Three complete letters only, not whole-book review. Additive AI-reviewed/editorially qualified saved-text candidate. Canonical edition unchanged. No human/source-owner, native-print, every-mark or publication approval. Retained historical pending flags are not silently upgraded.
Reader · Exact raw projectionבָּרוּךְ הַשֵּׁם, יוֹם ב' אַחֲרֵי ג' [י"ז ניסן] תקפ"ו לפ"ק בְּרֶסְלֶב. לִקְהִלַּת אָדֶעס.
בָּרוּךְ הַשֵּׁם, יוֹם ב' אַחֲרֵי ג' [י"ז נִיסָן] תקפ"ו לפ"ק בְּרֶסְלָב. לִקְהִלַּת אַדְּעַס.
Blessed be Hashem Monday, after the third day of Pesach, [17th of Nissan] · Year 5586, of the abbreviated era, Breslov, to the community of Odessa
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
The supplied Hebrew says “Monday, after the third [י"ז ניסן]” without naming Pesach. “Pesach” in the retained inherited English is an explicit contextual supplied expansion, not a printed word; the printed 17 Nissan is retained. The unprinted Gregorian year belongs to the original English witness, preserved in the archive, not to the Hebrew body.
Supplied Hebrew variant at this occurrence: primary he reads “ניסן]”; independently supplied he_nikud reads “נִיסָן]”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “בְּרֶסְלֶב.”; independently supplied he_nikud reads “בְּרֶסְלָב.”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “אָדֶעס.”; independently supplied he_nikud reads “אַדְּעַס.”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
לִידִידִי וַחֲבִיבִי כְּנַפְשִׁי וּלְבָבִי הֲלוֹא הוּא הָרַבָּנִי הַמֻּפְלָג מוֹרֵנוּ הָרַב שִׁמְשׁוֹן נֵרוֹ יָאִיר. שָׁלוֹם וְיֵשַׁע רַב.
לִידִידִי וַחֲבִיבִי כְּנַפְשִׁי וּלְבָבִי הֲלוֹא הוּא הָרַבָּנִי הַמְּפַלֵּג מוֹרֵנוּ הָרַב שִׁמְשׁוֹן נֵרוֹ יָאִיר. שָׁלוֹם וְיֶשַׁע רַב.
To my dear friend and beloved as my soul and heart — he who is the outstanding scholar — our Teacher the Rabbi Shimshon — may his light shine. Peace and abundant salvation.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “הַמֻּפְלָג”; independently supplied he_nikud reads “הַמְּפַלֵּג”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וְיֵשַׁע”; independently supplied he_nikud reads “וְיֶשַׁע”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
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.
מִכְתָּבוֹ הַנָּעִים קִבַּלְתִּי אוֹר לְאַרְבָּעָה עָשָׂר בְּנִיסָן עִם הַיְּיֽןַגְּפָן עַל אַרְבַּע כּוֹסוֹת שֶׁל גְּאֻלָּה; כּוֹס יְשׁוּעוֹת יִשָּׂא מֵאֵת ה' בְּרֹב בְּרָכוֹת בְּכָל טוּב בָּזֶה וּבַבָּא לָנֶצַח.
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.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “הַיַּיִן־גֶּפֶן”; independently supplied he_nikud reads “הַיְּיֽןַגְּפָן”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
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.
הֶחֱיִיתַנִי בִּדְבָרֶיךָ הַנְּעִימִים הַמַּגְלִים תְּשׁוּקַת לִבֶּךָ אֶל הָאֱמֶת, וּלְהָשִׁיב לְךָ דִּבְרֵי אֱמֶת כִּרְצוֹנְךָ יִקְצְרוּ הֲמוֹן יְרִיעוֹת, כִּי הָיָה מֵהַהֶכְרֵחַ לְהַעְתִּיק כָּל סִפְרֵי רַבֵּנוּ זַ"ל, וּכְבָר מְבָאֵר בָּהֶם מַה שֶׁיֵּשׁ בּוֹ לְכָל אֶחָד וְאֶחָד לְפִי מַדְרֵגָתוֹ, לְפִי מְקוֹמוֹ וּשְׁעָתוֹ בְּשַׁבַּתּוֹ בְּבֵיתוֹ וּבְלֶכְתּוֹ בַּדֶּרֶךְ, אֵין כָּל דָּבָר נֶעְלָם מִמֶּךָּ אֲשֶׁר לֹא תִּמְצָאֶנּוּ בַּסְּפָרִים הַקְּדוֹשִׁים וְהַנּוֹרָאִים אִם תְּעַיֵּן בָּהֶם בְּכָל לֵב בֶּאֱמֶת, הָפַךְ בָּהֶם וְהַפֵּךְ בָּהֶם וּמֵהֶם לֹא תָּזוּעַ שֶׁאֵין לְךָ מִדָּה טוֹבָה מֵהֶם; חֲזַק וֶאֱמַץ אָחִי חֲבִיבִי וִידִידִי וְזָכַר אֶת בּוֹרַאֲךָ בְּכָל עֵת אֲפִלּוּ בִּשְׁעַת הַמַּשָּׂא וּמַתָּן מִכָּל שֶׁכֵּן בְּעֵת הַפְּנַאי; לְמַעַן הַשֵּׁם לַחֲטַף אֵיזֶה שָׁעָה לְפָרֵשׁ שֶׁיֵּחָתֵךְ לְפָנָיו יִתְבָּרֵךְ, כַּאֲשֶׁר הִזְהִירָנוּ רַבֵּנוּ זַ"ל פְּעָמִים אֵין מִסְפָּר, חָזָק וְחָזָק בָּזֶה בְּהִתְחַזְּקוּת חֹדֶשׁ בְּכָל יוֹם. וְאַל יִבְהָלוּךְ רַעְיוֹנִיךְ 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 בְּעָלֶיהָ בֵּין בִּירִידָה בֵּין בְּטִיבוֹ בֵּין בְּעָקוֹ חַס וְשָׁלוֹם. וְאֵין שׁוּם תָּרוּץ בָּעוֹלָם כְּלָל, כִּי אֱמֶת ה' לְעוֹלָם, הַיְנוּ שֶׁאֱמֶת ה' הוּא לְעוֹלָם תָּמִיד, וְאֵין שׁוּם דָּבָר שֶׁבָּעוֹלָם הָעוֹבֵר עַל הָאָדָם אֵיךְ שֶׁהוּא שֶׁיּוּכַל לְהַסְתִּיר וּלְהַעֲלִים 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 יִתְבָּרֵךְ עַל יְדֵי דִּבּוּר הָאֱמֶת אֵיךְ שֶׁהוּא, כַּמְּבֹאָר כָּל זֶה עַל פָּסוּק צֹהַר תַּעֲשֶׂה לְתֵבָה, בִּשְׁנֵי מְקוֹמוֹת (לִקּוּטֵי מוהר"ן א' קי"ב) עַיֵּן שָׁם הֵיטֵב. וְהָרֶגֶל 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 לְזָכָר בְּהַשֵּׁם יִתְבָּרֵךְ תָּמִיד. כִּי הוּא יִתְבָּרֵךְ נִמְצָא בְּכָל עֵת וּבְכָל מָקוֹם וּבְכָל אָדָם בְּאֵיזֶה מִדַּרְגָּא שֶׁהוּא; וּלְמַעַן הַשֵּׁם שֶׁלֹּא יִהְיֶה דְּבָרִים הָאֵלּוּ יְשֵׁנִים אֶצְלְךָ חַס וְשָׁלוֹם, מֵחֲמַת שֶׁנִּדְמֶה לְךָ שֶׁאַתָּה יוֹדֵעַ אוֹתָם מִכְּבָר, כִּי בֶּאֱמֶת עֲדַיִן לֹא הַתְחָלַת לֵיֽדַע 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 לָאֹזֶן מִן הַנִּמְנָע כִּי אִם כְּטִפָּה מִן הַיָּם הַגָּדוֹל, וְהִנֵּה גַּם עַתָּה אֲנִי טָרוּד, אַךְ תְּשׁוּקָתְךָ הַגְּדוֹלָה וְהָאֲמִתִּית הִכְרִיחַנִי לִכְתֹּב לְךָ דְּבָרַי אֵלֶּה הַמְעַטִּים הַמַּחֲזִיקִים הַרְבֵּה, וְדַי בָּזֶה כָּעֵת.
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 — 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, and 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, may He be blessed, G-d forbid. For truth is the light of Hashem Himself, may He be blessed — 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 — in two places (Likutay Moharan I, 112) — see there carefully. And 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, each day anew — in the aspect of (Eichah 3) “new every morning — great is Your faithfulness.” 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 behold, even now I am preoccupied — but your great and true longing compelled me to write these few words of mine, which contain much. And enough in this for now.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
The source says “in two places” but supplies only the parenthesis “(Likutay Moharan I, 112).” Both the two-place wording and that single reference are retained; no second reference is supplied. “Make a window for the ark” retains the inherited rendering; the source word for ark also permits the word/utterance association, without adding a new quotation to the body.
Supplied Hebrew variant at this occurrence: primary he reads “הַמְגַלִּים”; independently supplied he_nikud reads “הַמַּגְלִים”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לִבְּךָ”; independently supplied he_nikud reads “לִבֶּךָ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מֵהַהֶכְרַח”; independently supplied he_nikud reads “מֵהַהֶכְרֵחַ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מְבֹאָר”; independently supplied he_nikud reads “מְבָאֵר”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “שֶּׁיֵּשׁ”; independently supplied he_nikud reads “שֶׁיֵּשׁ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וְשַׁעְתּוֹ בְּשִׁבְתּוֹ”; independently supplied he_nikud reads “וּשְׁעָתוֹ בְּשַׁבַּתּוֹ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מִמְּךָ”; independently supplied he_nikud reads “מִמֶּךָּ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “הֲפֹךְ”; independently supplied he_nikud reads “הָפַךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וַהֲפֹךְ”; independently supplied he_nikud reads “וְהַפֵּךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וּזְכֹר”; independently supplied he_nikud reads “וְזָכַר”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לַחֲטֹף”; independently supplied he_nikud reads “לַחֲטַף”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “שִׂיחָתְךָ”; independently supplied he_nikud reads “שֶׁיֵּחָתֵךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יִתְבָּרַךְ,”; independently supplied he_nikud reads “יִתְבָּרֵךְ,”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “חֲזַק וַחֲזַק”; independently supplied he_nikud reads “חָזָק וְחָזָק”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “חָדָשׁ”; independently supplied he_nikud reads “חֹדֶשׁ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יְבַהֲלוּךָ רַעְיוֹנֶיךָ”; independently supplied he_nikud reads “יִבְהָלוּךְ רַעְיוֹנִיךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “בַּעֲלִיָּה”; independently supplied he_nikud reads “בְּעָלֶיהָ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “בְּטִיבוּ”; independently supplied he_nikud reads “בְּטִיבוֹ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “בְּעָקוּ”; independently supplied he_nikud reads “בְּעָקוֹ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “תֵּרוּץ”; independently supplied he_nikud reads “תָּרוּץ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וּלְהַעְלִים”; independently supplied he_nikud reads “וּלְהַעֲלִים”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יִתְבָּרַךְ”; independently supplied he_nikud reads “יִתְבָּרֵךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “כַּמְבֹאָר”; independently supplied he_nikud reads “כַּמְּבֹאָר”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לַתֵּבָה,”; independently supplied he_nikud reads “לְתֵבָה,”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מוֹהֲרַ"ן”; independently supplied he_nikud reads “מוהר"ן”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וְהַרְגֵל”; independently supplied he_nikud reads “וְהָרֶגֶל”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לִזְכֹּר”; independently supplied he_nikud reads “לְזָכָר”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יִתְבָּרַךְ”; independently supplied he_nikud reads “יִתְבָּרֵךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יִתְבָּרַךְ”; independently supplied he_nikud reads “יִתְבָּרֵךְ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מַדְרֵגָא”; independently supplied he_nikud reads “מִדַּרְגָּא”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יְשָׁנִים”; independently supplied he_nikud reads “יְשֵׁנִים”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “הִתְחַלְתָּ לֵידַע”; independently supplied he_nikud reads “הַתְחָלַת לֵיֽדַע”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לְאֹזֶן”; independently supplied he_nikud reads “לָאֹזֶן”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “הַמֻּעָטִים”; independently supplied he_nikud reads “הַמְעַטִּים”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
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.
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, וְכִמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים כַּמָּה פְּעָמִים.
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 thing is [to strengthen oneself in joy] through “who has not made me a gentile,” and so forth and so forth, 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.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “וְכַמְבֹאָר”; independently supplied he_nikud reads “וְכִמְבֹאָר”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
The words “[to strengthen oneself in joy]” are supplied in English from the preceding clause about strengthening oneself in joy always. They complete the elliptical assertion about the essential means; they are not additional printed Hebrew. The two “and so forth” occurrences and both “through” links are retained.
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִרְאוֹתוֹ בְּשִׂמְחָה מְהֵרָה.
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִרְאוֹתוֹ בְּשִׂמְחָה מְהֵרָה.
The words of one who loves him in truth for eternity — who awaits seeing him in joy speedily.
Inherited witness English retained verbatim — candidate only; independent review pending.
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הִירְץ נֵרוֹ יָאִיר מִבְּרֶסְלֶב
נָתָן בֶּן מוֹרֵנוּ הָרַב נַפְתָּלִי הֵיֽרְץ נֵרוֹ יָאִיר מִבְּרֶסְלָב
Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine — of Breslov.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “הִירְץ”; independently supplied he_nikud reads “הֵיֽרְץ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מִבְּרֶסְלֶב”; independently supplied he_nikud reads “מִבְּרֶסְלָב”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
וְשָׁלוֹם רַב לִידִידִי וַחֲבִיבִי הָרַבָּנִי, מוֹרֵנוּ הָרַב צְבִי הִירְשׁ, נֵרוֹ יָאִיר.
וְשָׁלוֹם רַב לִידִידִי וַחֲבִיבִי הָרַבָּנִי, מוֹרֵנוּ הָרַב צְבִי הִירְשׁ, נֵרוֹ יָאִיר.
And abundant peace to my dear friend and beloved — the distinguished scholar — our Teacher the Rabbi Tzvi Hirsh — may his light shine.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
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.
כָּל הַדְּבָרִים הָאֵלֶּה נֶאֶמְרוּ גַּם אֵלָיו וּלְכָל אֱנַשְׁיְשֵׁלוּמְנוּ, וְאֵין צֹרֶךְ לִכְפֹּל הַדְּבָרִים וְאַתָּה שָׁלוֹם וְתִתְעַנַּג עַל רַב שָׁלוֹם כְּנַפְשְׁךָ וְנֶפֶשׁ אֹוֽהֲבֶיךָ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִרְאוֹתְךָ עַל רֹאשׁ הַשָּׁנָה הַבָּא עָלֵינוּ לְטוֹבָה בְּאוֹמָאָן בּוֹא יָבוֹא בְּרִנָּה אָז טוֹב לוֹ בָּזֶה וּבַבָּא לָנֶצַח.
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.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “אַנְשֵׁי־שְׁלוֹמֵנוּ,”; independently supplied he_nikud reads “אֱנַשְׁיְשֵׁלוּמְנוּ,”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וְתִתְעַנֵּג”; independently supplied he_nikud reads “וְתִתְעַנַּג”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “רֹב”; independently supplied he_nikud reads “רַב”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וָנֶפֶשׁ אוֹהֲבֶיךָ”; independently supplied he_nikud reads “וְנֶפֶשׁ אֹוֽהֲבֶיךָ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “בְּאוּמַאן”; independently supplied he_nikud reads “בְּאוֹמָאָן”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Both supplied Hebrew fields have a plural form, ‘those who love you,’ followed by the singular ‘the one who awaits seeing you.’ The English retains that mismatch. In this closing formula the singular expectation is understood contextually as the letter-writer’s, but the supplied wording does not explicitly name its subject. Neither the plural Hebrew nor the singular participle has been harmonized, and native print has not been supplied to resolve the construction.
נָתָן הַנַּ"ל
נָתַן הַנָּ"ל
Nussun, as above.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “נָתָן הַנַּ"ל”; independently supplied he_nikud reads “נָתַן הַנָּ"ל”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
לְכָל בְּנֵי בֵיתִי שָׁלוֹם וְיֵשַׁע רַב.
לְכָל בְּנֵי בֵּיתִי שָׁלוֹם וְיֶשַׁע רַב.
To all the members of my household — peace and abundant salvation.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “בֵיתִי”; independently supplied he_nikud reads “בֵּיתִי”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וְיֵשַׁע”; independently supplied he_nikud reads “וְיֶשַׁע”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
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.
אֲהוּבִי יְדִידִי, הִנֵּה שָׁמַעְתִּי מִפִּי יְדִידֵנוּ הַוָּתִיק מוֹרֵנוּ הָרַב גֵּרְשׁוֹן, שֶׁנִּמְצָא בְּיַד יְדִידִי הָרַבָּנִי מוֹרֵנוּ הָרַב בֶּער מִלִּיפִיוִויץ 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 לְשַׁלְּחָם 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 מִידִי מַמָּשׁ, מִמִּי שֶׁקִּבְּלָם הֵם שֶׁלִּי, כִּי מִידִי בָּאוּ לְיַד הַחֲבֵרִים אַנְשֵׁי שְׁלוֹמֵנוּ, וְנִתְגַּלְגְּלוּ מֵאֶחָד לַחֲבֵרוֹ עַד שֶׁבָּאוּ לְיָדוֹ, וּבֶאֱמֶת לֹא נְתַתִּים לְשׁוּם אָדָם כִּי אִם לְהַעֲתִיקָם וּלְהַחֲזִירָם לִי מִיָּד, וְעַתָּה אֵינָם נִצְרָכִים לוֹ רַק אֲנִי צָרִיךְ לָהֶם מִכַּמָּה טְעָמִים עַל כֵּן חוֹבָה עָלָיו לְהַחֲזִירָם לִי מִיָּד, וּמְבֻטָּחֵנִי בּוֹ שֶׁיְּקַיֵּם דְּבָרַי וּבָזֶה יְגָרֵם זְכוּת הָרַבִּים לְדוֹרוֹת וְיִגְדַּל שְׂכָרוֹ מֵאֲשֶׁר יִהְיוּ כְּבוּשִׁים בְּיָדוֹ בְּאִסּוּר גְּזֵלָה חַס וְשָׁלוֹם כַּנַ"ל, וְאֵין לְהַאֲרִיךְ יוֹתֵר לְאִישׁ כָּשֵׁר וְאוֹהֵב נֶאֱמָן כְּמוֹתוֹ.
My beloved and dear friend — behold, 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 are mine — which I received personally from the hand of our Master, of blessed memory — for there is no one who received his holy handwriting from him except me, as is known 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; therefore he should see to sending them to me immediately. 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. I earnestly ask that he not deviate from my words, for in truth they are mine, and I do not waive them to him in any manner; and even if he did not receive them directly from my own hand, from whomever he received them, they are mine, for from my hand they came into the hands of the companions, the members of our fellowship, and passed from one to his fellow until they came into his hand; and in truth I did not give them to any person except to copy them and return them to me immediately. And now he has no need of them — only I need them for several reasons. 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 greater than if they remain held 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.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “מִלִּיפִּיוִויץ”; independently supplied he_nikud reads “מִלִּיפִיוִויץ”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לְשָׁלְחָם”; independently supplied he_nikud reads “לְשַׁלְּחָם”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מִיָּדִי”; independently supplied he_nikud reads “מִידִי”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “מִיָּדִי”; independently supplied he_nikud reads “מִידִי”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “לְהַעְתִּיקָם”; independently supplied he_nikud reads “לְהַעֲתִיקָם”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “וּמֻבְטְחָנִי”; independently supplied he_nikud reads “וּמְבֻטָּחֵנִי”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “יִגְרֹם”; independently supplied he_nikud reads “יְגָרֵם”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Supplied Hebrew variant at this occurrence: primary he reads “כַּנַּ"ל,”; independently supplied he_nikud reads “כַּנַ"ל,”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
דִּבְרֵי אוֹהֲבָם בֶּאֱמֶת.
דִּבְרֵי אוֹהֲבָם בֶּאֱמֶת.
The words of one who loves them in truth.
Inherited witness English retained verbatim — candidate only; independent review pending.
נָתָן הַנַּ"ל
נָתַן הַנָּ"ל
Nussun, as above.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “נָתָן הַנַּ"ל”; independently supplied he_nikud reads “נָתַן הַנָּ"ל”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Monday, after the third day of Pesach, 17th of Nissan
· Year 5586 (1826)
Written from Breslov, to the community of
Odessa
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Blessed be Hashem
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To
My dear friend and beloved as my soul and heart — he who is the
outstanding scholar — our Teacher the Rabbi Shimshon
— may his light shine and radiate. Peace and abundant salvation.
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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.
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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 —
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.
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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.
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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.
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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.
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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.
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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.
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The words of one who loves him in truth for eternity — who
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Nussun, son of our Teacher the Rabbi
Naftali Hirtz — may his light shine and
radiate — of Breslov.
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Also To
Abundant peace to my dear friend and beloved — the distinguished
scholar — our Teacher the Rabbi Tzvi Hirsh
— may his light shine and radiate.
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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.
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To all the members of my household — peace and abundant
salvation.
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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.
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For he himself knows that all these writings
are mine — which I received personally from the hand of our
Master, of blessed memory — for there is no one who received
his holy handwriting from him except me, as is known
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.
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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.
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The words of one who loves them in truth.
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To
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[Bereishis 6:16]
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(Likutay Moharan I, 112)
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[Eichah 3:23]
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[the morning blessings]
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Also To
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Overview: This multi-part letter, written just
after Pesach 5586 to the Odessa community, is one of the most
varied in the collection: a warm opening blessing over wine sent
for the four cups, a soaring teaching on truth as the light of
Hashem that pierces all darkness, the instruction on joy through
foolishness, the Uman charge to Rabbi Tzvi Hirsh, and — in a
sharply different register — a formal demand for the return of
Rebbe Nachman's own manuscripts that have found their way into
another person's possession.
Key Themes
Make a Window for the Ark — Tzohar
The teaching on truth as light is rooted in
Likutay Moharan I:112, which interprets the verse
tzohar ta'aseh la'teivah (make a window for the ark)
as: make light (tzohar) for
the word (teivah — ark and
word share the same letters). True speech creates a window
of light in any darkness. No circumstance can prevent it.
Joy Through Foolishness
Mili d'shtuta u'vdichuta —
words of foolishness and jesting — is a specific Breslov
teaching on using lightness, humour, and deliberate silliness
to escape melancholy. It appears in Likutay Moharan
and in Sichos HaRan. Reb Nussun names it directly
as one of the main tools of joy.
New Every Morning
The verse from Eichah 3:23 appears for the third time in the
collection (Letters 20, 23, 25) — Reb Nussun's touchstone
for the renewal of Divine kindness. Here it is applied with
a new depth: the teachings of truth themselves renew every
morning. They are not stale knowledge — they are living water.
Only I Received His Handwriting
Reb Nussun's claim — that no one received Rebbe Nachman's
handwritten manuscripts from him except Reb Nussun himself —
is both a historical statement and a declaration of
responsibility. These manuscripts belong to the whole of
Israel. Holding them is theft. Returning them creates merit
for all generations.
Note on the Manuscripts
The demand for Rebbe Nachman's handwritten manuscripts in Lines
262–264 is one of the most historically significant passages in
the collection. Reb Nussun makes clear that he received these
documents directly from Rebbe Nachman's own hand — that they
are the sole repository of Rebbe Nachman's autograph — and that
they are needed for the ongoing editing and publication of
Rebbe Nachman's works. The offer to exchange them for printed
and unprinted Teffilos reveals that the publication
of Likutay Teffilos is still in progress and that
manuscript versions of unpublished prayers exist in Reb Nussun's
possession.
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Inherited witness English retained verbatim — candidate only; independent review pending.
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"reason": "L17-F04 changed current English; inherited-verbatim origin now applies only to the earlier selected witness. Current body/source/context notes unchanged."
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Full exact provenance/history wrapper for letter 17
בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיִּשְׁלַח תקצ"ב.
Blessed be Hashem · Wednesday, Parshas Vayishlach · Year 5592
Inherited witness English retained verbatim — candidate only; independent review pending.
שָׁלוֹם לַאֲהוּבִי בְּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
Peace — to my beloved son, our Teacher the Rabbi Yitzchok — may he live.
Inherited witness English retained verbatim — candidate only; independent review pending.
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.
Yesterday I arrived home safely. And thanks be to G-d — His mercies, may He be blessed, helped us so that we laid the 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) — who has wrought and done awesome wonders such as these — calling the generations from the beginning 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 — in body, soul, and money — where every day things stand against us — may the Merciful One spare us, and chiefly, that every day a person's inclination overcomes him. And Hashem helped us with His mighty wonders beyond all searching — what mouth cannot speak and heart cannot think. And each and every person can understand a little how vast His mercies are, may He be blessed — without limit. Only be strong and resolute — and never fall in your mind. Stand firm and see the salvation of Hashem which He will do with us each and every day — until we merit to come to fulfil the will of our Master, our Teacher and awesome Rebbe, may the memory of the righteous and holy one be a blessing — to be according to His will, may He be blessed, not through our deeds and our good 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.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
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.
And peace to you and to all our anshei sh'lomaynu — do not fear and do not be dismayed — for Hashem is with us — more are those who are with us than those who are with them. And I have already heard in Ladizhin that the fool has returned to his vomit — to pour out a spirit of foolishness, to curse himself. And already King Shlomo, peace be upon him, said (Mishlai 26): “a causeless curse will not arrive,” and so forth. And Hashem will turn the curse into a blessing — and everything will be turned to good — for all of this is in order to strengthen and encourage you. For the obstacle is for the sake of the desire — and according to the magnitude of the excellences of the desired object, so is the strengthening and the spread of the obstacles — for the sake of the great desire that is needed for something so desired (as explained in the Torah “And let there now be a double portion,” and so forth, in section 66) — see there, and I do not wish to extend further on this.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
The source reads “(כַּמְבֹאָר בְּהַתּוֹרָה וַיְהִי נָא פִּי שְׁנַיִם וְכוּ' בְּסִימָן סו).” It names a Torah opening and section 66 but no work. The English keeps the work unnamed. The original translator’s note and afterword attribute it to Likutay Halachos; those attributions are preserved only as unapproved archival commentary and are not adopted here.
The Hebrew בִּשְׁבִיל can express cause or purpose. Here “for the sake of” selects a purposive interpretation in the context of strengthening and encouraging desire and the great desire needed for the desired object. This is an explicit contextual interpretation, not proof that a causal reading is grammatically impossible, and it does not add a claim that obstacles arouse desire.
דִּבְרֵי אֲבִיכֶם וְאוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
The words of your father and one who loves you in truth forever.
Inherited witness English retained verbatim — candidate only; independent review pending.
נָתָן מִבְּרֶסְלֶב
נָתַן מִבְּרֶסְלָב
Nussun of Breslov.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “נָתָן מִבְּרֶסְלֶב”; independently supplied he_nikud reads “נָתַן מִבְּרֶסְלָב”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
Blessed be Hashem · Wednesday, Parshas Vayishlach · Year 5592 (1831)
Written from Breslov
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To
Peace — to my beloved son, our Teacher the Rabbi
Yitzchok — may he live.
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Yesterday I arrived home safely. And thanks be to G-d —
in the mercies of Hashem Yisborach we have helped to lay the
foundation of the holy building in Uman in peace and quiet.
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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.
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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.
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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.
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Only be strong and resolute — and never fall in your
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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.
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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.
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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.
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The words of your father and one who loves you in truth forever.
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Nussun of Breslov.
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(1831)
Written from Breslov
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To
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[Tehillim 92:6]
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[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]
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[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]
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[רַחֲמָנָא לִצְלַן — Aramaic: may the Merciful One
spare us]
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[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]
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[כְּסִיל חָזַר עַל קֵיאוֹ — an echo of Mishlai 26:11:
"as a dog returns to its vomit, so a fool repeats his folly"]
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[Mishlai 26:2]
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[cf. D'vorim 23:6]
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[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]
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Overview: The foundation of the building has been laid — in
peace and quiet. Reb Nussun arrives home and writes in wonder and gratitude,
reaching for two biblical quotations to frame the moment: Yeshayah 41:4 —
"who has wrought and done this, calling the generations from the beginning" —
as the awe-response to providence; and Sh'mos 14:13 — Moshe's words at the Red
Sea, "stand firm and see the salvation of Hashem" — as the counsel for the
community's ongoing situation. The Zoharic phrase b'ukva d'Meshicha
identifies the era; the opposition in Ladizhin is met with Mishlai and with
Reb Nussun's own Siman 66: the obstacle is proportional to the prize.
Key Themes
Koreh HaDorot MeRosh — Yeshayah 41:4
"Who has wrought and done this, calling the generations from the beginning?" —
Reb Nussun reaches for Yeshayah's verse of awe before divine providence as the
only adequate response to the accomplished building project. The verse's full
context: "I, Hashem, am first, and with the last I am He" — eternal divine
continuity across all generations.
Hisyatzvu U'r'u — Sh'mos 14:13
Moshe's words at the Red Sea — "stand firm and see the salvation of Hashem" —
are invoked as the counsel for the present moment. Reb Nussun consciously
places the community in the role of Israel at the Sea: impossible rescue, yet
the command is simply to stand and watch Hashem act.
B'ukva D'Meshicha — Zoharic Aramaic
The Zohar's description of the final generation — in the footsteps of Mashiach,
in the degradation of the exile — is applied to the Breslov community's
present struggle: body, soul, and money pressed daily, yet the building of
the holy place proceeds.
The Obstacle Proportional to the Prize — Siman 66
From Reb Nussun's own Likutay Halachos: the greater the spiritual
treasure sought, the greater the obstacles placed before it. The fierceness of
the opposition is proof of the greatness of what is being attained. See there.
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Full exact provenance/history wrapper for letter 62
בָּרוּךְ הַשֵּׁם, יוֹם ה' וַיְחִי תקצ"ב.
Blessed be Hashem · Thursday, Parshas Vayechi · Year 5592
Inherited witness English retained verbatim — candidate only; independent review pending.
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Peace — to my beloved son, my dear one, our Teacher the Rabbi Yitzchok — may his light shine.
Inherited witness English retained verbatim — candidate only; independent review pending.
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.
Your letter I received today. And yesterday Rabbi Shimshon — may his light shine — 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 also 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 — namely, the foolishness and so forth of the one who found a blemish in himself for the fact that I did not write l'havdil . 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 and so forth, that such a revelation has never been heard of in the world. 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 — all the more so and all the more so that we have merited to hear such things and such things and so forth. And certainly it is fitting for you to rejoice with all strength through all of this — since we see clearly how much the will to prevail cannot bear the truth. And note: the opponent — father-in-law of Yaakov — himself was initially impressed by his 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, so that his son-in-law should be an upright man, so that it would be good for him and his offspring forever — now he has turned against us as an enemy and wants to repay good with evil. And his recompense shall return upon his own head — for a thousand like him shall perish and let not one word of his Torah be nullified . And how very much I am astonished at my friend Rabbi Yaakov, his son-in-law — for being so faint-hearted. Surely there is no middle ground — and since he has already leapt over many obstacles and been here twice, and is also accustoming himself to the ways of truth, to pray with force and kavonah and so forth — why should he still accept fear of his father-in-law upon himself? For he must be bold as a leopard — and strengthen himself with azus d'kedushah — 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 in this matter, to strengthen him and encourage him with all strength — 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 . 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 weak in his own eyes — and he is certainly obligated to strengthen himself greatly with azus d'kedushah and Hashem will save him.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
“The will to prevail” renders הַנִּצָּחוֹן in the claim that contention cannot bear the truth. This is an editorial lexical choice, not a change to the supplied Hebrew. The declaration “a thousand like him shall perish” and the prohibition against nullifying even one word are the letter’s polemical assertions, retained without softening. The possessive “his” in “his Torah” remains as supplied; no external referent is authenticated.
In “fill our mouths with laughter,” “our mouths” is an idiomatic English supply. The supplied Hebrew says וּלְמַלְּאוֹת שְׂחוֹק (“to fill laughter”) without a word for mouths. The inherited English is retained; the supply is not represented as printed Hebrew or an expanded verse quotation.
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'.
And now, my son — you have already heard very much how much and how much you need to strengthen yourself in joy. And in the whole matter of what happened with you — you ought to rejoice very, very much that you were saved through His awesome and wondrous mercies from foolishnesses and errors such as these — which hide from them such awesome lights, such revelations, such novelties and so forth. For the sake of Hashem — strengthen yourselves in all the ways we have spoken — and in particular with milei d'shtuta u'vdichutha — for the joy of Hashem is your stronghold — and may our enemies see and be ashamed, with the help of Hashem, may He be blessed. 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 as stated above. And a wise man of understanding can easily know how to conduct oneself with azus d'kedushah — without paying heed to his words at all — and yet not disgracing him either, since he is in his house. And beyond this, you will understand for yourselves how to conduct yourselves in this matter. 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 — for 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 . For what they want immediately to prevent of true good is seen with one’s own eyes — for they want to prevent Torah and prayer and so forth, as each person knows within his own soul how much and how much Torah and prayer our Master, of blessed memory, enables us to merit through his holy words and ways and so forth. And whoever departs from him is like one departing from life. But this is not the only intent of the adversary — rather, he wants to uproot entirely, G-d forbid, the person who departs from his holy ways — as is seen clearly in the enormous distinction and difference between those who have remained in their station and those who departed from us. And many themselves admit 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 — as our Rabbis, of blessed memory, 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 thoroughly to heart. For since they have already wished to begin 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.
New in-house editorial English completion/repair — candidate only; not authenticated original-witness English; independent review pending.
The technical expressions for holy boldness and words of foolishness and jesting are retained from the inherited English. The reference to uprooting the person who departs from the holy ways, and the assertion of irreversible loss, are the source’s own polemical claims.
דִּבְרֵי הַכּוֹתֵב וּמְזָרְזָם לְטוֹבָתָם לָנֶצַח, אוֹהֲבָם בֶּאֱמֶת לַאֲמִתּוֹ, אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בַּדָּבָר, כִּי אִם אַהֲבַת הָאֱמֶת לְמַעֲנוֹ יִתְבָּרַךְ לְזַכּוֹתָם בָּזֶה וּבַבָּא לָנֶצַח.
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 — 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.
Inherited witness English retained verbatim — candidate only; independent review pending.
נָתָן מִבְּרֶסְלֶב
נָתַן מִבְּרֶסְלָב
Nussun of Breslov.
Inherited witness English retained verbatim — candidate only; independent review pending.
Supplied Hebrew variant at this occurrence: primary he reads “נָתָן מִבְּרֶסְלֶב”; independently supplied he_nikud reads “נָתַן מִבְּרֶסְלָב”. The selected English follows primary he here. Both supplied readings are preserved unchanged; neither is harmonized or certified against native print.
וְשָׁלוֹם לִידִידַי אוֹהֲבֵי נַפְשִׁי חֲדָשִׁים גַּם יְשָׁנִים לְכָל אֶחָד לְפִי מַעֲלָתוֹ הָרָמָה, חִזְקוּ וְאִמְצוּ, קַוּוּ לַה' וְיוֹשַׁע לָכֶם.
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.
Inherited witness English retained verbatim — candidate only; independent review pending.
Blessed be Hashem · Thursday, Parshas Vayechi · Year 5592 (1831)
Written from Breslov
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To
Peace — to my beloved son, my dear one, our Teacher the Rabbi
Yitzchok — may his light shine.
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Your letter I received today. And yesterday Rabbi Shimshon — may his light shine
— 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.
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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.
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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.
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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?
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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.
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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.
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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
— 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.
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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.
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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.
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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.
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Nussun of Breslov.
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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.
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(1831)
Written from Breslov
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To
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[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]
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[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]
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[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]
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[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]
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[עַז כַּנָּמֵר — from Avos 5:20: "be bold as a leopard
to do the will of your Father in Heaven"]
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[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]
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[Mishlai 12:19]
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[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]
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[Nechemiah 8:10]
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[Mishlai 14:12]
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[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]
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[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]
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Overview: The most detailed letter yet about the Ladizhin
opposition. The pretext (l'havdil missing) is dismissed as a
fabrication. The central counsel is azus d'kedushah — holy boldness.
The declaration that "a thousand like him shall perish while not one word of
his Torah shall be nullified" is identified as a formulaic affirmation of Torah's
eternal permanence contra those who suppress it, echoing Yehoshua and midrashic
sources. The letter closes with the Mishnaic formula of unconditional love and
the Talmudic citation from Chagigah 9b.
Key Themes
Elef Kamoso Yovaydu — Torah's Permanence
The formulaic declaration — a thousand like him shall perish, but not one word
of the Torah shall be nullified — is a classical affirmation of Torah's
indestructibility contra its opponents, echoing Yehoshua 23:14 and midrashic
sources. The opponents perish; the teaching stands forever.
Azus D'kedushah — Holy Boldness
The Breslov concept of sacred audacity — refusing to allow fear of human
opinion to override commitment to truth — explicitly distinguished from
disrespect. Rabbi Yaakov must have azus d'kedushah without
disgracing his father-in-law since he lives in his home.
Ilmalay Lo Bonu — Dayenu
"If we had come into the world only to hear this — it would have been enough":
the Haggodah's dayenu formula applied to the Rebbe's revelation.
One such hearing justifies a lifetime.
Ahavah She'ainah T'luyah Badavar
The Mishnaic formula from Avos 5:16 — unconditional love, love with no cause
that can be removed — describes Reb Nussun's own love for the community: not
love of benefit or honour, but love of truth for Hashem's sake alone.
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Full exact provenance/history wrapper for letter 63