and prevents many people from looking into the awesome books of our Master, of blessed memory — and they oppose and contend against him and against his people and against his holy and utterly awesome books. Blessed be Hashem who has rescued us from this and separated us from those who go astray — in so very many ways. Surely we are worthy to rejoice in this all our days forever, with a mighty joy that has no end. ## Segment 5
וּמַה מְּאֹד הֶחֱיֵיתִי עַצְמִי בְּדִבְרֵיכֶם הַנְּעִימִים, אֲשֶׁר כְּתַבְתֶּם לִי שֶׁנִּכְנְסוּ דְּבָרַי בְּלִבְּכֶם. מַמָּשׁ הֶחֱיִיתֶם אֶת נַפְשִׁי, כִּי לָזֶה כָּל מְגַמָּתִי. וּלְעִנְיָן זֶה גַּם כֵּן מֵהָרָאוּי שֶׁיֵּלְכוּ הַמִּכְתָּבִים כַּסֵּדֶר, כְּדֵי לֹא יֻפְסְקוּ הַדִּבּוּרִים, וְתֵדְעוּ אֲשֶׁר תְּהִלָּה לָאֵל הָיִיתִי בְּשָׁבוּעַ עָבְרָה בְּמֵרוֹן וְנִתְעַכַּבְתִּי בְּשָׁם שְׁלשָׁה מֵעֵת לְעֵת מִן יוֹם ב' לִפְנוֹת עֶרֶב עַד יוֹם ה' בַּלַּיְלָה. וְשָׁם מָצָאתִי קְצָת מַרְגּוֹעַ לְנַפְשִׁי אֲשֶׁר שָׁפַכְתִּי שִׂיחִי כַּמָּה פְּעָמִים עַל צִיּוּן הַקָּדוֹשׁ שֶׁל הַצַּדִּיק, הַתַּנָּא הַקָּדוֹשׁ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וּבְמֶשֶׁךְ זֶה אָמַרְתִּי פַּעַם אַחַת הַתְּפִלָּה הַשַּׁיָּךְ לוֹמַר שָׁם.
And there is no black melancholy or sadness that can ever disturb this joy, G-d forbid — as I heard and understood from his holy mouth, of blessed memory, explicitly. For the essential strengthening is joy — as it is written: for the joy of Hashem is your strength [Nechemiah 8:10]. And beyond this it is impossible to elaborate in writing — examine the books of our Master, of blessed memory, and you will find there to quench your thirst and to gladden your soul at all times always — for this is the essential thing. ## Segment 6
מָה אֹמַר לָכֶם בָּנַי שֶׁיִּחְיוּ אֵיךְ נִפְתַּח לְבָבִי בַּאֲמִירָתָהּ, אֲשֶׁר אִם לֹא בָּאתִי לְזֶה הָעוֹלָם רַק בִּשְׁבִיל זֶה דַּיִּי. וּכְמוֹ כֵן זָכִיתִי לִהְיוֹת בַּמְּעָרָה שֶׁל כְּבוֹד הַתַּנָּא הַקָּדוֹשׁ הִלֵּל הַנָּשִׂיא, וְשָׁם זָכִיתִי לְהִתְפַּלֵּל תְּפִלַּת מִנְחָה, כִּי נִפְתַּח לְבָבִי עַד אֵין שִׁעוּר. וּבֶאֱמֶת לֹא יָכֹלְתִּי לָצֵאת מֵהַמְּעָרָה מִגֹּדֶל הַדְּבֵקוּת שֶׁזָּכִיתִי שָׁם, וְהַכֹּל בְּכֹחַ הַצַּדִּיק יְסוֹד עוֹלָם הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה אֲשֶׁר הִשְׁאִיר לָנוּ בְּרָכָה עַל יְדֵי תַּלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה זְכוּתוֹ יָגֵן עָלֵינוּ אֲשֶׁר עַל יְדֵי זֶה נִפְתַּח לִבֵּנוּ (חָסֵר)
Peace and life and joy and all good — as your soul and the soul of your father desires — who waits and hopes and longs and yearns for your true salvation — that there be fulfilled in us: My son is wise and gladdens my heart [Mishlei 27:11]. ## Segment 7
וְהִנֵּה לִבִּי מָלֵא מִלִּים, וְחָפֵץ אָנֹכִי לְהַטְעִימְכֶם מִנֹּעַם קְדֻשַּׁת הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, אַךְ גָּבַהּ טוּרָא בֵּינָן [הַר בֵּינֵינוּ], וּבִפְרָט כִּי קָשָׁה עָלַי עַתָּה הָעֲבוֹדָה לְהָשִׁיב לְכָל אֶחָד תְּשׁוּבָתוֹ כְּבַקָּשַׁתְכֶם, אֲשֶׁר זֶה הַדָּבָר עָלַי לְטֹרַח גָּדוֹל. כֵּן תְּקַבְּלוּ פֹּה כַּמָּה מִכְתָּבִים וּקְוִויטְלֶיךְ [פְּתָקִים] אֲשֶׁר תִּקְרְאוּ אוֹתָם מִקֹּדֶם וְאַחַר כָּךְ תָּבִינוּ אֵיךְ לִמְסֹר לְכָל אֶחָד. וּבֵין כָּךְ תִּרְאוּ גַּם כֵּן כַּמָּה דְּבָרִים טוֹבִים. וַה' יְחַזֵּק לְבַבְכֶם לִשְׁקֹד עַל דֶּרֶךְ הַחַיִּים. וּכְבָר כָּתַבְתִּי לָכֶם שֶׁתּוּכְלוּ לְהַחֲיוֹת אֶת עַצְמְכֶם בְּעִנְיַן עָסְקֵיכֶם לְהַחְזָקָתִי פֹּה, כִּי מַמָּשׁ צָרִיךְ לִהְיוֹת נֶחֱשָׁב לָכֶם לַעֲבוֹדָה גְּדוֹלָה לַעֲבוֹדָתוֹ יִתְבָּרַךְ. כִּי אָב וּבֵן כְּחָדָא חֲשִׁיבָא. וְעַד נְסִיעָתִי לְפֹה הָיָה הָעִנְיָן אֲשֶׁר אָנֹכִי הֻכְרַחְתִּי לָשֵׂאת עָלַי הָעֹל, וְתָמִיד הָיָה כַּוָּנָתִי רַק שֶׁאֶזְכֶּה לִרְאוֹתְכֶם לִהְיוֹת עוֹסְקִים בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כַּמָּה שָׁנִים הָיָה מִתְנַהֵג כָּךְ כַּיָּדוּעַ לָכֶם. עַתָּה לְעֵת זִקְנָתִי צָרִיךְ לִהְיוֹת כָּךְ אֲשֶׁר אַתֶּם תִּשְׂאוּ עֲלֵיכֶם הָעֹל, וְאָנֹכִי אֶהְיֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ חָפְשִׁי לַעֲסֹק בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. וּמַה טּוֹב וּמַה נָּעִים אֲשֶׁר זְכִיתֶם לִרְאוֹת אוֹתִי נָטוּעַ בְּעֶזְרָתוֹ יִתְבָּרַךְ עַל מְקוֹם קָדְשֵׁנוּ בְּאֶרֶץ הַקֹּדֶשׁ. בָּנַי הַיְקָרִים, תּוּכְלוּ לִשְׂמֹחַ בָּזֶה כָּל יְמֵי חַיֵּיכֶם, וּבָזֶה יִהְיֶה תִּקּוּן לְכָל מַעֲשֵׂי יֶדְכֶם. אָנֹכִי זָכִיתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר כִּמְעַט רֹב יָמַי הָיָה לִי עֲבוֹדָה לְטוֹבַת עִסְקֵנוּ הַקָּדוֹשׁ לְעִנְיַן לְהוֹצִיא לָאוֹר הָאוֹצָרוֹת שֶׁלָּנוּ, וְעוֹד שָׁמַעְתִּי בָּזֶה כַּמָּה הִתְחַזְּקוּת מִפִּי כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה אֲשֶׁר חִזֵּק אוֹתִי לִהְיוֹת שָׂמֵחַ בָּזֶה, וְאָמַר לִי בְּפֵרוּשׁ שֶׁזֶּה הוּא כָּל תִּקּוּנִי לְעִנְיַן הַמַּשָּׂא וּמַתָּן שֶׁלִּי. כְּמוֹ כֵן בָּנַי שֶׁיִּחְיוּ, תּוּכְלוּ לְהַחֲיוֹת עַצְמְכֶם בְּעִנְיָן זֶה לְטוֹב לָכֶם. וְיֵשׁ בְּלִבִּי הַרְבֵּה דְּבָרִים בָּזֶה, וְעוֹד חָזוֹן לַמּוֹעֵד. יְהִי ה' עִמָּנוּ אֲשֶׁר לְעֵת עַתָּה יְקֻיַּם בָּנוּ שְׂמַח זְבֻלוּן וְכוּ' וְיִשָּׂשכָר בְּאֹהָלֶיךָ, וְאִם יִרְצֶה הַשֵּׁם בִּרְבוֹת הַיָּמִים יְקֻיַּם זֹאת בֵּינֵיכֶם וּבֵין זַרְעֲכֶם שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת. וְקַוֹּה קִוִּיתִי לַה' אֲשֶׁר עַל יְדֵי מִצְוָה זֹאת תִּזְכּוּ גַּם עַתָּה לַחֲטֹף טוֹב אֲמִתִּי לְתַכְלִיתְכֶם הַנִּצְחִי, כִּי מִצְוָה גּוֹרֶרֶת מִצְוָה. וְתִקְרְאוּ מִכְתָּבִי אֲשֶׁר לִידִידִי הָרַב נַחְמָן הַלֵּוִי וְתִמְצְאוּ שָׁם קְצָת דְּבָרִים טוֹבִים. וְגַם אֶת מִכְתָּבוֹ אֵלַי עִכַּבְתֶּם יֶרַח יָמִים בְּיֶדְכֶם, לֹא אוּכַל לָדַעַת הַפֵּרוּשׁ בָּזֶה. וּבְכֵן אָנֹכִי בִּקַּשְׁתִּי עוֹד הַפַּעַם אֲשֶׁר עַל לְהַבָּא לִבְלִי לְהִתְנַהֵג כָּךְ. מִסְּתָמָא קְרִיתֶם אֶת מִכְתָּבִי אֲשֶׁר מִידִידֵנוּ הָרַב נַחְמָן אֵלַי, וְכוֹתֵב הוּא גַּם כֵּן שֶׁמֻּסְכָּם בְּדַעְתּוֹ לְהַחֲיֵנִי בְּמִכְתָּבוֹ בְּכָל חֹדֶשׁ יָמִים. וּמִזֶּה הָיָה רָאוּי לָכֶם לִלְמֹד קַל־וָחֹמֶר אֶלֶף פְּעָמִים אֵיךְ לְקַיֵּם רְצוֹנִי הַטּוֹב בֵּינֵינוּ, וְדַי לַמֵּבִין. אַךְ מִסְּתָמָא הָיָה הַכֹּל מֵאֵת ה' לְמַעַן עַנּוֹתִי בָּזֶה, כֵּן יִהְיֶה דַּי בָּזֶה. עַל הֶעָבָר הִנְנִי נוֹתֵן לָהֶם סְלִיחָה. וְעַל לְהַבָּא מְבַקֵּשׁ אָנֹכִי לְחָנֵּנִי בִּתְשׁוּבָה עַל זֶה וּלְהַחֲיוֹתֵנוּ בְּמִכְתָּבִים בְּכָל עֵת לְטוֹב.
The lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 8
מִכֹּחַ לוּלָבִים כְּבָר שָׁלַחְתִּי לוֹ לְקַבֵּל חֲמִשָּׁה לוּלָבִים מִידִידֵנוּ שְׁאֵר־בְּשָׂרִי רַבִּי לִיפָּא נֵרוֹ יָאִיר, וְאִם לֹא יִצְטָרֵךְ רַק שְׁנַיִם, לֹא יְקַבֵּל רַק שְׁנַיִם; וְעַל יְדֵי רַבִּי אַבֶּילֶע שָׁלַחְתִּי עֲשָׂרָה הֲדַסִּים מְשֻׁלָּשִׁים, מִסְּתָמָא קִבְּלָם לְנָכוֹן.
Overview: Written in Shevat 5584, this letter is one of the richest in the collection. Against the backdrop of a press halted for lack of linseed oil and money, Reb Nussun reads carefully between the lines of his son's letter and identifies the hidden struggle — melancholy and vain thoughts — and responds with one of his most luminous teachings on joy: the veil of blindness that Hashem mercifully removed, the indestructible joy of belonging to Israel and to Rebbe Nachman, and the beautiful practice of turning every Torah teaching into personal prayer in one's own spoken Yiddish. ## Segment 9
וְיָתֵר מִזֶּה מָה אוּכַל לְהַאֲרִיךְ לָכֶם, לְעֵת עַתָּה אָנֹכִי בִּתְשׁוּקָתִי לִשְׁמֹעַ הַטּוֹב מִהְיוֹתְכֶם עַל רֹאשׁ הַשָּׁנָה בְּאוּמַאן בְּתוֹךְ הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ, וּמִטּוּב הִתְנַהֲגוּת הָרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ בְּאוּמַאן, וּמִטּוּב בּוֹאֲכֶם לְבֵיתְכֶם לְשָׁלוֹם, וּמִטּוּב שִׂמְחַתְכֶם. יַשְׁמִיעוּנִי, וְהָיְתָה לְשִׂמְחָתִי לְהַחֲיוֹתִי. וְהִנְנִי מְבָרְכָם בְּכָל לְבָבִי שֶׁיִּזְכּוּ לְכָל טוּב, וְלִשְׁמֹעַ מֵהֶם קוֹל שִׂמְחָה מֵעַתָּה וְלָנֶצַח, כְּנַפְשָׁם וָנֶפֶשׁ אֲבִיהֶם הַמַּעְתִּיר בַּעֲדָם לְטוֹב.
Likutay Teffilos contains 210 prayers in two parts. The mention that printing has reached Prayer 55 allows us to track the progress of this landmark publication in real time across Letters 15, 16, and 17: begun in Kislev 5584, five signatures complete by Teves, Prayer 55 reached by Shevat — an extraordinary window into the physical production of one of the foundational books of Breslov Chassidus. ## Segment 10
יִצְחָק
Note on "Prayer 55" ## Segment 11
הַמִּכְתָּב הָרָצוּף פֹּה לְר' עוֹזֵר מֵאַדֶעס לִמְסֹר תֵּכֶף וּמִיָּד, וּלְהִשְׁתַּדֵּל שֶׁיִּהְיֶה נַעֲשֶׂה מִזֶּה אֵיזֶה תְּשׁוּעָה לְאָבִיו הָרַב יַעֲקֹב דָּוִד נֵרוֹ יָאִיר, כִּי אֵין לְשַׁעֵר גֹּדֶל דָּחֳקוֹ רַחֲמָנָא לִצְלַן. ה' יְרַחֵם עָלָיו. וְאִם אֶפְשָׁר שֶׁיְּגֻלְגַּל זְכוּת עַל יֶדְכֶם, לְמִצְוָה רַבָּה יֵחָשֵׁב לָכֶם. וְאוּלַי לֹא יִהְיֶה בְּבֵיתוֹ, יִהְיֶה תַּחַת יֶדְכֶם עַד בּוֹאוֹ, וְלִבְלִי לִמְסֹר לְזוּלָתוֹ, רַק לְיָדוֹ מַמָּשׁ. וְיִשְׁקֹד עַל תְּשׁוּבָתוֹ הַטּוֹבָה.
Note on "Prayer 55" ## Segment 12
וְרַב שָׁלוֹם לְכָל אוֹהֲבֵנוּ שֶׁיִּחְיוּ, וּבִפְרָט לְכָל אַנְשֵׁי בֵּית הַמִּדְרָשׁ שֶׁלָּנוּ, לְכֻלָּם בְּשֵׁם יִקְרְאוּ וִיבָרְכֵם לְמַעֲנִי בִּכְתִיבָה וַחֲתִימָה טוֹבָה, וְיִזְכּוּ לְשִׂמְחַת יוֹם טוֹב הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, יָגִילוּ וְיִשְׂמְחוּ יַחַד בְּאַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם.
I already wrote to you on Friday of Parshas Yisro — when I had already heard of what had passed over you — and that you should see to come here immediately without delay. And at present, my son, the delight of my eyes, the friend of my soul — I ask of you that you give no thought to this at all — and remove from your mind all worries and black melancholy. Only strengthen your soul in Hashem Yisborach. Hope to Hashem and He will save you [cf. Tehillim 27:14] — for we have no one to lean upon except His abundant mercies. And you already know a little that this world is full of sufferings, and all its days are anger and pain. And there is no place to flee from it — except to Hashem Yisborach and to the Torah that gladdens the heart and restores the soul [cf. Tehillim 19:8]. And beyond this it is impossible to elaborate, as I am in an open field — and salvation belongs to Hashem. ## Segment 13
וְאֹמַר שָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ, וּלְכָל שְׁכֵנֵינוּ שֶׁיִּחְיוּ, וּבִפְרָט לִידִידִי הָאַבְרֵךְ הַמֻּפְלָג הָרַב יַעֲקֹב נֵרוֹ יָאִיר, גַּם עֲבוּרוֹ הִנַחְתִּי קְוִויטְיל עַל מְקוֹם קָדְשׁוֹ שֶׁל הַצַּדִּיק הַתַּנָּא הַקָּדוֹשׁ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְאַהֲבָתוֹ חָקוּק בְּלִבִּי לְזָכְרוֹ לְטוֹב לוֹ.
Behold — thus speak the words of your father, who longs to see you speedily. The utterance of the lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. # יז URL: https://ajew.org/reader-plain/alim-litrufa/4/18/ # יז
יז
Source: https://ajew.org/reader/alim-litrufa/4/18 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' נֹחַ תר"ל פֹּה עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
I already wrote to you on Friday of Parshas Yisro — when I had already heard of what had passed over you — and that you should see to come here immediately without delay. And at present, my son, the delight of my eyes, the friend of my soul — I ask of you that you give no thought to this at all — and remove from your mind all worries and black melancholy. Only strengthen your soul in Hashem Yisborach. Hope to Hashem and He will save you [cf. Tehillim 27:14] — for we have no one to lean upon except His abundant mercies. And you already know a little that this world is full of sufferings, and all its days are anger and pain. And there is no place to flee from it — except to Hashem Yisborach and to the Torah that gladdens the heart and restores the soul [cf. Tehillim 19:8]. And beyond this it is impossible to elaborate, as I am in an open field — and salvation belongs to Hashem. ## Segment 2
לִכְבוֹד אֲהוּבַי בָּנַי חֲבִיבִים כְּנַפְשִׁי הֲלֹא הֵם הָרַבָּנִי הַמֻּפְלָג הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה וַהֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָג הָרַב מִיכְל שֶׁיִּחְיֶה, שָׁלוֹם וְיֵשַׁע רַב וְכָל טוּב סֶלָה עֲלֵיהֶם וְעַל נְשׁוֹתֵיהֶם וְיוֹצְאֵי חֲלָצֵיהֶם לְטוֹב לָהֶם כָּל הַיָּמִים בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת מֵעַתָּה וְעַד עוֹלָם לָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
Behold — thus speak the words of your father, who longs to see you speedily. ## Segment 3
בָּנַי שֶׁיִּחְיוּ, שַׁבְּחוּ וְהוֹדוּ לַה' אֵל עֶלְיוֹן אֲשֶׁר הִגְדִּיל חַסְדּוֹ יִתְבָּרַךְ עָלַי, וְהִשְׁאִיר אוֹתִי לָכֶם מִמָּוֶת לְחַיִּים. כִּי תֵּדְעוּ, אֲשֶׁר קֹדֶם רֹאשׁ הַשָּׁנָה בְּיוֹם ב' דִּסְלִיחוֹת נָפַלְתִּי לְמִשְׁכָּב רַחֲמָנָא לִצְלַן, וְלֹא יָרַדְתִּי מֵהַמִּטָּה עַד יוֹם שַׁבַּת קֹדֶשׁ בְּרֵאשִׁית הֶעָבַר; וַעֲדַיִן לֹא בִּשְׁלֵמוּת, רַק שֶׁיָּכוֹל אָנֹכִי לֵישֵׁב קְצָת אֵצֶל הַשֻּׁלְחָן, וְלֵילֵךְ בַּבַּיִת קְצָת אָנֶה וָאָנָה, וַאֲכִילָתִי עֲדַיִן כַּגָּמוּל עֲלֵי אִמּוֹ. וּבְכָל יוֹם עוֹבְרִים גַּלִּים אֲחֵרִים, אַךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מִדָּה טוֹבָה מְרֻבָּה. וּמָה אוּכַל לְסַפֵּר לָכֶם תֹּקֶף הַחוֹלַאַת שֶׁהָיָה לִי רַחֲמָנָא לִצְלַן, אֲשֶׁר רַחֲמָנָא לִצְלַן הָיִיתִי בַּעַל יִסּוּרִים מָרִים מֵהַהַתְחָלָה עַד הַסּוֹף. אַךְ מִן הַתְחָלָה עַד יוֹם צוֹם גְּדַלְיָה הָיָה נִמְצָא לִפְעָמִים קְצָת הַרְחָבוֹת, וְעִם כָּל זֶה הָיוּ לֵילוֹת שֶׁצָּעַקְתִּי עַל מַכְאוֹבַי הַמָּרִים רַחֲמָנָא לִצְלַן, וְרַצְתִּי עַל כָּל הַבַּיִת מִפִּנָּה לְפִנָּה, וְצָעַקְתִּי מִכְּאֵב לֵב גִּיוַואלְד מֶע פַּאלְקִיוֶועט מִיךְ [אַהָה! מְעַנִים אוֹתִי], אַךְ נֶגֶד הַיּוֹם הֵקֵל הַשֵּׁם יִתְבָּרַךְ מֵעָלַי קְצָת. וְעִם כָּל זֶה לֹא יָכֹלְתִּי לֵירֵד מֵהַמִּטָּה, וְלֹא אָכַלְתִּי מְאוּמָה, רַק שָׁתִיתִי מַיִם בְּלִי שִׁעוּר. אַךְ מִן צוֹם גְּדַלְיָה עַד יוֹם צוֹם כִּפּוּרִים הִתְגַּבְּרוּ רַחֲמָנָא לִצְלַן הַמַּכְאוֹבִים הָאַרְסִיִּים הַמָּרִים כַּסֵּדֶר, וְנָפַלְתִּי נִרְדָּם וְדָבַקְתִּי לְשׁוֹנִי לְחִכִּי, כִּי לֹא יָכֹלְתִּי לְדַבֵּר מֵחֲמַת צָרוֹת הַמַּכְאוֹבִים רַחֲמָנָא לִצְלַן. וְכָל הַמְּבִינֵי מַדָּע דְּפֹה הָיִיתִי בְּעֵינֵיהֶם רַחֲמָנָא לִצְלַן לְאַחַר יֵאוּשׁ, אַךְ אָנֹכִי תְּהִלָּה לָאֵל הָיִיתִי בְּדֵעָה צְלוּלָה בָּרָה וּנְקִיָּה, וְהֵבַנְתִּי בְּעֹמֶק דַעַת אֲשֶׁר לֹא כֵּן הוּא, רַק פָּחַדְתִּי אוּלַי לֹא יִהְיֶה בְּכֹחִי לִסְבֹּל הַיִּסּוּרִים כָּאֵלּוּ. מִיּוֹם עָמְדִי עַל דַּעְתִּי לֹא רָאִיתִי חוֹלֶה כָּזֶה רַחֲמָנָא לִצְלַן אֲשֶׁר יִהְיֶה מְסֻבָּל בְּיִסּוּרִים אַרְסִיִּים כָּמוֹנִי. וְצָעַקְתִּי רַק מִכְּאֵב לֵב בְּמַחֲשָׁבָה לַה' אֵל עֶלְיוֹן, כִּי הַדִּבּוּר הָיָה נִמְנָע מִמֶּנִּי, וּבִקַּשְׁתִּי שֶׁיְּרַחֵם עָלַי וְיָסִיר מֵעָלַי הַמַּכְאוֹבִים הַמָּרִים רַחֲמָנָא לִצְלַן. וְעִקַּר הַחוֹלַאַת הָיָה מִן הַבֶּטֶן, כִּי הָרֹאשׁ וְהַיָּדַיִם וְהַלֵּב וְהָרַגְלַיִם הָיוּ חָפְשִׁי מִשּׁוּם מַכְאוֹב, רַק בְּהַבֶּטֶן הָיָה תַּבְעֵרַת מְדוּרָה כְּאֵשׁ בּוֹעֶרֶת, וּמִשָּׁם יָצְאוּ הָאַרְסִיִּים שֶׁל הַמַּכְאוֹבִים אֶל הַמָּתְנַיִם וְהַכְּלָיוֹת. וְהַתְּשׁוּעָה הָיְתָה עַל יְדֵי אֲמִירַת תְּהִלִּים, כִּי בְּיוֹם שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת אָמַרְתִּי לִידִידֵנוּ רַבִּי נַחְמָן רִיוָואצְקֶער אֲשֶׁר הוּא גָּמַל עִמִּי חֶסֶד כָּזֶה אֲשֶׁר לֹא הֶאֱמַנְתִּי אִם לֹא רָאִיתִי, לֹא פָּנָה לְבֵיתוֹ בִּלְתִּי בְּעֵת אֲכִילָתוֹ. וְכָל הַיּוֹם וְהַלַּיְלָה עָמַד אֶצְלִי וְשֵׁרֵת אוֹתִי בְּכָל מִלֵּי, וַאֲפִלּוּ לֵיל כָּל נִדְרֵי לָן אֶצְלִי, עַד לֵיל יוֹם א' דְּסֻכּוֹת אֲשֶׁר בָּרוּךְ הַשֵּׁם הָיִיתִי עַל זֶה הָעוֹלָם. יְהִי ה' עִמּוֹ וְיִזְכֶּה לְכָל טוּב אֲמִתִּי כַּאֲשֶׁר עִם לְבָבוֹ. וְאֶצְלִי הוּא בִּלְתִּי סָפֵק אֲשֶׁר זֹאת הַמִּצְוָה תֵּלֵךְ לְפָנָיו בָּרִאשׁוֹנָה. וְאָמַרְתִּי לוֹ אָז בְּכָל כֹּחִי, קְחוּ מִזּוּגָתִי עֶשְׂרִים טָאלֶיר, וּתְקַבְּצוּ מִנְיַן מֵאוֹהֲבֵי נַפְשִׁי וְהַמָּעוֹת תְּחַלְּקוּ לַעֲנִיִּים, וְהַמִּנְיָן יֵלְכוּ לוֹמַר תְּהִלִּים עַל מְקוֹם קָדְשׁוֹ שֶׁל כְּבוֹד הָאֲרִ"י זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְנִתְקַבְּצוּ אוֹהֲבֵי נַפְשִׁי יוֹתֵר מִמִּנְיָן וְהָלְכוּ לְשָׁם, וְשָׁפְכוּ לִבָּם כַּמַּיִם בִּדְמָעוֹת רוֹתְחוֹת כִּי הָיָה לָהֶם רֹב רַחֲמָנוּת עָלַי. וּכְפִי הַנִּרְאֶה מֵאָז הִתְחִילָה הַיְשׁוּעָה, רַק מֵחֲמַת שֶׁהָיָה בְּדַקּוּת גָּדוֹל לֹא הָיָה נִרְגָּשׁ לְשׁוּם בְּרִיאָה, וְגַם אָנֹכִי לֹא יָדַעְתִּי מְאוּמָה עוֹד מֵהַנַּעֲשֶׂה עִמִּי, עַד יוֹם כִּפּוּרִים הִתְחִיל לַעֲלוֹת עַל מַחֲשַׁבְתִּי רַעְיוֹנִים אֲחֵרִים לְטוֹבָה. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר לְבֹקֶר יוֹם מָחֳרַת יוֹם הַכִּפּוּרִים וַתִּצְמַח הַיְשׁוּעָה. וְתֵכֶף קָרָאתִי לִידִידִי רַבִּי נַחְמָן יִחְיֶה מִמְּקוֹם שָׁכְבוֹ וְגַם לְזוּגָתִי תִּחְיֶה, וּבִשַּׂרְתִּי לָהֶם הַבְּשׂוֹרָה טוֹבָה, וַה' הַטּוֹב יוֹשִׁיעֵנִי בִּשְׁלֵמוּת אָמֵן כֵּן יְהִי רָצוֹן.
The utterance of the lowly Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate. ## Segment 4
תּוּכְלוּ לְשַׁעֵר כִּי יֵשׁ בְּלִבִּי הַרְבֵּה לִכְתֹּב לָכֶם, רַק מֵחֲמַת עֲיֵפוּת נַפְשִׁי לֹא אוּכַל לְהַאֲרִיךְ יוֹתֵר. גַּם זֶה כָּתַבְתִּי בְּרֹב כֹּחִי רַק לְמַעַן אַהֲבַתְכֶם, כִּי הֲגַם שֶׁתְּהִלָּה לָאֵל יָדַי שְׁלֵמִים אִתִּי, עִם כָּל זֶה הַבֶּטֶן אֵינוֹ נוֹתֵן רְשׁוּת לֵישֵׁב הַרְבֵּה עַל מָקוֹם אֶחָד. ה' יְרַחֵם עָלַי וְיִרְפָּאֵנִי בִּשְׁלֵמוּת מְהֵרָה. לְעֵת עַתָּה הוֹלֵךְ הַדָּבָר לְאַט לְאַט, וְתִקְוָתִי רַק לַה' בִּזְכוּת הָאֶשֶׁל הַגָּדוֹל זְצוּקַ"ל, וְתַלְמִידוֹ הַקָּדוֹשׁ זַצַ"ל שֶׁיְּמַהֵר רְפוּאָתִי בִּשְׁלֵמוּת, לְחַזֵּק כֹּחִי בְּכָל רְמַ"ח אֵיבְרֵי וּשְׁסָ"ה גִּידַי לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת, וְאִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר יְחַזֵּק הַשֵּׁם יִתְבָּרַךְ כֹּחִי כָּרָאוּי, אָבוֹא אֲלֵיכֶם בַּאֲרִיכוּת כַּאֲשֶׁר עִם לְבָבִי לְטוֹב. וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם.
Overview: This brief letter is a second wave of consolation after an unspecified trouble that had befallen Reb Nussun's son Yitzchok — the first letter (written on Friday of Parshas Yisro, not preserved) having already urged him to come home to Breslov. The present letter, written three weeks later on Parshas Terumah, repeats the call while delivering its essential teaching in one sentence: there is nowhere to flee from the sufferings of this world except to Hashem and to the Torah that gladdens the heart and restores the soul. The printing update — 62 prayers now complete — continues the running chronicle of Likutay Teffilos across Letters 15–18. ## Segment 5
דִּבְרֵי כּוֹתֵב בַּעֲיֵפוּת גָּדוֹל מְצַפֶּה לִישׁוּעָה שְׁלֵמָה מְהֵרָה, עֲדֵי אֶזְכֶּה לְבַשֵּׂר לָכֶם מְהֵרָה מִכָּל טוֹבָתִי
Across four consecutive letters spanning Kislev to Adar Aleph 5584, we can track the printing of Likutay Teffilos in real time: printing began (Letter 15, Kislev); five signatures complete, sixth under way (Letter 16, Teves 7); Prayer 55 reached, press halted for lack of ink oil (Letter 17, Shevat 8); sixty-two prayers complete (Letter 18, Adar Aleph 3). This is an unprecedented documentary record of the physical creation of a foundational Breslov text. ## Segment 6
יִצְחָק
The Printing Chronicle — Letters 15 to 18 ## Segment 7
תַּעְתִּיקוּ מִכְתָּב הַלָּז וְתִשְׁלְחוּ לְאוּמַאן לִידִידֵנוּ הַיָּקָר הָרַב נַחְמָן שֶׁיִּחְיֶה עִם קְוִויטְיל הָרָצוּף פֹּה. זוּגָתִי תִּחְיֶה דּוֹרֶשֶׁת שְׁלוֹמְכֶם בְּאַהֲבָה; וְגֹדֶל הָרַחֲמָנוּת שֶׁהָיָה עָלֶיהָ תּוּכְלוּ לְשַׁעֵר בְּעַצְמְכֶם, וַה' שָׁמַע דִּמְעָתָהּ; וְעַתָּה עוֹמֶדֶת וּמְשַׁמֶּשֶׁת אוֹתִי בַּיּוֹם וּבַלַּיְלָה כְּכָל הַצֹּרֶךְ. ה' יַאֲרִיךְ יָמֶיהָ וּשְׁנוֹתֶיהָ בַּטּוֹב וּבַנְּעִימִים, וּבָזֶה אֲנִי רוֹאֶה גַּם כֵּן חַסְדֵי ה' עָלַי, עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו הַמְרֻבִּים, כֵּן הַטּוֹב יִגְמְלֵנוּ תָּמִיד לְטוֹב לִי, אָמֵן כֵּן יְהִי רָצוֹן
The Printing Chronicle — Letters 15 to 18 For many days now I have not seen any [letter from him…] — and I have not heard of his situation in these days […]. In my mind I thought many times to stretch out my hand in a letter to him — to speak […] in writing a little of what is in my heart — but the matter did not come to fruition, for the time is short, and so forth. Now I could not hold myself back — from the greatness of our love — from writing these words of mine to him, to request of him that he should see to inform me immediately of the kindnesses of Hashem and His wonders that He works wonders with him at all times. # א URL: https://ajew.org/reader-plain/alim-litrufa/4/2/ # א
א
Source: https://ajew.org/reader/alim-litrufa/4/2 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ וַיַּקְהֵל תקצ"ב טוּלְטְשִׁין
Your honored letter reached me on Sunday of Parshas Emor, and likewise the hundred rubl (roubles) came to hand. I hereby inform you that I am currently residing in the holy community of Zaslav, and that your mother-in-law has undergone a great improvement. I also inform you that I will not be coming to your holy camp for Shavuos, for I shall remain here in the holy community of Zaslav. Nothing further for now — only life and peace. From me, your father-in-law, who loves your soul and always seeks your welfare. ## Segment 2
לִכְבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי שָׁלוֹם וְחַיִּים לָנֶצַח.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 3
נַפְשִׁי בִּשְׁאֵלָתִי וּבִתִּי בְּבַקָּשָׁתִי לְהִתְפַּלֵּל בַּעֲדָהּ שֶׁיִּשְׁלַח לָהּ הַשֵּׁם יִתְבָּרַךְ רְפוּאָה שְׁלֵמָה לְכָל מַכְאוֹבֶיהָ וְתָשׁוּב לְאֵיתָנָהּ מְהֵרָה; עֵינַי תְּלוּיוֹת לַה' לְבַד וּלִתְפִלַּת רוּם מַעֲלָתוֹ הַקְּדוֹשָׁה; בָּרוּךְ ה' אֲשֶׁר זָכִינוּ עַד כֹּה שֶׁזָּכִיתִי לִבְטֹחַ רַק עָלָיו יִתְבָּרַךְ וְלֹא עַל יְדֵי שׁוּם סִבָּה עַל פִּי רְפוּאָה גַּשְׁמִית. וְלֹא עַל חִנָּם סִבֵּב הַשֵּׁם יִתְבָּרַךְ שֶׁמַּעֲלָתוֹ יִשְׁלַח לְיָדִי הַמִּכְתָּב שֶׁכָּתַב לִקְרוּמִינְשַׁאג לְבַת רַבֵּנוּ זַ"ל אוֹדוֹת לִשְׁמֹר מֵהַדָּאקְטֶיר. אָז נֶחֱקַק בְּלִבִּי שׁוּב מֵחָדָשׁ לִשְׁמֹר אֶת עַצְמוֹ מֵרְפוּאוֹת עַל פִּי דֶּרֶךְ הַטֶּבַע. אִיךְ הָאבּ מִיר גִּיט אִין זִין אַרַיין גִּינוּמֶען וָואס דָּארְט אִיז גִּישְׁטַאנִין. גִּילוֹיבְּט הַשֵּׁם יִתְבָּרַךְ דֶּערְפַאר [הִכְנַסְתִּי הֵיטֵב בְּמַחֲשַׁבְתִּי מַה שֶׁהָיָה כָּתוּב שָׁם, וּתְהִלָּה לַה' עַל זֶה]. וְכָל זֶה נִסְכַּם רַק בְּלִבִּי, אֲבָל לִפְעֹל זֹאת אֵצֶל זוּגָתִי זֹאת לֹא פָּעַלְתִּי כִּי אִם בִּתְפִלָּתִי. שֶׁבְּכָל הַשָּׁבוּעַ הִתְפַּלַּלְתִּי רִבּוֹנוֹ שֶׁל עוֹלָם הַצִּילֵנוּ מֵרְפוּאוֹת גַּשְׁמִיּוֹת, וּתְהִלָּה לָאֵל גַּם יָכֹלְתִּי. וּבִטְחוֹנִי לַה' שֶׁיְּרַפֵּא אוֹתָהּ בִּשְׁלֵמוּת מְהֵרָה. וְיֵשׁ לִי בְּעִנְיָן זֶה הַרְבֵּה דְּבָרִים לִכְתֹּב אַךְ אֵין הַפְּנַאי מַסְכִּים מֵחֲמַת כְּבוֹד שַׁבָּת. הַכְּלָל, אִלְמָלֵא לָא אָתֵינָא לְהַאי עָלְמָא אֶלָּא לְמִשְׁמָע דָּא דַּי. וְהִנֵּה כְּבָר כָּתַבְתִּי לִכְבוֹדוֹ שֶׁיֵּשׁ כַּמָּה דְּבָרִים מִדִּבְרֵי רַבֵּנוּ זַ"ל אֲשֶׁר הֵם חֲקוּקִים עַל לוּחַ לִבִּי מְאֹד, וְעִנְיָן זֶה הוּא גַּם כֵּן מֵהַדְּבָרִים אֲשֶׁר זָכִיתִי לְשָׁמְעָם הֵיטֵב וּלְהַעֲלוֹתָם עַל לוּחַ לִבִּי וְלִבְלִי לִשְׁכֹּחַ אוֹתָם כָּל הַיָּמִים, אִיךְ הָאבּ דָּאס גּוּט גִּיהָארְכְט [שָׁמַעְתִּי (קָלַטְתִּי) אֶת זֶה הֵיטֵב] בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת וַאֲנִי מֵבִין הַדָּבָר גַּם כֵּן עַל פִּי גַּשְׁמִיּוּת, וְחוּץ לָזֶה אֲנִי מַאֲמִין בְּדִבְרֵי רַבֵּנוּ זַ"ל. עִם כָּל זֶה בְּעֵזֶר הַשֵּׁם יִתְבָּרַךְ לָמַדְתִּי בַּשָּׁבוּעַ הַזֹּאת יוֹתֵר בְּכִפְלֵי כִּפְלַיִם מֵאֲשֶׁר לָמַדְתִּי בַּיָּמִים שֶׁעָבְרוּ. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לְקַיֵּם עֲצוֹתֶיךָ הַקְּדוֹשׁוֹת תָּמִיד מֵעַתָּה וְעַד עוֹלָם לָנֶצַח. וְהִנֵּה מַה מְּאֹד אֲנִי מְצַפֶּה עַל תְּשׁוּבָתוֹ הַקְּדוֹשָׁה,
I hereby inform you that I am no longer engaged in healing — for Hashem has helped me, and has not withheld His kindness and His truth from me. ## Segment 4
נָא וָנָא אֲדוֹנִי אָבִי נֵרוֹ יָאִיר לְהַחֲיוֹתִי בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת וְלַהֲשִׁיבֵנִי תְּשׁוּבָה נְכוֹנָה מְהֵרָה. דִּבְרֵי בְּנוֹ הַמְצַפֶּה לְהִוָּשַׁע עַל יְדֵי תְּפִלַּת רוּם מַעֲלָתוֹ הַקְּדוֹשָׁה מְהֵרָה, וּמִתְגַּעְגֵּעַ לְקַבֵּל תְּשׁוּבָתוֹ עַל כָּל מִכְתָּבַי וְלִזְכּוֹת לְקַיְּמָם בֶּאֱמֶת מֵעַתָּה וְעַד עוֹלָם לָנֶצַח.
Nachman, as above. Extend greetings of peace to my dear friend our Teacher the Rabbi Mosheh son of the Rabbi, and to their neighbor my dear friend our Teacher the Rabbi Yisroel, and to my partner my dear friend our Teacher the Rabbi Mosheh son of Henyeh. Regarding what he wrote to me — to advise him whether he should engage in healing — my mind is not clear on this at present, and I do not know what to answer. Nachman, as above. Extend greetings of peace to all our anshay shlomaynu (our fellowship of followers). Nachman, as above. When you send me a letter, send it to the holy community of Zaslav, to the house of the Rabbi of the tailors — as recorded in the list that is enclosed within this letter. My wife Marat Sasye, and likewise my daughter Marat Miriam, may she live, extend to you their warm greetings of peace. My request of my beloved son-in-law is that he study each day a shiur (set daily lesson) in Gemara and in Posek (halachic ruling) — so that he should not, G-d forbid, make the secondary into the primary — but rather: Fear G-d, and so forth — for this is the entire purpose of man [Koheles 12:13]. Nachman, as above. Overview: Written from Zaslav shortly after Rebbe Nachman's recovery from the illness of Letter 1, this brief letter confirms receipt of funds, updates on his wife's improving health, and notifies his son-in-law that he will not return for Shavuos. Its most striking features are the terse but weighty declaration that he has ceased practicing healing — and the closing charge on Torah study, citing Koheles. Note on "B'ezras Hashem Yisborach": Every letter in this collection opens with this invocation — "With the help of G-d, may He be blessed." It is never merely formal; in Breslov understanding it reflects the foundational awareness that every act, including the writing of a letter, depends entirely on Divine assistance. ## Segment 5
הַקָּטָן יִצְחָק
The lowly Yitzchok # ב URL: https://ajew.org/reader-plain/alim-litrufa/4/3/ # ב
ב
Source: https://ajew.org/reader/alim-litrufa/4/3 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' פְּקוּדֵי תקצ"ב טוּלְטְשִׁין.
Your letter reached me here in the holy community of Zaslav, and it caused me very great grief — how could the hearts of these wicked men have been so filled, and how could they have been so brazen against you. And I marvel that no righteous person was found to stand against the evil and to oppose them, to root out the wickedness. ## Segment 2
מִכְתָּב הַלָּזֶה הֵכַנְתִּי עוֹד בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ לְשָׁלְחוֹ וְנִתְעַכֵּב הַמִּכְתָּב עַד עַתָּה כָּעֵת קִבַּלְתִּי מִכְתָּבוֹ הַקָּדוֹשׁ מָה אֹמַר מָה אֲדַבֵּר, מָצָאתִי אֶת שֶׁאָהֲבָה נַפְשִׁי. כֵּן יְשַׂמְּחֵנִי הַשֵּׁם יִתְבָּרַךְ לְקַיֵּם דְּבָרָיו הַקְּדוֹשִׁים בֶּאֱמֶת. וְהִנֵּה מָה אֹמַר לְךָ אֲדוֹנִי אָבִי מוֹרִי נֵרוֹ יָאִיר, בָּעִתִּים הַלָּלוּ נִתְחַזֵּק מֵחָדָשׁ בְּלִבִּי הָעֵצָה אֲשֶׁר כָּתַבְתָּ כְּבָר מֵעִנְיַן שְׁרַייעֶן אוּן בֶּעטִין טַאקֶי פָארְט שְׁרַייעֶן אִין בֶּעטִין אוּן מֶען פּוֹיעלְט פָארְט אוּן לְעֵת עַתָּה אִיז דָאס שְׁרַייעֶן נִיט פֶערְפַאלְן חַס וְשָׁלוֹם, לִישְׁמֶער מֶען פּוֹיעלְט טַאקֶי אוֹיךְ. אוּן בִּפְרָט [לִצְעֹק וּלְבַקֵּשׁ, וּבְכָל זֹאת לִצְעֹק, וּלְבַקֵּשׁ וּבְכָל זֹאת מַשִּׂיגִים, וּלְעֵת עַתָּה הַצְּעָקָה אֵינָה אוֹבֶדֶת חַס וְשָׁלוֹם וְגַם בֶּאֱמֶת מַשִּׂיגִים, וּבִפְרָט] כָּעֵת אֲשֶׁר רָאִיתִי חַסְדֵי ה' עָלַי מֵעִנְיַן רְפוּאַת בִּתִּי תִּחְיֶה. אוּן בִּפְרָט בְּנִדּוֹן שְׁמִירָה מֵהַדָּאקְטֶיר שֶׁזֶּה לֹא פָּעַלְתִּי כִּי אִם בְּרַחֲמִים וְתַחֲנוּנִים, נָאר מִיט שְׁרַייעֶן אוּן מִיט בֶּעטִין [רַק בִּצְּעָקָה וּבַקָּשָׁה] בְּבַקָּשַׁת מַתְּנַת חִנָּם. וְגַם בְּעִנְיַן הַנַּעֲשֶׂה עִמִּי פָּעַלְתִּי הַרְבֵּה תְּהִלָּה לָאֵל עַל יְדֵי הָעֵצָה הַנַּ"ל. וּבָזֶה הָעֵסֶק טוֹב בְּוַדַּאי זֹאת הָעֵצָה וָוארִים דָּאס שְׁרַייעֶן בְּעַצְמוֹ אִיז אוֹיךְ גּוּט [כִּי הַצְּעָקָה כְּשֶׁלְּעַצְמָהּ הִיא גַם כֵּן טוֹב]. וּמַה מְּאֹד עָלָה בְּלִבִּי מַה שֶּׁכָּתַב רוּם מַעֲלָתוֹ הַקְּדוֹשָׁה מֵעִנְיָן שֶׁהַכִּסּוּפִין בְּעַצְמָם טוֹבִים מְאֹד, כִּי זֶה לְבַד הוּא בְּעֶזְרִי מַה שֶּׁאֲנִי מְחַיֶּה אֶת עַצְמִי מֵעִנְיַן כִּסּוּפִין וְרָצוֹן דִּקְדֻשָּׁה אֶל הָאֱמֶת, מַה שֶׁעַל כָּל פָּנִים יֵשׁ לִי רָצוֹן דִּקְדֻשָּׁה. וּבְשָׁבוּעַ הֶעָבְרָה דִּבַּרְתִּי מִזֶּה הַרְבֵּה עִם יְדִידִי רַבִּי מָרְדְּכַי נֵרוֹ יָאִיר. בָּרוּךְ הַשֵּׁם אֲשֶׁר עֲזָרָנוּ עַד כֹּה שֶׁיֵּשׁ כַּמָּה דְּבָרִים מֵעִנְיַן רַבֵּנוּ זַ"ל אֲשֶׁר קִבַּלְתִּי מִפִּי רוּם מַעֲלָתוֹ הֵיטֵב הֵיטֵב, וַאֲנִי חָזָק בָּהֶם לִמְאֹד. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לֵילֵךְ בָּהֶם תָּמִיד וּלְקַיְּמָם בֶּאֱמֶת לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם, וְאֶזְכֶּה לָבוֹא בְּזֶה הָעוֹלָם לְהַתַּכְלִית הָאֲמִתִּי וְהַנִּצְחִי כִּרְצוֹן רַבֵּנוּ זַ"ל. וְיֵשׁ בְּלִבִּי הַרְבֵּה דְּבָרִים לִכְתֹּב לְמַעֲלָתוֹ אַךְ הוּא מֵהַנִּמְנָע כִּי אֵין הַפְּנַאי מַסְכִּים, הַכְּלָל שֶׁלְּדַעְתִּי לֹא נִמְצָא שׁוּם אָב בָּעוֹלָם שֶׁיְּקַיֵּם "וְלִמַּדְתֶּם אֶת בְּנֵיכֶם", כְּמוֹ שֶׁרוּם מַעֲלָתוֹ הַקְּדוֹשָׁה מְקַיֵּם בִּי. כִּי זֶה עִקַּר הַלִּמּוּד לִלְמֹד עֵצוֹת וּדְרָכִים לְהִתְחַזֵּק בַּעֲבוֹדַת ה', וּתְהִלָּה לָאֵל כְּבָר קִבַּלְתִּי מֵרוּם מַעֲלָתוֹ הַקְּדוֹשָׁה כַּמָּה וְכַמָּה עֵצוֹת וּדְרָכִים קְדוֹשִׁים אֵיךְ לְהִתְחַזֵּק בַּעֲבוֹדַת הַשֵּׁם, אֵיךְ שֶׁיִּהְיֶה. כֵּן יְזַכֵּנִי שֶׁאֶזְכֶּה לִשְׁקֹד עַל דַּלְתוֹתֶיךָ יוֹם יוֹם בִּתְמִידוּת וְאֶזְכֶּה לְקַיֵּם הֵיטֵב כָּל דְּבָרֶיךָ הַקְּדוֹשִׁים בְּגַשְׁמִיּוּת וְרוּחָנִיּוּת, לִזְכּוֹת לֵישֵׁב עַל הַתּוֹרָה וַעֲבוֹדָה בִּתְמִידוּת. וְלֹא אָסוּר מֵרְצוֹנְךָ הַקָּדוֹשׁ יָמִין וּשְׂמֹאל, רַק לְקַיֵּם כָּל מַה שֶּׁאֶשְׁמַע מִפִּיךָ תָּמִיד בִּקְדֻשָּׁה וְטָהֳרָה בְּשִׂמְחָה וְטוּב לֵבָב מֵרֹב כֹּל.
My beloved brother, my very soul and my heart — fear them not, and be not broken before them. Only be strong and courageous in Torah and in the fear of Hashem all day long — as we have spoken between us. And the merit of your forebears will support you. For all of this is in order to elevate you, to increase your honor, and to enlarge your mind. For just as it is impossible for all manner of seeds to reach the fullness of their growth — until the seed is first placed in the earth, and then the seed decays, and only after its decay does it sprout and blossom and become a great tree — so too is this very matter: ## Segment 3
דִּבְרֵי בְּנוֹ הַמְצַפֶּה שֶׁיִּתְקַיֵּם בִּי "בֵּן חָכָם יְשַׂמַּח אָב" בְּכָל הָאֳפָנִים.
I hereby inform your eminence that it is my intention to remain here in the holy community of Zaslav for approximately three months — and afterward I shall know which direction to turn. ## Segment 4
הַקָּטָן יִצְחָק
The lowly Yitzchok ## Segment 5
זוּגָתִי תִּחְיֶה וּבִתִּי תִּחְיֶה וּבְנִי דָּוִד צְבִי שֶׁיִּחְיֶה כֻּלָּם פּוֹרְסִים בִּשְׁלוֹמוֹ בְּאַהֲבָה, כָּל אַנְשֵׁי שְׁלוֹמֵנוּ פּוֹרְסִים שְׁלוֹמוֹ.
I hereby inform you that my wife — at first she had experienced a change for the better, but now it has reversed and is going the other way, and her strength diminishes each day. And the expenses here are considerable — for I have had expenses here of fifty-four adumim (red coins). Nothing further for now — only life and peace. From me, your brother, who loves your soul, who constantly seeks your welfare, and who longs to hear good tidings from you and to see you in life and in peace. Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. My wife extends greetings of peace to your wife. My daughter Miriam extends greetings of peace to all of you. And extend greetings of peace to his supporters and to all those attached to him. Be strong and courageous — for there is reward for your efforts, in this world and in the World to Come. Nachman, as above. Overview: Written just eleven days after Letter 2, this letter to Rebbe Nachman's brother Reb Yechiel Tzvi in Krementchuk is one of the most spiritually charged in the collection. Rebbe Nachman's brother was enduring fierce persecution from misnagdim — opponents of Chassidus — and Rebbe Nachman responds with passionate encouragement, a luminous parable, and a glimpse into the Tzaddik's own personal circumstances: his wife's worsening illness and mounting expenses. Wordplay note: The root ג-ד-ל (gadol — to grow great) appears three times in rapid succession in the original — "to elevate you… to increase your honor… to enlarge your mind" — and then again: "you will grow great and blossom." This deliberate repetition of the root intensifies the promise: every dimension of the person will be enlarged through the very affliction that seems to diminish him. # ג URL: https://ajew.org/reader-plain/alim-litrufa/4/4/ # ג
ג
Source: https://ajew.org/reader/alim-litrufa/4/4 ## Segment 1
מִכְתָּב מֵרַבִּי יִצְחָק בֶּן מוֹהֲרַנַ"ת זַ"ל לְר' נַחְמָן מִטּוּלְטְשִׁין ע"ה בְּאוּמַאן.
I hereby inform all our anshay shlomaynu that I have grown weary of dwelling in Breslov — on account of the greatness of the troubles and the ordeals that have swept over me. And now I shall be moving from tent to tent — not to settle, but merely to sojourn. Therefore my plea and my request of you is that my toil which I have toiled with each and every one of you should not be in vain — for I have placed my very soul in my palm for the sake of the good of your souls. Hashem is righteous, and I have acted wickedly [cf. Shemos 9:27] — and my own deeds have brought upon me the sufferings, and the death of my precious children, and the machlokes (strife) and the kitrugim (prosecuting accusations). Yet nonetheless — I knew, and I knew well, that the very endeavor in which I engaged with you — to draw you out from the teeth of the Samech-Mem (the Sitra Achra — the Other Side) — it was on account of all these things that he fixed his eyes upon me with rage, and gnashed his teeth against me. ## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, אוֹר בֹּקֶר יוֹם ד' תּוֹלְדוֹת תרכ"א טוּלְטְשִׁין.
And therefore, my beloved brothers and friends — be strong and courageous in the fear of Hashem — each one according to his strength and his particular level. And let not my toil be in vain. And guard the Torah of Moshe, the servant of Hashem, as I have taught you. And know that even though I am now far from you — this is nothing other than a distance of bodies. There is no distance, G-d forbid, between our souls — for we are close. My beloved brothers and friends! I implore you, I implore you — that these words of mine, with which I have entreated you, should be near to you day and night. ## Segment 3
חַיִּים וְשָׁלוֹם וְרֹב חֶסֶד לִכְבוֹד אֲהוּבִי יְדִיד נַפְשִׁי הַמֻּפְלָא הַוָּתִיק כְּבוֹד שֵׁם תּוֹרָתוֹ מוֹרֵנוּ הָרַב נַחְמָן הַלֵּוִי נֵרוֹ יָאִיר.
I hereby inform you that I am currently residing in the holy community of Zaslav, and here I shall remain, if G-d wills it, for approximately three months. ## Segment 4
מִכְתָּבוֹ מִן וַיֵּרָא וּמִן חַיֵּי לְנָכוֹן הִשַּׂגְתִּים, וּקְרִיתִים הֵיטֵב. וְהַאֻמְנָם אֲשֶׁר הָיָה לִי גֹּדֶל כְּאֵב לֵב מֵהָעַגְמַת נֶפֶשׁ וְהַיִּסּוּרִים הָעוֹבְרִים עָלָיו, עִם כָּל זֶה הֶחֱיֵיתִי אֶת עַצְמִי מְאֹד בִּדְבָרָיו הַנְּעִימִים הַמְחַיִּים אֶת עַצְמִי, אֲשֶׁר זֶה נָחוּץ לְכָל הָעוֹלָם. כִּי זֶה יָדוּעַ שֶׁעִנְיָנִים כָּאֵלֶּה סוֹבֵב וְהוֹלֵךְ עַל כָּל הָעוֹלָם כֻּלּוֹ, אַךְ אֵין לָהֶם שׁוּם הַמְתָּקָה לְהַחֲיוֹת אֶת נַפְשָׁם רַק בְּרוּחָנִיּוּת אֲשֶׁר נִמְתָּק בִּכְלָלִיּוּת עַל יְדֵי הַצַּדִּיק יְסוֹד עוֹלָם, אֲשֶׁר הוּא בְּכֹחוֹ הַגָּדוֹל מַמְתִּיק כָּל הַמְּרִירוּת שֶׁל הָעוֹלָם. וְעָלֵינוּ חָמַל הַשֵּׁם יִתְבָּרַךְ וְזִכָּנוּ לְהִתְקָרֵב לְאוֹרוֹ הַקָּדוֹשׁ, וּלְקַבֵּל מִמֶּנּוּ עֵצוֹת נִפְלָאוֹת אֵיךְ לְהַחֲיוֹת אֶת עַצְמוֹ בְּתוֹךְ כָּל הַשֶּׁטֶף מַיִם רַבִּים הָעוֹבֵר עָלֵינוּ. עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל עַל כָּל הַטּוֹב אֲשֶׁר גְּמָלָנוּ. מָה אֹמַר מָה אֲדַבֵּר, לִפְנֵי שָׁעָה זוֹ לָמַדְתִּי הַתּוֹרָה שֶׁל "אֲזַמְּרָה" וְשַׂמְתִּי לִבִּי מֵחָדָשׁ לְיִקְרַת הָעֵצָה הַקְּדוֹשָׁה הַזֹּאת. וְקִבַּלְתִּי חַיּוּת חָדָשׁ מַמָּשׁ כְּמוֹ שֶׁמְּשִׁיבִין אֶת עַצְמָן עִם כָּל מְשִׁיבֵי טַעַם. מַמָּשׁ סִדֶער קְוִויקְט מִיךְ [זֶה מְחַיֶּה אוֹתִי], וְחוּץ מַה שֶּׁבְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מִתְנוֹצֵץ בְּלִבִּי עַד הֵיכָן הַדְּבָרִים מַגִּיעִים. וַאֲנַחְנוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ תּוֹלִים בְּזֶה הַחַזָּן הַקָּדוֹשׁ אֲשֶׁר הוּא רוֹאֶה הֵיכָן הַתִּינוֹקוֹת קוֹרְאִין. יְהִי ה' עִמָּנוּ אֲשֶׁר נִזְכֶּה לְהִתְאַחֵז בּוֹ בָּזֶה וּבַבָּא כָּל יָמֵינוּ, וְלָעַד וּלְנֶצַח נְצָחִים, וּבְוַדַּאי יִהְיֶה אַחֲרִיתֵנוּ טוֹב וְנִפְלָא. וְהָעִקָּר לִזְכּוֹת לְקַיֵּם עֲצוֹתָיו הַקְּדוֹשׁוֹת, וְלֵילֵךְ עִם הָעֵצָה הַנִּפְלָאָה הַזֹּאת שֶׁל "אֲזַמְּרָה" וּכְמוֹ כֵּן עִם כָּל הָעֵצוֹת הַקְּדוֹשׁוֹת, וּבִפְרָט כַּאֲשֶׁר בֵּאֵר לָנוּ תַּלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי. אֲקַוֶּה שֶׁזְּכוּתָם הַקָּדוֹשׁ יָגֵן עָלֵינוּ לְהַצִּילֵנוּ מֵהַשֶּׁטֶף מַיִם רַבִּים, וְנִזְכֶּה לַעֲמֹד עַל עָמְדֵנוּ בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וּלְהַחֲיוֹת עַצְמֵנוּ עִם כָּל הַנְּקֻדּוֹת טוֹבוֹת. וְגַם זֶה כָּלוּל מֵעִנְיַן הָרְדִיפוֹת שֶׁל הַזָּקֵן, וְאֵין עֵצָה רַק לֶאֱחֹז אֶת עַצְמוֹ בְּהַנְּקֻדָּה טוֹבָה אָז בְּוַדַּאי יִהְיֶה לָנוּ הַצָּלָה לְטוֹב. יְהִי ה' עִמָּנוּ מֵעַתָּה וְלָנֶצַח. וְנִפְלֵאתִי מְאֹד עַל דְּבָרָיו אֲשֶׁר כָּתַב לִי שֶׁלְּסִבַּת שֶׁיֵּשׁ לוֹ עִגּוּם נֶפֶשׁ מֵעִנְיַן כַּלָּתוֹ, עוֹלֶה בְּלִבּוֹ שֶׁלֹּא טוֹב עָשָׂה מֵהַתְחָלָה. לֹא אוּכַל לְהָבִין אֲשֶׁר מַעֲלָתוֹ יַחֲשֹׁב כָּזֹאת. הֲלֹא הָיָה לְמַחֲזֵה עֵינָיו בִּתּוֹ שֶׁל יְדִידֵנוּ רַבִּי נַחְמָן נֵרוֹ יָאִיר, כַּלָּתוֹ שֶׁל יְדִידֵנוּ רַבִּי אֶפְרַיִם, אֲשֶׁר שָׁלַח לִי עַל זֶה הַמִּכְתָּב, אֲשֶׁר יְדִידֵנוּ רַבִּי נַחְמָן עָשָׂה כְּמַחְשְׁבוֹתָיו, וְעָשָׂה עִמָּהּ שִׁדּוּךְ וְנָתַן אוֹתָהּ לִמְקוֹם הַחֲזָקָה. נוּ מַה נַעֲשֶׂה הַיּוֹם רַחֲמָנָא לִצְלַן. וּמַעֲלָתוֹ יַחֲשֹׁב שְׁטוּת כָּזֶה לַעֲשׂוֹת לְעַצְמוֹ עִגּוּם נֶפֶשׁ בְּחִנָּם עַל הֶעָבָר. וְדַי לְצָרָה בִּשְׁעָתָהּ, אֲשֶׁר נַעֲשֶׂה בְּזֶה הָעֵת. וּבָזֶה הוּא אֵינוֹ בֵּן יָחִיד, עוֹבֵר כָּזֶה כִּמְעַט בְּכָל בַּיִת. וַה' בְּרֹב רַחֲמָיו מַמְתִּיק בְּכָל מָקוֹם, וְהוּא יִתְבָּרַךְ יְרַחֵם עָלָיו גַּם כֵּן וְיַמְתִּיק הַדָּבָר לְטוֹב. וְהָעִקָּר נַעֲשֶׂה הַכֹּל לְמַעַן בְּחִירַת בְּנוֹ שָׁם. ה' יְחַזֵּק לְבָבוֹ בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, בְּוַדַּאי יַעַזְרוֹ ה' שֶׁיִּהְיֶה הַכֹּל עַל נָכוֹן. וַה' יִשְׁפּוֹת עָלָיו מַהֵר שְׁלוֹם בַּיִת. וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם. אֲהוּבוֹ יְדִידוֹ הַמְצַפֶּה לִשְׁמֹעַ מִמֶּנּוּ הַרְחָבוֹת וִישׁוּעוֹת אָמֵן כֵּן יְהִי רָצוֹן.
Are these not the words of one who loves you — who writes with tears, from the greatness of the joy that is in my heart — that the Holy One, blessed be He, has granted me iron strength to bear the yoke of such sufferings and wanderings as these. ## Segment 5
יִצְחָק
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 6
בְּעִנְיַן הַחְזָקַת הַקְּלוֹיְז בְּוַדַּאי נַפְשִׁי בְּכָסְפִּי לְהַשְׁפִּיעַ לְשָׁם כָּל טוּב. אַךְ מָה אוּכַל לְבָאֵר לוֹ גֹּדֶל הַהִצְטָרְכוּת בְּכָאן. יְדִידֵנוּ רַבִּי אִיצֶלֶי הוּא עַתָּה בְּעֵרֹם וּבְחֹסֶר כֹּל. וְנוֹסָף לָזֶה, מִן אַחֲרֵי יוֹם טוֹב בְּנֵי בֵיתִי אֵינָם בְּקַו הַבְּרִיאָה. וְעַתָּה הוּא בְּעַצְמוֹ אֵינוֹ בְּקַו הַבְּרִיאָה מִן הַיּוֹם גַּם כֵּן, וִידִידֵנוּ פְּרִי קֹדֶשׁ רַבִּי נַחְמָן גַּם כֵּן מְחֻסָּר שֶׁפַע עַד לִמְאֹד, וְאֵין מִמִּי לְקַבֵּל. וְעוֹד לֹא נֶעְלָם מִמֶּנּוּ הַמַּעֲמָד שֶׁל בְּנִי הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה. ה' יְרַחֵם עָלַי וְיַשְׁפִּיעַ דֶּרֶךְ יָדַי כָּל טוּב. וְעִם כָּל זֶה יְדִידִי, שַׂמְתִּי בְּמַחֲשַׁבְתִּי זֹאת וְאֶרְאֶה לַחֲשֹׁב אֵיזֶה אֹפֶן שֶׁיִּהְיֶה לִי חֵלֶק טוֹב בָּזֶה. וַה' יוֹשִׁיעֵנִי אֲשֶׁר אֶזְכֶּה לְהָפִיק רְצוֹנוֹ בָּזֶה כַּאֲשֶׁר בִּלְבָבִי לְטוֹב.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 7
יְדִידִי, נִרְאֶה לִי שֶׁמַּעֲלָתוֹ אָמַר לִי שֶׁהוּא יֵשׁ לוֹ גַּם כֵּן שַׁיָּכוּת בְּעִנְיַן הַשִּׁדּוּךְ שֶׁל קָאסְטַנְטִין. לָכֵן הִנְנִי מוֹדִיעוֹ אֲשֶׁר כְּבָר יְדִידֵנוּ רַבִּי נַחְמָן מוּכָן לִנְסֹעַ בְּאֵלּוּ הַיָּמִים לִקְהִלַּת קָאסְטַנְטִין לִגְמֹר הַשִּׁדּוּךְ אִם יִרְצֶה הַשֵּׁם עִם יְדִידֵנוּ רַבִּי אַיְזִיקִיל. כִּי כְּבָר הִשְׁווּ אֶת עַצְמָם עַל פִּי מִכְתָּבִים, וְאֵין שׁוּם דָּבָר חוּץ רַק לִגְמֹר בְּכִי טוֹב. וְכֵן כָּתַב אֶתְמוֹל לְשָׁם שֶׁהוּא נוֹסֵעַ אֵלָיו לִגְמֹר עִמּוֹ בִּרְצוֹת ה', וְגַם אָנֹכִי מִסְּתָמָא כָּתַבְתִּי כָּרָאוּי. כֵּן בָּאתִי לְהַזְכִּירוֹ אֲשֶׁר אִם בְּדַעְתּוֹ לִהְיוֹת אֵיזֶה שַׁדְכָנוּת בָּזֶה, יָבוֹא תֵּכֶף בְּמִכְתָּב לְשָׁם וּלְהַזְכִּירָם בָּזֶה, וַאֲגַב יַזְכִּיר אוֹתִי גַּם כֵּן. כִּי בֶּאֱמֶת אָנֹכִי כָּל הַשַּׁדְכָן בָּזֶה כְּפִי שֶׁרַבִּי נַחְמָן יוֹדֵעַ. וּמֵהַתְחָלָה כָּתַבְתִּי בָּזֶה וְגַם בְּאֵלּוּ הַיָּמִים. עִם כָּל זֶה נִסְכַּם בְּדַעְתִּי לִבְלִי לִתְבֹּעַ בְּפִי שׁוּם דָּבָר, וְיֵשׁ לִי בָּזֶה כַּמָּה טְעָמִים. אַךְ מַעֲלָתוֹ מֵרָחוֹק יוּכַל לְרַמֵּז לָהֶם לְטוֹבָתִי.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. I hereby inform you that, blessed be Hashem, I am on the line of health — without engaging in any physical remedies. Nachman, as above. Overview: This letter, addressed to the entire Breslov community, is one of the most raw and self-revelatory documents Rebbe Nachman ever committed to writing. He announces his weariness with Breslov, his intention to wander, his profound sense that his own sins caused his sufferings — including the deaths of his children — and yet closes with tears of joy at his iron endurance. Every sentence is a world. The root י-ג-ע (toil / labor) appears twice in close succession — "my toil which I have toiled" (yegi'i asher yaga'ti) — a deliberate biblical doubling that intensifies the Tzaddik's declaration of how much of himself he expended for his followers. Compare Bereishis 31:42: yegi'a kapai — the labor of my hands. Here Rebbe Nachman echoes that same register of exhausted, hard-won effort. ## Segment 8
יְדִידוֹ הַנַּ"ל
His beloved friend, as mentioned above # ד URL: https://ajew.org/reader-plain/alim-litrufa/4/5/ # ד
ד
Source: https://ajew.org/reader/alim-litrufa/4/5 ## Segment 1
מִכְתָּב שֶׁכָּתַב רַבִּי יִצְחָק זַ"ל לְבָנָיו מִשְּׁלוֹם בּוֹאוֹ לְאַרְצֵנוּ הַקְּדוֹשָׁה תִּבָּנֶה וְתִכּוֹנֵן.
I hereby inform you of my welfare and the welfare of all the members of my household — that, blessed be Hashem, we are here on the line of life and peace. So may Hashem grant, and so may He continue to grant, that I see all the members of my household in life and in peace. I hereby inform you of my arrival home on the above-mentioned day, and that there reached me from his illustrious eminence a letter of greeting, in which it is stated and restated that she is unable to come on account of the pasport (passport / travel documents), and that the border too is closed and sealed. And it is further stated and restated that I myself should come to Kressilov. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ מַטּוֹת וּמַסְעֵי תרכ"ח פֹּה עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
Therefore I hereby inform him to revert to the original arrangement, and so forth — for what has passed is gone, since the time of the wedding has already passed. And as for the future, my request is — if it is the wish of his eminence — that the bond which we have bound between us should be a bond that endures. Let his splendid eminence be so gracious as to forgo his lofty and exalted honor, and to hold the wedding close to here, near our community — so that it should be close and accessible to the holy community of Breslov. And let it not be delayed past the middle of the coming month of Elul — which comes upon us for good — for I am unable to move from my place even a single parsa (a measure of distance, approximately four kilometers). And if not — G-d forbid, the mountain will have grown high between us — and enough for the one who understands. ## Segment 3
יִשְּׂאוּ הָרִים שָׁלוֹם וּבְרָכָה לִכְבוֹד אֲהוּבַי בָּנַי שֶׁיִּחְיוּ וְעִם שְׁלוֹם נְשׁוֹתֵיהֶם וְעִם שְׁלוֹם כָּל יוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, כֻּלָּם יַעַמְדוּ עַל הַבְּרָכָה מֵחַי הַחַיִּים מֵעַתָּה וְלָנֶצַח.
The request is doubled: to make every effort to send me his daughter with the bridal needs — no later than the above-mentioned time — so that the chupah (wedding canopy) should take place at the fullness of the moon, and so forth. And regarding her journey here — when she is close to here, approximately three or four parsa'os away — let him see to it to send her with an escort, and I shall write to her the fixed location of the wedding. And regarding the pasport (travel document) — let him see to finding ways to come here without my passport, particularly since it is easily possible to come here without a passport. Nothing further for now — only life and peace. ## Segment 4
מֵעִיר הַקֹּדֶשׁ חֵיפָא כָּתַבְתִּי לָכֶם בַּאֲרִיכוּת. עַתָּה אוֹדֶה ה' בְּכָל לְבָבִי עַל כָּל הַטּוֹב אֲשֶׁר גָּמַל עִמִּי, וּתְהִלָּה לָאֵל קִבַּלְתִּי הַחֲפָצִים שֶׁלִּי בִּשְׁלֵמוּת בְּאֵין מַחְסוֹר דָּבָר. וּבְעֶזְרָתוֹ יִתְבָּרַךְ בְּכָל הָעִנְיָנִים הַלָּלוּ הָיוּ לִי חֲסָדִים נִפְלָאִים, תְּחִלָּתוֹ יִסּוּרִין וְסוֹפוֹ בְּשַׁלְוָה. וּתְהִלָּה לָאֵל בָּאתִי לְפֹה בְּיוֹם ג' הֶעָבַר לְעֵת עֶרֶב, וּבְחַסְדֵי ה' קִבְּלוּ אוֹתִי פֹּה בְּכָבוֹד גָּדוֹל וְהַרְבֵּה אֲנָשִׁים יָצְאוּ לִקְרָאתִי. וּמֵעֵת בּוֹאִי עַד מֵעֵת לְעֵת לְאַחֲרָיו לֹא נַחְתִּי מֵאֲשֶׁר בָּאוּ כַּמָּה מְכֻבָּדִים לְקַבֵּל פָּנִים, וְהַכֹּל בְּאַהֲבָה רַבָּה, וּבֵרְכוּ אוֹתִי בִּרְכַּת יְשִׁיבָתִי פֹּה לְטוֹבָה. וּבְעֵת בּוֹאִי לְהִתְפַּלֵּל לְבֵית הַכְּנֶסֶת שֶׁל כְּבוֹד הָאֲרִיזַ"ל, קִבֵּל אוֹתִי תֵּכֶף הַמְמֻנֶּה כְּבוֹד הָרַב רַבִּי פִּינְחָס מִקַּלִיבַּאן לַעֲמֹד אֶצְלוֹ. וּכְבוֹד הַגְּבִיר הַמֻּפְלָא הָרַב חַיִּים לֵיבּ מִקָּאמִינִיץ גַּם כֵּן מִתְפַּלֵּל בְּשָׁם, וּבָא תֵּכֶף לִמְקוֹמִי וְנָתַן לִי שָׁלוֹם בְּאַהֲבָה. כִּי הוּא בְּתוֹלָדָה מֵעִיר מָאהלִיב, וְאַהֲבָתוֹ עֲדַיִן תָּקוּעַ בְּלִבּוֹ לְאַהֲבַת כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זללה"ה, וּבִפְרָט לִכְבוֹד זְקֵנִי הַקָּדוֹשׁ הָרַב ר' דָּוִד צְבִי זללה"ה. מָה אֹמַר מָה אֲדַבֵּר גָּדוֹל ה' וּמְהֻלָּל מְאֹד וּמַה גָּדְלוּ נִפְלְאוֹתָיו עִמִּי, וְהַכֹּל בִּזְכוּת הָאֶשֶׁל הַגָּדוֹל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְתַלְמִידוֹ הַקָּדוֹשׁ כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זַ"ל. כֵּן יִהְיֶה ה' בְּעֶזְרִי אֲשֶׁר זְכוּתָם הַגָּדוֹל יַעֲמֹד לִי לְהַצְלִיחַ פֹּה לְתַכְלִיתִי הַנִּצְחִי לֵילֵךְ בְּדַרְכֵיהֶם הַקְּדוֹשׁוֹת, וְאֶזְכֶּה לַעֲבֹד אֶת ה' מֵחָדָשׁ לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים וּלְהוֹסִיף בְּכָל יוֹם אֲרִיכַת יָמִים וְשָׁנִים.
Thus speak the words of one who concludes — may Hashem add to him life and length of days and good years — and thus speak the words of one who is destined to be his son-in-law, who constantly seeks his welfare with great and mighty love, and who awaits his reply by return. ## Segment 5
וּמָה אֹמַר לָכֶם בָּנַי, מַה טּוֹב וּמַה נָּעִים יְשִׁיבַת הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, וְאֵין יְכוֹלִים לְשַׁעֵר זֹאת. וְיֵשׁ כַּמָּה שָׁעוֹת שֶׁאֲנִי מֻכְרָח לְקַיֵּם הָעֵצָה הַקְּדוֹשָׁה שֶׁל פֶּן יֶהֶרְסוּ. ה' יִהְיֶה בְּעֶזְרִי שֶׁאֶזְכֶּה לְהֵטִיב דְּרָכַי בִּקְדֻשָּׁה לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן. דִּירָה עֲדַיִן אֵין לִי, וּלְעֵת עַתָּה מִתְאַכְסֵן אָנֹכִי אֵצֶל יְדִידֵינוּ הָאָהוּב הָרַב מֵאִיר נֵרוֹ יָאִיר. וְשָׂכַרְתִּי דִּירָה לְפִי שָׁעָה לִישׁוֹן שָׁמָּה, וְהַחַלּוֹנוֹת שֶׁלִּי פְּתוּחִים נֶגֶד צִיּוּן הַקָּדוֹשׁ שֶׁל הַצַּדִּיק הַתַּנָּא הַקָּדוֹשׁ הָרַב שִׁמְעוֹן בֶּן יוֹחַאי, אֲשֶׁר רוֹאֶה אָנֹכִי כָּעֵת גַּם כֵּן הַצִּיּוּן הַקָּדוֹשׁ שֶׁלּוֹ זְכוּתוֹ יָגֵן עָלֵינוּ. ה' בְּרֹב רַחֲמָיו יָחוּס עָלַי וְיַזְמִין לִי דִּירָה נְכוֹנָה. וְהַאֻמְנָם שֶׁיֵּשׁ הַרְבֵּה דִּירוֹת לִשְׂכֹּר, עִם כָּל זֶה צָרִיךְ אֲנִי חֶדֶר מְיֻחָד לְהַרְבּוֹת בְּתַחֲנוּנִים מִלְּפָנָיו יִתְבָּרַךְ, שֶׁבְּחַסְדּוֹ אֶמְצָא הַדִּירָה נְכוֹנָה. וְאֵלָיו יִתְבָּרַךְ תִּקְוָתִי שֶׁיּוֹשִׁיעֵנוּ בָּזֶה גַּם כֵּן לְטוֹבָתִי. וְהִנֵּה בְּלִבִּי לֹא הָיוּ לִכְתֹּב לָכֶם הַיּוֹם מְאוּמָה וְטִרְדָּתִי עֲדַיִן, רַק פִּתְאוֹם בָּא הָרָץ הַהוֹלֵךְ לְבַיירָאט, אָמַרְתִּי לְהוֹדִיעֲכֶם עַל כָּל פָּנִים מִשְּׁלוֹם בּוֹאִי לְפֹה לְשָׁלוֹם. וְאֵין פְּנַאי לְהַאֲרִיךְ וְלֹא לִכְתֹּב לְשׁוּם אָדָם בְּיִחוּד, אִם יִרְצֶה הַשֵּׁם עַל יְדֵי הָרָץ הַשֵּׁנִי בְּעֶרֶךְ שְׁנֵי שָׁבוּעוֹת אִם יִרְצֶה הַשֵּׁם עַד אוֹתוֹ הָעֵת אָכִין לְכָל הַמְּקוֹמוֹת לְכָל אֶחָד כָּרָאוּי. לְעֵת עַתָּה עֲדַיִן לֹא נַחְתִּי מֵעֲיֵפוּתִי מֵרְכִיבַת הַחֲמוֹר אֲשֶׁר שִׁבֵּר עַצְמוֹתַי מְאֹד. וְעִם כָּל זֶה הָיוּ גַּם בָּזֶה חֲסָדִים נִפְלָאִים יְרַחֵם ה' עָלַי שֶׁיִּהְיֶה לָנוּ אִם יִרְצֶה הַשֵּׁם שַׁבָּת הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בִּמְנוּחָה וְאַהֲבָה וְשָׁלוֹם. וּבָזֶה אֲסַיֵּם וְאֹמַר שָׁלוֹם.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 6
דִּבְרֵי אֲבִיכֶם וְאוֹהַבְכֶם הַשָּׂשׂ וְשָׂמֵחַ בְּכָל לֵב וָנֶפֶשׁ בְּכָל עֵת וָרֶגַע אֲשֶׁר זָכִיתִי לָבוֹא הֵנָּה, וּמְבָרֵךְ אֶתְכֶם בְּכָל טוּב רוּחָנִי וְגַשְׁמִי לְטוֹב לָכֶם כָּל הַיָּמִים, אָמֵן כֵּן יְהִי רָצוֹן.
Overview: This letter marks a striking turn — Rebbe Nachman, whose first wife Sashye passed away, is here negotiating his second marriage to the daughter of Reb Yechezkel Trachtenberg of Brad. The letter is entirely practical: travel documents, border closures, the timing of the chupah, the location of the wedding, and the urgency of not missing the auspicious date of the full moon of Elul. Yet even within these mundane negotiations, Rebbe Nachman's characteristic urgency and directness come through unmistakably. ## Segment 7
יִצְחָק
The original text closes Letter 5 with a section header announcing the beginning of a new group of letters: "Letters of the Year 5568." This has been rendered as a visual divider within the manuscript, as it belongs to the editorial structure of the collection rather than to the letter itself. ## Segment 8
וּבִקַּשְׁתִּי מְאֹד לִפְרֹס עֲבוּרִי בִּשְׁלוֹם כָּל אוֹהֲבֵינוּ שֶׁיִּחְיֶוּ לְכָל אֶחָד וְאֶחָד בְּאַהֲבָה רַבָּה, וְלוֹמַר לָהֶם אֲשֶׁר אִם יִרְצֶה הַשֵּׁם בְּפַעַם שֵׁנִי יְקַבְּלוּ כֻּלָּם מִכְתָּבִים בְּיִחוּד בְּאַהֲבָה. וְנָא לִכְתֹּב לִטְשֶׁעהרִין לְהוֹדִיעָם מִשְּׁלוֹם בּוֹאִי לְשָׁלוֹם. וְאִם יִרְצֶה הַשֵּׁם אֶכְתֹּב לָהֶם בְּעַצְמִי בְּאִחוּר יָמִים לְכָל אֶחָד כָּרָאוּי, ה' יַגְדִּיל שְׁלוֹמָם לְמַעְלָה. וְרַב שָׁלוֹם לִידִידִי חֲבֵרִי הַנָּעִים הַנָּגִיד הַמֻּפְלָא הָרַב יַעֲקֹב טַיְיטִלְבּוֹים נֵרוֹ יָאִיר, לֹא אוּכַל לִמְנֹעַ הַטּוֹב מִמְּךָ וְכִמְעַט אֵין שָׁעָה אֲשֶׁר לֹא אַזְכִּירְךָ לְטוֹבָה כִּי דָּבוּק בְּלִבִּי אַהֲבָתְךָ לַאֲשֶׁר הָיוּ לְךָ חֵלֶק רַב לְזַכּוֹתֵינוּ לָבוֹא הֵנָּה, וּלְזַכּוֹת אוֹתִי לְטוֹב אֲמִתִּי כָּזֶה. יְהִי ה' עִמְּךָ בְּכָל דְּרָכֶיךָ לְזַכּוֹת אוֹתְךָ וְכָל יוֹצְאֵי חֲלָצֶיךָ וַחֲתָנֶיךָ לְטוֹב לָכֶם כָּל הַיָּמִים מֵעַתָּה וְלָנֶצַח, אָמֵן כֵּן יְהִי רָצוֹן.
The original text closes Letter 5 with a section header announcing the beginning of a new group of letters: "Letters of the Year 5568." This has been rendered as a visual divider within the manuscript, as it belongs to the editorial structure of the collection rather than to the letter itself. ## Segment 9
אוֹהַבְךָ תָּמִים הַשָּׂשׂ וְשָׂמֵחַ בְּבִיאַת הָאָרֶץ
The original text closes Letter 5 with a section header announcing the beginning of a new group of letters: "Letters of the Year 5568." This has been rendered as a visual divider within the manuscript, as it belongs to the editorial structure of the collection rather than to the letter itself. Your letter has now reached me a second time. In the first letter there were enclosed the introductions (haktamos) of my friend our Teacher the Rabbi Nussun of Nemirov. And now there has reached me a second time a letter from your lofty eminence, and within it is enclosed the text for the printing. And your eminence also writes to me that I should send for this no less than one hundred adumim (red coins). I marvel at your eminence — how you do not write by whose hand I should send it, and to whose hand I should send it, and in whose name I should send it. And I also marvel at your eminence for not writing to me the total number of copies to be printed — a thousand, or more. And also: on what paper — on shrayb (writing paper) or on rigahl (ruled / lined paper) — and how many on shrayb and how many on rigahl. And how much your eminence is paying the printer as the fee for printing per boygin (signature / gathering of pages). And how many boygin this book will contain in total. Thus let your eminence write to me every detail, by return. ## Segment 10
יִצְחָק
I marvel at your eminence — how you do not write by whose hand I should send it, and to whose hand I should send it, and in whose name I should send it. And I also marvel at your eminence for not writing to me the total number of copies to be printed — a thousand, or more. And also: on what paper — on shrayb (writing paper) or on rigahl (ruled / lined paper) — and how many on shrayb and how many on rigahl. And how much your eminence is paying the printer as the fee for printing per boygin (signature / gathering of pages). And how many boygin this book will contain in total. Thus let your eminence write to me every detail, by return. # ה URL: https://ajew.org/reader-plain/alim-litrufa/4/6/ # ה
ה
Source: https://ajew.org/reader/alim-litrufa/4/6 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' עֵקֶב תרכ"ח לפ"ק פֹּה עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
Your letter has now reached me a second time. In the first letter there were enclosed the introductions (haktamos) of my friend our Teacher the Rabbi Nussun of Nemirov. And now there has reached me a second time a letter from your lofty eminence, and within it is enclosed the text for the printing. And your eminence also writes to me that I should send for this no less than one hundred adumim (red coins). ## Segment 2
מִקִּירוֹת לִבִּי אֶקְרָא לִשְׁלוֹם אֲהוּבַי בָּנַי הַיְקָרִים וְהַחֲבִיבִים הֲלוֹא הוּא הָרַבָּנִי הַמֻּפְלָא כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה, וַהֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָא הָרַב מִיכְל שֶׁיִּחְיֶה. יְחַזֵּק ה' אֶת לְבָבָם הַטּוֹב בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, וִיבָרֵךְ אֶת מַעֲשֵׂי יְדֵיהֶם לְטוֹב לָהֶם כָּל הַיָּמִים. וְיַאֲרִיכוּ יָמִים וְשָׁנִים בַּטּוֹב וּבַנְּעִימִים בְּבָנֵי חַיֵּי וּמְזוֹנֵי רְוִיחָא כָּל יְמֵי חַיֵּיהֶם, אָמֵן כֵּן יְהִי רָצוֹן.
I marvel at your eminence — how you do not write by whose hand I should send it, and to whose hand I should send it, and in whose name I should send it. And I also marvel at your eminence for not writing to me the total number of copies to be printed — a thousand, or more. And also: on what paper — on shrayb (writing paper) or on rigahl (ruled / lined paper) — and how many on shrayb and how many on rigahl. And how much your eminence is paying the printer as the fee for printing per boygin (signature / gathering of pages). And how many boygin this book will contain in total. Thus let your eminence write to me every detail, by return. ## Segment 3
מֵעִיר הַקֹּדֶשׁ חֵיפָא הוֹדַעְתִּי לָכֶם תֵּכֶף מִשְּׁלוֹם בּוֹאִי לְשָׁם לְשָׁלוֹם. וְאַחֲרֵי זֶה כַּאֲשֶׁר הַשֵּׁם יִתְבָּרַךְ הֱבִיאַנִי לְפֹה עִיר הַקֹּדֶשׁ צְפָת הוֹדַעְתִּים עוֹד הַפַּעַם תֵּכֶף מִשְּׁלוֹם בּוֹאֵנוּ לְפֹה עִם כָּל הַחֲפָצִים בְּעֶזְרָתוֹ יִתְבָּרַךְ. וּכְפִי אֲשֶׁר פָּקַדְתִּי עֲלֵיכֶם אֲשֶׁר תֵּכֶף בְּבוֹא בְּנִי הָרַב דָּוִד צְבִי שֶׁיִּחְיֶה מֵאַדֶעס לְבֵיתוֹ, תַּעֲרִיכוּ לִי מִכְתַּבְכֶם עַל יְדֵי הַפָּאסְט הַמֻּקְדָּם לְמַעַן הַחֲיוֹת נַפְשִׁי. וְדִמִּיתִי אֲשֶׁר בְּשָׁבוּעַ עָבְרָה עֵת הִגִּיעַ הָרָץ לְפֹה בְּוַדַּאי אַשִּׂיג מִכְתַּבְכֶם וְלֹא זָכִיתִי. וּלְסִבַּת זֹאת לֹא יָכֹלְתִּי לָבוֹא בְּמִכְתָּבִי עֲלֵיהֶם עַל יְדֵי זֶה הָרָץ. וְכֵן בָּנַי שֶׁיִּחְיוּ, אַזְהָרָתִי מֵעַתָּה לִבְלִי לְעַכֵּב שְׁלִיחוּת מִכְתָּבָם אֵלַי בְּכָל עֵת, כִּי בְּכָל מִכְתָּב אֲשֶׁר תִּשְׁלְחוּ לִי תְּחַיּוּ אֶת נַפְשִׁי. וּתְקַיְּמוּ בָּזֶה בֶּאֱמֶת כִּבּוּד אָב. וְכַאֲשֶׁר תִּרְאוּ מִמֶּנִּי כֵּן תַּעֲשׂוּ. וְתָמִיד תִּקְרְאוּ הֵיטֵב מִכְתָּבַי, לְמַעַן תָּשִׁיבוּ לִי עַל כָּל דָּבָר לְנָכוֹן. וְהִנֵּה בְּמִכְתָּבַי מִפֹּה הוֹדַעְתִּים מִשְּׁלוֹם בּוֹאֵנוּ לְפֹה, וְכָתַבְתִּי לָכֶם אֲשֶׁר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הָיָה הַכֹּל בְּכָבוֹד וְכֵן הָיָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּשַׁבַּת קֹדֶשׁ פָּרָשַׁת מַטּוֹת וּמַסְעֵי. וְהָיָה לָנוּ שַׁבָּת שֶׁל שִׂמְחָה בְּבֵית הָרַב מֵאִיר נֵרוֹ יָאִיר, וְשָׁלְחוּ לִי מַשְׁקֶה מִכַּמָּה אֲנָשִׁים מְכֻבָּדִים, וּבִפְרָט מֵהַכּוֹלֵל. וְהַבַּיִת הָיָה מָלֵא אֲנָשִׁים כָּל הַיּוֹם שַׁבַּת קֹדֶשׁ, וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ נָתַתִּי בְּרָכָה בְּשִׂמְחַת לִבִּי שֶׁזָּכִיתִי לָבוֹא הֵנָּה, וּבְיוֹם ו', עֶרֶב־שַׁבַּת־קֹדֶשׁ וָאֶתְחַנַּן הָיָה הַיָּאר צַייט שֶׁל כְּבוֹד הַצַּדִּיק יְסוֹד עוֹלָם הָאֲרִ"י זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְהָלַכְתִּי עַל הַצִּיּוּן שֶׁלּוֹ הַקָּדוֹשׁ פַּעַם הָרִאשׁוֹן. מָה אוּכַל לְשַׁעֵר לָכֶם בָּנַי שֶׁיִּחְיוּ גֹּדֶל יִקְרַת קִבְרוֹ הַקָּדוֹשׁ עִם כָּל הַקְּדוֹשִׁים הַגְּנוּזִים שָׁם זְכוּתָם יָגֵן עָלֵינוּ. וּמָצָאתִי בְּשָׁם אֲנָשִׁים וְנָשִׁים וָטַף צוֹעֲקִים וּמִתְחַנְּנִים בְּתַחֲנוּנִים עַל נַפְשׁוֹתָם, זֶה הוֹלֵךְ זֶה בָּא. וְנִשְׁמְעוּ קוֹלוֹת מֵעֻמְקָא דְּלִבָּא וְאָנֹכִי בְּתוֹכָם בִּתְפִלָּתִי וּבְבַקָּשָׁתִי. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ פָּרַשְׂתִּי שִׂיחָתִי כַּאֲשֶׁר עִם לְבָבִי. וּמִשָּׁם הָלַכְתִּי לְהַקֶּבֶר הַצַּדִּיק הַקָּדוֹשׁ הוּא רַבִּי פִּינְחָס בֶּן יָאִיר זְכוּתוֹ יָגֵן עָלֵינוּ. מָה אֹמַר מָה אֲדַבֵּר. הָלַכְתִּי בַּחֲזָרָה לְבֵיתִי מַמָּשׁ כְּאִישׁ הַפּוֹרֵחַ בַּאֲוִיר, לֹא יָדַעְתִּי הֵיכָן אֲנִי בָּעוֹלָם. וְהַכֹּל נִתְחַבֵּר אֶצְלִי עִם הַצִּיּוּן הַקָּדוֹשׁ שֶׁל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, מַמָּשׁ כְּאִלּוּ אָנֹכִי עוֹמֵד בְּשָׁם. וּבֶאֱמֶת הוּא הַכֹּל אֶחָד. אַשְׁרַי מַה טּוֹב חֶלְקִי. חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים אֲשֶׁר זָכִיתִי לְהִכָּנֵס בְּצֵל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זַ"ל אֲשֶׁר הִכְנִיס בְּלִבִּי הַרְגָּשַׁת הַנֹּעַם הַזֶּה עַל יְדֵי תַּלְמִידוֹ הַקָּדוֹשׁ הוּא כְּבוֹד אֲדוֹנִי אָבִי וּמוֹרִי וְרַבִּי זללה"ה. יְהִי רָצוֹן שֶׁאֶזְכֶּה לְבַלּוֹת יָמַי וּשְׁנוֹתַי בְּאֶרֶץ הַקְּדוֹשָׁה הַזֹּאת בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים בְּהַרְחָבַת לְבָבִי. וְלִבִּי מָלֵא מִלִּים בָּזֶה, אַךְ הוּא בִּלְתִּי אֶפְשָׁרִי לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הָאָרֶץ מְלֵאָה כָּל טוּב מַאֲכָלִים טוֹבִים וּבְרִיאִים, אַךְ מִי יִתֵּן וְהָיָה אֲשֶׁר נִזְכֶּה מְהֵרָה אֲשֶׁר לֹא יִהְיֶה נִרְאֶה חֻרְבַּת הָאָרֶץ אֲשֶׁר אֵין לְשַׁעֵר זֹאת. מָה אֹמַר לָכֶם בָּנַי שֶׁיִּחְיוּ, בְּוַדַּאי הָיִיתִי הוֹלֵךְ בְּכָל יוֹם עַל צִיּוּן הַקָּדוֹשׁ שֶׁל הָאֲרִ"י זַ"ל, אַךְ הַדֶּרֶךְ לְשָׁם הוּא בִּמְסִירַת נֶפֶשׁ. וְלֵילֵךְ יְחִידִי גַּם כֵּן עֲדַיִן קָשֶׁה עָלַי, וְהַלְוַאי שֶׁיִּתֵּן לִי הַשֵּׁם יִתְבָּרַךְ כֹּחַ לֵילֵךְ עַל כָּל פָּנִים בְּכָל שְׁנֵי שָׁבוּעוֹת. תְּהִלָּה לָאֵל בְּיוֹם ב' הֶעָבַר ט"ו דְּנָא גַּם כֵּן הָיִיתִי שָׁם עֵת מִנְחָה, וְלָקַחְתִּי לִי אִישׁ אֶחָד לְשׁוֹמֵר וּבְוַדַּאי הָיָה לְשָׁלָל נַפְשִׁי עוֹד יוֹתֵר מִבָּרִאשׁוֹנָה. אַךְ בָּאתִי מְאֹד עָיֵף וְיָגֵעַ, וְהֵיכָן לוֹקְחִין בְּכָל פַּעַם אִישׁ כִּלְבָבִי לֵילֵךְ עִמִּי. וּבִפְרָט כַּאֲשֶׁר אָנֹכִי רוֹאֶה בְּכָל עֵת צִיּוּן הַקָּדוֹשׁ שֶׁל כְּבוֹד הַתַּנָּא הַקָּדוֹשׁ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי מַמָּשׁ עוֹמֵד לְנֶגֶד עֵינַיִם, וְכָלְתָה נַפְשִׁי לִפְרֹחַ אֵלָיו, אַךְ לָבוֹא לְשָׁם צְרִיכִין לָזֶה הֲכָנָה וּנְסִיעָה יוֹתֵר כַּאֲשֶׁר מֵאִתָּנוּ לָבוֹא לְאוּמַאן. מָה אוּכַל לְשַׁעֵר לָכֶם הַדֶּרֶךְ לְשָׁם, הָרִים וּבְקָעוֹת וּגְבָעוֹת מֻשְׁטָחִים בִּצְרוֹרוֹת אֲבָנִים גְּדוֹלִים וּקְטַנִּים. הַכְּלָל צְרִיכִין רַק לִכְסֹף וּלְהִשְׁתּוֹקֵק לַטּוֹב הַזֶּה. וּבְחַסְדֵי ה' מוּכָן אָנֹכִי בְּעֶזְרָתוֹ יִתְבָּרַךְ לָבוֹא לְשָׁם אִם יִרְצֶה הַשֵּׁם עַל עֶרֶב רֹאשׁ חֹדֶשׁ אֱלוּל הַבָּא עָלֵינוּ לְטוֹבָה. יְהִי ה' עִמִּי וְיוֹשִׁיעֵנִי בְּכָל טוּב אָמֵן כֵּן יְהִי רָצוֹן.
And regarding what your eminence wrote to me — that you have difficulties with the Rav, and also that he wishes to print within the book certain things of his own — behold, I have placed everything in your hands, and everything is under your authority. Therefore, if you understand with your own understanding that you have no need of the Rav — cease from him. But if you do need him, I warn you that he should not allow even a single letter of his own to go to press — so that no stranger should be intermingled within the book. And as for those two introductions which you sent me — they are upright in my humble eyes. And regarding the haskamos (approbations) — I spoke with the Rav that he should not make an issue of this, and so forth. And regarding what your eminence wrote to me — that the brother-in-law of the printer, who is the extraordinary scholar, and so forth, our Teacher the Rabbi Mosheh — may his light shine and radiate — is doing you favors: with the help of Hashem Yisborach I shall repay him measure for measure. And may Hashem Yisborach grant you strength — in material matters and in spiritual matters — to complete the printing without any hindrance whatsoever. ## Segment 4
וְתֵדְעוּ אֲשֶׁר בְּיוֹם ה' הֶעָבַר תְּהִלָּה לָאֵל נִכְנַסְתִּי בְּהַבַּיִת אֲשֶׁר שָׂכַרְתִּי לָנוּ. וּבְאוֹתָן הַיָּמִים לֹא הָיִינוּ בְּקַו הַבְּרִיאוּת וְהָיָה לִי מִזֶּה רֹב עַגְמַת נֶפֶשׁ. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּרֹב חַסְדּוֹ יִתְבָּרַךְ תֵּכֶף אַחַר שַׁבַּת קֹדֶשׁ נַחֲמוּ חָזַרְנוּ לְאֵיתָנֵנוּ. וְהָעִקָּר הַיִּסּוּרִים הָיָה לִי אֵיךְ לְהִנָּצֵל מֵהַדָּאקְטֶיר, וּבִפְרָט מִזּוּגָתִי תִּחְיֶה אֲשֶׁר לֹא יָכֹלְתִּי לַעֲמֹד נֶגֶד כָּל הַבָּאִים אֵלֶיהָ. וּבְכָאן עוֹסְקִים בִּרְפוּאוֹת עוֹד יוֹתֵר מִבְּחוּץ לָאָרֶץ, כִּי אֶת זֶה לְעֻמַּת זֶה רַחֲמָנָא לִצְלַן, אַךְ בְּחֶמְלַת ה' עָלַי בַּכֹּחַ אֲשֶׁר קִבַּלְתִּי מִפִּי כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה נִצַּלְתִּי מִכֹּל. יְהִי ה' עִמָּנוּ מֵעַתָּה וְלָנֶצַח, וְיַצִּילֵנוּ מִכָּל מַחֲלָה, וִיחַזֵּק אֶת כֹּחֵנוּ בְּכָל רְמַ"ח אֵבָרֵינוּ וּשְׁסָ"ה גִּידֵינוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת. וְעוֹד הִפְלִיא ה' חַסְדּוֹ עִמָּנוּ וְהִזְמִין אִשָּׁה מְשָׁרֶתֶת לְבֵיתִי, וְהִיא אִשָּׁה כְּשֵׁרָה וּבְרִיאָה, וְכָל צָרְכֵי הַבַּיִת מֻטָּל עָלֶיהָ, אוֹפָה וּמְבַשֶּׁלֶת וְהוֹלֶכֶת לְכָל מָקוֹם שֶׁצְּרִיכִין. כִּי זוּגָתִי תִּחְיֶה לֹא יָכְלָה אֲפִלּוּ לָזוּז מִמִּטָּתָהּ, וְגַם עַתָּה אֲשֶׁר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הִיא בְּקַו הַבְּרִיאָה עֲדַיִן אִי אֶפְשָׁר לָהּ לָצֵאת לַשּׁוּק, וְהָאִשָּׁה הַנַּ"ל אֵינָהּ מְקַבְּלָה מֵאִתָּנוּ שׁוּם שְׂכִירוּת רַק עֲבוּר הָאֲכִילָה וּמָקוֹם לָשֶׁבֶת. וְלֹא אוּכַל לְשַׁעֵר לָכֶם גֹּדֶל הַחֶסֶד אֲשֶׁר הִפְלִיא לָנוּ הַשֵּׁם יִתְבָּרַךְ בָּזֶה. יִתֵּן ה' בְּלִבָּהּ אֲשֶׁר תַּעֲמֹד בִּדְבָרֶיהָ כַּמְדֻבָּר. וּלְעֵת עַתָּה הַהוֹצָאָה מְרֻבָּה קְצָת, כִּי קִבְּלוּ אוֹתִי פֹּה לְעֹשֶׁר, מִסְּתָמָא כֵּן הוּא הַמַּזָּל שֶׁלִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. אֵלָיו יִתְבָּרַךְ בִּטְחוֹנִי שֶׁיַּזְמִין לִי כָּל צְרָכַי בְּכָבוֹד. וּמֵאִתְּכֶם בָּנַי שֶׁיִּחְיוּ בִּקַּשְׁתִּי לָשׂוּם עֵינֵיכֶם עָלַי בְּכָל הָאֳפָנִים, כְּפִי אֲשֶׁר אוֹהֲבֵי נַפְשִׁי מִטּוּלְטְשִׁין הִבְטִיחוּ לִי לַעֲמֹד לְעֶזְרָתִי לְפֹה, כֵּן תִּדְרְשׁוּ מִמֶּנָּם בְּכָל עֵת עַל זֶה דֶּרֶךְ חָכְמָה וְהַשְׂכֵּל; וּכְמוֹ כֵן מִכָּל מְקוֹם אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ, וּבִפְרָט מֵאוֹהֲבַי וְרֵעַי הַמְיֻחָדִים שֶׁיִּחְיוּ. וְאוּלַי יְחָנֵּנִי ה' שֶׁאֶזְכֶּה לָבוֹא לַבַּיִת שֶׁלִּי, כִּי מְאֹד נָחוּץ לִי זֹאת, בִּכְדֵי שֶׁיִּהְיֶה לִי מָקוֹם מְיֻחָד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. וְזֶה אִי אֶפְשָׁר לְהַשִּׂיג בְּבַיִת שֶׁל שְׂכִירוּת, כִּי כָּל הַבִּנְיָנִים הֵמָּה פֹּה שֶׁלֹּא כַּסֵּדֶר. וְרַק כְּשֶׁאֶחָד קוֹנֶה לוֹ לְעַצְמוֹ דִּירָה מְתַקֵּן לוֹ בְּעַצְמוֹ כְּפִי רְצוֹנוֹ. וּלְהַאֲרִיךְ לָכֶם בָּזֶה לֹא אוּכַל, בִּטְחוֹנִי אֲשֶׁר מֵעַצְמְכֶם תָּבִינוּ אֵיךְ לְהִתְנַהֵג לְטוֹבָתִי, וַה' יַצְלִיחַ אֶתְכֶם בָּזֶה. וּלְמַעַן הַשֵּׁם כָּל הַשְׁלָחַת מָעוֹת שֶׁיִּהְיֶה לָכֶם לִשְׁלֹחַ לְפֹה תִּשְׁלְחוּ רַק גְּלַייךְ לְיָדִי לר' יִצְחָק שְׁטֶערִינְהַארְץ מִטּוּלְטְשִׁין, רַק לְפָרֵט שְׁטֶערִינְהַארְץ. וּכְמוֹ כֵן כָּל הַמִּכְתָּבִים. וַאֲפִלּוּ אִם יִרְצֶה הַשֵּׁם כַּאֲשֶׁר יִשְׁלַח רַבִּי סֶענְדֶיר מָעוֹת וּמִסְּתָמָא יִשְׁלַח לְר' נַחְמָן, תִּשְׁלְחוּ גַּם כֵּן לְיָדִי וְאָנֹכִי אֶמְסֹר לוֹ בְּלִי עִכּוּב. וְכֵן רְצוֹן רַבִּי נַחְמָן גַּם כֵּן. כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ אָנוּ שְׁלֵמִים פֹּה בְּאַהֲבָה וְאַחְוָה וְרֵעוּת. עַד כֹּה לֹא עָשָׂה רַבִּי נַחְמָן שׁוּם דָּבָר בְּלֹא דַּעַת יְדִידֵנוּ הָרַב מֵאִיר נֵרוֹ יָאִיר. וְתִתְאַמְּצוּ אֲשֶׁר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ תֵּכֶף אַחַר רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה, יִהְיֶה נִשְׁלָח לְיָדִי סְכוּם הָגוּן הֵן בִּשְׁבִילִי הֵן בִּשְׁבִיל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ, וְהֵן לִשְׁאָר אֲנָשִׁים. וּבִפְרָט לְהַזְכִּיר אֶת יְדִידֵנוּ הָרַב צְבִי מ"ז נֵרוֹ יָאִיר מֵעִנְיַן הַשְׁלָחָתוֹ לְפֹה בְּזֶה הָעֵת בְּכָל שָׁנָה, וַאֲגַב מִסְּתָמָא יַזְכִּירוּ אוֹתוֹ אוֹדוֹתַי גַּם כֵּן. וְאֶת כָּל מִכְתָּבַי הַמְצֹרָפִים פֹּה, בִּקַּשְׁתִּי לִקְרוֹתָם כֻּלָּם וְלִמְסֹר לְכָל אֶחָד וְאֶחָד. וְכַוָּנָתִי בָּזֶה אוּלַי כָּתַבְתִּי לְאֶחָד אֲשֶׁר יִהְיֶה נֶגֶד רְצוֹנְכֶם בְּשָׁם תּוּכְלוּ לְעַכְּבוֹ, לְדַעְתִּי כָּתַבְתִּי כָּרָאוּי, אַךְ לֹא אוּכַל לַעֲמֹד עָלַי מִמָּקוֹם רָחוֹק כָּל כָּךְ נֶגֶד דַּעַת בְּנֵי אָדָם דְּשָׁם. הַכְּלָל עֲלֵיכֶם קָסַמִיכְנָא אֲשֶׁר יִהְיֶה אִם יִרְצֶה הַשֵּׁם הַכֹּל עַל צַד הַיּוֹתֵר טוֹב. וּמֵעַתָּה לֹא אוֹסִיף עוֹד לִכְתֹּב שׁוּם מִכְתָּב לְשׁוּם נִבְרָא בִּלְתִּי כַּאֲשֶׁר יַגִּיעַ לִי מִכְתָּב מֵאֵיזֶה אִישׁ, אָז אֶהְיֶה מֻכְרָח לַהֲשִׁיבוֹ לְטוֹב, רַק עַתָּה בַּפַּעַם הָרִאשׁוֹן נִרְאֶה לִי אֲשֶׁר מֻכְרָח אָנֹכִי לָזֶה, כִּי כַּמָּה בִּקְּשׁוּ מִמֶּנִּי בְּפֵרוּט לִכְתֹּב לָהֶם מִכְתָּב, וְאָנֹכִי הִבְטַחְתִּים, כֵּן עָלַי לְקַיֵּם עַתָּה. אַךְ מֵעַתָּה מַה יֵּשׁ לִי לִכְתֹּב מִכְתָּבִים וּבִפְרָט כִּי אֵין לִי פְּנַאי לָזֶה, וְעֵינַי צוֹפִיּוֹת בְּכָל עֵת לִזְכּוֹת לִשְׁמֹעַ טוּב הַצְלָחַתְכֶם מֵעֵת נָסְעִי מֵאִתְּכֶם אֵיךְ מִתְנַהֵג הַדָּבָר בְּכָל הָעִנְיָנִים, וְהָעִקָּר מִשְּׁלוֹמְכֶם הַטּוֹב. וְאָנֹכִי בִּתְפִלָּתִי בְּכָל יוֹם וָיוֹם עֲבוּרְכֶם בָּזֶה, יְהִי ה' עִמָּנוּ וְיַשְׁמִיעֵנוּ כָּל טוּב זֶה מִזֶּה. וְהִנְנִי מְבָרֵךְ אֶתְכֶם מֵעַתָּה אֲשֶׁר תִּזְכּוּ לִהְיוֹת שְׁנֵיכֶם אִם יִרְצֶה הַשֵּׁם בְּאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, וַה' יַצִּיל אֶתְכֶם מִמְּנִיעוֹת גְּדוֹלוֹת חָלִילָה, רַק יִהְיֶה בְּחַסְדֵי ה' כְּמוֹ בְכָל רֹאשׁ הַשָּׁנָה. וְתַזְכִּירוּ אוֹתִי בְּשָׁם בְּכָל עֵת, וְאָנֹכִי אַזְכִּירְכֶם פֹּה לְטוֹבָה כִּי נַפְשִׁי קְשׁוּרָה בְּנַפְשָׁם. מִי יִתֵּן וְהָיָה אֲשֶׁר אֶזְכֶּה לִשְׁמֹעַ אִם יִרְצֶה הַשֵּׁם טוֹב נְסִיעַתְכֶם וּבוֹאֲכֶם לְשָׁלוֹם, וְהָיְתָה זֹאת שִׂמְחָתִי. יְהִי ה' עִמָּנוּ וְיוֹשִׁיעֵנוּ לְטוֹב אָמֵן כֵּן יְהִי רָצוֹן:
And regarding the health of my body — I hereby inform you that for some days now I have strengthened somewhat, but I still stand in need of great mercies — u'man d'rachim li li'ba'ay alai rachamim — whoever loves me should beseech mercy for me (Nedarim 40). Thus speak the words of one who loves your soul and constantly seeks your welfare. Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. Also — to send out the letters by way of the postal service, each one to its place. Overview: Written from Lemberg in 5568, this letter is unique in the collection: it is almost entirely devoted to the practical logistics of printing a holy book — almost certainly Likutay Moharan, Rebbe Nachman's magnum opus, the first part of which was published in Ostrog in 1808. The letter reveals Rebbe Nachman as a remarkably hands-on, detail-oriented overseer of the printing process: paper types, print-run quantities, payment per signature, the chain of custody for funds, and — above all — the absolute purity of the text. Not a single foreign letter was to enter his book. The phrase "the 26th by the count of the Children of Israel" refers to the Sefiras Ha'Omer count — the daily counting of the forty-nine days between Pesach and Shavuos. The 11th of Iyar is the 26th day of the omer. Rebbe Nachman records both the calendar date and the omer count in the dateline, reflecting the sanctity of each individual day in this period. The two lines closing this letter are editorial markers from the compiler of the collection. Line 78 announces the beginning of the letters of 5569. Line 79 is a parenthetical identification of the recipient of Letter 7 — Rebbe Nachman's own daughter Marat Sarah and her husband Reb Yitzchok Ayzik, both of blessed memory. Both are rendered within the manuscript page as structural signposts. # ו URL: https://ajew.org/reader-plain/alim-litrufa/4/7/ # ו
ו
Source: https://ajew.org/reader/alim-litrufa/4/7 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ה' רְאֵה.
I have duly received their letter, and my innards rejoiced upon hearing of the abundance of your good welfare — and I bless Hashem who has helped us until now — for she was ill and yet gave birth to her daughter, may she live. And I hereby bestow my blessing upon them: ## Segment 2
יוֹם א' עָבַר בָּא הָרָץ הַשֵּׁנִי וּתְהִלָּה לָאֵל קִבַּלְתִּי מִכְתָּבָם מִיּוֹם ה' בָּלָק, הֵאִירוּ עֵינַי דִּבְרֵיהֶם הַנְּעִימִים וְהֶחֱיֵיתִי אֶת נַפְשִׁי לִמְאֹד כִּי לָזֶה כָּלְתָה נַפְשִׁי. וְהַאֻמְנָם אֲשֶׁר הָיָה לִי עַגְמַת נֶפֶשׁ מִמַּה שֶּׁכְּתַבְתֶּם מֵעִנְיַן אֲבֵדַת הַפָּאסְט לְאַדֶעס, עִם כָּל זֶה הֶחֱיֵיתִי עַצְמִי בָּזֶה אֲשֶׁר תְּהִלָּה לָאֵל אֵין לָכֶם שׁוּם שַׁיין [כַּוָּנָה] לְנֶגֶד חָלִילָה. וְזֶה הַדָּבָר בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּוַדַּאי יִתְתַּקֵּן לְטוֹב כִּי גַּם כַּאֲשֶׁר הָיִיתִי בְּעַצְמִי הָיָה כַּמָּה פְּעָמִים כָּךְ. וּבִפְרָט כִּי כֻּלָּם יוֹדְעִים אֲשֶׁר לֹא מֵאִתָּנוּ הַמִּכְשׁוֹל, רַק צְרִיכִין לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁלֹּא יִהְיֶה שׁוּם מִכְשׁוֹל עַל יָדֵינוּ. וּבְעֶזְרָתוֹ יִתְבָּרַךְ בְּוַדַּאי יוֹשִׁיעַ לָנוּ. וַאֲשֶׁר כָּתַב לִי שֶׁתְּהִלָּה לָאֵל שֶׁיֵּשׁ לָכֶם גְּמִילוּת חֶסֶד לְעִנְיַן צֹרֶךְ הַחֲנוּת, בְּוַדַּאי יֵשׁ לִי נַחַת רוּחַ מִזֶּה, עִם כָּל זֶה בָּנַי יְדִידַי גַּם בָּזֶה גְּדוֹלָה הָאַזְהָרָה לִבְלִי לְהַלְווֹת הַרְבֵּה, כִּי אֲפִלּוּ בְּלִי עִסְקָא צְרִיכִין לְשַׁלֵּם עַל כָּל פָּנִים לִזְמַנּוֹ. בְּבִטְחוֹנִי אֲשֶׁר מֵעַצְמְכֶם תִּזָּהֲרוּ בָּזֶה, וַה' יַצְלִיחַ אֶתְכֶם לְטוֹב לָכֶם, וְאָנֹכִי אֶזְכֶּה לִשְׁמֹעַ לְפֹה מִטּוּבְכֶם. וּלְמַעַן הַשֵּׁם בַּל תִּדְאֲגוּ, בִּטְחוּ תָּמִיד בְּחַסְדֵי הַשֵּׁם יִתְבָּרַךְ כִּי לֹא יַעֲזֹב אֶתְכֶם. וּלְמַעַן הַשֵּׁם תִּרְאוּ שֶׁיֻּגְדַּל הַשָּׁלוֹם בֵּינֵיכֶם וְהָיְתָה זֹאת שִׂמְחָתִי הַשְּׁלֵמָה.
And please be so good as to inform me always of the abundance of your good welfare. And my great request of my daughter, may she live, and of my son-in-law, may he live, is that they should have no worry whatsoever — only to be always in joy. Peace and life, as their souls and the soul of their father desires — who seeks their good welfare with mighty love. ## Segment 3
וְהִנֵּה כְּפִי אֲשֶׁר מִתְעַכֵּב הִלּוּךְ הַפָּאסְט מִשָּׁם לְפֹה יוֹתֵר מֵחֲמִשָּׁה שָׁבוּעוֹת, לָכֵן מְסֻפָּק אָנֹכִי אִם יַגִּיעַ לָכֶם מִכְתָּבִי הַלָּז טֶרֶם נְסִיעַתְכֶם לְאוּמַאן עַל רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה, לָכֵן כָּתַבְתִּי בְּיִחוּד גְּלַייךְ [יְשִׁירוֹת] לְאוּמַאן לִידִידֵנוּ הָרַב נַחְמָן הַלֵּוִי, וּבְשָׁם סָגַרְתִּי הַמִּכְתָּבִים אֲשֶׁר לִטְשֶׁעהרִין. וְכָתַבְתִּי לָכֶם פְּרִיסַת שָׁלוֹם בְּשָׁם גַּם כֵּן, לָכֵן אוּלַי תַּשִּׂיגוּ בְּשָׁם הַמִּכְתָּב שֶׁלִּי. תִּקְרְאוּ אוֹתוֹ, וְתִרְאוּ לְקַיֵּם מַה שֶּׁכָּתַבְתִּי שָׁמָּה. וּמִסְּתָמָא מִמֵּילָא תְּדַבְּרוּ עִם כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַיְקָרִים שֶׁיִּחְיוּ נִדּוֹן טוֹבָתִי, וּבִפְרָט עִם יְדִידִי ה"ר יִצְחָק ב"ר גֵּרְשׁוֹן נֵרוֹ יָאִיר. וְאִם יִרְצֶה הַשֵּׁם בְּבוֹאֲכֶם מֵאוּמַאן לְשָׁלוֹם מִסְּתָמָא יִהְיֶה בְּיֶדְכֶם אֵיזֶה הַשְׁלָחָה לְפֹה, רַק יָכוֹל לִהְיוֹת שֶׁלֹּא יִהְיֶה נָכוֹן לִשְׁלֹחַ תֵּכֶף, כִּי יִהְיֶה הַהֶכְרֵחַ לְהַמְתִּין עַל הַמָּעוֹת טְשֶׁעהרִין אֲשֶׁר דַּרְכָּם לִשְׁלֹחַ אַחַר יוֹם הַכִּפּוּרִים, וּכְמוֹ כֵן מִטִּירָהאוִויצֶע, וּמִסְּתָמָא גַּם יְדִידֵנוּ ה"ר צְבִי מ"ז יִשְׁלַח בְּאֵלּוּ הַיָּמִים הַשְׁלָחָתוֹ, לָכֵן הַסְּכוּם אֲשֶׁר יִהְיֶה לְמַרְאֵה עֵינֵיכֶם תּוֹדִיעוּ לוֹ עַל יְדֵי מִכְתָּב לְפֹה, וְלֹא תַּמְתִּינוּ עַל עֵת הַשְׁלָחַת הַמָּעוֹת. כִּי מִשְׁתּוֹקֵק אָנֹכִי לְקַבֵּל תְּשׁוּבַתְכֶם עַל מִכְתָּבִי זֶה. וּבְלֹא זֶה אֲפִלּוּ בְּכָל עֵת שְׁלִיחַת מָעוֹת לְפֹה תִּשְׁלְחוּ בְּיִחוּד מִכְתָּב גְּלַייךְ [יְשִׁירוֹת] לְפֹה דֶּרֶךְ בַּארָאט כִּי הַמָּעוֹת מִתְעַכֵּב עוֹד הַרְבֵּה יוֹתֵר, וּבֵין כָּךְ יִהְיֶה כִּלְיוֹן עֵינַיִם לְמִכְתָּבָם. וְהַאֻמְנָם אֲשֶׁר דִּבַּרְנוּ שֶׁלֹּא יִהְיֶה לָנוּ כִּלְיוֹן עֵינַיִם מִמִּכְתָּבִים, כֵּן הוּא הָאֱמֶת וְכֵן צָרִיךְ לִהְיוֹת, וּבָטוּחַ אֲנִי בְּחַסְדֵי ה' שֶׁיּוֹשִׁיעֵנוּ בָּזֶה, אַךְ עַתָּה בְּהַתְחָלַת הָעִנְיָן הַהֶכְרֵחַ עֲדַיִן לָזֶה. וְדַעַת לְנָבוֹן נָקָל לְהָבִין זֹאת. בִּרְבוֹת הַיָּמִים כַּאֲשֶׁר אַשְׂבִּיעַ נַפְשִׁי בְּיִקְרַת הָאָרֶץ, מִסְּתָמָא אָבוֹא לְיִשּׁוּב הַדַּעַת הָאֲמִתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לְטוֹב בָּזֶה גַּם כֵּן. וְיוֹתֵר מִזֶּה בָּנַי שֶׁיִּחְיוּ, לִבִּי מָלֵא מִלִּים מֵרֹב תְּשׁוּקַת לְבָבִי מִישִׁיבָתִי בָּאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, אַךְ עַל פְּנֵי הַשָּׂדֶה הוּא בִּלְתִּי אֶפְשָׁרִי לְבָאֵר. גִּילוֹיבְּט הַשֵּׁם יִתְבָּרַךְ פַאר דֶּעם [בָּרוּךְ ה' עַל הַ] חֶסֶד הַגָּדוֹל אֲשֶׁר עָשָׂה עִמִּי.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 4
דִּבְרֵי אֲבִיכֶם הַמְבָרְכָם בְּכָל טוּב, וְחָפֵץ לִשְׁמֹעַ וּלְהַשְׁמִיעַ כָּל טוּב עָלֵינוּ וְאַל כָּל אַחֵינוּ בְּנֵי יִשְׂרָאֵל לְטוֹב, אָמֵן כֵּן יְהִי רָצוֹן
Also, let him see to informing me of the state of his learning — and how many pages of Gemara he studies each day — for in this I desire that he be constant and unwavering in his learning. This is my entire aspiration — and enough for the one who understands. ## Segment 5
יִצְחָק
Peace to your beloved son, the wise and pleasant Yisroel Leb, may he live. ## Segment 6
פְּרִיסַת שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה הַיְקָרָה מָרַת אֶסְתֵּר שֵׁיינְדֶיל תִּחְיֶה וּלְנֶכְדָּתִי הַיְקָרָה הַמְהֻלָּלָה הַכַּלָּה מָרַת אָדִיל תִּחְיֶה, וּלְנֶכְדִּי הַיָּקָר הַנֶּחְמָד כְּמַר נַחְמָן שֶׁיִּחְיֶה, וּלְנֶכְדָּתִי הַחַכִּימָה בִּתְיָה תִּחְיֶה, וּלְנֶכְדִּי הַיָּנִיק הֶחָכָם כְּמַר שַׁכְנָא שֶׁיִּחְיֶה.
Peace to your beloved son, the wise and pleasant Yisroel Leb, may he live. ## Segment 7
פְּרִיסַת שָׁלוֹם לְכַלָּתִי הַצְּנוּעָה הַיְקָרָה מָרַת רָחֵל תִּחְיֶה וּלְנֶכְדִּי הַיָּקָר הַנֶּחְמָד כְּמַר אַהֲרֹן שֶׁיִּחְיֶה וּלְנֶכְדִּי הַיָּקָר הַנֶּחְמָד כְּמַר נַפְתָּלִי שֶׁיִּחְיֶה. לִיבֶּע קִינְדֶער מַיינֶע, גְּלֵייבְּט מִיר אַז אִיךְ פַארְגֶעס נִיט אִין אַייךְ אֲפִלּוּ אַ שָׁעָה. וּבְכָל יוֹם בֶּעט אִיךְ גָּאט פַאר אַייךְ, הַשֵּׁם יִתְבָּרַךְ זָאל נָאר פַארְנֶעמִין מַיין גִּיבֶּעט. אִיךְ בֶּעט אַייךְ זֶעהֶר, זָארְגְט נִיט אוּן הָאט שָׁלוֹם. הַשֵּׁם יִתְבָּרַךְ וֶועט אַייךְ בְּוַדַּאי הֶעלפִין אִיהר וֶועט אִם יִרְצֶה הַשֵּׁם זַיין גִּיזִינְד אוּן שְׁטַארְק, אוּן וֶועט הָאבֶּען נַחַת פוּן אַיֶיערֶע קִינְדֶערְלֶעךְ. הַשֵּׁם יִתְבָּרַךְ זָאל מִיר הֶעלְפִין צוּ הָארְכֶען כָּל טוּב פוּן אִיטְלִיכֶען בַּאזִינְדֶער. וּבִפְרָט אִיךְ זָאל זוֹכֶה זַיין בְּקָרוֹב צוּ הָארְכִין מִשִּׂמְחַת חֻפַּת נֶכְדָּתִי הַיְקָרָה מָרַת אָדְיל תִּחְיֶה עִם בֶּן גִּילָהּ מִטֶּעפְּלִיק בְּהַרְחָבַת הַלֵּב. וָואלְט מִיךְ בְּוַדַּאי מְחַיֶּה גִּיוֶועהן.
Peace to your beloved son, the wise and pleasant Yisroel Leb, may he live. ## Segment 8
דִּבְרֵי אֲבִיכֶם וָואס וִוינְשְׁט אַייךְ כָּל טוּב, זַייט גִּיזוּנְד אוּן פְרֵיילִיךְ.
Peace to their daughter who has been born to them for a good mazal — may she live. ## Segment 9
יִצְחָק הַנַּ"ל
Yitzchok, as mentioned above ## Segment 10
זוּגָתִי תִּחְיֶה גְּרִיסְט אַייךְ, אַלֶלע גָּאר פְרַיינְטְלִיךְ, זִיא אִיז בָּרוּךְ הַשֵּׁם זֶעהֶר צוּ פְרִידֶען וָואס הָאט זוֹכֶה גִּיוֶוען צוּ קוּמֶען לְפֹה אוּן וִוינְשְׁט אַייךְ כָּל טוּב, זִיא בֶּענְקְט נָאךְ דִי קִינְדֶּערְלִיךְ אָהן אַ דֶּרֶךְ הַטֶּבַע. זִי גְּלוּסְט בְּכָל רֶגַע צוּ הָארְכֶען פוּן זֵייא כָּל טוּב. זַייט גִּיזוּנְד אוּן גְּלִיקְלִיךְ.
Peace to your father-in-law, my dear friend — he who is the distinguished and celebrated noble, the sanctifier of G-d's Name — our Teacher the Rabbi Aryeh Layb — may his light shine and radiate — together with the welfare of his modest and distinguished wife, may she live, and together with all those who have issued from their loins, may they live, and to all the members of his household — peace and blessing. ## Segment 11
פוּן מִיר אִמְּכֶם.
From me, your mother. ## Segment 12
בָּנַי הָאֲהוּבִים הַאֲמִינוּ לִי שֶׁאֵינֶנִּי שׁוֹכֵחַ מִכֶּם אֲפִלּוּ לְשָׁעָה, וּבְכָל יוֹם אֲנִי מְבַקֵּשׁ מֵה' עֲלֵיכֶם. רַק יְקַבֵּל ה' יִתְבָּרַךְ אֶת בַּקָּשָׁתִי. אֲנִי מְבַקֵּשׁ מִכֶּם מְאֹד אַל תִדְאֲגוּ וְיִהְיֶה לָכֶם שָׁלוֹם. ה' יִתְבָּרַךְ בְּוַדַּאי יַעֲזֹר. הֱיוּ בְרִיאִים וַחֲזָקִים וְתִהְיֶה לָכֶם נַחַת מִיַּלְדֵיכֶם. ה' יִתְבָּרַךְ יַעַזְרֵנִי לִשְׁמֹעַ כָּל טוֹב מִכֹּל אֶחָד בְּנִפְרָד, וּבִפְרָט אֶזְכֶּה לִשְׁמֹעַ בְּקָרוֹב מִשִּׂמְחַת חֻפַּת נֶכְדָּתִי הַיְקָרָה מָרַת אָדְיל תִּחְיֶה עִם בֶּן גִּילָהּ מִטֶפְּלִיק בְּוַדַּאי הָיָה מְחַיֶּה אוֹתִי.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 13
דִּבְרֵי אֲבִיכֶם הַמְאַחֵל לָכֶם כָּל טוּב, הֱיוּ בְרִיאִים וּשְׂמֵחִים, יִצְחָק הַנַּ"ל.
And peace to the honor of my dear and steadfast brother, our Teacher the Rabbi Yechiel — may his light shine and radiate. ## Segment 14
זוּגָתִי תִחְיֶה דּוֹרֶשֶׁת בִּשְׁלוֹם כֻּלְּכֶם בִּידִידוּת מְאֹד. הִיא, בָּרוּךְ ה', מְרֻצָּה מְאֹד שֶׁזָּכְתָה לָבוֹא לְפֹה וּמְאַחֶלֶת לָכֶם כָּל־טוּב. הִיא מִתְגַּעְגַּעַת לַיְלָדִים יוֹתֵר מִדֶּרֶךְ הַטֶּבַע הִיא מִשְׁתּוֹקֶקֶת בְּכָל רֶגַע לִשְׁמֹעַ מֵהֶם כָל־טוּב הֱיוּ בְרִיאִים וּמְאֻשָּׁרִים, מִמֶּנִּי אִמְּכֶם].
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 15
דָּאְבְּרִישׁ אֵשֶׁת רַבִּי יִצְחָק שְׁטֶהרִינְהַארְץ].
Overview: This brief, radiant letter stands apart from the others in the collection — written on the eve of the holy Shabbos, in the portion of Vayishlach, to Rebbe Nachman's own daughter Marat Sarah and her husband Reb Yitzchok Ayzik after the birth of their daughter. It is a letter of pure blessing and fatherly tenderness, built around one central charge: have no worry whatsoever — only be always in joy. ## Segment 16
פְּרִיסַת שָׁלוֹם לִידִידִי חֲבֵרִי הַיָּקָר הָרַבָּנִי הַמֻּפְלָא הַנָּגִיד כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב יַעֲקֹב טַיְטִלְבּוֹים נֵרוֹ יָאִיר.
The letter is written on the Erev Shabbos of Parshas Vayishlach — the portion in which Yaakov Avinu wrestles with the angel, is wounded, and emerges with the new name Yisroel. The newborn granddaughter's name is not yet mentioned, but the portion's themes of struggle, blessing, and new identity resonate quietly behind this letter of new life. ## Segment 17
הִנֵּה לְפָנָיו מִכְתָּבִי הֲלָזֶה וְיֵדַע מֵהַכֹּל, וּמָה אוּכַל לְשַׁעֵר גֹּדֶל אַהֲבָתוֹ הַתְּקוּעָה בְּלִבִּי אֲשֶׁר לֹא אוּכַל לְשָׁכְחוֹ אֲפִלּוּ רֶגַע אַחַת, כִּי הוּא הוּא הָיָה עִקַּר מִמְחַזְּקֵי נַפְשִׁי לָבוֹא הֵנָּה. וּמַה מְּאֹד גָּדוֹל זְכוּתוֹ בָּזֶה, כִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ גֹּדֶל יִקְרַת נֹעַם אֶרֶץ הַקְּדוֹשָׁה הַזֹּאת נִקְבַּע בְּלִבִּי אֲשֶׁר לֹא אוּכַל לְשַׁעֵר זֹאת. וּבְכָל עֵת וָרֶגַע אָנֹכִי נוֹתֵן הוֹדָאָה לְהַשֵּׁם יִתְבָּרַךְ עַל הַטּוֹב הַחֶסֶד הַזֶּה אֲשֶׁר גְּמָלַנִי. וּבָזֶה בִּקַּשְׁתִּי מִכְּבוֹדוֹ לְכַבְּדֵנִי בְּמִכְתָּבוֹ בְּדִבּוּרָיו הַטּוֹבִים, וְיִהְיֶה לְהַחֲיוֹת אֶת נַפְשִׁי.
I also inform you that, blessed be Hashem, I am on the line of health. I also inform you that I long very much for the liveliness and the joy of your son Yisroel Leb. Since his departure it is very quiet in the house. May Hashem Yisborach grant that I should always hear good tidings from you. Amen. ## Segment 18
דִּבְרֵי יְדִידוֹ וְאוֹהֲבוֹ תָּמִים הַמַּזְכִּירוֹ לְטוֹבָה
I also inform you that a letter has arrived from your sister Miriam Leb, from Odessa — that they sailed by ship on Thursday, the 7th of Menachem-Av. She writes that she is happy and joyful, and that everyone draws her close — and she extends greetings of peace to all of you. ## Segment 19
יִצְחָק
Extend greetings of peace to my beloved mechutan (co-parent-in-law), the distinguished communal leader, our Teacher the Rabbi Yuda Layb. ## Segment 20
בָּנַי שֶׁיִּחְיוּ יִדְרְשׁוּ לְמַעֲנִי בִּשְׁלוֹם כָּל הַנְּגִידִים דְּשָׁם, וּבִפְרָט אוֹתָם אֲשֶׁר בָּאוּ לְעֶזְרָתִי וְהִבְטִיחוּ לִי עַל לְהַבָּא גַּם כֵּן לִהְיוֹת לְטוֹבָתִי, וּבְיִחוּד לִידִידֵנוּ הָרַב דָּוִד שׁוֹר נֵרוֹ יָאִיר כִּי הוּא בֵּרֵךְ אוֹתִי בְּבֶעלְטְיֶע בִּרְכַּת הַדֶּרֶךְ בְּאַהֲבָה רַבָּה.
I also request of you that you do as I have commanded you — pay no attention to the needs of the household, and eat and drink meat and wine — for your health is more precious to me than my own life. And you will truly give me life when you inform me that you are healthy and strong. ## Segment 21
גַּם יַעֲשׂוּ לְמַעַן הַמִּצְוָה וִידַבְּרוּ בְּשָׁם עִם הָרַב חַיִּים לֶערְנֶער וּבְנוֹ הר"י. כְּפִי אֲשֶׁר יֵשׁ לָהֶם קְרוֹבָה מָרַת אָדִיל בַּת רַבִּי חַיִּים בְּפֹה וְהִיא עֲנִיָּה וְאֶבְיוֹנָה. מֵהָרָאוּי שֶׁיִּשְׁלְחוּ לָהּ מַתְּנַת יָדָם לְמִחְיָתָהּ וּלְמִצְוָה רַבָּה יֵחָשֵׁב.
Are these not the words of your father, who awaits hearing from you good and true tidings? ## Segment 22
גַּם לֵאמֹר לִידִידֵנוּ הָרַב יִשְׂרָאֵל קִיצֶיס נֵרוֹ יָאִיר אֲשֶׁר מֵהָרָאוּי שֶׁיְּרַחֵם עַל אִמּוֹ חוֹרַגְתּוֹ אֲשֶׁר גֹּדֶל הָרַחֲמָנוּת שֶׁעָלֶיהָ אֵין לְשַׁעֵר, כִּי הִיא מוּטֶלֶת עַל עֶרֶשׂ דְּוַי רַחֲמָנָא לִצְלַן בְּהַהֶקְדֵּשׁ. וּמַדּוּעַ יִמְנַע מִמֶּנָּה טוֹבָתוֹ לְמַעַן כְּבוֹד אָבִיו זַ"ל יִרְאֶה לְכַבְּדוֹ בָּזֶה וְיִהְיֶה לְהַצְלָחָתוֹ, יְדִידוֹ הַמְזָרְזוֹ לְטוֹב.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 23
יִצְחָק
Extend greetings of peace to my beloved dear brother, our Teacher the Rabbi Yechiel. ## Segment 24
לְמַעַן אַחַי וְרֵעַי כְּבוֹד יְדִידַי הַיְקָרִים הַנִּכְבָּדִים הַמִּתְפַּלְּלִים בְּבֵית הַמִּדְרָשׁ דְּעִיר חָדָשׁ בְּטוּלְטְשִׁין אֲדַבְּרָה נָא שָׁלוֹם מֵאֶרֶץ הַחַיִּים. יְצַו ה' עֲלֵיהֶם אֶת הַבְּרָכָה לְטוֹב לָהֶם כָּל יְמֵי חַיֵּיהֶם בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת בַּהֲרָמַת קַרְנָם וּמַזָּלָם לְמַעְלָה, בְּבָנֵי חַיֵּי וּמְזוֹנֵי רְוִיחָא לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
Extend greetings of peace to my beloved mechutan (co-parent-in-law), the distinguished communal leader, our Teacher the Rabbi Yuda Layb. ## Segment 25
מָה אֹמַר לָכֶם יְדִידַי, הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת מְלֵאָה כָּל טוּב, טַאקֶע [בֶּאֱמֶת] לֹא תֶּחֱסַר כֹּל בָּהּ, רַק בַּעֲווֹנוֹתֵינוּ הָרַבִּים הַכֹּל בְּחֻרְבָּנָהּ, וְעַל זֶה דָּוֶה כָּל לֵב רוֹאֶה זֹאת. עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם וִירַחֵם עָלֵינוּ וִימַהֵר גְּאֻלָּתֵנוּ וְיָבִיא לָנוּ אֶת מְשִׁיחַ צִדְקֵנוּ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה, אָז נִזְכֶּה לִרְאוֹת בְּבִנְיַן בֵּית תִּפְאַרְתֵּנוּ וּמְשׂוֹשׂ כָּל הָאָרֶץ.
And I request of him to watch over my daughter's health — for my soul is bound up with her soul. I likewise request this of his modest wife. ## Segment 26
לְעֵת עַתָּה בָּרוּךְ הַשֵּׁם טוֹב לָשֶׁבֶת פֹּה לְעֵת הַזִּקְנָה, וְיֵשׁ בָּרוּךְ הַשֵּׁם מַה לֶּאֱכֹל כָּל טוּב. וּבִפְרָט חַיּוּת מֵרְאִיַּת כְּבוֹד גְּנִיזַת הַקְּדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה, וְהוּא בִּלְתִּי אֶפְשָׁרִי לְשַׁעֵר זֹאת. וְהִנְנִי בְּכָל רֶגַע בְּתוֹדָה וְהוֹדָאָה לְהַשֵּׁם יִתְבָּרַךְ אֲשֶׁר גְּמָלַנִי בְּחַסְדּוֹ יִתְבָּרַךְ וֶהֱבִיאַנִי הֵנָּה, וְאֵלָיו יִתְבָּרַךְ תְּשׁוּקָתִי וּמְיַחֲלוֹת עֵינַי לְזַכֵּנִי שֶׁיִּהְיֶה לִי פֹּה יְשִׁיבָה טוֹבָה לִשְׁקֹד עַל דַּלְתֵי הַתּוֹרָה מֵחָדָשׁ לְבַלּוֹת יָמַי וּשְׁנוֹתַי בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים כָּל יְמֵי חַיַּי בְּהַרְחָבַת לְבָבִי לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אֲשֶׁר לָזֶה נִכְסֹף נִכְסַפְתִּי כָּל הַיָּמִים; גִּילוֹיבְּט הַשֵּׁם יִתְבָּרַךְ אַז אִיךְ בִּין שׁוֹין בָּרוּךְ הַשֵּׁם דָּא, בִּטְחוֹנִי לַה' אַז וֶועט אִם יִרְצֶה הַשֵּׁם אַלְדִינְג רֶעכְט זַיין [מְהֻלָּל ה' יִתְבָּרַךְ עַל שֶׁאֲנִי כְבָר כָּאן, בִּטְחוֹנִי לְה' שֶׁהַכֹּל אִם יִרְצֶה ה' יִהְיֶה כָהֹגֶן]. וְהִנְנִי יְדִידָם מְבָרְכָם בְּכָל טוּב, וּמַזְכִּירָם בְּכָל עֵת לְטוֹב לָהֶם, מְבַקֵּשׁ אַהֲבָתָם. וַה' יַשְׁמִיעֵנוּ כָּל טוּב זֶה מִזֶּה עָלֵינוּ וְעַל כָּל אַחֵינוּ בֵּית יִשְׂרָאֵל
I also request of his eminence that he engage in masa u'matan (business dealings) — for his eminence's business dealings are a matter of high necessity — for declare among the nations His glory [Tehillim 96:3]. Nachman, as above. Extend greetings of peace to my beloved dear brother, our Teacher the Rabbi Yechiel. Nachman, as above — together with the welfare of his wife and his daughter, may she live. The collection now opens the letters of Reb Nussun of Breslov (Moharnat — our Teacher Reb Nussun), of blessed memory — chief disciple of Rebbe Nachman, author of Likutay Halachos and Likutay Teffilos, and the faithful preserver of all of Rebbe Nachman's teachings. His letters begin with the year 5567 — the very same year as Rebbe Nachman's letters above — with a letter written directly to Rebbe Nachman himself. Overview: This brief, tender letter is the last in the collection written by Rebbe Nachman himself. Written in the summer of 5569 — just over a year before his passing in Tishrei 5571 (1810) — it is addressed to his daughter Marat Sarah, and revolves around two things: concern for her health and longing for her son's cheerful presence. The command to eat meat and drink wine — to stop neglecting herself for the household — is one of the most direct expressions of parental love in the entire collection. The original text marks this transition with the heading "Michtevay Moharnat" — the Letters of Moharnat — followed immediately by a year-header (5567) and then the first letter of Reb Nussun, written to Rebbe Nachman himself. That letter, one of the most spiritually soaring texts in the entire collection, will open the next file. The compiler of the collection has thus arranged the letters so that Reb Nussun's voice enters in the very same year as Rebbe Nachman's — the two masters present together, as they always were. ## Segment 27
יִצְחָק
The original text marks this transition with the heading "Michtevay Moharnat" — the Letters of Moharnat — followed immediately by a year-header (5567) and then the first letter of Reb Nussun, written to Rebbe Nachman himself. That letter, one of the most spiritually soaring texts in the entire collection, will open the next file. The compiler of the collection has thus arranged the letters so that Reb Nussun's voice enters in the very same year as Rebbe Nachman's — the two masters present together, as they always were. # ז URL: https://ajew.org/reader-plain/alim-litrufa/4/8/ # ז
ז
Source: https://ajew.org/reader/alim-litrufa/4/8 ## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' נֹחַ תרכ"ט, עִיר הַקֹּדֶשׁ צְפָת תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן סֶלָה.
A letter reached me regarding the health of your modest mother-in-law — the very day after your departure from here — and it gladdened me. So may Hashem give, and so may He continue to give. Amen. ## Segment 2
מֵאֶרֶץ הַחַיִּים אֶקְרָא לִשְׁלוֹם אֲהוּבִי בָּנַי הַיְקָרִים. חֲבִיבִים כְּנַפְשִׁי, הֲלוֹא הוּא הָרַבָּנִי הַמֻּפְלָג כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב רַבִּי דָּוִד צְבִי שֶׁיִּחְיֶה, וַהֲלֹא הוּא הָרַבָּנִי הַמֻּפְלָג כְּבוֹד שֵׁם תִּפְאַרְתּוֹ מוֹרֵנוּ הָרַב יְחִיאֵל מִיכְל שֶׁיִּחְיֶה, עִם שְׁלוֹם נְשׁוֹתֵיהֶם וְיוֹצְאֵי חֲלָצֵיהֶם שֶׁיִּחְיוּ, כֻּלָּם יִתְבָּרְכוּ מִמְּעוֹן הַבְּרָכוֹת בְּכָל טוּב רוּחָנִי וְגַשְׁמִי לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת, וְאֶזְכֶּה לְהִתְבַּשֵּׂר מִישׁוּעָתָם הַטּוֹבָה בְּכָל עֵת מֵעַתָּה וְלָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
I also inform you that, blessed be Hashem, I am on the line of health. I also inform you that I long very much for the liveliness and the joy of your son Yisroel Leb. Since his departure it is very quiet in the house. May Hashem Yisborach grant that I should always hear good tidings from you. Amen. ## Segment 3
מִכְתָּבָם הַיָּקָר מִן יוֹם ג' א' דְּרֹאשׁ חֹדֶשׁ אֱלוּל עָבַר, לְנָכוֹן הִשַּׂגְתִּי בְּיוֹם הוֹשַׁעְנָא רַבָּא הַקָּדוֹשׁ בַּבֹּקֶר בְּבֵית הַכְּנֶסֶת. וּמֵרֹב תְּשׁוּקָה לֹא יָכֹלְתִּי לִקְרוֹתוֹ כִּי זָלְגוּ עֵינַי דְּמָעוֹת מֵרֹב אַהֲבָתָם אֲשֶׁר זָכִיתִי לִרְאוֹת כְּתַב יָדָם, כִּי לֹא הָיָה בִּי עוֹד כֹּחַ לִסְבֹּל הַכִּלְיוֹן עֵינַיִם מִזֶּה. וְנָתַתִּי הוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ, וְלֹא יָכֹלְתִּי לָבוֹא לְיִשּׁוּב הַדַּעַת עַד בִּרְכַּת קְרִיאַת שְׁמַע. אָז דָּחִיתִי הַכֹּל מִמֹּחִי וְגָמַרְתִּי תְּפִלָּתִי, וְאָמַרְתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הַלֵּל וְהוֹשַׁעְנוֹת בִּתְשׁוּקַת לְבָבִי הַטּוֹב. וְאַחַר הַתְּפִלָּה הָלַכְתִּי לְבֵיתִי וְטָעַמְתִּי קְצָת יַיִן שָׂרָף וְלֶעקִיךְ כַּנָּהוּג. אָז פָּתַחְתִּי מִכְתָּבָם וּקְרָאתִיו בְּמָתוּן מֵרֵישָׁא לְסֵיפָא פַּעֲמַיִם, וְנִמְלֵאתִי שִׂמְחָה גְּדוֹלָה. וּבָזֶה הַמִּכְתָּב הָיִיתִי שָׂמֵחַ כָּל יוֹם שִׂמְחַת תּוֹרָה בְּיַחַד עִם אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ. וַהֲגַם שֶׁמָּצָאתִי בְּדִבְרֵיהֶם קְצָת עַגְמַת נֶפֶשׁ אֲשֶׁר לִבִּי יִדְוֶה עַל זֶה לִמְאֹד, עִם כָּל זֶה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מִדָּה טוֹבָה מְרֻבָּה אֲשֶׁר זָכִיתִי לִשְׁמֹעַ מִשְּׁלוֹמְכֶם הַטּוֹב. וְזֶה יָדוּעַ לָנוּ מֵעוֹלָם שֶׁאִי אֶפְשָׁר שֶׁיֵּלֵךְ כַּסֵּדֶר, וְהַהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל אֶחָד גַּלִּים, וַאֲפִלּוּ בְּאֶרֶץ הַקֹּדֶשׁ אֵין נִפְטָרִים מִזֶּה. אַךְ הָעִקָּר לְהִסְתַּכֵּל עַל הַהַרְחָבוֹת אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ בְּרֹב רַחֲמָיו מַגְדִּיל חַסְדּוֹ יִתְבָּרַךְ עִמָּנוּ בְּכָל יוֹם וָיוֹם אֲשֶׁר אֵין לְשַׁעֵר. וְאֵלָיו יִתְבָּרַךְ תִּקְוָתֵנוּ, לְהוֹשִׁיעֵנוּ מֵעַתָּה וְלָנֶצַח בְּכָל מַה שֶּׁאָנוּ צְרִיכִין לְהִוָּשַׁע בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת אָמֵן כֵּן יְהִי רָצוֹן.
I also inform you that a letter has arrived from your sister Miriam Leb, from Odessa — that they sailed by ship on Thursday, the 7th of Menachem-Av. She writes that she is happy and joyful, and that everyone draws her close — and she extends greetings of peace to all of you. ## Segment 4
וְתֵדְעוּ אֲשֶׁר מִפֹּה שָׁלַחְתִּי לָכֶם מִכְתָּב תֵּכֶף בְּבוֹאִי לְפֹה לְשָׁלוֹם כַּאֲשֶׁר רָשַׁמְתִּי לָכֶם עַל הַמִּכְתָּב שֶׁל רַבִּי יַעֲקֹב דָּוִד, וּמְאֹד נִפְלֵאתִי שֶׁלֹּא קִבַּלְתֶּם בִּזְמַנּוֹ בְּיַחַד עִם הַמִּכְתָּב שֶׁל רַבִּי יַעֲקֹב דָּוִד אֲשֶׁר בְּיוֹם אֶחָד שָׁלַחְנוּ, וְהָיָה שָׁם נְחִיצַת דְּבָרִים מֵאִתִּי לְהַחֲיוֹתְכֶם. וְגַם הָיָה סָגוּר שָׁם מִכְתָּבִים לְאוּמַאן לִשְׁלֹחַ לְטֶעפְּלִיק וְלִטְרָהאוִויצֶע אֲשֶׁר מְאֹד נְחוּצִים הָיוּ, כֵּן מְצַפֶּה אָנֹכִי לֵידַע אִם קִבַּלְתֶּם זֶה הַמִּכְתָּב מִיּוֹם ו' מַטּוֹת וּמַסְעֵי. וְאַחַר זֶה תֵּדְעוּ שֶׁשָּׁלַחְתִּי לָכֶם מִכְתָּב נָחוּץ בַּאֲרִיכוּת אֲשֶׁר הִתְחַלְתִּי לְכָתְבוֹ בְּיוֹם א' עֵקֶב וּגְמַרְתִּיו בְּיוֹם ה' רְאֵה. וּבְשָׁם סָגַרְתִּי גַּם מִכְתָּב לְכָל אֶחָד וְאֶחָד, וּבִפְרָט תְּשׁוּבָה לִידִידֵנוּ רַבִּי צְבִי מ"ז קַבָּלָה עַל הַמָּעוֹת; וּבְשָׁם בֵּאַרְתִּי לָכֶם כָּל מַה שֶּׁעָבַר עָלַי מְיּוֹם בּוֹאִי עַד אוֹתוֹ הָעֵת. וְאָנֹכִי בְּעַצְמִי סָגַרְתִּי הַמִּכְתָּב בְּתוֹךְ הַפַּאקֶעט [חֲבִילָה] הַגָּדוֹל הַהוֹלֵךְ לְבַּיירָהט. וּלְאוּמַאן שָׁלַחְתִּי בְּיִחוּד מִכְתָּבִי לִידִידֵנוּ רַבִּי נַחְמָן וּבְשָׁם סָגַרְתִּי גַּם כֵּן מִכְתָּבִים. וּבְשָׁם כָּתַבְתִּי לָכֶם גַּם כֵּן פְּרִיסַת שָׁלוֹם. כִּי חָשַׁבְתִּי אוּלַי יַגִּיעַ הַמִּכְתָּב לְטוּלְטְשִׁין בְּעֵת שֶׁתִּהְיוּ אִם יִרְצֶה הַשֵּׁם בְּאוּמַאן לָכֵן שָׁלַחְתִּי לְאוּמַאן גְּלַייךְ [יְשִׁירוֹת] גַּם כֵּן לְמַעַן אֲשֶׁר תִּמְצְאוּ בְּשָׁם גַּם כֵּן כְּתַב יָדִי. וְצִוִּיתִי עַל רַבִּי נַחְמָן שֶׁיַּרְאֶה לָכֶם מִכְתָּבִי. לְעֵת עַתָּה בָּנַי שֶׁיִּחְיוּ בְּזֶה הַמִּכְתָּב בֵּאַרְתִּי לָכֶם כד"ש [כָּל דְּרִישַׁת שְׁלוֹמִי]. וְתוּכְלוּ לְשַׁעֵר אֵיךְ אָנֹכִי מְצַפֶּה לִתְשׁוּבַתְכֶם עָלָיו. וְגַם תִּדְרְשׁוּ מֵאוּמַאן אִם נִתְקַבֵּל בְּשָׁם מִכְתָּבִי הַנַּ"ל. כִּי הָיָה לִי נְחִיצוּת גָּדוֹל בְּשָׁם. וַה' הַטּוֹב יִגְמֹר עִמִּי מֵעַתָּה וְלָנֶצַח.
I also request of you that you do as I have commanded you — pay no attention to the needs of the household, and eat and drink meat and wine — for your health is more precious to me than my own life. And you will truly give me life when you inform me that you are healthy and strong. ## Segment 5
וְתֵדְעוּ אֲשֶׁר אַחַר כָּתְבִי מִכְתָּבִי הַנַּ"ל וּשְׁלַחְתִּיו לְנָכוֹן, שׁוּב לֹא הָיִיתִי בְּקַו הַבְּרִיאָה, וְהָיָה לִי מִזֶּה מְנִיעָה לִנְסֹעַ עַל עֶרֶב רֹאשׁ חֹדֶשׁ אֱלוּל לְמֵרוֹן אֲשֶׁר נִכְסֹף נִכְסַפְתִּי לָזֶה מְאֹד. אַךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּיוֹם א' אֲשֶׁר לִפְנֵי עֶרֶב רֹאשׁ חֹדֶשׁ הֵקֵל אָז הַשֵּׁם יִתְבָּרַךְ מִמֶּנִּי הַמֵּחוּשׁ. וְנִתְגַּבַּרְתִּי וְנָסַעְתִּי לְשָׁם וּבָאתִי לְשָׁם לִפְנוֹת עֶרֶב. וּמֵרֹב הַחִיּוּת וְהַתְּשׁוּקָה שֶׁהָיָה לִי בְּשָׁם לֹא הִרְגַּשְׁתִּי מַה שֶּׁנַּעֲשֶׂה עִמִּי כְּלָל, וְכָל אֲשֶׁר מָצָא יָדִי לַעֲשׂוֹת עָשִׂיתִי. כִּי הֻזְכַּרְתִּי בְּכָל פַּעַם בְּחַסְדֵי ה', וְאָמַרְתִּי לְלִבִּי הֵיכָן אָנֹכִי, אֲשֶׁר אָנֹכִי כְּעֶרְכִּי זָכִיתִי לָבוֹא עַד כֹּה לוֹמַר הַתְּפִלָּה הַנּוֹרָאָה שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עַל קִבְרוֹ הַקָּדוֹשׁ. וְשָׁפַכְתִּי שִׂיחִי הַרְבֵּה מִקִּירוֹת לִבִּי עַל צִיּוּן שֶׁלּוֹ הַקָּדוֹשׁ. וְגַם קְצָת עַל צִיּוּן בְּנוֹ הַקָּדוֹשׁ כְּבוֹד הָרַב אֶלְעָזָר זְכוּתָם יָגֵן עָלֵינוּ, וְגַם הַתַּנָּא הַקָּדוֹשׁ הָרַב יִצְחָק נַפְחָא. וְאַחֲרֵי זֶה הָלַכְתִּי עַל צִיּוּן הַקָּדוֹשׁ שֶׁל הַתַּנָּא הַקָּדוֹשׁ הָרַב יוֹחָנָן הַסַּנְדְּלָר, גַּם בְּשָׁם נִפְתַּח לִבִּי בְּשִׂיחָתִי. וּמִשָּׁם הָלַכְתִּי לְהַמְּעָרָה הַקְּדוֹשָׁה שֶׁל כְּבוֹד הַתַּנָּא הַקָּדוֹשׁ הִלֵּל הַנָּשִׂיא עִם תַּלְמִידָיו הַיְקָרִים. וְלֹא אוּכַל לְשַׁעֵר לָכֶם גֹּדֶל הַחַיּוּת שֶׁהָיָה לִי בְּשָׁם. וְנָתַתִּי שֶׁבַח וְהוֹדָיָה לְהַשֵּׁם יִתְבָּרַךְ בְּכָל עֵת אֲשֶׁר זָכִיתִי לִהְיוֹת בְּגוֹרָל שֶׁל הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה וְתַלְמִידוֹ הַקָּדוֹשׁ, אֲשֶׁר בְּכֹחָם זָכִיתִי לִטְעֹם טַעַם קְדֻשַּׁת הַמָּקוֹם הַזֶּה. וְהָיִיתִי מָלֵא שִׂמְחָה. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ הִזְכַּרְתִּי אֶתְכֶם כֻּלְּכֶם לְטוֹבָה, כִּי עָשִׂיתִי לִי בִּיכִיל [פִּנְקָס] מִכָּל הַשֵּׁמוֹת וְרָשַׁמְתִּי הַכֹּל כַּסֵּדֶר. וּמִסִּפְרִי קָרָאתִי בִּשְׁמוֹת כָּל אֶחָד וְאֶחָד וְהִתְפַּלַּלְתִּי כְּכָל אֲשֶׁר מָצְאָה יָדִי לְבַקֵּשׁ עֲבוּרָם. וַה' יַאֲזִין תְּפִלָּתִי, וְיוֹשִׁיעֵנוּ מֵאִתּוֹ יִתְבָּרַךְ לְטוֹב לָנוּ כָּל הַיָּמִים מֵעַתָּה וְלָנֶצַח אָמֵן כֵּן יְהִי רָצוֹן.
Are these not the words of your father, who awaits hearing from you good and true tidings? ## Segment 6
אַחַר כַּךְ נָסַעְתִּי מִמִּירוֹן חֲזָרָה לְבֵיתִי הֻרְגַּשְׁתִּי מֵחֲלִישַׁת כֹּחִי, וּבִפְרָט הַנְּסִיעָה עַל הַחֲמוֹר אֲשֶׁר אֵין יְכוֹלִין לְשַׁעֵר זֹאת. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בָּאתִי לְבֵיתִי לְשָׁלוֹם בְּלִי פֶּגַע, אַךְ עָיֵף וְיָגֵעַ מְאֹד. וְלֹא הָיִיתִי בְּקַו הַבְּרִיאָה כָּל הַשָּׁבוּעַ, אַךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מֵרֹב הַחַיּוּת שֶׁזָּכִיתִי לִהְיוֹת בְּמֵרוֹן הָיִיתִי בְּשִׂמְחָה תָּמִיד וְקִבַּלְתִּי הַכֹּל בְּאַהֲבָה. וּמֵאָז נִפְתַּח לִבִּי לְהַתְמָדָה לְלִמּוּדִי הַטּוֹב, אַךְ לֹא יָכֹלְתִּי לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל לְרֹב חֲלִישׁוּת כֹּחִי. וּמִן יוֹם שַׁבַּת קֹדֶשׁ פָּרָשַׁת שׁוֹפְטִים חָזַרְתִּי קְצָת לְאֵיתָנִי, וְעִם כָּל זֶה לֹא הָיָה בְּכֹחִי לֵישֵׁב עַצְמִי עַל הַלִּמּוּד, אַךְ הַתְּשׁוּקָה לֹא עָבַר מִמֶּנִּי. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ קָרוֹב לַחֲצִי אֱלוּל בָּאתִי לְאֵיתָנִי, וְהָיִיתִי בַּחֲצִי חֹדֶשׁ עַל צִיּוּן הַקָּדוֹשׁ שֶׁל הָאֲרִ"י ז"ל, וְעַל כָּל הַמְּקוֹמוֹת הַקְּדוֹשִׁים אֲשֶׁר עֲדַיִן לֹא הָיִיתִי עַד כֹּה, וְגַם טָבַלְתִּי עַצְמִי בְּהַמִּקְוֶה הַקְּדוֹשָׁה שֶׁלּוֹ, וּבָאתִי לְבֵיתִי בִּתְשׁוּקָה. וּבְעֶזְרַת הַשֵּׁם יִתְבָּרַךְ מֵאָז עַד עַתָּה שַׂמְתִּי מְגַמָּתִי לְתוֹךְ לִמּוּדִים הַרְבֵּה בְּהַתְמָדָה. וְאָנֹכִי וְזוּגָתִי תִּחְיֶה בָּרוּךְ הַשֵּׁם בְּקַו הַבְּרִיאָה. וּתְהִלָּה לָאֵל עָבְרוּ הַיָּמִים טוֹבִים בְּשִׂמְחָה. וּלְפָרֵט כָּל דָּבָר הוּא מֵהַנִּמְנָע. הַכְּלָל, גָּדוֹל ה' וּמְהֻלָּל מְאֹד, וְאֵלָיו יִתְבָּרַךְ אָנֹכִי נוֹתֵן הוֹדָיָה בְּכָל עֵת וָרֶגַע אֲשֶׁר גָּמַל עִמִּי הַחֶסֶד הַזֶּה לַהֲבִיאֵנִי הֲלֹם, וְזִכַּנִי אֲשֶׁר נֹעַם קְדֻשַּׁת הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת נִקְבַּע בְּלִבִּי בְּלִי שִׁעוּר. מִי יִתֵּן וְהָיָה שֶׁאֶזְכֶּה לְהִתְבַּשֵּׂר מִכֶּם בְּכָל עֵת בְּמִכְתָּבִים טוֹבִים, הָיְתָה שִׂמְחָתִי בִּשְׁלֵמוּת, כִּי עַל כָּל הַנַּעֲשֶׂה עִמִּי מָצָאתִי לִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ דֶּרֶךְ אֵיךְ לְהִתְגַּבֵּר נֶגֶד הַבִּלְבּוּלִים, אַךְ הַכִּלְיוֹן עֵינַיִם לְמִכְתָּבָם לֹא אוּכַל לְהַעֲבִיר מֵרַעְיוֹנַי, רַק בְּחֶמְלַת ה' בְּדֶרֶךְ שִׁכְחָה, כִּי אַהֲבָתָם תָּקוּעַ בְּלִבִּי.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 7
וּמַה מְּאֹד כָּלְתָה נַפְשִׁי לִשְׁמֹעַ הֵיטֵב מֵהָרֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ שֶׁלָּנוּ בְּאוּמַאן אֵיךְ עָלָה עִמָּנוּ בִּמְקוֹם הַתְּפִלָּה וְהָיָה לִי לְמֵשִׁיב נֶפֶשׁ מִידִיעָתָם אֲשֶׁר נָכוֹן הַדָּבָר לִגְמֹר לְטוֹב. אַךְ מִי יִתֵּן לְהִתְבַּשֵּׂר מְהֵרָה מֵהַיְשׁוּעָה הַשְּׁלֵמָה אֲשֶׁר נִבְנָה הַבִּנְיָן הַקָּדוֹשׁ שֶׁלָּנוּ לְטוֹב, וְלֹא הָלַךְ מִמֶּנִּי שׁוּם תְּפִלָּה שֶׁלֹּא הִזְכַּרְתִּי עִנְיָן זֶה, וּבִפְרָט עַל כָּל הַמְּקוֹמוֹת הַיְדוּעִים, וְגַם עֲבוּרְכֶם הִתְפַּלַּלְתִּי הַרְבֵּה שֶׁתִּזְכּוּ לִהְיוֹת שְׁנֵיכֶם בְּאוּמַאן עַל רֹאשׁ הַשָּׁנָה בֵּין הַקִּבּוּץ הַקָּדוֹשׁ, כֵּן אָנֹכִי מְצַפֶּה לִשְׁמֹעַ הַטּוֹב מִזֶּה. וְאָנֹכִי נִתְקַשַּׁרְתִּי עַצְמִי מִפֹּה לְהַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ בְּנַפְשִׁי וְרוּחִי וְנִשְׁמָתִי, וּבִפְרָט בְּעֵת שֶׁהָיִיתִי עַל צִיּוּן הַקָּדוֹשׁ שֶׁל הָאֲרִ"י ז"ל בְּעֶרֶב רֹאשׁ הַשָּׁנָה נִפְתַּח לְבָבִי מְאֹד בְּעִנְיָן זֶה, וּמִשָּׁם קָשַׁרְתִּי עַצְמִי בִּזְכוּתוֹ הַקָּדוֹשׁ לְהַקִּבּוּץ שֶׁלָּנוּ. יְהִי ה' עִמָּנוּ מֵעַתָּה וְלָנֶצַח וְיַשְׁמִיעֵנוּ כָּל טוּב זֶה מִזֶּה לְהַחֲיוֹתֵנוּ אָמֵן כֵּן יְהִי רָצוֹן.
Extend greetings of peace to my beloved mechutan (co-parent-in-law), the distinguished communal leader, our Teacher the Rabbi Yuda Layb. ## Segment 8
וְתֵדְעוּ בָּנַי שֶׁיִּחְיוּ אֲשֶׁר חִשַּׁבְתִּי עַצְמִי בְּעִנְיַן הַהוֹצָאָה, וְאַחַר כָּל הַקִּמּוּץ, מֻכְרָח אָנֹכִי לִהְיוֹת בַּעַל הוֹצָאָה עַל אַרְבַּע רוּבַּל כֶּסֶף לְשָׁבוּעַ. כִּי כְּבָר כָּתַבְתִּי לָכֶם שֶׁאֲנִי מֻכְרָח לְהַחֲזִיק מְשָׁרֶתֶת כִּי זוּגָתִי תִּחְיֶה הוּא בִּלְתִּי אֶפְשָׁרִי שֶׁתַּעֲשֶׂה כָּל דָּבָר וּבִפְרָט שֶׁהוּא דָּבָר חָדָשׁ. וּבְחֶמְלַת ה' שֶׁהִזְמִין לִי אִשָּׁה אֲשֶׁר הִיא בְּבֵיתִי רַק עֲבוּר הָאֲכִילָה, כֵּן יוֹסֵף ה' חַסְדּוֹ עִמָּנוּ וִיחַזֵּק לִבִּי בְּבִטְחוֹנִי אֵלָיו יִתְבָּרַךְ אֲשֶׁר לֹא יַעַזְבֵנוּ, וּלְעֵת עַתָּה בָּרוּךְ הַשֵּׁם אֵין לִי שׁוּם דְּאָגוֹת מִזֶּה, כִּי תְּהִלָּה לָאֵל לְעֵת עַתָּה יֵשׁ לִי עַל הַהוֹצָאָה, אַךְ אָנֹכִי מוֹדִיעֲכֶם לְמַעַן תֵּדְעוּ אֵיךְ לְהִתְאַמֵּץ לְטוֹבָתִי כְּכָל אֲשֶׁר יִהְיֶה בְּכֹחֲכֶם. וּבִפְרָט כִּי נִזְדַּמֵּן לִי בַּיִת לִקְנוֹת אֲשֶׁר לָזֶה אָנֹכִי מִשְׁתּוֹקֵק לִמְאֹד, לְמַעַן יִהְיֶה לִי מָקוֹם מְיֻחָד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ. וְלֹא אוּכַל לִי לָתֵת עֵצָה לְנַפְשִׁי כָּל זְמַן שֶׁאֵין לִי יְדִיעָה מִכֶּם לָדַעַת מַהוּת הַכְנָסָה שֶׁלִּי מִשָּׁם, וּמָתַי יָבוֹא לְיָדִי; זוּגָתִי תִּחְיֶה נוֹתֶנֶת לִי סְכוּמָהּ שֶׁיֵּשׁ לָהּ, אַךְ הוּא לְמִצְעָר כִּי צְרִיכִין עוֹד סַךְ כָּזֶה לֹא פָּחוֹת, וּמִמַּה שֶּׁבְּיָדִי אֵין בְּכֹחִי לִתֵּן כִּי כָּל זְמַן שֶׁאֵין מַגִּיעַ לִי שֶׁפַע חֲדָשָׁה מֵאִתְּכֶם צָרִיךְ לִהְיוֹת לִי זֶה הַסְּכוּם נָכוֹן לְצֹרֶךְ פַּרְנָסָתִי לְעֵת עַתָּה. ה' בְּרֹב רַחֲמָיו יָחוּס עָלַי וְיוֹשִׁיעֵנִי לְטוֹבָתִי.
And I request of him to watch over my daughter's health — for my soul is bound up with her soul. I likewise request this of his modest wife. I also request of his eminence that he engage in masa u'matan (business dealings) — for his eminence's business dealings are a matter of high necessity — for declare among the nations His glory [Tehillim 96:3]. Nachman, as above. Extend greetings of peace to my beloved dear brother, our Teacher the Rabbi Yechiel. Nachman, as above — together with the welfare of his wife and his daughter, may she live. The collection now opens the letters of Reb Nussun of Breslov (Moharnat — our Teacher Reb Nussun), of blessed memory — chief disciple of Rebbe Nachman, author of Likutay Halachos and Likutay Teffilos, and the faithful preserver of all of Rebbe Nachman's teachings. His letters begin with the year 5567 — the very same year as Rebbe Nachman's letters above — with a letter written directly to Rebbe Nachman himself. Overview: This brief, tender letter is the last in the collection written by Rebbe Nachman himself. Written in the summer of 5569 — just over a year before his passing in Tishrei 5571 (1810) — it is addressed to his daughter Marat Sarah, and revolves around two things: concern for her health and longing for her son's cheerful presence. The command to eat meat and drink wine — to stop neglecting herself for the household — is one of the most direct expressions of parental love in the entire collection. The original text marks this transition with the heading "Michtevay Moharnat" — the Letters of Moharnat — followed immediately by a year-header (5567) and then the first letter of Reb Nussun, written to Rebbe Nachman himself. That letter, one of the most spiritually soaring texts in the entire collection, will open the next file. The compiler of the collection has thus arranged the letters so that Reb Nussun's voice enters in the very same year as Rebbe Nachman's — the two masters present together, as they always were. # ח URL: https://ajew.org/reader-plain/alim-litrufa/4/9/ # ח
ח
Source: https://ajew.org/reader/alim-litrufa/4/9 ## Segment 1
הַיּוֹם יוֹם ד' לֶךְ־לְךָ.
[Hebrew: הַיּוֹם יוֹם ד' לֶךְ־לְךָ....] ## Segment 2
הַיּוֹם בָּא הָרָץ מִבַּיירָאט וּתְהִלָּה לָאֵל הִשַּׂגְתִּי אֶת שֶׁאָהֲבָה נַפְשִׁי אֶת מִכְתָּבָם הַיָּקָר מִיּוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ נִצָּבִים, אֲשֶׁר לָזֶה כָּלְתָה נַפְשִׁי לָדַעַת מִקַּבָּלַת מִכְתָּבַי מִפָּרָשַׁת עֵקֶב וּרְאֵה. בָּנַי חֲבִיבַי, הֶחֱיִיתֶם אֶת נַפְשִׁי לִמְאֹד, כֵּן יְחַיֶּה ה' אֶת נַפְשְׁכֶם וּבִפְרָט כַּאֲשֶׁר מָצָאתִי הַבְּשׂוֹרָה טוֹבָה מִבִּנְיָן הַקָּדוֹשׁ שֶׁלָּנוּ בְּאוּמַאן. כֹּה יוֹסֵף ה' חַסְדּוֹ עִמָּנוּ אֲשֶׁר יֻגְדַּל הַקִּבּוּץ הַקָּדוֹשׁ שֶׁלָּנוּ, וְאַתֶּם תִּזְכּוּ לִהְיוֹת כָּל יְמֵיכֶם בֵּין הַקִּבּוּץ הַקָּדוֹשׁ עַל רֹאשׁ הַשָּׁנָה בְּשָׁם, וְאָנֹכִי אֶהְיֶה נִמְנֶה בֵּינֵיכֶם בְּנֶפֶשׁ רוּחַ נְשָׁמָה שֶׁלִּי מִפֹּה, בִּזְכוּת הַקְּדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה. וְעַתָּה מִשְׁתּוֹקֵק אָנֹכִי לָדַעַת אִם הִשַּׂגְתֶּם מִכְתָּבַי שֶׁשָּׁלַחְתִּי אָז גְּלַייךְ [יְשִׁירוֹת] לְאוּמַאן לִידִידֵנוּ הָרַב נַחְמָן אֲשֶׁר בְּשָׁם הָיוּ גַּם כֵּן מֻסְגָּר מִכְתָּבִים נְחוּצִים, כִּי לֹא יָדַעְתִּי אִם יַגִּיעַ לְיֶדְכֶם קֹדֶם נְסִיעַתְכֶם. כֵּן מְצַפֶּה אָנֹכִי לָדַעַת מִקַּבָּלָתוֹ בְּעִתּוֹ הַיְנוּ בְּעֵת הֱיוֹתְכֶם שָׁמָּה, וַה' הַטּוֹב יַשְׁמִיעֵנִי.
After inquiring after his welfare — let it be known to our Master, our Teacher, and our Rabbi, that I saw a copy in the handwriting of our Master, our Teacher, and our Rabbi, which he sent to the shutafim (partners) — may their lights shine. For the honor of Rabbi Naftali from here sent me the above-mentioned copy to the holy community of Mohilov. ## Segment 3
וְהִנֵּה בָּנַי שֶׁיִּחְיוּ, קָרָאתִי מִכְתַּבְכֶם פַּעֲמַיִם וּמָצָאתִי בּוֹ טוּב טַעַם בְּכָל דָּבָר וְדָבָר, אִיר הָאט מִיךְ דֶערְקְוִויקְט [הֶחֱיִיתֶם אוֹתִי] בְּכָל הָאֵיבָרִים שֶׁלִּי. ה' בְּרֹב רַחֲמָיו יָחוּס עָלֵינוּ שֶׁאֶזְכֶּה לְקַבֵּל בְּכָל עֵת בְּשׂוֹרוֹת טוֹבוֹת מֵאִתְּכֶם, וּבִפְרָט הַיְדִיעָה טוֹבָה מִשְּׁלוֹם רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ בְּאוּמַאן, וּמִשְּׁלוֹם בּוֹאֲכֶם לְבֵיתְכֶם לְשָׁלוֹם אֲשֶׁר מְצָאתֶם הָעֵסֶק לְנָכוֹן. ה' יַצְלִיחַ אֶתְכֶם שֶׁתִּזְכּוּ לְקַיֵּם תָּמִיד טוֹב תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, וְתִהְיֶה תּוֹרַתְכֶם קֶבַע, וְתֵלְכוּ עִם כָּל הַדְּרָכִים הַקְּדוֹשִׁים שֶׁל כְּבוֹד הַנַּחַל נוֹבֵעַ מְקוֹר חָכְמָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה אֲשֶׁר יְרֻשָּׁה לָנוּ מִכְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה. וְהָעִקָּר שֶׁתְּחַיּוּ עַצְמְכֶם בְּכָל הַנְּקֻדּוֹת טוֹבוֹת. וְגַם בָּזֶה תּוּכְלוּ לְהַחֲיוֹת עַצְמְכֶם, בְּכָל רֶגַע אֲשֶׁר נִתְהַוֶּה לָכֶם עִנְיָן חָדָשׁ לְקַיֵּם מִצְוַת כִּבּוּד אָב, וְלַעֲסֹק בְּטוֹבַת הַחֲזָקָה שֶׁלִּי פֹּה, וְעַל יְדֵי זֶה תּוּכְלוּ לִבְטֹחַ אֲשֶׁר בְּכָל מַה שֶּׁמְּזַכֶּה אוֹתִי הַשֵּׁם יִתְבָּרַךְ לְסַגֵּל פֹּה אֵיזֶה טוֹב, לִזְכוּתָם תֵּחָשֵׁב גַּם כֵּן, כִּי גַּם עַל זֶה יְכוֹלִין לֵאמֹר שְׂמַח זְבֻלוּן וְכוּ'. וְהַאֻמְנָם אֲשֶׁר אֵינְכֶם יְכוֹלִין לְהַסְפִּיק מִכִּיסְכֶם כָּל צְרָכֵינוּ, אֶת אֲשֶׁר תִּפְעֲלוּ דֶּרֶךְ יֶדְכֶם הַכֹּל לִזְכוּתְכֶם תֵּחָשֵׁב. וְאַל יֵקַל בְּעֵינֵיכֶם דָּבָר זֶה לְהַחֲיוֹת עַצְמְכֶם בָּזֶה, וּבִפְרָט כִּי אֵין אָנֹכִי מְבַקֵּשׁ חָלִילָה שׁוּם יִתְרוֹן, רַק כִּמְעַט לֶחֶם לֶאֱכֹל וּמָקוֹם לָנוּחַ. וּבֶגֶד לִלְבֹּשׁ בָּרוּךְ הַשֵּׁם עֲדַיִן יֵשׁ לִי לְנָכוֹן. וְהָעִקָּר מְגַמָּתִי לְמַעַן עָסְקִי לְהַתַּכְלִית הָאֲמִתִּי. ה' יוֹדֵעַ לְבָבִי, וְהוּא יִתְבָּרַךְ בְּרֹב רַחֲמָיו כְּבָר עָזַר לִי בָּזֶה עַד מְאֹד. וְהָעִקָּר אֲשֶׁר זָכִיתִי שֶׁהִתְנוֹצֵץ בִּי גֹּדֶל יִקְרַת הָאָרֶץ הַקְּדוֹשָׁה הַזֹּאת, אֲשֶׁר אָנֹכִי מְחַיֶּה עַצְמִי בְּכָל רֶגַע וָרֶגַע בָּזֶה. וְכָל מַה שֶׁאֲנִי זוֹכֶה לֵישֵׁב פֹּה יֵשׁ אֶצְלִי פָּנִים אַחֶרֶת. וּבְכָל מַה שֶּׁאֲנִי רוֹאֶה פֹּה זִכַּנִי ה' לִמְצֹא פֹּה נִפְלָאוֹת אֲשֶׁר נִקְבָּע בְּלִבִּי קְדֻשַּׁת הָאָרֶץ. וְאִי אֶפְשָׁר לְדַבֵּר מִזֶּה כְּלָל, כִּי הוּא רַק לְכָל חַד וְכוּ'. כֵּן אֲהוּבַי בָּנַי שֶׁיִּחְיוּ, לְמַעַן הַשֵּׁם שֶׁתְּקַבְּלוּ חַיּוּת מִזֶּה שֶׁהִזְמִין לָכֶם הַשֵּׁם יִתְבָּרַךְ עִנְיָן גָּדוֹל כָּזֶה.
Our beloved, our Master, our Teacher, and our Rabbi — the beloved of the Most High. And the beloved of all the souls of the House of Israel. And the beloved of our souls. What shall we say and what shall we speak? If I were to say that I would console our Master, our Teacher, and our Rabbi, and speak to his holy heart — who would gird his loins? And who would summon his strength to enter his head into this? The heights of the heavens — what can I accomplish? The ways of Hashem, hidden from the eye of all the living, and so forth — who can arrange words in this? Yet nonetheless — I said: come what may, I will run these words of mine to our Master, our Teacher, and our Rabbi. And in the greatness of his true kindness and his humility, I trusted to open my mouth and to speak before him that which Hashem places in my mouth. ## Segment 4
אַתָּה בְּנִי מִיכְל שֶׁיִּחְיֶה רָאִיתִי בַּמִּכְתָּב הֶעָבַר קוּבְלָנָא שֶׁלְּךָ לְפָנַי עַל גֹּדֶל טִרְדוֹתֶיךָ וְטִרְחָתְךָ. וְיָדַעְתִּי מַכְאוֹבֶיךָ בָּזֶה, כִּי גַּם אָנֹכִי נִסִּיתִי בָּזֹאת וְאֶפְשָׁר מִסְּתָמָא יוֹתֵר. בְּנִי חֲבִיבִי תֵּדַע אֲשֶׁר לֹא פַּעַם אַחַת וְלֹא שְׁתֵּי פְּעָמִים וְלֹא כַּמָּה פְּעָמִים, רַק פְּעָמִים אֵין שִׁעוּר הִצַּעְתִּי קוּבְלָנָא כָּזֶה לִפְנֵי כְּבוֹד אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי זללה"ה. וְהֵשִׁיב לִי בְּכָל פַּעַם אֵינְךָ יוֹדֵעַ מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ רוֹצֶה לַעֲשׂוֹת עִמְּךָ. וְהָעִקָּר שֶׁתִּשָּׂא עֵינֶיךָ לַמָּרוֹם בְּכָל עִסְקְךָ וְכָל מַה שֶׁתּוּכַל לַחֲטֹף אֵיזֶה טוֹב בַּל תִּמָּנַע, וְהָעִקַּר רְצוֹנוֹת טוֹבִים, וּבִפְרָט בְּעֵת הִלּוּכְךָ עַל הַפָּאסְט תִּשָּׂא עֵינֶיךָ לַמָּרוֹם וְכָל רְצוֹנְךָ וּמְגַמָּתְךָ יִהְיֶה לְהַטּוֹב הָאֲמִתִּי, וְאֶת אֲשֶׁר נַעֲשֶׂה עִמְּךָ אֵין אַתָּה יוֹדֵעַ כְּלָל, וְסוֹף כָּל סוֹף אִם יִרְצֶה הַשֵּׁם יִהְיֶה נָכוֹן. נָא בְּנִי שֶׁיִּחְיֶה מִסְּתָמָא שָׁמַעְתָּ זֹאת מִמֶּנִּי בְּעַל פֶּה גַּם כֵּן, וְאוּלַי נִשְׁכַּח מִמְּךָ וְהִנְנִי מַזְכִּירְךָ הַטּוֹב, וּבִפְרָט עַתָּה אֲשֶׁר כָּל טוּב אֲדוֹנִי לְפָנֶיךָ, כָּל סְפָרָיו הַקְּדוֹשִׁים אֲשֶׁר בָּהֶם תּוּכַל לִמְצֹא כָּל מַרְגּוֹעַ לְנַפְשְׁךְ. בָּנַי שֶׁיִּחְיוּ אַחִים וְרֵעִים, לְמַעַן הַשֵּׁם לְקַיֵּם אִישׁ אֶת אָחִיו יַעֲזֹרוּ וּתְחַזְּקוּ זֶה אֶת זֶה הֵן בְּהָעֵסֶק, הֵן לְהַחֲיוֹת אֶת עַצְמְכֶם עִם כָּל מַה שֶּׁתִּזְכּוּ לַחֲטֹף הַטּוֹב מִכָּל הַטְּרָדוֹת, וְלִהְיוֹת תָּמִיד בְּשִׂמְחָה. וּבִזְכוּת זֶה יַצְלִיחֲכֶם הַשֵּׁם יִתְבָּרַךְ בְּכָל עִסְקֵיכֶם בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת לְטוֹב לָכֶם כָּל הַיָּמִים, וְיִרְאוּ עֵינַי וְיִשְׂמְחוּ.
For surely our Master has not forgotten the times that have passed over him from his earliest days until this very day — until Hashem helped him, so that he merited to shatter and to crush, to demolish what he demolished, to overturn what he overturned, to build what he built, and to ascend to the place to which he ascended — all of which is hidden from the eye of all the living; no eye has seen it [Yeshayahu 64:3], and so forth. And in particular what passed over our Master, our Teacher, and our Rabbi in the holy community of Istanbul. And Hashem always helped him, until he merited to what he merited — and in particular what he merited then. ## Segment 5
וְיֶתֶר מִזֶּה בָּנַי שֶׁיִּחְיוּ מָה אוּכַל לְהַאֲרִיךְ בִּדְבָרִים, עַד הֵנָּה עֲזָרוּנוּ רַחֲמֵי הַשֵּׁם יִתְבָּרַךְ כֵּן יוֹסִיף ה' חֲסָדָיו יִתְבָּרַךְ עִמָּנוּ בְּכָל עֵת לְהַשְׁמִיעֵנוּ כָּל טוּב זֶה מִזֶּה, וְכַאֲשֶׁר אֲקַבֵּל מִכֶּם מִכְתָּב אַחַר בּוֹאֲכֶם מֵאוּמַאן כֵּן מִסְּתָמָא אֶעֱרֹךְ לָכֶם מִכְתָּבִי בַּאֲרִיכוּת, כִּי לְעֵת עַתָּה עֲדַיִן לֹא כְּתַבְתֶּם לִי תְּשׁוּבָה נְכוֹנָה עַל כָּל דִּבְרֵי בַּקָּשׁוֹתַי שֶׁבֵּאַרְתִּי בְּמִכְתָּבִי שֶׁקִּבַּלְתֶּם מִן פָּרָשַׁת רְאֵה. וְגֹדֶל מְבֻקָּשִׁי וְאַזְהָרָתִי לִקְרֹא הֵיטֵב מִכְתָּבַי וְלַהֲשִׁיבֵנִי עַל כָּל פְּרָט. וּבִפְרָט שֶׁהָיָה שָׁם כַּמָּה מִכְתָּבִים, נָחוּץ לִי לָדַעַת אִם נִתְקַבְּלוּ כֻּלָּם וְנִמְסְרוּ וְנִשְׁלְחוּ לְכָל אֶחָד לְנָכוֹן. וְנִפְלֵאתִי מְאֹד בָּנַי שֶׁלֹּא זָכִיתִי לְקַבֵּל שׁוּם תֵּבָה אַחַת וַאֲפִלּוּ לֹא שׁוּם פְּרִיסַת שָׁלוֹם עַל יֶדְכֶם מִשְּׁנֵי יְדִידַי הַנֶּאֱהָבִים יְדִידֵנוּ הָרַב יַעֲקֹב נֵרוֹ יָאִיר וִידִידֵנוּ הָרַב צְבִי מ"ז. לֹא אוּכַל לָדַעַת מַה לַּחֲשֹׁב בָּזֶה, וְיֵשׁ לִי קְצָת חֲלִישׁוּת הַדַּעַת מִזֶּה. אַךְ בִּטְחוֹנִי לַה' אֲשֶׁר בְּוַדַּאי לֹא נִתְּקוּ אַהֲבָתָם מִמֶּנִּי, וּבִפְרָט יְדִידֵינוּ רַבִּי יַעֲקֹב ש"ב נֵרוֹ יָאִיר אֲשֶׁר זָכָה בִּי כָּל כָּךְ לְטוֹבָתִי, ה' יַצְלִיחוֹ לְטוֹב, וּבְלִבִּי חָקוּק אַהֲבָתָם וְהִנְנִי זוֹכְרָם בְּכָל עֵת לְטוֹבָתָם. כֵּן יְדִידַי בָּנַי שֶׁיִּחְיוּ לִדְרֹשׁ שְׁלוֹמָם עֲבוּרִי בְּאַהֲבָה. וְכַאֲשֶׁר אֶתְכַּבֵּד מֵהֶם בְּאֵיזֶה דְּבָרִים בְּוַדַּאי אָשִׁיב לָהֶם בְּכִפְלַיִם, וַה' יַגְדִּיל שְׁלוֹמָם לָעַד. וְנָא לַהֲשִׁיבֵנִי מִזֶּה בְּפֵרוּשׁ לְמַעַן דַּעַת הַטּוֹב. וְיָתֵר מִזֶּה יָשִׂים ה' בְּלִבֵּנוּ אַהֲבָתוֹ וְיִרְאָתוֹ כָּל הַיָּמִים אֲשֶׁר נִזְכֶּה לֵילֵךְ בְּדֶרֶךְ הַיָּשָׁר וְהָאֱמֶת. וּבָזֶה אֲסַיֵּים וְאֹמַר שָׁלוֹם.
For on account of his grief it seems to him that never yet has such a time as this passed over him — as I have heard from his holy mouth that it appears so in a time of grief (Sichos HaRan, 3). And even if the truth be so — that truly never yet has such a time as this passed over him — on the contrary! From this our heart is firmly confident in Hashem, that we will yet merit to see his joy soon. For he will merit to what he awaits meriting — to see in the goodness of Hashem, as Hashem shows him the no'am zivo (the sweetness of His radiance) — and enough for the one who understands. And regarding this it is said: Shall I who bring to the birth not cause to bring forth? [Yeshayahu 66:9], and so forth. And one ought not to elaborate on this. And even in speaking this little I feared greatly. But his humility emboldens me to speak before him that which comes beneath the pen at this time. ## Segment 6
אֲבִיכֶם אוֹהַבְכֶם אֲשֶׁר נַפְשִׁי קְשׁוּרָה בְּנַפְשָׁם בְּלִי הֶפְסֵק רֶגַע מְבָרְכָם בְּכָל טוּב, וַה' יוֹשִׁיעַ לְטוֹב
And behold, we are fulfilling his holy words — to pray on his behalf. But may Hashem Yisborach have mercy upon us and upon all His people, the House of Israel — that we merit that our hearts be aroused, so that we may be able to pray as it is fitting to pray for such a matter as this. For if we felt even a little of it, it would be fitting for us to cry out in the marketplaces and in the streets — to arouse the mercies of Heaven upon him, and upon us, and upon all His creatures, and upon all the souls that are placed in the place to which they have descended — waiting and hoping to find shelter under his wings — who have not yet merited to lodge in his holy shade. And all the more so the greatness of the compassion that there is for us — as is known to our Master, our Teacher, and our Rabbi — and in particular for me, whom he raised from the lowest of the dust, and lifted from the dunghill of my poverty, and seated me among nobles [cf. Tehillim 113:7-8] — yet I am still naked without garment. And who knows if I have even yet reached the days of suckling? And we have none from whom to suckle and to draw forth abundance and to receive vitality — except through our Master, our Teacher, and our Rabbi — he is our life and the length of our days. O Lord G-d, You know — has there ever been, from the day of Creation, a compassion such as this, like the compassion that rests upon us now — and upon each one individually, as each one knows the wounds of his own heart — and all the more so the compassion upon one who has never seen good in all his days? And enough for the one who understands. ## Segment 7
יִצְחָק
Therefore it is upon us to pour out our speech before Hashem — to pour out our heart like water before Hashem. And in Hashem we trust, for we shall not be ashamed forever — as the days in which You afflicted us, so gladden us [Tehillim 90:15] — to show us the no'am zivo (the sweetness of His radiance). And we shall satiate our souls in radiant light. In fullness of joys. As we merit to receive his holy presence. The countenance of the Atik Yomin (the Ancient of Days). In the light of the face of the living King — for us and for all Israel. And the time of Mincha has arrived — so I will be brief and bring to a close. ## Segment 8
פְּרִיסַת שָׁלוֹם לְכָל אוֹהֲבֵינוּ שֶׁיִּחְיוּ, וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שֶׁיִּחְיוּ וּלְכָל אַנְשֵׁי בֵּית הַמִּדְרָשׁ שֶׁלָּנוּ, וְכַאֲשֶׁר אֲקַבֵּל תְּשׁוּבָתָם עַל פְּרִיסַת שָׁלוֹם שֶׁשָּׁלַחְתִּי לָהֶם בְּמִכְתָּבִי הֶעָבָר, כֵּן מִסְּתָמָא אוֹסִיף לְכַבְּדָם בְּמִכְתָּבַי. ה' יַגְדִּיל שְׁלוֹמָם וְהַצְלָחָתָם לָעַד הַקְּוִויטִיל [הַפִּתְקָה] שֶׁל יְדִידֵנוּ הַיָּשִׁישׁ הַנַּעֲלֶה רַבִּי נַפְתָּלִי נֵרוֹ יָאִיר קִבַּלְתִּי לְנָכוֹן וְהָיָה לִי לְנַחַת.
Therefore it is upon us to pour out our speech before Hashem — to pour out our heart like water before Hashem. And in Hashem we trust, for we shall not be ashamed forever — as the days in which You afflicted us, so gladden us [Tehillim 90:15] — to show us the no'am zivo (the sweetness of His radiance). And we shall satiate our souls in radiant light. In fullness of joys. As we merit to receive his holy presence. The countenance of the Atik Yomin (the Ancient of Days). In the light of the face of the living King — for us and for all Israel. And the time of Mincha has arrived — so I will be brief and bring to a close. ## Segment 9
בַּל יִשְׁכְּחוּ לְהוֹדִיעֵנִי הֵיכָן לוֹמְדִים הַבָּנִים שֶׁיִּחְיוּ בַּחֹרֶף הַזֶּה לְמַעַן דַּעַת לְהַחֲיוֹתִי.
Are these not the words of one who waits and longs to roll in the dust of his feet — to delight in the radiance of his holiness? Are these not the words of one who waits and longs to roll in the dust of his feet — to delight in the radiance of his holiness? The lowly Nussun, son of my lord, my father, my teacher, the Rabbi Naftali Hirtz — may his light shine and radiate. Overview: This letter — written by Reb Nussun directly to Rebbe Nachman on the 8th of Nissan 5567, the very same year as Rebbe Nachman's first letters in this collection — is one of the most spiritually intense documents in all of Breslov literature. Reb Nussun had just seen a copy of one of Rebbe Nachman's own letters describing his suffering, and was seized with trembling. He does not offer comfort in the conventional sense. Instead he opens with a cascade of Biblical praise so dense it borders on liturgy, then speaks with extraordinary boldness about Rebbe Nachman's hidden spiritual attainments — and his own utter nothingness before him. The opening hymn of praise in Line 108 is unprecedented in this collection. It is not a conventional letterhead — it is a liturgical outpouring, drawing on Tehillim, the Zohar, Hoshea, and Yeshayahu simultaneously. The phrase Butzina Kadisha (holy flame) is a Zoharic term for a holy soul of the highest order. Tzaddik Yesod Olam — the Tzaddik who is the foundation of the world — is the foundational Breslov teaching, drawn from Mishlei 10:25. Reb Nussun is not simply addressing Rebbe Nachman — he is identifying his place in the cosmic structure of creation. The letter closes mid-flight: "the time of Mincha has arrived, so I will be brief and bring to a close." The afternoon prayer cuts the letter short — and this too is characteristic of Reb Nussun. Even in the act of writing the most soaring spiritual letter of his life, the fixed hours of prayer take precedence. The sacred schedule does not yield even to genius. # א URL: https://ajew.org/reader-plain/alim-litrufa/5/1/ # א
א
Source: https://ajew.org/reader/alim-litrufa/5/1 ## Segment 1
מִכְתַּב מֵרַבִּי נַחְמָן מִטּוּלְטְשִׁין לְר' מִיכְלִי נֶכֶד מוֹהֲרַנַ"ת זַ"ל.
To my good and dear friends — my beloved and pleasant companions and partners. ## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ה' נָשׂא תר"ל לְפֹה קְהִלַּת אוּמַאן.
I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). ## Segment 3
חַיִּים וְשָׁלוֹם וְכָל טוּב לִידִידִי כְּנַפְשִׁי, הָרַב הַמֻּפְלָג הַוָּתִיק וְעוֹשֶׂה חֶסֶד וְכוּ' רַבִּי מִיכְלִי נֵרוֹ לֹא יִדְעַךְ נֶצַח סֶלָה וָעֶד, עִם שְׁלוֹם כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. ## Segment 4
כְּבָר הֵשַׁבְתִּי לְמַעֲלָתוֹ אֲשֶׁר בָּרוּךְ הַשֵּׁם קִבַּלְתִּי כָּל מִכְתָּבָיו, וְגַם נִדְבַת לִבּוֹ הַטּוֹב. וְעַתָּה חֲדָשׁוֹת שֶׁתַּחַת הַשֶּׁמֶשׁ, הֵן הֵמָּה הַהֲבֵל הֲבָלִים הַנּוֹבְעִים וְיוֹצְאִים מִקִּנְאָה וְכוּ', חֲדָשׁוֹת בָּזֶה אַיִן כִּי הֵן הֵמָּה הַשְּׁטוּתִים הַיְשָׁנִים דִּישָׁנִים, אֲשֶׁר גָּרְמוּ לָנוּ מַה שֶּׁגָּרְמוּ בִּכְלָלִיּוּת וּבִפְרָטִיּוּת, הָרַחֲמָן יִתְבָּרַךְ יַצִּילֵנוּ מֵעַתָּה. אֲבָל הֶחָדָשׁ שֶׁלְּמַעְלָה מֵהַשֶּׁמֶשׁ יֵשׁ וָיֵשׁ, הוּא הוּא הַתּוֹרָה הַקְּדוֹשָׁה וְחִדּוּשֶׁיהָ שֶׁחִדְּשׁוּ הַבְּחִירֵי צַדִּיקַיָּא. וַעֲדַיִן לֹא זָכִינוּ לִרְאוֹת וְלִשְׁמֹעַ הַחִדּוּשִׁים הַנִּפְלָאִים אֲשֶׁר בָּהֶם הַחֻמָּשׁ שֶׁבְּכָל סֵדֶר עַל דֶּרֶךְ הַפְּשָׁט כְּפֵרוּשׁ רַשִּׁ"י זַ"ל, וְהַדְּרוּשִׁים נִפְלָאִים אֲשֶׁר בְּמִדְרָשׁ רַבָּה וּבַזֹּהַר הַקָּדוֹשׁ וְעוֹד וָעוֹד, וּבִפְרָט בְּסִפְרֵי רַבֵּנוּ וְתַלְמִידוֹ הַקְּדוֹשִׁים זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. כֵּן נִזְכֶּה לֶהֱגוֹת בָּהֶם תָּמִיד, וְלִרְאוֹת וְלִשְׁמֹעַ הַחֲדָשׁוֹת שֶׁנִּתְחַדֵּשׁ בָּהֶם בְּכָל יוֹם, וּלְהַחֲיוֹת נַפְשׁוֹתֵינוּ בָּהֶם בְּכָל עֵת וּבְכָל שָׁעָה אָמֵן כֵּן יְהִי רָצוֹן.
If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. ## Segment 5
וְהַיּוֹם לָמַדְתִּי הַמַּאֲמָר הַקָּדוֹשׁ (לִקּוּטֵי מוֹהֲרַ"ן קכ"ג) "הָעִקָּר וְהַיְסוֹד שֶׁהַכֹּל תָּלוּי בּוֹ, לְהִתְקַשֵּׁר לְהַצַּדִּיק שֶׁבַּדּוֹר וּלְקַבֵּל דְּבָרָיו עַל כָּל אֲשֶׁר יֹאמַר כִּי הוּא זֶה דָּבָר קָטָן וְדָבָר גָּדוֹל" וְכוּ'. וּכְבָר מֻנָּח כְּלָל בְּיָדֵינוּ אֲשֶׁר כָּעֵת הוּא הַצַּדִּיק שֶׁבַּדּוֹר, אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. וְיֵשׁ בָּזֶה דִּבּוּרִים הַרְבֵּה לְבָאֵר, יְזַכֵּנוּ ה' לְדַבֵּר בָּזֶה פָּנִים אֶל פָּנִים. כֵּן נִזְכֶּה לְקַיֵּם דְּבָרָיו הַחַיִּים וְהַקַּיָּמִים קָטָן וְגָדוֹל, כִּי עַל זֶה נֶאֱמַר מִקְרָא שֶׁכָּתוּב בְּמִשְׁלֵי (ד), "מִכָּל מִשְׁמָר נְצֹר נַפְשְׁךָ וְכוּ' כִּי מִמֶּנּוּ תּוֹצְאוֹת חַיִּים". וּכְבָר אָמַר רַבֵּנוּ זַ"ל (שִׂיחוֹת הָרַ"ן קפ"ה) אֲשֶׁר כָּל מַה שֶׁמְּצַוֶּה לַעֲשׂוֹת, אֲפִלּוּ דָּבָר קַל תּוֹלֶה בָּזֶה תִּקּוּן נַפְשׁוֹתֵינוּ וְנִשְׁמוֹתֵינוּ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא וְכוּ' וְכוּ' עַד הַסּוֹף, כֵּן נִזְכֶּה לְקַיְּמָם. וּבִפְרָט הַדְּבָרִים הַקַּלִּים וּנְעִימִים לַעֲשׂוֹתָם, לִלְמֹד אֵיזֶה סְעִיפִים שֻׁלְחָן עָרוּךְ בְּכָל יוֹם, וְאֵיזֶה קַפִּיטְלִיךְ תְּהִלִּים, וְלִשָּׂא עֵינֵינוּ וְלִבֵּנוּ בְּכָל פַּעַם אֵלָיו יִתְבָּרַךְ. וַאֲפִלּוּ אִם אֵין יְכוֹלִין לְדַבֵּר רַק דִּבּוּרִים מֻעָטִים, רִבּוֹנוֹ שֶׁל עוֹלָם רַחֵם עָלַי, גַּם זֶה יָקָר מְאֹד. וּבִפְרָט לְקַיֵּם מַאֲמָרוֹ זַ"ל מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד. כֵּן נִזְכֶּה לְהִתְחַדֵּשׁ לְבָבֵינוּ בְּכָל יוֹם וּבְכָל עֵת וְשָׁעָה לִלְמֹד וְכוּ' וּלְקַיֵּם בְּשִׂמְחָה וּבְאַהֲבָה, וּלְהַאֲמִין בָּזֶה בֶּאֱמוּנָה גְּדוֹלָה. כַּאֲוַת נַפְשׁוֹ וָנֶפֶשׁ אוֹהַבְכֶם הַדּוֹרֵשׁ שְׁלוֹמְכֶם תָּמִיד, וּמַעְתִּיר בַּעֲדָם, וּמִתְגַּעְגֵּעַ לִרְאוֹת עִמּוֹ וְעִם אָחִיו הַיָּקָר בִּזְמַן מְרֻוָּח, וּלְדַבֵּר כָּל זֶה וְיוֹתֵר מִזֶּה, עֲדֵי שֶׁיִּכָּנְסוּ רוּחוֹת הַקְּדֻשָּׁה מֵהַדִּבּוּרִים הַקְּדוֹשִׁים בִּלְבָבֵנוּ לְקִיּוּם וּלְמַעֲשֶׂה אָמֵן כֵּן יְהִי רָצוֹן
Also, urge my wife to travel — that she should depart immediately and without delay. ## Segment 6
נַחְמָן הַלֵּוִי
Nachman the Levite ## Segment 7
וְשָׁלוֹם לְכָל אוֹהֲבֵינוּ, וּבִפְרָט לְאָחִיו הַיָּקָר. וְכָל דְּבָרַי שֶׁנִּכְתְּבוּ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כַּוָּנָתִי לְכֻלָּם, וּבִפְרָט לְאָחִיו הַיָּקָר שֶׁיִּחְיֶה עִם כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. And do not forget the kindnesses I have shown to each one of you until now. And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. Nachman, as above. I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. Nachman son of our Teacher the Rabbi Simcha, as above. Overview: This is the opening letter of the Ullim LeTroofah collection, written by Rebbe Nachman of Breslov in 5567 (1806–7) while seriously ill in Ostroha. Its raw urgency is striking — the Tzaddik who poured himself out for his followers now turns to them in vulnerability, pleading for their prayers with his characteristic passion and directness. # ב URL: https://ajew.org/reader-plain/alim-litrufa/5/2/ # ב
ב
Source: https://ajew.org/reader/alim-litrufa/5/2 ## Segment 1
בָּרוּךְ־הַשֵּׁם, יוֹם ד' בְּשַׁלַּח תרל"ב לפ"ק אוּמַאן.
Your honored letter reached me on Sunday of Parshas Emor, and likewise the hundred rubl (roubles) came to hand. I hereby inform you that I am currently residing in the holy community of Zaslav, and that your mother-in-law has undergone a great improvement. I also inform you that I will not be coming to your holy camp for Shavuos, for I shall remain here in the holy community of Zaslav. Nothing further for now — only life and peace. From me, your father-in-law, who loves your soul and always seeks your welfare. ## Segment 2
לִכְבוֹד יְדִידִי כְּנַפְשִׁי הֲלֹא הוּא הַמֻּפְלָג הַוָּתִיק וְכוּ' וְכוּ' הַנָּגִיד רַבִּי יְחֶזְקֵאל הֶעשִׁיל נֵרוֹ יָאִיר, הַצְלָחָתוֹ יַעֲלֶה לְמַעְלָה וּלְטוֹבָתוֹ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת אָמֵן כֵּן יְהִי רָצוֹן אָמֵן כֵּן יְהִי רָצוֹן.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 3
מֻסְגָּר פֹּה מִכְתָּב לְגִיסוֹ הַיָּקָר וְכוּ' הַנָּגִיד רַבִּי רְפָאֵל יְדִיד נַפְשִׁי נֵרוֹ יָאִיר, אֲשֶׁר הִגִּיעַ לְיָדִי קֹדֶם שַׁבַּת קֹדֶשׁ הֶעָבַר, אַךְ לֹא הָיָה עוֹבֵר וָשָׁב בֶּטַח לִשְׁלֹחַ עַל יָדוֹ, כֵּן יְקַבְּלוֹ עַתָּה וְיִמְסְרֵהוּ לְיָדוֹ. יוֹתֵר אֵין לְהַאֲרִיךְ. יְזַכֵּנוּ ה' לְהַאֲרִיךְ בְּשִׁירוֹת וְתִשְׁבָּחוֹת אֲשֶׁר כֻּלָּם כְּלוּלִים בְּהַשִּׁירָה הַקְּדוֹשָׁה אָשִׁירָה לַה' כִּי גָּאֹה גָּאָה וְכוּ' וְכוּ'. גָּאט אִיז גְּרוֹיס [ה' גָּדוֹל] וְעָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה עִמָּנוּ נִסִּים וְנִפְלָאוֹת גַּם בְּגַשְׁמִיּוּת וְגַם בְּרוּחָנִיּוּת, וְאַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לָנֶצַח לְכָל אֶחָד וְאֶחָד בְּמַעֲמָדוֹ, לָזֶה בַּעֲשִׁירוּתוֹ וּלְכָל אֶחָד וְאֶחָד בְּעֶרְכּוֹ. אַךְ אָחִי יְדִידִי, זֹאת צְרִיכִין לֵידַע שֶׁמֻּכְרָח לַעֲבֹר אֵיזֶה מְעַט מְרִירוּת כַּמְבֹאָר בַּאֲרִיכוּת נֹעַם בְּדִבְרֵי רַבֵּנוּ זַ"ל (בְּסִימָן כ"ז לקוטי א) עַל עִנְיָן הַנִּפְלָא שַׁבָּת בְּמָרָה נִצְטַוָּה, הַמּוּבָא בַּסֵּדֶר הַנַּ"ל שָׁבוּעַ זֹאת. וּמְבָאֵר שָׁם בְּרוּחַ קָדְשׁוֹ שֶׁזֶּה רֶמֶז שֶׁמֻּכְרָחִין לִסְבֹּל מְעַט מְרִירוּת, כְּמוֹ שֶׁיָּדוּעַ שֶׁכָּל הָרְפוּאוֹת מְלֻבָּשִׁים בְּסַמִּים מָרִים, כֵּן שַׁבַּת שָׁלוֹם שֶׁהִיא רְפוּאָה לְכָל הַדְּבָרִים, נִצְטַוָּה בְּמָרָה לְרַמֵּז עַל הַנַּ"ל. וְעַיֵּן שָׁם מַה שֶּׁמּוּבָא עַל פָּסוּק "הִנֵּה לְשָׁלוֹם מַר לִי מָר" וְכוּ' מַה שֶּׁשִּׁבַּח חִזְקִיָּה אֶת הַשֵּׁם יִתְבָּרַךְ, עַיֵּן שָׁם הֵיטֵב וְיֻנְעַם לְנַפְשׁוֹ.
I hereby inform you that I am no longer engaged in healing — for Hashem has helped me, and has not withheld His kindness and His truth from me. ## Segment 4
אָחִי יְדִידִי אֲדַבֵּר עִם מַעֲלַת כְּבוֹדוֹ עַל טַיְיטְשׁ, חֲזַק וַחֲזַק מַיין בְּרוּדֶער אַרַיין טָהאן זִיךְ גּוּט טִיף [הַשְׁקַע עַצְמְךָ הֵיטֵב בְּעֹמֶק], בְּדִבְרֵי רַבֵּנוּ זַ"ל בְּהַתּוֹרוֹת וּבְהַמַּעֲשִׂיּוֹת, וְהַדְּרוּשִׁים שֶׁל תַּלְמִידוֹ הַקָּדוֹשׁ מוֹרֵנוּ הָרַב רַבִּי נָתָן זַ"ל וּבְהַתְּפִלּוֹת הַנַּ"ל. וְהָרֵם קוֹלְךָ בִּנְעִימָה בִּתְהִלִּים וְשִׁירוֹת וְתִשְׁבָּחוֹת וּזְעָקוֹת וְכוּ' אֲשֶׁר בְּהַתְּפִלּוֹת וְאָז וֶועסְטוּ לֶעבִּין אַ לֶעבִּין [וְאָז תִּחְיֶה חַיִּים], כִּי זוּלַת זֹאת אֵין שׁוּם חַיּוּת כְּלָל. וְהַבֵּט וּרְאֵה בְּעֵין שִׂכְלוֹ וּבִינָתוֹ אֲשֶׁר חֲנָנְךָ ה', וְתִרְאֶה הֵיטֵב אֲמִתַּת הַדְּבָרִים הָאֵלּוּ. כֵּן יְהִי ה' בְּעֶזְרְךָ שֶׁתִּזְכֶּה צוּ בַּאהַארְצֶען זִיךְ [לְהַשְׁרִישׁ אֶת לִבְּךָ] בָּאֵשׁ הַקָּדוֹשׁ אֲשֶׁר מֻשְׁרָשׁ בְּכָל לֵב אִישׁ הַיִּשְׂרְאֵלִי, וּלְהַכְנִיס אֵשׁ הַקְּדוֹשָׁה הַזֹּאת בְּכָל הַנַּ"ל אָז טוֹב לוֹ. וְיֵשׁ בָּזֶה עוֹד לְדַבֵּר אַךְ אִי אֶפְשָׁר לְהַאֲרִיךְ.
Nachman, as above. ## Segment 5
תְּשׁוּקָתִי שֶׁיִּדְרֹשׁ בִּשְׁלוֹמִי לִפְרָקִים, אוּלַי יְזַכֵּנוּ ה' שֶׁיִּהְיֶה נִדְבָּר בֵּינֵינוּ אֵיזֶה דִּבּוּרִים הַמֻּשְׁרָשִׁים בָּנוּ מִמְּקוֹר חַיּוּתֵנוּ זַ"ל, אֲשֶׁר חַיּוּתֵנוּ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא תּוֹלָה בָּזֶה. וְיִדְרֹשׁ בְּגִינִי בִּשְׁלוֹם חוֹתְנוֹ הַיָּקָר מִפָּז וְכוּ' וּלְכָל זַרְעוֹ שֶׁיִּחְיוּ, וְלִידִידֵנוּ עֹז שְׁאֵר־בְּשָׂרוֹ הָאַבְרֵךְ הַיָּקָר רַבִּי נָתָן בֶּן דּוֹדוֹ רַבִּי יְקוּתִיאֵל נֵרוֹ יָאִיר. וְיַרְבֶּה לְדַבֵּר עִמּוֹ שֶׁאֵין שׁוּם תַּכְלִית טוֹב כִּי אִם לְקַיֵּם כַּנַּ"ל, וְאַף עַל פִּי כֵן יַצְלִיחֵם ה' גַּם בְּעֹשֶׁר רַב. כִּי וְדֹרְשֵׁי ה' לֹא יַחְסְרוּ כָל טוּב, כֵּן יְקֻיַּם בָּנוּ שֶׁנִּזְכֶּה לִהְיוֹת דּוֹרְשֵׁי ה' בֶּאֱמֶת, וְלֹא נַחֲסֹר כָּל טוּב בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת אָמֵן, כֵּן יְהִי רָצוֹן, אָמֵן כֵּן יְהִי רָצוֹן כַּאֲוַת נַפְשׁוֹ וָנֶפֶשׁ אוֹהֲבוֹ תָּמִים.
Extend greetings of peace to my dear friend our Teacher the Rabbi Mosheh son of the Rabbi, and to their neighbor my dear friend our Teacher the Rabbi Yisroel, and to my partner my dear friend our Teacher the Rabbi Mosheh son of Henyeh. Regarding what he wrote to me — to advise him whether he should engage in healing — my mind is not clear on this at present, and I do not know what to answer. Nachman, as above. Extend greetings of peace to all our anshay shlomaynu (our fellowship of followers). Nachman, as above. When you send me a letter, send it to the holy community of Zaslav, to the house of the Rabbi of the tailors — as recorded in the list that is enclosed within this letter. My wife Marat Sasye, and likewise my daughter Marat Miriam, may she live, extend to you their warm greetings of peace. My request of my beloved son-in-law is that he study each day a shiur (set daily lesson) in Gemara and in Posek (halachic ruling) — so that he should not, G-d forbid, make the secondary into the primary — but rather: Fear G-d, and so forth — for this is the entire purpose of man [Koheles 12:13]. Nachman, as above. Overview: Written from Zaslav shortly after Rebbe Nachman's recovery from the illness of Letter 1, this brief letter confirms receipt of funds, updates on his wife's improving health, and notifies his son-in-law that he will not return for Shavuos. Its most striking features are the terse but weighty declaration that he has ceased practicing healing — and the closing charge on Torah study, citing Koheles. Note on "B'ezras Hashem Yisborach": Every letter in this collection opens with this invocation — "With the help of G-d, may He be blessed." It is never merely formal; in Breslov understanding it reflects the foundational awareness that every act, including the writing of a letter, depends entirely on Divine assistance. ## Segment 6
נַחְמָן הַלֵּוִי
Nachman the Levite # ג URL: https://ajew.org/reader-plain/alim-litrufa/5/3/ # ג
ג
Source: https://ajew.org/reader/alim-litrufa/5/3 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' פָּרָשַׁת בְּהַר תרל"ב לפ"ק אוּמַאן.
Your letter reached me here in the holy community of Zaslav, and it caused me very great grief — how could the hearts of these wicked men have been so filled, and how could they have been so brazen against you. And I marvel that no righteous person was found to stand against the evil and to oppose them, to root out the wickedness. ## Segment 2
לִכְבוֹד יְדִידִי כְּנַפְשִׁי הָרַב הַמֻּפְלָג הַוָּתִיק וְעוֹשֶׂה חֶסֶד וְכוּ' הַנָּגִיד רַבִּי יְחֶזְקֵאל הֶעשִׁיל נֵרוֹ לֹא יִדְעַךְ נֶצַח סֶלָה וָעֶד, שֶׁיִּחְיוּ וְיַאֲרִיכוּ יָמִים רַבִּים וְכָל טוּב הַצְלָחָה אָמֵן כֵּן יְהִי רָצוֹן.
My beloved brother, my very soul and my heart — fear them not, and be not broken before them. Only be strong and courageous in Torah and in the fear of Hashem all day long — as we have spoken between us. And the merit of your forebears will support you. For all of this is in order to elevate you, to increase your honor, and to enlarge your mind. For just as it is impossible for all manner of seeds to reach the fullness of their growth — until the seed is first placed in the earth, and then the seed decays, and only after its decay does it sprout and blossom and become a great tree — so too is this very matter: ## Segment 3
אָחִי יְדִידִי שָׁמַעְתִּי אֲשֶׁר עָבַר עַל מַעֲלָתוֹ בִּדְבַר הַשְּׂרֵפָה אֲשֶׁר הָיָה בִּקְהִלָּתוֹ, יְמַלֵּא ה' חֶסְרוֹנְךָ, וְעַל דָּא קָאָתֵינָא לְבָרְכוֹ וּלְחַזְּקוֹ. חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל ה' שֶׁמַּלֵּא יְמַלֵּא ה' חֶסְרוֹנוֹ בְּכֶפֶל כִּפְלֵי כִּפְלַיִם. וְיִזְכֹּר נָא יְדִידִי מַאֲמַר חֲכָמֵינוּ זַ"ל (בָּבָא בַּתְרָא י.) בְּראֹשׁ־הַשָּׁנָה גּוֹזְרִין כַּמָּה יַפְסִיד וְכַמָּה יַרְוִיחַ. וְיָכוֹל לִהְיוֹת, וְכֵן יַעֲזֹר לוֹ ה' שֶׁהָרֶוַח יִהְיֶה כִּפְלֵי כִּפְלֵי כִּפְלַיִם לַאֲלָפִים. וְאַף עַל פִּי כֵן מֻכְרָחִין לְהַפְסִיד אֵיזֶה סְכוּם גַּם כֵּן כַּנַּ"ל, רַק אִם זָכָה הוּא מַפְסִידוֹ לִנְתִינַת הַצְּדָקָה. וּמֵעַתָּה יַצְלִיחֵהוּ נָא ה' בְּכָל מַעֲשֵׂי יָדָיו אֲשֶׁר יִקְנֶה וַאֲשֶׁר יִסְחַר יִהְיֶה לְהַצְלָחָה רַבָּה. וַה' יְזַכֵּנוּ שֶׁנּוֹצִיא מִזֶּה רְמָזִים לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ, כִּי הֲלֹא אֲנַחְנוּ רוֹאִים בְּעֵינֵינוּ בְּכָל פַּעַם אֲשֶׁר הַכֹּל בְּיָדוֹ יִתְבָּרַךְ, הַנְּשָׁמָה שֶׁלּוֹ וְהַגּוּף שֶׁלּוֹ וְהַמָּמוֹן שֶׁלּוֹ, וְאֵין בְּיָדֵינוּ לְהַרְוִיחַ, וְאֵין בְּיָדֵינוּ לְהִנָּצֵל מִשּׁוּם הֶפְסֵד רַק בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
I hereby inform your eminence that it is my intention to remain here in the holy community of Zaslav for approximately three months — and afterward I shall know which direction to turn. ## Segment 4
עַל כֵּן אָחִי יְדִידִי, נַתְחִיל מֵעַתָּה לְקַיֵּם אַזְהָרַת רַבֵּנוּ זַ"ל לִקְבֹּעַ עִתִּים לְתוֹרָה וְלִתְפִלָּה, וּלְקַיֵּם הַזְהָרָתוֹ לְהַשְׁלִיךְ אֶת עַצְמוֹ עָלָיו יִתְבָּרַךְ בְּכָל יוֹם וָיוֹם, וְלִגְזֹז אֶת נְכָסָיו לִצְדָקָה. אָז תַּצְלִיחַ וְאָז תַּשְׂכִּיל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. וְעוֹד בָּעוֹלָם הַזֶּה יִהְיֶה לְךָ חַיִּים טוֹבִים וּנְעִימִים. כִּי כְּלָל הוּא שֶׁהָעוֹלָם מָלֵא מְרִירוּת מִכָּל צַד, וְאֵין שׁוּם הַמְתָּקָה רַק זֹאת הַתּוֹרָה. בִּשְׁנֵי אֳפָנִים, הָאֶחָד שֶׁעַל יְדֵי הַתּוֹרָה נִמְתָּקִין וְנִתְמַעֲטִין הַיִּסּוּרִים, וְגַם בְּזוֹ הַשָּׁעָה שֶׁעוֹסְקִין בָּהּ וּמִתְדַּבְּקִין וּמִתְקַשְּׁרִין בְּאוֹתִיּוֹתֶיהָ וְתֵבוֹתֶיהָ בִּמְתִיקוּת הַדַּעַת הַקָּדוֹשׁ, עַל יְדֵי זֶה מַרְגִּישִׁין חַיּוּת בְּזוֹ הַשָּׁעָה, וְגַם מוֹשֶׁכֶת טַעַם חַיּוּתָהּ גַּם כֵּן אֵיזֶה זְמַן. כֵּן אָחִי יְדִידִי זֶה כַּמָּה אֲשֶׁר אֲנִי מַסִּיתוֹ לְטוֹב, וּמְחַזְּקוֹ שֶׁיִּקַּח אֶת עַצְמוֹ לְתוֹרָה וְלִצְדָקָה. כֵּן עוּרִי נָא, הִתְעוֹרְרִי נָא בְּכָל פַּעַם מֵחָדָשׁ, צוּ זְשַׁארֶע אֵשׁ תְּשׁוּקַת פְּנִימִיּוּת לְבָבְךָ הַטּוֹב לְהִתְעוֹרֵר מֵחָדָשׁ לְתוֹרָה וְלִצְדָקָה, וּבְהַדֶּרֶךְ הַקָּדוֹשׁ אֲשֶׁר מוֹלִיךְ אוֹתָנוּ רַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, לְהַחֲיוֹת אֶת עַצְמֵנוּ בִּמְעַט הַטּוֹב אֲשֶׁר זוֹכִין לַחֲטֹף וּלְהַחֲיוֹת אֶת עַצְמוֹ בָּזֶה, וּלְהִשְׁתּוֹקֵק לַחֲטֹף עוֹד וּלְהַתְחִיל בְּכָל פַּעַם מֵחָדָשׁ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. וּלְקַיֵּם מַאֲמַר חֲכָמֵינוּ זַ"ל (בְּרָכוֹת נד.) עַל פָּסוּק וּבְכָל מְאֹדֶךָ בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. כֵּן נִזְכֶּה לָזֶה בִּתְשׁוּקַת פְּנִימִיּוּת לְבָבוֹ הַטּוֹב, וּכְבִרְכַּת אוֹהֲבוֹ תָּמִים הַמְצַפֶּה לְהַצְלָחָתוֹ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת אָמֵן כֵּן יְהִי רָצוֹן.
I hereby inform you that my wife — at first she had experienced a change for the better, but now it has reversed and is going the other way, and her strength diminishes each day. And the expenses here are considerable — for I have had expenses here of fifty-four adumim (red coins). Nothing further for now — only life and peace. ## Segment 5
נַחְמָן חַזָּן הַלֵּוִי
Nachman Cantor the Levite ## Segment 6
וְלוֹמַר שָׁלוֹם וּבְרָכָה לְחוֹתְנוֹ הַיָּקָר, מְאֹד הִנְנִי מִתְגַּעְגֵּעַ עַל בּוֹאוֹ לְשָׁלוֹם לְפֹה בַּיָּמִים הַלָּלוּ, וּבִפְרָט שֶׁהָיָה לִי יְדִיעָה מֵרַבִּי אַבֶּילֶי שֶׁתְּשׁוּקָתוֹ שֶׁיִּהְיֶה פֹּה עַל לַ"ג בָּעֹמֶר, וְכֵן יֹאמַר שָׁלוֹם לְכָל זֶרַע יִצְחָק שֶׁיִּחְיוּ.
From me, your brother, who loves your soul, who constantly seeks your welfare, and who longs to hear good tidings from you and to see you in life and in peace. ## Segment 7
אַחַי וְרֵעַי נָשִׂימָה עַל לְבָבֵנוּ בְּכָל פַּעַם מֵחָדָשׁ אֲשֶׁר מִכָּל הַמְּרִירוּת שֶׁעוֹבֵר עַל כָּל אֶחָד וְאֶחָד בְּגוּף וָנֶפֶשׁ וּמָמוֹן, לֹא יִהְיֶה נִשְׁאָר מֵאִתָּנוּ כִּי אִם מְעַט הַטּוֹב שֶׁחוֹטְפִין מִזֶּה הָעוֹלָם, כְּמַאֲמַר הַמִּשְׁנָה הַנַּ"ל אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶּסֶף וְכוּ' כִּי אִם תּוֹרָה וּמַעֲשִׂים טוֹבִים. כֵּן נִזְכֶּה לְהִתְגַּבֵּר לַחֲטֹף בְּכָל פַּעַם כָּל זֹאת, וּלְשַׂמֵּחַ אֶת נַפְשׁוֹ וּלְהַחֲיוֹת אֶת עַצְמוֹ רַק בְּזֹאת הַתּוֹרָה. וְדַיְקָא עַל יְדֵי זֶה יַצְלִיחֵנוּ ה' גַּם בְּגַשְׁמִיּוּת כַּאֲוַת נַפְשְׁכֶם לְטוֹבָה אָמֵן כֵּן יְהִי רָצוֹן.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. My wife extends greetings of peace to your wife. My daughter Miriam extends greetings of peace to all of you. And extend greetings of peace to his supporters and to all those attached to him. Be strong and courageous — for there is reward for your efforts, in this world and in the World to Come. Nachman, as above. Overview: Written just eleven days after Letter 2, this letter to Rebbe Nachman's brother Reb Yechiel Tzvi in Krementchuk is one of the most spiritually charged in the collection. Rebbe Nachman's brother was enduring fierce persecution from misnagdim — opponents of Chassidus — and Rebbe Nachman responds with passionate encouragement, a luminous parable, and a glimpse into the Tzaddik's own personal circumstances: his wife's worsening illness and mounting expenses. Wordplay note: The root ג-ד-ל (gadol — to grow great) appears three times in rapid succession in the original — "to elevate you… to increase your honor… to enlarge your mind" — and then again: "you will grow great and blossom." This deliberate repetition of the root intensifies the promise: every dimension of the person will be enlarged through the very affliction that seems to diminish him. # ד URL: https://ajew.org/reader-plain/alim-litrufa/5/4/ # ד
ד
Source: https://ajew.org/reader/alim-litrufa/5/4 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' עֵקֶב תרל"ב אוּמַאן.
I hereby inform all our anshay shlomaynu that I have grown weary of dwelling in Breslov — on account of the greatness of the troubles and the ordeals that have swept over me. And now I shall be moving from tent to tent — not to settle, but merely to sojourn. Therefore my plea and my request of you is that my toil which I have toiled with each and every one of you should not be in vain — for I have placed my very soul in my palm for the sake of the good of your souls. Hashem is righteous, and I have acted wickedly [cf. Shemos 9:27] — and my own deeds have brought upon me the sufferings, and the death of my precious children, and the machlokes (strife) and the kitrugim (prosecuting accusations). Yet nonetheless — I knew, and I knew well, that the very endeavor in which I engaged with you — to draw you out from the teeth of the Samech-Mem (the Sitra Achra — the Other Side) — it was on account of all these things that he fixed his eyes upon me with rage, and gnashed his teeth against me. ## Segment 2
לִכְבוֹד יְדִידִי כְּנַפְשִׁי וּלְבָבִי הֲלֹא הוּא הַמֻּפְלָג הַוָּתִיק וְעוֹשֶׂה חֶסֶד וְכוּ' הַנָּגִיד ר' הֶעשִׁיל נֵרוֹ יָאִיר שֶׁיִּחְיֶה וְיַאֲרִיךְ יָמִים רַבִּים עִם שְׁאָר כָּל בְּנֵי בֵּיתוֹ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת אָמֵן כֵּן יְהִי רָצוֹן.
And therefore, my beloved brothers and friends — be strong and courageous in the fear of Hashem — each one according to his strength and his particular level. And let not my toil be in vain. And guard the Torah of Moshe, the servant of Hashem, as I have taught you. And know that even though I am now far from you — this is nothing other than a distance of bodies. There is no distance, G-d forbid, between our souls — for we are close. My beloved brothers and friends! I implore you, I implore you — that these words of mine, with which I have entreated you, should be near to you day and night. ## Segment 3
יִמְחֹל לִמְסֹר הַמִּכְתָּבִים הַמֻּסְגָּרִים פֹּה לְחוֹתְנוֹ הַיָּקָר וְהַנַּעֲלֶה, וּלְצִיר נֶאֱמָן לְשָׁלְחוֹ כָּמוֹהוּ אֵין לְהַאֲרִיךְ יוֹתֵר.
I hereby inform you that I am currently residing in the holy community of Zaslav, and here I shall remain, if G-d wills it, for approximately three months. ## Segment 4
אָחִי יְדִידִי, יְמֵי אֱלוּל הַקְּדוֹשִׁים מְמַשְׁמְשִׁים וּבָאִין לְחַיִּים וּלְשָׁלוֹם בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, יְזַכֵּנוּ ה' לְקַיֵּם (הוֹשֵׁעַ י"ד) "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל ה'". אַל תִּקְרִי דְּבָרִים אֶלָּא דִּבּוּרִים, דִּבּוּרִים קְדוֹשִׁים לְהַרְבּוֹת בְּלִמּוּד הַתּוֹרָה, וּבִפְרָט בַּנִּסְתָּרוֹת שֶׁבַּתּוֹרָה, סֵפֶר תִּקּוּנִים הַקָּדוֹשׁ, וְסֵפֶר לִקּוּטֵי מוֹהֲרַ"ן, וּתְהִלִּים וּתְפִלּוֹת. אֲחֹז בָּהֶם אָחִי יְדִידִי, וַהֲפֹךְ וַהֲפֹךְ בָּהֶם, וְסִיב וּבְלֵהּ בָּהֶם, וּבָהֶם יִוָּשַׁע בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת שֶׁתִּכָּתֵב וְתֵחָתֵם לְחַיִּים טוֹבִים חַיִּים מְתוּקִים וְכוּ'. וְגַם אָחִי יְדִידִי, יִזְכֹּר נָא יְדִידִי לִשְׁלֹחַ לִי נִדְבוֹת לְבָבוֹ הַטּוֹב עַל מַה שֶּׁפָּסַק עַל הָרֶוַח וְכוּ'. וַחֲזַק בְּנִי בְּכָל הַנַּ"ל לְהִתְחַזֵּק לוֹמַר וְלִלְמֹד בְּסֵפֶר הַתִּקּוּנִים וְהַלִּקּוּטֵי מוֹהֲרַ"ן וּבִצְדָקָה, וְאָז אַשְׁרֶיךָ וְטוֹב לָךְ. יְקֻיַּם בּוֹ אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לוֹ לָעוֹלָם הַבָּא אָמֵן כֵּן יְהִי רָצוֹן.
Are these not the words of one who loves you — who writes with tears, from the greatness of the joy that is in my heart — that the Holy One, blessed be He, has granted me iron strength to bear the yoke of such sufferings and wanderings as these. ## Segment 5
דִּבְרֵי אוֹהֲבוֹ תָּמִים הַמְּסִיתוֹ לְטוֹב, לְעוֹרֵר בְּכָל פַּעַם הַטּוֹב הַנָּעִים אֲשֶׁר טָמוּן בִּלְבָבוֹ, כֵּן יִזְכֶּה לָזֶה לְהוֹצִיאוֹ לַפֹּעַל, כַּאֲשֶׁר אָמַר רַבֵּנוּ זַ"ל מִיט פִּיסְק אוּן מִיט הַארְץ. מִיט פִּיסְק [בְּפֶה וּבְלֵב, בַּפֶּה] לִהְיוֹת רָגִיל וְרָגִיל בְּלִמּוּד וּבְדִבְרֵי בַּקָּשׁוֹת כַּנַּ"ל, אוּן מִיט הַארְץ [וּבְלֵב], לִהְיוֹת יָדוֹ פְּתוּחָה לַעֲנִיֵּי אַנְשֵׁי שְׁלוֹמֵנוּ, וּבִפְרָט לְהַחֲזִיק הַבֵּית הַמִּדְרָשׁ הַנִּקְרָא עַל שְׁמוֹ זִכְרוֹנוֹ לִבְרָכָה. כִּי יָדוּעַ לְמַעֲלַת כְּבוֹדוֹ אֲשֶׁר מַה שֶּׁנּוֹתֵן לְיָדִי בִּשְׁבִיל הַהוֹצָאָה שֶׁבְּכָאן, לֹא לְעַצְמִי בִּלְבַד מַעֲלַת כְּבוֹדוֹ מְזַכֶּה, כִּי אִם עַל הַכְּלָל כֻּלּוֹ מְזַכֶּה. וּזְכוּת הָרַבִּים יַעֲמֹד לוֹ לְהַצְלִיחוֹ בְּמַעֲשֵׂי יָדָיו בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת כַּאֲוַת נַפְשׁוֹ וָנֶפֶשׁ אוֹהֲבוֹ תָּמִים
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 6
נַחְמָן הַלֵּוִי
Nachman the Levite ## Segment 7
וְרַב שָׁלוֹם מֵאֲדוֹן הַשָּׁלוֹם לִכְבוֹד הָאַבְרֵךְ הָרַב הַמֻּפְלָג וְכוּ' הַנָּגִיד נָתָן נֵרוֹ יָאִיר.
I hereby inform you that, blessed be Hashem, I am on the line of health — without engaging in any physical remedies. ## Segment 8
מְעַט דְּבָרַי אֲשֶׁר מֵעֵבֶר לַדַּף גַּם לִכְבוֹדוֹ כַּוָונָתִי, חוּסָה עָלֶיךָ אָחִי יְדִידִי, תּוֹדָה לְאֵל חַי אֲשֶׁר חֲנָנוֹ בְּכֵלִים נָאִים וּנְעִימִים אַ זִיס הַארְץ. אַ זִיס קוֹל [לֵב מָתוֹק, קוֹל מָתוֹק], לָשׁוֹן צַח וְנָעִים. רַחֵם עָלֶיךָ וּתְכַבֵּד לְהַשֵּׁם יִתְבָּרַךְ בְּכָל זֶה, לוֹמַר וְלִלְמֹד סֵפֶר הַתִּקּוּנִים וְסִפְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, וְלָשִׁיר בְּקוֹל נָעִים תְּהִלִּים וּתְפִלּוֹת. אָז תִּזְכֶּה לְחַיִּים טוֹבִים, חַיִּים מְתוּקִים בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת. וּלְמַעַן הַשֵּׁם אַל יָזִיז דַּעְתּוֹ וּמַחֲשַׁבְתּוֹ רַק לִהְיוֹת עַל רֹאשׁ הַשָּׁנָה בְּפֹה, לִתְחֹב רֹאֹשׁוֹ בֵּין אוֹהֲבֵינוּ הַמְקַשְּׁרִים אֶת עַצְמָם עִם נִשְׁמַת אוֹר רַבֵּנוּ זַ"ל, וְאָז טוֹב לוֹ, גְּלֵייבּ [הַאֲמֵן] וְאַחַר כָּךְ תִּרְאֶה בְּעֵינֶיךָ, וְאִם הַמְּנִיעוֹת חֲזָקִים, עוֹד טוֹב יוֹתֵר וְיוֹתֵר. כִּי עִקַּר הַחֵשֶׁק וְהַכִּסּוּפִין לָשׁוּב אֵלָיו יִתְבָּרַךְ מִתְגַּבְּרִין רַק עַל יְדֵי שְׁבִירַת מְנִיעוֹת. כֵּן חֲזַק וַחֲזַק, וַה' יִגְמֹר בַּעֲדוֹ לְטוֹבָה, כִּי הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ, כֵּן חֲזַק וַה' יוֹשִׁיעוֹ אָמֵן כֵּן יְהִי רָצוֹן.
Nachman, as above. Overview: This letter, addressed to the entire Breslov community, is one of the most raw and self-revelatory documents Rebbe Nachman ever committed to writing. He announces his weariness with Breslov, his intention to wander, his profound sense that his own sins caused his sufferings — including the deaths of his children — and yet closes with tears of joy at his iron endurance. Every sentence is a world. The root י-ג-ע (toil / labor) appears twice in close succession — "my toil which I have toiled" (yegi'i asher yaga'ti) — a deliberate biblical doubling that intensifies the Tzaddik's declaration of how much of himself he expended for his followers. Compare Bereishis 31:42: yegi'a kapai — the labor of my hands. Here Rebbe Nachman echoes that same register of exhausted, hard-won effort. ## Segment 9
נַחְמָן הַלֵּוִי
Nachman the Levite # ה URL: https://ajew.org/reader-plain/alim-litrufa/5/5/ # ה
ה
Source: https://ajew.org/reader/alim-litrufa/5/5 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ב' ח"י אֲדָר תרג"ל קְהִלָּה קְדוֹשָׁה אוּמַאן.
I hereby inform you of my welfare and the welfare of all the members of my household — that, blessed be Hashem, we are here on the line of life and peace. So may Hashem grant, and so may He continue to grant, that I see all the members of my household in life and in peace. I hereby inform you of my arrival home on the above-mentioned day, and that there reached me from his illustrious eminence a letter of greeting, in which it is stated and restated that she is unable to come on account of the pasport (passport / travel documents), and that the border too is closed and sealed. And it is further stated and restated that I myself should come to Kressilov. ## Segment 2
הַחַיִּים וְהַשָּׁלוֹם לְכָל אוֹהֲבֵינוּ הָאֲמִתִּיִּים הַחוֹסִים בְּצִילָא דִּמְהֵמְנוּתָא, צֵל צַח אוֹר הָאוֹרוֹת וְכוּ' אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה הַיּוֹשְׁבִים בְּאֶרֶץ הַקֹּדֶשׁ, וּבְרֹאשָׁם לְאוֹהֲבִי יַקִּירִי הָרַב הַמֻּפְלָא וּמֻפְלָג הַוָּתִיק וְכוּ' וְכוּ' רַבִּי מֵאִיר נֵרוֹ יָאִיר לֹא יִדְעַךְ נֵרוֹ אָמֵן.
Therefore I hereby inform him to revert to the original arrangement, and so forth — for what has passed is gone, since the time of the wedding has already passed. And as for the future, my request is — if it is the wish of his eminence — that the bond which we have bound between us should be a bond that endures. Let his splendid eminence be so gracious as to forgo his lofty and exalted honor, and to hold the wedding close to here, near our community — so that it should be close and accessible to the holy community of Breslov. And let it not be delayed past the middle of the coming month of Elul — which comes upon us for good — for I am unable to move from my place even a single parsa (a measure of distance, approximately four kilometers). And if not — G-d forbid, the mountain will have grown high between us — and enough for the one who understands. ## Segment 3
שָׁלוֹם וְכָל טוּב לָכֶם וּלְכָל אַחֵינוּ בְּנֵי יִשְׂרָאֵל הַיּוֹשְׁבִים בְּאֶרֶץ הַקֹּדֶשׁ וּלְאַרְעָא קַדִּישָׁא, יַשְׁפִּיעַ הַשֵּׁם יִתְבָּרַךְ עָלֶיהָ טַל וּמָטָר לִבְרָכָה וּלְחַיִּים וּלְשֹׂבַע, לְכָל אַחֵינוּ בְּנֵי יִשְׂרָאֵל הַדָּרִים עָלֶיהָ אָמֵן כֵּן יְהִי רָצוֹן. אָמֵן כֵּן יְהִי רָצוֹן. לְהוֹדִיעַ חֲדָשׁוֹת אָיִן. כִּי אֲשֶׁר הָיָה בָּרוּךְ הַשֵּׁם בְּרֹאשׁ הַשָּׁנָה הֶעָבַר שָׁקֵט וְשַׁאֲנָן כְּבָר שְׁמַעְתֶּם. וּמֵהַחִדּוּשִׁים אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית (רֹאשׁ בַּיִת) נֶעְלָם מֵאִתָּנוּ מְאֹד. וּמַה שֶׁמִּתְנוֹצֵץ לִפְרָקִים בִּלְבָבֵנוּ, הִתְנוֹצְצוּת לְהַרְגִּישׁ מֵחָדָשׁ הַחִדּוּשִׁים הַנִּפְלָאִים אֲשֶׁר בְּעֶזְרָתוֹ יִתְבָּרַךְ נִשְׁאָר לָנוּ בְּרָכָה מֵאוֹרוֹ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה. (לִקּוּטֵי תִנְיָנָא ע"ד) אַחַר פּוּרִים קוֹרִין פָּרָשַׁת פָּרָה, בִּתְחִלָּה הוּא פּוּר כִּי פּוּרִים עַל שֵׁם הַפּוּר וְאַחַר כָּךְ נַעֲשֶׂה פָּרָה. וְכָל זֶה הֲכָנָה לְפֶסַח, שִׂפְתוֹתָיו שׁוֹשַׁנִּים וְכוּ' וְכוּ'. וּמְרֻמָּז בַּתּוֹרָה הַקְּדוֹשָׁה צֵרוּף פּוּרִים בְּהַפָּסוּק שֶׁמְּדַבֵּר מֵעִנְיַן פֶּסַח. וּתְנוּעַת הַנִּגּוּן בִּרְמִיזוֹת הָעֵינַיִם וְהַיָּדַיִם הַקְּדוֹשִׁים וְהַנּוֹרָאִים שֶׁהָיָה מַרְאֶה לָנוּ תַּלְמִידוֹ הַקָּדוֹשׁ, מוֹרִי וְרַבִּי מוֹרֵנוּ הָרַב רַבִּי נָתָן זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, גַּם כֵּן אִי אֶפְשָׁר לְבָאֵר אֲפִלּוּ פָּנִים אֶל פָּנִים, מִכָּל שֶׁכֵּן בִּכְתָב. וּבִפְרָט מַה שֶּׁהִתְחִיל אַחַר כָּךְ בְּקוֹל רָם וְחָזָק, בִּתְחִלָּה הָיָה כָּל הַתְחָלוֹת מִפֶּסַח, וְעַל כֵּן כָּל הַמִּצְווֹת הֵם זֵכֶר לִיצִיאַת מִצְרַיִם. "אוּן הַיינְט" [וְהַיּוֹם] וּמָשַׁךְ בְּקוֹל נְעִימָה "אוּן הַיינְט" [וְהַיּוֹם] כַּמָּה רְגָעִים, וְנִשְׁאַר בִּשְׁתִיקָה. מַה נֹּאמַר וּמַה נְּדַבֵּר אַשְׁרֵינוּ שֶׁאָזְנֵינוּ זָכוּ לִשְׁמֹעַ כָּל זֹאת, וּבִפְרָט אֵיךְ שֶׁגִּלָּה לָנוּ מָרָן מוֹהֲרַנַ"ת זַ"ל עַד הֵיכָן שֶׁמִּתְנוֹצֵץ בְּלִבּוֹ הַזַּךְ כָּל זֹאת בְּכַמָּה צֵרוּפִים. וְאַחַר כָּךְ תֵּכֶף גִּלָּה הַתִּקּוּן שֶׁל הַיּוּד מִזְמוֹרִים בִּפְרָטִיּוּת, וְהִזְהִיר אָז לְדוֹרוֹת בְּהַבְטָחָה גְּדוֹלָה בְּעֵדִים נֶאֱמָנִים שֶׁיַּעֲמֹד בְּעֶזְרָתֵנוּ סֶלָה תָּמִיד כָּל מִי שֶׁיָּבוֹא עַל קִבְרוֹ הַקָּדוֹשׁ וְהַנּוֹרָא וְכוּ', וְאַחַר כָּךְ תֵּכֶף סִפֵּר הַמַּעֲשֶׂה הַנּוֹרָאָה בְּיִרְאָה עִלָּאָה דְעִלָּאָה שֶׁל הַזַּיִין בֶּעטְלֶירְס [שִׁבְעַת הַקַּבְּצָנִים], וְאַחַר כָּךְ תֵּכֶף אַחַר פֶּסַח נָסַע לְאוּמַאן. וְכָל זֹאת גִּלָּה רְמָזִים מוֹרֵנוּ וְרַבֵּנוּ מוֹהֲרַנַ"ת זַ"ל, שֶׁהַכֹּל אֶחָד וְהַכֹּל קֶשֶׁר אֶחָד וְכָלוּל בְּהַדִּבּוּר "אוּן הַיינְט". וּבְהַהַמְשָׁכָה הַקְּדוֹשָׁה שֶׁמָּשַׁךְ תֵּבַת אוּן הַיינְט בַּאֲרִיכוּת נֹעַם. אוּן הַיינְט צְרִיכִין לְגַלּוֹת הַמִּזְמוֹרִים בִּפְרָטִיּוּת וּלְהַבְטִיחַ הַבְטָחָה הַנַּ"ל, אוּן הַיינְט [וְהַיּוֹם] צְרִיכִין לְסַפֵּר הַמַּעֲשֶׂה הַנַּ"ל וּלְסַיֵּם אוּן אִיךְ הֵייל זִיא [וַאֲנִי מְרַפֵּא אוֹתָהּ], אוּן הַיינְט [וְהַיּוֹם] צְרִיכִין לִנְסֹעַ לְאוּמַאן וְלִנְטֹעַ מְקוֹם קְדֻשָּׁתוֹ לְדוֹרוֹת עוֹלָם בְּאוּמַאן. טוֹב לְהוֹדוֹת לַה' עַל אֲשֶׁר זָכִינוּ לֵידַע מִכָּל זֶה וּלְהִתְנוֹצֵץ בִּלְבָבֵנוּ אֵיזֶה מְעַט כְּמֵצִיץ מִן הַחֲרַכִּים. וּלְבָאֵר כָּל זֹאת אִי אֶפְשָׁר בִּכְתָב, אַךְ מֵעֹצֶם אַהֲבַת אֱמֶת שֶׁמֻּשְׁרָשׁ בִּלְבָבֵנוּ מִנְּעוּרֵינוּ, לֹא יָכֹלְתִּי לְהִתְאַפֵּק לִיקַח עֵטִי וְעִתִּי בְּיָדִי לִרְשֹׁם עַל כָּל פָּנִים מַה שֶּׁהוּא, כִּי הַהַזְכָּרָה בְּעַצְמָהּ מְחַיֶּה וּמֵשִׁיב נַפְשׁוֹתֵינוּ הָעֲיֵפוֹת וְהַחֲלוּשׁוֹת. מִי יִתֵּן שֶׁנִּזְכֶּה עוֹד לִרְאוֹת פָּנִים אֶל פָּנִים בַּחַיִּים חַיּוּתֵינוּ לְדַבֵּר כָּל זֶה פָּנִים אֶל פָּנִים, אַךְ הַכְּלָל הוּא אַשְׁרֵינוּ אוּן [וְ]אַשְׁרֵינוּ וְכוּ' וְכוּ'. אַשְׁרֵיכֶם אֲשֶׁר אַתֶּם יוֹשְׁבִים בְּצֵל אַרְעָא קַדִּישָׁא וּמִסְּתָמָא מִשְׁתּוֹקְקִים וּמִתְגַּעְגְּעִים לְהִתְאַבֵּק בַּעֲפַר צִיּוֹן הַקָּדוֹשׁ וְהַנּוֹרָא אֲשֶׁר חָפַר וּמָצָא שֹׁרֶשׁ קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, כַּמְרֻמָּז בִּסְפָרָיו הַקְּדוֹשִׁים וְהַנְּעִימִים. וְאַשְׁרֵינוּ שֶׁאֲנַחְנוּ זוֹכִים לְהִתְאַבֵּק בְּפֹה בַּעֲפַר צִיּוֹן הַקָּדוֹשׁ וְהַנּוֹרָא אֲשֶׁר חָפַר וּמָצָא שֹׁרֶשׁ קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, וּמִשְׁתּוֹקְקִים וּמִתְגַּעְגְּעִים לְהִתְאַבֵּק בַּעֲפַר אַדְמַת קֹדֶשׁ אֶרֶץ הַקֹּדֶשׁ. כֵּן יוֹסֵף ה' עַל תְּשׁוּקָתֵנוּ לְהִשְׁתּוֹקֵק בְּהִשְׁתּוֹקְקוּת נִמְרָץ עַד שֶׁיִּגְמֹר ה' בַּעֲדֵנוּ לְטוֹב אָמֵן כֵּן יְהִי רָצוֹן.
The request is doubled: to make every effort to send me his daughter with the bridal needs — no later than the above-mentioned time — so that the chupah (wedding canopy) should take place at the fullness of the moon, and so forth. And regarding her journey here — when she is close to here, approximately three or four parsa'os away — let him see to it to send her with an escort, and I shall write to her the fixed location of the wedding. And regarding the pasport (travel document) — let him see to finding ways to come here without my passport, particularly since it is easily possible to come here without a passport. Nothing further for now — only life and peace. ## Segment 4
אוֹהַבְכֶם הָאֲמִתִּי
Your true lover ## Segment 5
נַחְמָן בֶּן אֲדוֹנִי אָבִי מוֹרִי וְרַבִּי אַבְרָהָם הַלֵּוִי זללה"ה
Thus speak the words of one who concludes — may Hashem add to him life and length of days and good years — and thus speak the words of one who is destined to be his son-in-law, who constantly seeks his welfare with great and mighty love, and who awaits his reply by return. ## Segment 6
וְשָׁלוֹם לִשְׁאֵר בְּשָׂרִי אוֹהֵב נַפְשִׁי הָאֲמִתִּי הָרַב יִצְחָק, שֶׁקּוֹרִין אוֹתוֹ רַבִּי אִיצֶלֶי מִטּוּלְטְשִׁין.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 7
הַיּוֹם זָכִיתִי לְהִתְבַּשֵּׂר אֲשֶׁר כְּבָר זָכָה לְהוֹצִיא לְבָבוֹ הַטּוֹב, וְלָבוֹא לְאֶרֶץ הַקֹּדֶשׁ, טוֹב לְהוֹדוֹת לַה'. הַקְּוִויטִיל מֵאַדֶעס קִבַּלְתִּי, וְקָרִיתִי אוֹתוֹ הֵיטֵב הֵיטֵב. אַשְׁרֶיךָ שֶׁזָּכָה שֶׁיִּתְקַשְּׁרוּ בִּלְבָבוֹ הָדֵק הֵיטֵב הַדִּבּוּרִים הַטּוֹבִים כָּל כָּךְ כָּל כָּךְ, כֵּן תְּחַיֶּה אֶת נַפְשֶׁךָ בָּהֶם כָּל יְמֵי חַיֶּיךָ. כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו שֶׁל הַקָּדוֹשׁ מוֹרִי וְרַבִּי, מוֹרֵנוּ הָרַב נָתָן, זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה "נָאהר [רַק] אֲזַמְּרָה וְכוּ' אוּן נָאהר אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי וְכוּ'", עַד שֶׁנִּזְכֶּה לְהִתְעַלּוֹת לְכָל זֶה בֶּאֱמֶת, יַחַד עִם כָּל אַחֵינוּ בְּנֵי יִשְׂרָאֵל. וְאִי אֶפְשָׁר לְהַאֲרִיךְ יוֹתֵר. כֵּן תְּחַיֶּה אֶת עַצְמְךָ בָּזֶה כָּל יְמֵי חַיֶּיךָ בַּאֲרִיכוּת יָמִים וְשָׁנִים טוֹבוֹת אָמֵן סֶלָה, אָמֵן כֵּן יְהִי רָצוֹן.
Overview: This letter marks a striking turn — Rebbe Nachman, whose first wife Sashye passed away, is here negotiating his second marriage to the daughter of Reb Yechezkel Trachtenberg of Brad. The letter is entirely practical: travel documents, border closures, the timing of the chupah, the location of the wedding, and the urgency of not missing the auspicious date of the full moon of Elul. Yet even within these mundane negotiations, Rebbe Nachman's characteristic urgency and directness come through unmistakably. ## Segment 8
וְגַם הֶרְאִינוּ הַקְּוִויטִיל לְאוֹהֲבֵינוּ, וְכֻלָּם נֶהֱנוּ מִזֶּה מְאֹד, טוֹב לְהוֹדוֹת לַה'. אוֹהֲבִי שְׁאֵר־בְּשָׂרִי, מִבְּנוֹ הַיָּקָר שֶׁיִּחְיֶה הָיָה לִי מִכְתַּב שָׁלוֹם, וְהֵשַׁבְתִּי לוֹ אֵיזֶה דִּבּוּרִים, וַאֲקַוֶּה לַה' שֶׁיְּחַיֶּה אֶת נַפְשׁוֹ. וְשָׁלוֹם לִידִידֵנוּ הַיָּשִׁישׁ הַנִּכְבָּד וְכוּ' רַבִּי חַיִּים קְרַאסִינְשְׁטֵיין מִבְּרֶסְלֶב בְּאַהֲבָה עַזָּה, אַשְׁרֵיכֶם אֲשֶׁר שָׁב לְאֶרֶץ הַקֹּדֶשׁ. כֵּן יְדִידִי פָאלְג מִיךְ [שְׁמַע אֵלַי] כַּאֲשֶׁר חִזַּקְתִּי לִכְבוֹדוֹ אֲשֶׁר יְקַיֵּם בִּדְבַר יְשִׁיבַת אֶרֶץ הַקֹּדֶשׁ כְּעֵין שֶׁמְּבֹאָר בְּאָבוֹת עַל לִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה הֲפֹךְ בָּהּ וְכוּ' וְסִיב וּבְלֵהּ בָּהּ וּמִנֵּהּ לֹא תָּזוּעַ וְכוּ', כֵּן תְּקַיְּמוּ. וְאִם עֲדַיִן יֵשׁ לָכֶם אֵיזֶה רוּבִּיל אוֹ זָהָב בְּחוּץ לָאָרֶץ לְמַעַן הַשֵּׁם צִיהט אִים אַרַיין [מִשְׁכוּ אוֹתוֹ] לְאֶרֶץ הַקֹּדֶשׁ, אוּן מְצַוֶּה זַיין אֲשֶׁר אֲפִלּוּ פְּרוּטָה אַחַת זָאל מֶען נִיט אַרוֹיס גֶּעבִּין [וּלְצַוּוֹת אֲשֶׁר אֲפִלּוּ פְרוּטָה אַחַת לֹא יוֹצִיאוּ] לְחוּץ לָאָרֶץ רַק אֵיזֶה מְעַט עַל דְּבַר מִצְוָה; רַק כְּשֶׁיַּגִּיעַ עֵת פְּקֻדָּתוֹ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבִים בְּשֵׂיבָה טוֹבָה, יְבַלֶּה בְּשָׂרוֹ אוּן אַיֶיערֶע בֵּינֶער אוּן אַיֶיערֶע יְגִיעַ כַּפּוֹ הַכֹּל בְּהַקְּדֻשָּׁה בִּקְדֻשַּׁת אֶרֶץ הַקֹּדֶשׁ, עֲנִיֵּי אֶרֶץ הַקֹּדֶשׁ זָאלִין עֶס אוֹיף עֶסִין; אַזוֹי וִוי זֵיי זֶענִין, זֶענִין זֵיי הֵיילִיג, קְדוֹשִׁים [וְעַצְמוֹתֵיכֶם וִ"יגִיעַ כַּפּוֹ" שֶׁלָּכֶם הַכֹּל בְּהַקְּדֻשָּׁה בִּקְדֻשַּׁת אֶרֶץ הַקֹּדֶשׁ עֲנִיֵּי אֶרֶץ הַקֹּדֶשׁ יֹאכְלוּהוּ, כְּמוֹ שֶׁהֵם הֵם קְדוֹשִׁים] קְדֻשַּׁת אֶרֶץ הַקֹּדֶשׁ, כֵּן תִּזְכּוּ לָזֶה אָמֵן כֵּן יְהִי רָצוֹן.
The original text closes Letter 5 with a section header announcing the beginning of a new group of letters: "Letters of the Year 5568." This has been rendered as a visual divider within the manuscript, as it belongs to the editorial structure of the collection rather than to the letter itself. ## Segment 9
אוֹהַבְכֶם הַדּוֹרֵשׁ שְׁלוֹמְכֶם תָּמִיד וְדוֹרֵשׁ בִּשְׁלוֹם כָּל אוֹהֲבֵנוּ אֲשֶׁר בְּאַרְעָא קַדִּישָׁא, אַךְ אֵין הַפְּנַאי וְהַכֹּחַ מַסְפִּיק לִפְרֹט לְכָל אֶחָד וְאֶחָד, עַל כֵּן יִהְיֶה נָא בְּעֵינֵיכֶם כְּאִלּוּ פְרַטְנוּם.
Note on Line 68 Your letter has now reached me a second time. In the first letter there were enclosed the introductions (haktamos) of my friend our Teacher the Rabbi Nussun of Nemirov. And now there has reached me a second time a letter from your lofty eminence, and within it is enclosed the text for the printing. And your eminence also writes to me that I should send for this no less than one hundred adumim (red coins). # ו URL: https://ajew.org/reader-plain/alim-litrufa/5/6/ # ו
ו
Source: https://ajew.org/reader/alim-litrufa/5/6 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' עֵקֶב תרל"ג אוּמַאן.
Your letter has now reached me a second time. In the first letter there were enclosed the introductions (haktamos) of my friend our Teacher the Rabbi Nussun of Nemirov. And now there has reached me a second time a letter from your lofty eminence, and within it is enclosed the text for the printing. And your eminence also writes to me that I should send for this no less than one hundred adumim (red coins). ## Segment 2
לִכְבוֹד יְדִידִי הָאָהוּב וּמְחֻתָּנוֹ הַיָּקָר הָרַב הַמֻּפְלָג הַוָּתִיק וְעוֹשֶׂה צְדָקָה וָחֶסֶד וְכוּ' הַנָּגִיד רַבִּי יְחֶזְקֵאל הֶעשִׁיל, נֵר הַצְלָחָתוֹ לְטוֹבָה יַעֲלֶה לְמַעְלָה, שָׁלוֹם וְיֵשַׁע רַב עִם שְׁלוֹם כָּל בְּנֵי־בֵיתוֹ, וּמַזָּל טוֹב עֲבוּר בִּתּוֹ הַחֲדָשָׁה תִּחְיֶה, שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת בִּשְׁלֵמוּת הַבְּרִיאוּת בְּכָל רְמַ"ח אֵיבְרֵיהֶם וּשְׁסָ"ה גִּידֵיהֶם אָמֵן כֵּן יְהִי רָצוֹן אָמֵן כֵּן יְהִי רָצוֹן.
I marvel at your eminence — how you do not write by whose hand I should send it, and to whose hand I should send it, and in whose name I should send it. And I also marvel at your eminence for not writing to me the total number of copies to be printed — a thousand, or more. And also: on what paper — on shrayb (writing paper) or on rigahl (ruled / lined paper) — and how many on shrayb and how many on rigahl. And how much your eminence is paying the printer as the fee for printing per boygin (signature / gathering of pages). And how many boygin this book will contain in total. Thus let your eminence write to me every detail, by return. ## Segment 3
בְּשָׁבוּעַ הֶעָבְרָה קִבַּלְתִּי מִכְתָּבוֹ הַיָּקָר וְהַנָּעִים בְּצֵרוּף נִדְבַת לְבָבוֹ הַטּוֹב. מְאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בְּנִדְבַת לְבָבוֹ הַטּוֹב וּבִדְבָרָיו הַטּוֹבִים וְהַיְּשָׁרִים אֲשֶׁר כָּתַב בְּמִכְתָּבוֹ הַיָּקָר, אֲשֶׁר נִרְאֶה בַּעֲלִיל שֶׁמִּדַּת הָאֱמוּנָה וְהַבִּטָּחוֹן מֻשְׁרָשׁ בְּעֹמֶק לְבָבוֹ הַטּוֹב, אֲשֶׁר זֹאת הוּא עִקַּר הַיְסוֹד יַהֲדוּתֵנוּ. יְסוֹד כָּל הַתּוֹרָה וְהַמִּצְוֹת כְּמַאֲמַר חֲכָמֵינוּ זַ"ל (מַכּוֹת כד.) בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת, וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה. כֵּן אָחִי יְדִידִי, חֲזַק וְיַאֲמֵץ לְבָבְךָ הַטּוֹב בָּאֱמוּנָה הַיְשָׁרָה וּבִטָּחוֹן אֲשֶׁר לֹא יַעַזְבֵהוּ נֶצַח סֶלָה וָעֶד בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת. וְאִם כִּי עוֹבֵר לִפְעָמִים אֵיזֶה חֹשֶׁךְ וְאֹפֶל עַל הָאָדָם הֵן בְּגוּף וְהֵן בְּנֶפֶשׁ וּמָמוֹן, אַל יַחֲלִישׁ דַּעְתּוֹ וּלְבָבוֹ הַטּוֹב, רַק לְהַאֲמִין בְּהַמִּקְרָא מָלֵא (אֵיכָה ג) כִּי אִם הוֹגָה, (אֲבָל אַחַר כָּךְ) וְרִחַם כְּרֹב חֲסָדָיו, וְחַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ, אַדְּרַבָּא הַחֲסָדִים מִתְחַדְּשִׁין בְּכָל בֹּקֶר, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י עַל פָּסוּק (שָׁם) "חֲדָשִׁים לַבְּקָרִים"; וּבָאֱמוּנָה הַזֹּאת וּבַבִּטָּחוֹן הַזֶּה חֲזַק וַחֲזַק בְּכָל יוֹם וּבְכָל עֵת וְשָׁעָה, וְיִתְגַּבֵּר לַחֲטֹף בְּכָל עֵת תּוֹרָה וּתְפִלָּה.
And regarding what your eminence wrote to me — that you have difficulties with the Rav, and also that he wishes to print within the book certain things of his own — behold, I have placed everything in your hands, and everything is under your authority. Therefore, if you understand with your own understanding that you have no need of the Rav — cease from him. But if you do need him, I warn you that he should not allow even a single letter of his own to go to press — so that no stranger should be intermingled within the book. And as for those two introductions which you sent me — they are upright in my humble eyes. And regarding the haskamos (approbations) — I spoke with the Rav that he should not make an issue of this, and so forth. And regarding what your eminence wrote to me — that the brother-in-law of the printer, who is the extraordinary scholar, and so forth, our Teacher the Rabbi Mosheh — may his light shine and radiate — is doing you favors: with the help of Hashem Yisborach I shall repay him measure for measure. And may Hashem Yisborach grant you strength — in material matters and in spiritual matters — to complete the printing without any hindrance whatsoever. ## Segment 4
וְדַע יְדִידִי אֲשֶׁר אִם יְכוֹלִין לִשְׁפֹּךְ לְבָבוֹ לְפָנָיו יִתְבָּרַךְ בְּוַדַּאי מַה טּוֹב, הֵן בִּתְהִלִּים וְהֵן בִּתְפִלּוֹת וּבְהִתְבּוֹדְדוּת כַּאֲשֶׁר לִמְּדָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אַךְ אִם הַלֵּב אָטוּם וְאֵין מִלָּה בְּפִינוּ בִּבְחִינַת אֵין לִי פֶּה לְדַבֵּר וְכוּ' שֶׁאָמְרוּ וְצָוְחוּ הַקַּדְמוֹנִים, אָז הָעִקָּר לִשָּׂא עֵינֵינוּ לַמָּרוֹם, אֲשֶׁר זֹאת יָקָר אֶצְלוֹ יִתְבָּרַךְ בְּלִי שִׁעוּר כַּמְבֹאָר בְּדִבְרֵי נְבִיאִים וּבְדִבְרֵי חֲכָמֵינוּ זַ"ל. אַךְ אֵין הַפְּנַאי מַסְכִּים לְהַאֲרִיךְ. וְכַאֲשֶׁר הִרְבָּה לְדַבֵּר מִזֶּה מוֹרֵנוּ וְרַבֵּנוּ מוֹרֵנוּ הָרַב רַבִּי נָתָן זֵכֶר צַדִּיק לִבְרָכָה עַל פָּסוּק סוֹד ה' לִירֵאָיו וְכוּ' וְכוּ' וְלָהֶם גִּלָּה גֹּדֶל רַחֲמָיו וַחֲסָדָיו. וְעַל יְדֵי זֶה "עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלַי" בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת בְּגוּף וָנֶפֶשׁ וּבְמָמוֹן. כֵּן יַעְזֹר וְיָגֵן עָלֶיךָ ה', עָלָיו וְעַל כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת וְיִתְחַדֵּשׁ עָלָיו וְעַל כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ שָׁנָה טוֹבָה וּמְתוּקָה מֵעַתָּה, כִּי יְמֵי אֱלוּל מִתְנוֹצְצִים וּבָאִים, כֵּן נִזְכֶּה לְקַבְּלָם בְּאַהֲבָה וּבְרָצוֹן לְרַצּוֹת וּלְפַיֵּס אוֹתוֹ יִתְבָּרַךְ וְיִתְעַלֶּה הַמִּתְרַצֶּה בְּרַחֲמִים וּמִתְפַּיֵּס בְּתַחֲנוּנִים, וּלְקַיֵּם עֵינֵינוּ לְךָ יִתְבָּרַךְ תְּלוּיוֹת עַד שֶׁיְּחָנֵּנוּ וִיבָרְכֵנוּ וּלְכָל אַחֵינוּ בְּנֵי יִשְׂרָאֵל בְּשָׁנָה טוֹבָה וּמְתוּקָה בְּגוּף וְנֶפֶשׁ וּמָמוֹן כַּאֲוַת נַפְשׁוֹ וְנֶפֶשׁ אוֹהֲבוֹ תָּמִים הַמַּזְכִּירוֹ לְטוֹב בְּכָל פַּעַם וּמְבָרְכוֹ בְּשָׁנָה טוֹבָה וּמְבַקֵּשׁ יְדִיעָתוֹ הַטּוֹבָה
And regarding the health of my body — I hereby inform you that for some days now I have strengthened somewhat, but I still stand in need of great mercies — u'man d'rachim li li'ba'ay alai rachamim — whoever loves me should beseech mercy for me (Nedarim 40). ## Segment 5
נַחְמָן הַלֵּוִי חַזָּן
Nachman the Levite, Cantor ## Segment 6
וּבִקַּשְׁתִּי לוֹמַר בְּגִינִי שָׁלוֹם לִשְׁאֵר בְּשָׂרִי הָאַבְרֵךְ הָרַב נָתָן בֶּן יְקוּתִיאֵל נֵרוֹ יָאִיר, אֵין פְּנַאי לְהַאֲרִיךְ כָּעֵת. לְעֵת עַתָּה יִשְׁלַח לִי אֲשֶׁר מַגִּיעַ לִי מֵאוֹהֵב נַפְשִׁי נְדִיבַת לְבָבוֹ הַטּוֹב מִימֵי חֲנֻכָּה, כִּי דָּחוּק לִי כָּעֵת בְּהַהוֹצָאָה, כִּי הִנְנִי עוֹסֵק (חָסֵר) וְכַיּוֹצֵא, וּבִקַּשְׁתִּי לְסַיְּעֵנִי בְּמָנָה יָפָה אַפַּיִם. וּבִגְלַל הַדָּבָר הַזֶּה יִתְבָּרַךְ מֵאֵת ה' בְּשָׁנָה טוֹבָה וּמְתוּקָה מֵעַתָּה אָמֵן כֵּן יְהִי רָצוֹן, אוֹהֲבוֹ תָּמִים.
Thus speak the words of one who loves your soul and constantly seeks your welfare. Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. Also — to send out the letters by way of the postal service, each one to its place. Overview: Written from Lemberg in 5568, this letter is unique in the collection: it is almost entirely devoted to the practical logistics of printing a holy book — almost certainly Likutay Moharan, Rebbe Nachman's magnum opus, the first part of which was published in Ostrog in 1808. The letter reveals Rebbe Nachman as a remarkably hands-on, detail-oriented overseer of the printing process: paper types, print-run quantities, payment per signature, the chain of custody for funds, and — above all — the absolute purity of the text. Not a single foreign letter was to enter his book. The phrase "the 26th by the count of the Children of Israel" refers to the Sefiras Ha'Omer count — the daily counting of the forty-nine days between Pesach and Shavuos. The 11th of Iyar is the 26th day of the omer. Rebbe Nachman records both the calendar date and the omer count in the dateline, reflecting the sanctity of each individual day in this period. The two lines closing this letter are editorial markers from the compiler of the collection. Line 78 announces the beginning of the letters of 5569. Line 79 is a parenthetical identification of the recipient of Letter 7 — Rebbe Nachman's own daughter Marat Sarah and her husband Reb Yitzchok Ayzik, both of blessed memory. Both are rendered within the manuscript page as structural signposts. ## Segment 7
נַחְמָן הַלֵּוִי
Nachman the Levite # ז URL: https://ajew.org/reader-plain/alim-litrufa/5/7/ # ז
ז
Source: https://ajew.org/reader/alim-litrufa/5/7 ## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' עֵקֶב תרל"ג אוּמַאן.
I have duly received their letter, and my innards rejoiced upon hearing of the abundance of your good welfare — and I bless Hashem who has helped us until now — for she was ill and yet gave birth to her daughter, may she live. And I hereby bestow my blessing upon them: ## Segment 2
לִכְבוֹד יְדִידִי הָאָהוּב וּמְחֻתָּנוֹ הַיָּקָר הָרַב הַמֻּפְלָג הַוָּתִיק וְעוֹשֶׂה צְדָקָה וָחֶסֶד וְכוּ' הַנָּגִיד רַבִּי יְחֶזְקֵאל הֶעשִׁיל, נֵר הַצְלָחָתוֹ לְטוֹבָה יַעֲלֶה לְמַעְלָה, שָׁלוֹם וְיֵשַׁע רַב עִם שְׁלוֹם כָּל בְּנֵי־בֵיתוֹ, וּמַזָּל טוֹב עֲבוּר בִּתּוֹ הַחֲדָשָׁה תִּחְיֶה, שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת בִּשְׁלֵמוּת הַבְּרִיאוּת בְּכָל רְמַ"ח אֵיבְרֵיהֶם וּשְׁסָ"ה גִּידֵיהֶם אָמֵן כֵּן יְהִי רָצוֹן אָמֵן כֵּן יְהִי רָצוֹן.
And please be so good as to inform me always of the abundance of your good welfare. And my great request of my daughter, may she live, and of my son-in-law, may he live, is that they should have no worry whatsoever — only to be always in joy. Peace and life, as their souls and the soul of their father desires — who seeks their good welfare with mighty love. ## Segment 3
בְּשָׁבוּעַ הֶעָבְרָה קִבַּלְתִּי מִכְתָּבוֹ הַיָּקָר וְהַנָּעִים בְּצֵרוּף נִדְבַת לְבָבוֹ הַטּוֹב. מְאֹד הֶחֱיֵיתָ אֶת נַפְשִׁי בְּנִדְבַת לְבָבוֹ הַטּוֹב וּבִדְבָרָיו הַטּוֹבִים וְהַיְּשָׁרִים אֲשֶׁר כָּתַב בְּמִכְתָּבוֹ הַיָּקָר, אֲשֶׁר נִרְאֶה בַּעֲלִיל שֶׁמִּדַּת הָאֱמוּנָה וְהַבִּטָּחוֹן מֻשְׁרָשׁ בְּעֹמֶק לְבָבוֹ הַטּוֹב, אֲשֶׁר זֹאת הוּא עִקַּר הַיְסוֹד יַהֲדוּתֵנוּ. יְסוֹד כָּל הַתּוֹרָה וְהַמִּצְוֹת כְּמַאֲמַר חֲכָמֵינוּ זַ"ל (מַכּוֹת כד.) בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת, וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה. כֵּן אָחִי יְדִידִי, חֲזַק וְיַאֲמֵץ לְבָבְךָ הַטּוֹב בָּאֱמוּנָה הַיְשָׁרָה וּבִטָּחוֹן אֲשֶׁר לֹא יַעַזְבֵהוּ נֶצַח סֶלָה וָעֶד בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת. וְאִם כִּי עוֹבֵר לִפְעָמִים אֵיזֶה חֹשֶׁךְ וְאֹפֶל עַל הָאָדָם הֵן בְּגוּף וְהֵן בְּנֶפֶשׁ וּמָמוֹן, אַל יַחֲלִישׁ דַּעְתּוֹ וּלְבָבוֹ הַטּוֹב, רַק לְהַאֲמִין בְּהַמִּקְרָא מָלֵא (אֵיכָה ג) כִּי אִם הוֹגָה, (אֲבָל אַחַר כָּךְ) וְרִחַם כְּרֹב חֲסָדָיו, וְחַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ, אַדְּרַבָּא הַחֲסָדִים מִתְחַדְּשִׁין בְּכָל בֹּקֶר, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י עַל פָּסוּק (שָׁם) "חֲדָשִׁים לַבְּקָרִים"; וּבָאֱמוּנָה הַזֹּאת וּבַבִּטָּחוֹן הַזֶּה חֲזַק וַחֲזַק בְּכָל יוֹם וּבְכָל עֵת וְשָׁעָה, וְיִתְגַּבֵּר לַחֲטֹף בְּכָל עֵת תּוֹרָה וּתְפִלָּה.
Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. ## Segment 4
וְדַע יְדִידִי אֲשֶׁר אִם יְכוֹלִין לִשְׁפֹּךְ לְבָבוֹ לְפָנָיו יִתְבָּרַךְ בְּוַדַּאי מַה טּוֹב, הֵן בִּתְהִלִּים וְהֵן בִּתְפִלּוֹת וּבְהִתְבּוֹדְדוּת כַּאֲשֶׁר לִמְּדָנוּ אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, אַךְ אִם הַלֵּב אָטוּם וְאֵין מִלָּה בְּפִינוּ בִּבְחִינַת אֵין לִי פֶּה לְדַבֵּר וְכוּ' שֶׁאָמְרוּ וְצָוְחוּ הַקַּדְמוֹנִים, אָז הָעִקָּר לִשָּׂא עֵינֵינוּ לַמָּרוֹם, אֲשֶׁר זֹאת יָקָר אֶצְלוֹ יִתְבָּרַךְ בְּלִי שִׁעוּר כַּמְבֹאָר בְּדִבְרֵי נְבִיאִים וּבְדִבְרֵי חֲכָמֵינוּ זַ"ל. אַךְ אֵין הַפְּנַאי מַסְכִּים לְהַאֲרִיךְ. וְכַאֲשֶׁר הִרְבָּה לְדַבֵּר מִזֶּה מוֹרֵנוּ וְרַבֵּנוּ מוֹרֵנוּ הָרַב רַבִּי נָתָן זֵכֶר צַדִּיק לִבְרָכָה עַל פָּסוּק סוֹד ה' לִירֵאָיו וְכוּ' וְכוּ' וְלָהֶם גִּלָּה גֹּדֶל רַחֲמָיו וַחֲסָדָיו. וְעַל יְדֵי זֶה "עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלַי" בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת בְּגוּף וָנֶפֶשׁ וּבְמָמוֹן.
Also, let him see to informing me of the state of his learning — and how many pages of Gemara he studies each day — for in this I desire that he be constant and unwavering in his learning. This is my entire aspiration — and enough for the one who understands. ## Segment 5
כֵּן יַעְזֹר וְיָגֵן עָלֶיךָ ה', עָלָיו וְעַל כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת וְיִתְחַדֵּשׁ עָלָיו וְעַל כָּל בְּנֵי בֵיתוֹ שֶׁיִּחְיוּ שָׁנָה טוֹבָה וּמְתוּקָה מֵעַתָּה, כִּי יְמֵי אֱלוּל מִתְנוֹצְצִים וּבָאִים, כֵּן נִזְכֶּה לְקַבְּלָם בְּאַהֲבָה וּבְרָצוֹן לְרַצּוֹת וּלְפַיֵּס אוֹתוֹ יִתְבָּרַךְ וְיִתְעַלֶּה הַמִּתְרַצֶּה בְּרַחֲמִים וּמִתְפַּיֵּס בְּתַחֲנוּנִים, וּלְקַיֵּם עֵינֵינוּ לְךָ יִתְבָּרַךְ תְּלוּיוֹת עַד שֶׁיְּחָנֵּנוּ וִיבָרְכֵנוּ וּלְכָל אַחֵינוּ בְּנֵי יִשְׂרָאֵל בְּשָׁנָה טוֹבָה וּמְתוּקָה בְּגוּף וְנֶפֶשׁ וּמָמוֹן כַּאֲוַת נַפְשׁוֹ וְנֶפֶשׁ אוֹהֲבוֹ תָּמִים הַמַּזְכִּירוֹ לְטוֹב בְּכָל פַּעַם וּמְבָרְכוֹ בְּשָׁנָה טוֹבָה וּמְבַקֵּשׁ יְדִיעָתוֹ הַטּוֹבָה.
Peace to your beloved son, the wise and pleasant Yisroel Leb, may he live. ## Segment 6
נַחְמָן הַלֵּוִי חַזָּן
Nachman the Levite, Cantor ## Segment 7
וּבִקַּשְׁתִּי לוֹמַר בְּגִינִי שָׁלוֹם לִשְׁאֵר בְּשָׂרִי הָאַבְרֵךְ הָרַב נָתָן בֶּן יְקוּתִיאֵל נֵרוֹ יָאִיר, אֵין פְּנַאי לְהַאֲרִיךְ כָּעֵת. לְעֵת עַתָּה יִשְׁלַח לִי אֲשֶׁר מַגִּיעַ לִי מֵאוֹהֵב נַפְשִׁי נְדִיבַת לְבָבוֹ הַטּוֹב מִימֵי חֲנֻכָּה, כִּי דָּחוּק לִי כָּעֵת בְּהַהוֹצָאָה, כִּי הִנְנִי עוֹסֵק (חָסֵר) וְכַיּוֹצֵא, וּבִקַּשְׁתִּי לְסַיְּעֵנִי בְּמָנָה יָפָה אַפַּיִם. וּבִגְלַל הַדָּבָר הַזֶּה יִתְבָּרַךְ מֵאֵת ה' בְּשָׁנָה טוֹבָה וּמְתוּקָה מֵעַתָּה אָמֵן כֵּן יְהִי רָצוֹן, אוֹהֲבוֹ תָּמִים.
Peace to their daughter who has been born to them for a good mazal — may she live. Peace to your father-in-law, my dear friend — he who is the distinguished and celebrated noble, the sanctifier of G-d's Name — our Teacher the Rabbi Aryeh Layb — may his light shine and radiate — together with the welfare of his modest and distinguished wife, may she live, and together with all those who have issued from their loins, may they live, and to all the members of his household — peace and blessing. And peace to the honor of my dear and steadfast brother, our Teacher the Rabbi Yechiel — may his light shine and radiate. Nachman, son of our Teacher the Rabbi Simcha — may his Rock protect him and give him life. Overview: This brief, radiant letter stands apart from the others in the collection — written on the eve of the holy Shabbos, in the portion of Vayishlach, to Rebbe Nachman's own daughter Marat Sarah and her husband Reb Yitzchok Ayzik after the birth of their daughter. It is a letter of pure blessing and fatherly tenderness, built around one central charge: have no worry whatsoever — only be always in joy. The letter is written on the Erev Shabbos of Parshas Vayishlach — the portion in which Yaakov Avinu wrestles with the angel, is wounded, and emerges with the new name Yisroel. The newborn granddaughter's name is not yet mentioned, but the portion's themes of struggle, blessing, and new identity resonate quietly behind this letter of new life. ## Segment 8
נַחְמָן הַלֵּוִי
Nachman the Levite # מִכְתָּב מֵרַבִּי נַפְתָּלִי זַ"ל לְאֶחָד מֵחַבֵרָיו מִתַּלְמִידֵי רַבֵּנוּ זַצַ"ל URL: https://ajew.org/reader-plain/alim-litrufa/6/1/ # מִכְתָּב מֵרַבִּי נַפְתָּלִי זַ"ל לְאֶחָד מֵחַבֵרָיו מִתַּלְמִידֵי רַבֵּנוּ זַצַ"ל
מִכְתָּב מֵרַבִּי נַפְתָּלִי זַ"ל לְאֶחָד מֵחַבֵרָיו מִתַּלְמִידֵי רַבֵּנוּ זַצַ"ל
Source: https://ajew.org/reader/alim-litrufa/6/1 ## Segment 1
מִכְתָּב מֵרַבִּי נַפְתָּלִי זַ"ל לְאֶחָד מֵחַבֵרָיו מִתַּלְמִידֵי רַבֵּנוּ זַצַ"ל
To my good and dear friends — my beloved and pleasant companions and partners. ## Segment 2
יוֹם ה', פָּרָשַׁת תֵּצֵא.
[Hebrew: יוֹם ה', פָּרָשַׁת תֵּצֵא....] ## Segment 3
אָחִי יְדִידִי וְאוֹהֲבִי מִנֹּעַר.
I beg you most earnestly, most earnestly, that you give to my wife one hundred adumim (red coins). For I am in great need of much money for expenses — the expenses here are very great — as the bearer of this letter will tell you. Not doubled, mind you — but four times as much; for I have not even a single perutah (the smallest coin). ## Segment 4
שָׁמַעְתִּי אֲשֶׁר עָבַר עָלֶיךָ, שָׁמַעְתִּי וַתִּרְגַּז בִּטְנִי לְקוֹל צָלְלוּ שְׂפָתַי, הוֹמֶה לִבִּי עַל צַעַרְךָ הַמַּר, צַר לִי עָלֶיךָ אָחִי, כִּי נֹעַם אַהֲבָתוֹ תָּקוּעַ בְּלִבִּי מִנְּעוּרֵינוּ, עַל כֵּן מַר וּמָרוֹר צַעֲרוֹ בִּלְבָבִי, אַךְ מֻכְרָחִין לְהִתְנַחֵם, כְּמוֹ שֶׁכָּתוּב "נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹקֵיכֶם", וְהַתּוֹרָה הִיא נִצְחִית וּבְכָל אָדָם וּבְכָל זְמַן, וְגַם עַתָּה אוֹמֶרֶת נַחֲמוּ נַחֲמוּ. וּמֵעֵת שֶׁשָּׁמַעְתִּי וְלִבִּי דָּוַי עַל צַעֲרוֹ, מֵאָז לִבִּי דָּוַי וְרַבּוֹת אַנְחוֹתַי בְּיוֹתֵר, אַךְ זֹאת נֶחָמָתִי, אֲשֶׁר יְדַעְתִּיו מִנֹּעַר וְיָדַעְתִּי, אֲשֶׁר מֻשְׁרָשׁ בִּפְנִימִית לְבָבוֹ נְקֻדַּת אֱמוּנָה אֲמִתִּית בַּה' וּבְתוֹרָתוֹ וּבִבְחִירֵי צַדִּקַיָּא, אֲשֶׁר הֵמָּה מַעְיְנֵי הַיְשׁוּעָה, אֲשֶׁר בְּדִבְרֵיהֶם יְכוֹלִים לְהִתְנַחֵם וּלְהַחֲיוֹת אֶת נַפְשֵׁנוּ תָּמִיד וּלְקַיֵּם הַמִּקְרָאוֹת הַקְּדוֹשִׁים, אֲשֶׁר בָּהֶם הִתְנַחֵם יִרְמִיָּהוּ אַחַר צַעֲקָתוֹ בִּמְרִירוּת דִּמְרִירוּת. אַחַר כָּל זֹאת אֹמַר: וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵה', זֹאת אָשִׁיב אֶל לִבִּי, עַל כֵּן אוֹחִיל, חַסְדֵי ה' כִּי לֹא תָמְנוּ וְכוּ' וְכוּ', כִּי אִם הוֹגָה, אַף עַל פִּי כֵן אַחַר כָּךְ: וְרִחַם כְּרַחֲמָיו וּכְרֹב חַסָדָיו כֵּן יְקֻיַּם בְּךָ, וְגַם נְבוּאוֹת וְנֶחָמוֹת יְשַׁעְיָה, אֲשֶׁר נִבֵּא לְדוֹרוֹת: "כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ, כֵּן אָנֹכִי אֲנַחֶמְכֶם, וּבִירוּשָׁלִים תְּנֻחָמוּ" כֵּן יְקֻיַּם בְּךָ לְחַזֵּק, וַחֲזַק וְיַאֲמֵץ לִבֶּךָ, אֲשֶׁר יִזְכֶּה לָזֶה, שֶׁיִּזְכֶּה לֵילֵךְ לִירוּשָׁלִים עִיר הַקֹּדֶשׁ בְּרֹב הַרְחָבָה, אָמֵן כֵּן יְהִי רָצוֹן.
I earnestly beg you — Rabbi Mosheh son of Rabbi Yisroel, together with Rabbi Mosheh son of Henyeh — to send me the money as stated above. ## Segment 5
וְהִנֵּה פְּנִימִיּוּת לְבָבְךָ וּלְבָבִי, אֲשֶׁר יוֹדְעִים וּמַרְגִּישִׁים נְקֻדַּת הָאֱמוּנָה הַקְּדוֹשָׁה מֻשְׁרֶשֶׁת בִּלְבָבֵנוּ מִנְּעוּרֵינוּ מֵהַזְּכִיָּה, אֲשֶׁר זָכִינוּ בִּנְעוּרֵינוּ לְהִתְקָרֵב לְאוֹר הָאוֹרוֹת, צַח הַצַּחְצָחוֹת, בְּחִיר מִבְּחִירֵי צַדִּקַיָּא, אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ, הַנַּחַל נוֹבֵעַ מְקוֹר הַחָכְמָה, חָכְמָה אֲמִתִּית, הַמְלֻבֶּשֶׁת וּמְעֻטֶּפֶת בֶּאֱמוּנָה אֲמִתִּית דַּאֲמִתִּית, אֲשֶׁר נְקֻדַּת הָאֱמוּנָה הַקְּדוֹשָׁה וְהַיְשָׁרָה הַזֹּאת הוּא מְקוֹר הַחָכְמָה וְהָאֱמוּנָה זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, מִשָּׁם זָכִינוּ, שֶׁנִּשְׁרַשׁ בָּנוּ נְקֻדַּת הָאֱמוּנָה הָאֲמִתִּית לְהַאֲמִין וּ"לְהַגִּיד כִּי יָשָׁר דְּבַר ה' צוּרִי וְלֹא עַוְלָתָה בּוֹ", וּמִכָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם, נִתְקָרֵב בְּיוֹתֵר אֵלָיו יִתְבָּרַךְ בְּשִׁירוֹת וְתִשְׁבָּחוֹת וְהוֹדָאוֹת, הַנֶּאֱמָרִים עַל יְדֵי נְעִים זְמִירוֹת יִשְׂרָאֵל הוּא סֵפֶר תְּהִלִּים הַקָּדוֹשׁ וְכוּ'. וּמָה אוֹסִיף לְדַבֵּר בָּזֶה, אֲשֶׁר לְבָבְךָ יוֹדֵעַ כָּל זֶה הֵיטֵב הֵיטֵב.
If G-d wills it that I return home, I shall settle the account however you wish. The matter is doubled and tripled — there is no other course of action — only to send the hundred adumim. ## Segment 6
הַאֻמְנָם אֲשֶׁר זֶה כַּמָּה שֶׁאֲנִי עוֹסֵק כָּל כָּךְ בְּמַעְיְנוֹת חָכְמוֹת הַתּוֹרָה הַקְּדוֹשָׁה הָאֵלּוּ, אֲשֶׁר נִשְׁאָר אָחֲרָיו בְּרָכָה וְהַשְׁאָרָה לְדוֹרוֹת עוֹלָם, אַף עַל פִּי כֵן כְּבָר הוֹדִיעַ לָנוּ בְּחָכְמַת תּוֹרָתוֹ הַזַּךְ עַל פָּסוּק: "טָעֲמָהּ כִּי טוֹב סַחְרָהּ", אִם רַק טוֹעֲמִין טוּב טַעַם וָדַעַת שֶׁל הַתּוֹרָה הַקְּדוֹשָׁה וְהַנְּעִימָה, אֲשֶׁר שָׁמְעוּ הָאָזְנַיִם בִּנְעוּרֵיהֶם מִפִּי צַדִּיק וַחֲכַם הָאֱמֶת וְכוּ', אָז שׁוּב "לֹא יִכְבֶּה בַּלַּיְלָה נֵרָהּ", אֲפִלּו בְּתוֹךְ כָּל הַחֹשֶׁךְ וְהַהִתְרַחֲקוּת, שֶׁעוֹבֵר עַל כָּל אֶחָד וְאֶחָד, עַל כֵּן עוֹרְרָה הָרְשִׁימָה הַקְּדוֹשָׁה, וּבוֹא תָּבוֹא לְפֹה לֵילֵךְ עַל הַצִּיּוּן הַקָּדוֹשׁ, וְהִבְטִיחַ לָנוּ, שֶׁעַל יְדֵי אֲמִירַת תְּהִלִּים עַל צִיּוּן הַקָּדוֹשׁ שֶׁלּוֹ, וּבִפְרָט הַמִּזְמוֹרִים הַיּוֹד, יַעֲמֹד לָנוּ לְמַחֲסֶה וּלְמָגֵן נֶצַח סֶלָה וָעֶד, וּבְוַדַּאי אַחַר מַה שֶּׁעָבַר עָלָיו בְּזִקְנוּתוֹ, כֵּן מֵהַיּשֶׁר שֶׁבּוֹא יָבוֹא לְפֹה כַּנַּ"ל. וְהַאֻמְנָם אֲשֶׁר עַל רֹאשׁ־הַשָּׁנָה בְּוַדַּאי קָשֶׁה עָלָיו לְשַׁבֵּר הַמְּנִיעוֹת, אַף עַל פִּי כֵן עַל אֵיזֶה יוֹם מִימֵי אֱלוּל הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יִרְאֶה לְהִתְגַּבֵּר וְלָבוֹא.
Also, urge my wife to travel — that she should depart immediately and without delay. ## Segment 7
וְיוֹתֵר אֵין לְהַאֲרִיךְ לְנָבוֹן וּלְנִלְבָּב כָּמוֹהוּ, רַק אֲדַבֵּר עוֹד מְעַט בְּמַאֲמַר הַתְּקוֹעִית: כִּי מוֹת נָמוּת וְכַמַּיִם הַנִגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסְפוּ וְלֹא יִשָּׂא אֱלֹקִים נֶפֶשׁ וְכוּ', עַל כֵּן הִנְנִי מַסִּיתוֹ לְטוֹב לַחֲשֹׁב מַחֲשָׁבוֹת עֲמֻקּוֹת לְהִתְגַּבֵּר וּלְהִתְקָרֵב לְאוֹרוֹ זַ"ל, מֵחָדָשׁ בְּעֻבְדָא וּבְמִלּוּלָא, לֵילֵךְ וְלָבוֹא וְלוֹמַר תְּהִלִּים עַל צִיּוּנוֹ הַקָּדוֹשׁ, וְאוּלַי יִזְכֶּה לִשְׁפֹּךְ לִבּוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר בִּמְקוֹם הַצִּיּוּן הַקָּדוֹשׁ, מָקוֹם הָגוּן וְרָאוּי לָזֶה, וּלְסַפֵּר אֶת כָּל אֲשֶׁר עָבַר עָלָיו מֵעוֹדוֹ, וּנְקֻדַּת פְּנִימִיּוּת לְבָבוֹ הַטּוֹב מֵבִין הֵיטֵב, אֲשֶׁר זֶה חוֹבָתְךָ בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת.
Also, inform my dear friend our Teacher, the Rabbi Reb Nussun of Nemirov — and all our anshay shlomaynu (our fellowship of followers) — that they should pray to G-d for me, that He send me a refuah shleimah (a complete healing). My illness I will not write to you — ki haychay d'lo lisra mazlalay — so as not to worsen one's fortune (Nedarim 40). Only: let them pray for me in every single prayer. ## Segment 8
דִּבְרֵי אוֹהֲבוֹ תָּמִיד, אֲשֶׁר מֵרֹב אַהֲבָתוֹ אֲשֶׁר מֻשְׁרָשׁ בִּלְבָבִי, וְיָדַעְתִּי בְּקַבָּלָה אֲמִתִּית, אֲשֶׁר בְּסוֹף כָּל סוֹף, כִּכְלוֹת בְּשָׂרֵנוּ וּשְׁאֵרֵנוּ וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹקִים וְכוּ' אָז נִתְוַדַּע כֻּלָּנוּ יַחַד בִּמְקוֹם חַיּוּתֵנוּ זַ"ל, עַל כֵּן הִנְנִי מְזָרְזוֹ וּמְחַזְּקוֹ עַד שֶׁיִּפְרַח הַיּוֹם וְנָסוּ הַצְּלָלִים, יֵלֵךְ וְיָבוֹא לְהַצִּיּוּן הַקָּדוֹשׁ, וְיִכָּתֵב וְיֵחָתֵם לְאַלְתַּר לְחַיִּים טוֹבִים וּלְשָׁלוֹם בְּגַשְׁמִי וּבְרוּחָנִי כַּאֲוַת נַפְשׁוֹ.
And do not forget the kindnesses I have shown to each one of you until now. And perhaps when Hashem Yisborach grants me healing, you will yet again be able to receive good from me. My beloved brothers and friends — I beg you most earnestly to beseech on behalf of my downtrodden soul — to beseech with kavanas ha'lev (with the full devotion of the heart). Let each one of you recall how you were when I first came to Breslov — and how much spiritual and material kochos (strength and vital energy) I expended on your account. It is therefore right and just that you now pray to Hashem Yisborach for me — that Hashem Yisborach heal me — as Hashem shows me the sweetness of His radiance (no'am zivo). Also, urge my wife to travel — for a eshes ne'urim (a wife of one's youth) is not easily replaced — and especially given that this involves only great expenses. Also, I ask of you that no one among you should dare come to me. I myself, if G-d wills it, will soon travel and come. Are these not the words of one who truly loves you — with every one of you dwelling in the yearning of my heart? Nachman, son of our Teacher, the Rabbi Simcha — may his Rock protect him and give him life. Greetings of peace to all our anshay shlomaynu — to each and every one, according to his high standing. Nachman, as above. I repeat urgently: urge my wife that she should travel quickly — and do not say anything about this matter, neither to her nor to the children. Nachman son of our Teacher the Rabbi Simcha, as above. Overview: This is the opening letter of the Ullim LeTroofah collection, written by Rebbe Nachman of Breslov in 5567 (1806–7) while seriously ill in Ostroha. Its raw urgency is striking — the Tzaddik who poured himself out for his followers now turns to them in vulnerability, pleading for their prayers with his characteristic passion and directness. ## Segment 9
נַפְתָּלִי מֵאוּמַאן
Naftali of Uman