Additive AI-reviewed, editorially qualified saved-source English. Canonical editions unchanged. No authenticated original-user English, authoritative pointing, printed-source, human/source-owner, native or publication approval is asserted. Earlier English and comparison witnesses remain labelled retention, not selected translation.
Qualified Reader · Exact projection/reader/alim-litrufa/2/18
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בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' קְדוֹשִׁים [כ"ה ניסן] תקפ"ו בְּרֶסְלֶב.
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' קְדוֹשִׁים [כ"ה נִיסָן] תקפ"ו בְּרֶסְלָב.
With the help of G-d, may He be blessed Tuesday, Parshas Kedoshim, [25th of Nissan] · Year 5586 Written from Breslov
English follows the primary supplied Hebrew field. The separately supplied he_nikud field is preserved in full and has different vocalization and place spelling; neither field is silently corrected. The date and place are corroborated by the complete translation witness numbered 26, not inferred from a fixed numbering offset. The witness’s Gregorian year is retained as witness metadata, not asserted to be printed in the Hebrew.
Blessed be Hashem My dear friend and beloved as my soul and heart — he who is the outstanding scholar — our Teacher the Rabbi Shimshon
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חַיִּים וּבְרָכָה וּרְפוּאָה וְשָׁלוֹם וְכָל טוּב לִידִידִי נַפְשִׁי הָרַבָּנִי הַמֻּפְלָג מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר, יוֹסִיף ה' עָלֶיךָ שְׁנוֹת חַיִּים וְשָׁלוֹם, וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה וְיָרוּם קַרְנוֹ לְמַעְלָה מַעֲלָה בְּתוֹרָה וּגְדֻלָּה עַד כִּי יָבוֹא שִׁילֹה אָמֵן כֵּן יִהְיֶה רָצוֹן.
חַיִּים וּבְרָכָה וּרְפוּאָה וְשָׁלוֹם וְכָל טוּב לִידִידִי נַפְשִׁי הָרַבָּנִי הַמְּפַלֵּג מוֹרֵנוּ הָרַב נַפְתָּלִי נֵרוֹ יָאִיר, יוֹסִיף ה' עָלֶיךָ שְׁנוֹת חַיִּים וְשָׁלוֹם, וְיִתְהַפֵּךְ הַכֹּל לְטוֹבָה וְיָרוּם קַרְנוֹ לְמַעְלָה מַעֲלֶה בַּתּוֹרָה וְגָדְלָה עַד כִּי יָבֹוֽא שִׁילֹה אָמֵן כֵּן יִהְיֶה רָצוֹן.
Life and blessing and healing and peace and all good — to my dear friend, my soul — the outstanding scholar — our Teacher the Rabbi Naftali — may his light shine and radiate. May Hashem add to you years of life and peace — and may everything turn to the good — and may his horn be raised higher and higher in Torah and greatness, until Shiloh comes. Amen — so may it be His will.
English follows the primary הַמֻּפְלָג (the outstanding scholar). The independent supplied field instead has הַמְּפַלֵּג and other different readings. Both complete Hebrew witnesses remain unchanged; this is not approval of the alternate wording or its vowels.
— may his light shine and radiate. Peace and abundant salvation. Your pleasant letter I received on the eve of the fourteenth of Nissan — along with the grape wine for the four cups of redemption. May he lift the cup of salvations from Hashem — with abundant blessings and all good, in this world and in the next, for eternity. You have given me life with your pleasant words that reveal the longing of your heart for truth. And to respond to you with words of truth as you desire — a multitude of sheets would fall short —
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מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְחַשְׁתִּי וְלֹא הִתְמַהְמַהְתִּי לַהֲשִׁיבְךָ כִּי נִפְלֵאת אַהֲבָתְךָ לִי כַּיָּדוּעַ לְךָ. וּמַה מְּאֹד הוֹמֶה עָלַי לִבִּי צַר לִי עָלֶיךָ אָחִי חֲבִיבִי, אֲהָהּ אָחִי הַכְרֵעַ הִכְרַעְתַּנִי כִּי עִרְבַּבְתָּ שִׂמְחָתִי אֲשֶׁר שָׂמַחְתִּי כְּעַל כָּל הוֹן בְּשָׁמְעִי מִפִּי הַשְּׁמוּעָה שֶׁכְּבָר הִתְחִיל לָשׁוּב לְאֵיתָנוֹ. וְעַתָּה הוֹדַעְתַּנִי מַכְאוֹבֶיךָ שֶׁחָזְרוּ וְנִתְעוֹרְרוּ מֵחוּשִׁים וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יִרְפָּאֲךָ מְהֵרָה. וְעַתָּה מַה קִּוִּיתִי ה' תּוֹחַלְתִּי אֵלָיו הוּא שֶׁיָּשׁוּב אֵלָיו וִירַחֲמֵהוּ וּכְאָב אֶת בֵּן יִרְפָּאֵהוּ וִירַצֵּהוּ, וְיִשְׁלַח עֶזְרוֹ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֵהוּ. חִישׁ קַל מְהֵרָה יְשִׁיבֵהוּ לְאֵיתָנוֹ בִּשְׁלֵמוּת וְיַחֲלִימֵהוּ וִיחַיֵּהוּ וְיַצְלִיחוֹ בְּכָל אֲשֶׁר יִפְנֶה בְּעֹשֶׁר וְכָבוֹד וְחַיִּים וְכָל טוּב בְּאֹפֶן שֶׁיִּזְכֶּה לְהַצְלָחָה אֲמִתִּית וְהַנִּצְחִית לָעַד וְלָנֶצַח, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל, וְאֵין יִתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ כִּי אִם כְּשֶׁנִּצְמַח מִזֶּה טוֹבָה לְהַצְלָחָה הַנִּצְחִית.
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְחַשְׁתִּי וְלֹא הִתְמַהְמַהְתִּי לַהֲשִׁיבְךָ כִּי נִפְלֵאת אַהֲבָתְךָ לִי כַּיָּדוּעַ לְךָ. וּמַה מְאֹד הֹוֽמֶה עָלַי לִבִּי צַר לִי עָלֶיךָ אָחִי חֲבִיבִי, אֲהָהּ אָחִי הֶכְרֵעַ הִכְרַעְתַּנִי כִּי עֻרְבַּבְתְּ שָׂמַחְתִּי אֲשֶׁר שָׂמַחְתִּי כְּעַל כָּל הוֹן בְּשִׁמְעִי מִפִּי הַשְּׁמוּעָה שֶׁכְּבָר הִתְחִיל לָשׁוּב לְאֵיתָנוֹ. וְעַתָּה הוֹדַעְתַּנִי מַכְאוֹבֶיךָ שֶׁחָזְרוּ וְנִתְעוֹרְרוּ מֵחוּשִׁים וְכוּ'. הַשֵּׁם יִתְבָּרַךְ יְרַפְּאֵךְ מְהֵרָה. וְעַתָּה מַה קִּוִּיתִי ה' תּוֹחַלְתִּי אֵלָיו הוּא שֶׁיָּשׁוּב אֵלָיו וִירַחֲמֵהוּ וּכְאֵב אֶת בֵּן יְרַפְּאֵהוּ וִירַצֵּהוּ, וְיִשְׁלַח עֲזָרוֹ מִקְדָּשׁ וּמִצִּיּוֹן יִסְעָדֵהוּ. חִישׁ קַל מְהֵרָה יְשִׁיבֵהוּ לְאֵיתָנוֹ בִּשְׁלֵמוּת וְיַחֲלִימֵהוּ וְיַחֲיֵהוּ וְיַצְלִיחוּ בְּכָל אֲשֶׁר יִפְנֶה בְּעֶשֶׂר וְכָבוֹד וְחַיִּים וְכָל טוּב בְּאֹפֶן שֶׁיִּזְכֶּה לְהַצְלָחָה אֲמִתִּית וְהַנִּצְחִית לָעַד וּלְנֵצַח, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל, וְאֵין יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ כִּי אִם כְּשֶׁנִּצְמַח מִזֶּה טוֹבָה לְהַצְלָחָה הַנִּצְחִית.
Your letter I received this very hour — and I hastened and did not delay to respond to you, for your love to me is wondrous, as you know. And how greatly my heart yearns within me — I am grieved over you, my brother, my beloved. Alas, my brother — you have bowed me down — truly bowed me down, for you have mixed my joy — with which I had rejoiced as over all riches — upon hearing the report that he had already begun to return to his former strength. And now you inform me of your pains that have returned and been aroused again — ailments and so forth. May Hashem Yisborach heal you speedily. And now — what have I hoped for, O Hashem — my hope is in Him — that He return to him and have mercy on him, and like a father with a son, heal him and appease him — and send His help from the holy place, and from Zion support him . With swift swiftness — speedily return him to his full former strength and heal him and give him life and cause him to succeed in all that he turns to — in wealth and honor and life and all good — in such a manner that he merits true and eternal success for ever and ever — for apart from this everything is vanity — and man has no advantage in all his toil except when from it there grows the good of eternal success.
English follows the primary supplied Hebrew. The independent supplied field differs within the prayer, including וּכְאָב / וּכְאֵב, וְיַצְלִיחוֹ / וְיַצְלִיחוּ, and בְּעֹשֶׁר / בְּעֶשֶׂר; these are retained, not harmonized. The prayer’s shift from direct address to he/him follows the source, and ‘He’ in the request that He return to him is the inherited contextual reading, not independent proof of the referent. This paragraph reproduces the letter’s prayer and does not promise a medical outcome.
for it would be necessary to copy all the books of our Master, of blessed memory. And already explained in them is what is needed for each and every person according to his level, according to his place and his time — in his sitting at home and in his going on the road. There is nothing hidden from you that you will not find in the holy and awesome books — if you examine them with all your heart in truth. Turn them over and turn them over — and from them do not stir — for you have no better quality than them. Be strong and courageous, my brother, my beloved, my dear friend — and remember your Creator at every time, even in the hour of business dealings — and all the more so in times of leisure. For the sake of Hashem — snatch some hour to pour out your speech before Him, may He be blessed — as our Master, of blessed memory, warned us times without number. Be strong and strong in this — with renewed strengthening each day. And let not your thoughts terrify you on account of anything in the world — and however it passes over you — whether in matters of the body, or in matters of the soul, or in matters of money and business — however it may be, however it may be — do not abandon your place. For there are words of truth to speak before the Blessed Place each day, always — however it passes over a person — whether in ascent or in descent, whether in good or in difficulty, G-d forbid. And there is no excuse in the world at all. For the truth of Hashem is forever — that is: the truth of Hashem is forever, always — and there is nothing in the world that passes over a person, however it may be, that can conceal and hide the truth of Hashem, G-d forbid. For truth is the light of Hashem Himself — and
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נָא אָחִי חֲבִיבִי וִידִידִי, זְכֹר אַל תִּשְׁכַּח אֶת כָּל אֲשֶׁר זָכִינוּ לִשְׁמֹעַ וְלִרְאוֹת מִפִּי סָבָא דְּסָבִין. כִּי יֵשׁ בָּהֶם דַּי לְהַחֲיוֹת עַצְמְךָ בְּכָל עֵת בֵּין בְּטִיבוּ בֵּין בְּעָקוּ חַס וְשָׁלוֹם, בֵּין בַּעֲלִיָּה בֵּין בִּירִידָה בְּכָל עֵת וּבְכָל דַּרְגָּא יִהְיֶה מִי שֶׁיִּהְיֶה, מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן עַד הָאֵזוֹב הַיּוֹצֵא בַּקִּיר שֶׁהֵם הַקְּטַנִּים בְּמַעֲלָה מְאֹד מְאֹד, כֻּלָּם כְּאֶחָד יְכוֹלִים לְהַחֲיוֹת אֶת עַצְמָם עַל יְדֵי דְּבָרִים הַקְּדוֹשִׁים אִם יָשִׂימוּ לִבָּם וְעֵינֵיהֶם הֵיטֵב הֵיטֵב בְּעֵין הָאֱמֶת. וְאִם אָמְנָם עַתָּה כֹּחֲךָ חָלוּשׁ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה, עִם כָּל זֶה נִמְצָאִים עֵצוֹת בִּדְבָרָיו הַקְּדוֹשִׁים אֵיךְ לְהַחֲיוֹת אֶת עַצְמוֹ גַּם בָּעֵת הַזֹּאת. דְּהַיְנוּ עַל יְדֵי רָצוֹן וְכִסּוּפִין וְגַעְגּוּעִים לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ כַּמְבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים, וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּבֵן לִפְנֵי אָבִיו. וּבִפְרָט מִי שֶׁאֵינוֹ בְּקַו הַבְּרִיאָה שֶׁלִּבּוֹ נִשְׁבָּר בְּקִרְבּוֹ וְדַרְכּוֹ לְפָרֵשׁ שִׂיחָתוֹ אֲפִלּוּ לִפְנֵי בְּנֵי אָדָם בְּלֵב נִשְׁבָּר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר הוּא מָחַץ וְהוּא יִרְפָּא. וְתַרְגִּיל עַצְמְךָ וּתְחַזֵּק עַצְמְךָ בְּכָל עֹז לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר. כִּי כָּל הַחֳלָאִים בָּאִין עַל יְדֵי עַצְבוּת. וְשִׂמְחָה הִיא רְפוּאָה גְּדוֹלָה לְכָל מִינֵי חוֹלַאַת כַּמְבֹאָר בְּלִקּוּטֵי תִּנְיָנָא סִימָן כ"ד עַיֵּן שָׁם וּבִשְׁאָר מְקוֹמוֹת מֵעֹצֶם מַעֲלַת הַשִּׂמְחָה. וְאֵיךְ כָּל אָדָם יָכוֹל לְשַׂמֵּחַ נַפְשׁוֹ בַּמֶּה שֶׁזָּכָה שֶׁלֹּא עָשַׂנִי גּוֹי וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ'. קַוֵּה אֶל ה' וְיוֹשִׁיעַ לְךָ, כִּי בְּוַדַּאי אֵינוֹ נֶאֱבָד חַס וְשָׁלוֹם כָּל פְּסִיעָה וּפְסִיעָה וְכָל תְּנוּעָה וּתְנוּעָה וְכָל פְּרוּטָה וּפְרוּטָה שֶׁטָּרַחְתָּ בְּגוּפְךָ וּמְאֹדְךָ בִּשְׁבִיל לְהִתְקָרֵב לְהַצַּדִּיק הָאֱמֶת הַנּוֹרָא וְהַנִּשְׂגָּב כָּזֶה זִכְרוֹנוֹ לִבְרָכָה. וְהַכֹּל נִזְכָּר לְךָ לְטוֹבָה. וּזְכוּתוֹ יָגֵן עָלֶיךָ לְהַצִּילְךָ מִכָּל רַע וְלַהֲשִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת וּלְהֵישִׁיר לִבְּךָ אֵלָיו בֶּאֱמֶת וּלְהַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה לְהֵיטִיבְךָ בְּאַחֲרִיתְךָ. יִשְׂגֶּא אַחֲרִיתְךָ מֵרֵאשִׁיתְךָ.
נָא אָחִי חֲבִיבִי וִידִידִי, זְכֹר אַל תִּשְׁכַּח אֵת כֹּל אֲשֶׁר זָכִינוּ לִשְׁמֹעַ וְלִרְאוֹת מִפִּי סָבָא דְּסָבִין. כִּי יֵשׁ בָּהֶם דַּי לְהַחֲיוֹת עַצְמְךָ בְּכָל עֵת בֵּין בְּטִיבוֹ בֵּין בַּעֲקוֹ חַס וְשָׁלוֹם, בֵּין בְּעָלֶיהָ בֵּין בִּירִידָה בְּכָל עֵת וּבְכָל דַּרְגָּא יִהְיֶה מִי שֶׁיִּהְיֶה, מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן עַד הָאֵזוֹב הַיֹּוֽצֵא בַּקִּיר שֶׁהֵם הַקְּטַנִּים בְּמַעֲלָה מְאֹד מְאֹד, כֻּלָּם כְּאֶחָד יְכוֹלִים לְהַחֲיוֹת אֶת עַצְמָם עַל יְדֵי דְּבָרִים הַקְּדוֹשִׁים אִם יָשִׂימוּ לִבָּם וְעֵינֵיהֶם הֵיטֵב הֵיטֵב בְּעֵין הָאֱמֶת. וְאִם אָמְנָם עַתָּה כֹּחֲךָ חָלוּשׁ לְעֵסֶק בַּתּוֹרָה וּתְפִלָּה, עִם כָּל זֶה נִמְצָאִים עֵצוֹת בִּדְבָרָיו הַקְּדוֹשִׁים אֵיךְ לְהַחֲיוֹת אֶת עַצְמוֹ גַּם בָּעֵת הַזֹּאת. דְּהַיְנוּ עַל יְדֵי רָצוֹן וְכִסּוּפִין וְגַעְגּוּעִים לְהַשֵּׁם יִתְבָּרֵךְ וּלְתוֹרָתוֹ כַּמְּבֹאָר בִּסְפָרָיו הַקְּדוֹשִׁים, וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ כְּבֵן לִפְנֵי אָבִיו. וּבִפְרָט מִי שֶׁאֵינוֹ בְּקַו הַבְּרִיאָה שֶׁלִּבּוֹ נִשְׁבָּר בְּקִרְבּוֹ וְדַרְכּוֹ לְפָרֵשׁ שִׂיחָתוֹ אֲפִלּוּ לִפְנֵי בְּנֵי אָדָם בְּלֵב נִשְׁבָּר, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ אֲשֶׁר הוּא מַחַץ וְהוּא יְרַפֵּא. וְתַרְגִּיל עַצְמְךָ וַתֶּחֱזַק עַצְמְךָ בְּכָל עֹז לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר. כִּי כָּל הַחֲלָאִים בָּאִין עַל יְדֵי עַצְבוּת. וְשִׂמְחָה הִיא רְפוּאָה גְּדוֹלָה לְכָל מִינֵי חוֹלַאַת כַּמְּבֹאָר בְּלִקּוּטֵי תִּנְיָנָא סִימָן כ"ד עַיֵּן שָׁם וּבִשְׁאָר מְקוֹמוֹת מֵעֶצֶם מַעֲלַת הַשִּׂמְחָה. וְאֵיךְ כָּל אָדָם יָכוֹל לְשַׂמֵּחַ נַפְשׁוֹ בַּמֶּה שֶׁזָּכָה שֶׁלֹּא עָשַׂנִי גּוֹי וְהִבְדִּילָנוּ מִן הַתּוֹעִים וְכוּ'. קַוֵּה אֶל ה' וְיוֹשִׁיעַ לָךְ, כִּי בְּוַדַּאי אֵינוֹ נֶאֱבַד חַס וְשָׁלוֹם כָּל פְּסִיעָה וּפְסִיעָה וְכָל תְּנוּעָה וּתְנוּעָה וְכָל פְּרוּטָה וּפְרוּטָה שֶׁטָּרַחְתָּ בְּגוּפְךָ וּמְאֹדֶךָ בִּשְׁבִיל לְהִתְקָרֵב לְהַצְדִּיק הָאֱמֶת הַנּוֹרָא וְהַנִּשְׂגָּב כָּזֶה זִכְרוֹנוֹ לִבְרָכָה. וְהַכֹּל נִזְכַּר לְךָ לְטוֹבָה. וּזְכוּתוֹ יָגֵן עָלֶיךָ לְהַצִּילְךָ מִכָּל רַע וְלַהֲשִׁיבְךָ לְאֵיתָנְךָ בִּשְׁלֵמוּת וּלְהֵישִׁיר לִבְּךָ אֵלָיו בֶּאֱמֶת וּלְהַצְלִיחֲךָ בְּכָל אֲשֶׁר תִּפְנֶה לְהֵיטִיבְךָ בְּאַחֲרִיתֶךָ. יִשְׂגֵּא אַחֲרִיתְךָ מֵרֵאשִׁיתְךָ.
Please, my brother, my beloved and dear friend — remember, do not forget, all that we merited to hear and to see from the mouth of the Sava d'Savin (the Elder of Elders). For there is in them enough to give yourself life at every time — whether in good or in difficulty, G-d forbid, whether in ascent or in descent — at every time and at every level — whoever one may be. From the cedar of Lebanon to the hyssop growing from the wall — meaning those very, very low in standing — all as one can give themselves life through the holy words if they set their heart and eyes well, well, with the eye of truth. And even if now your strength is weak for engaging in Torah and prayer — nonetheless there are counsels in his holy words for how to give life to oneself even at this time — namely through will and yearning and longing for Hashem Yisborach and for His Torah — as explained in his holy books. And to pour out one's speech before Hashem Yisborach like a son before his father. And in particular one who is not on the line of health — whose heart is broken within him — it is natural for him to pour out his speech even before people with a broken heart — how much more so, and how much more so, before Hashem Yisborach, who has struck and who will heal. And accustom yourself and strengthen yourself with all your might to gladden your soul with everything possible. For all illnesses come through sadness — and joy is a great medicine for every kind of illness — as explained in Likutay Tinyana, section 24 — see there, and in other places concerning the immense excellence of joy. And how can every person gladden his soul? Through what he has merited — that G-d ‘has not made me a gentile’ — and has separated us from those who go astray, and so forth. Hope to Hashem and He will save you — for surely not lost, G-d forbid, is every step and step and every movement and movement and every perutah and perutah (coin) that you toiled with your body and your means in order to draw close to such a true, awesome, and most exalted Tzaddik, of blessed memory. And all is remembered for your good. And his merit will shield you — to rescue you from all evil and return you to your full former strength — and straighten your heart toward him in truth — and cause you to succeed in all that you turn to — to do you good in your end. May your end grow greater than your beginning .
English follows the complete primary supplied Hebrew, including the repeated expressions and the reference to other places concerning joy. The alternate supplied field contains divergent readings, including בַּעֲלִיָּה / בְּעָלֶיהָ, הוּא מָחַץ / הוּא מַחַץ, and מֵעֹצֶם / מֵעֶצֶם; both full fields are preserved without source or vowel repair. ‘The Elder of Elders’ and ‘coin’ are retained explanatory glosses from the translation witness. The claims about illness and joy are translated as the letter’s assertions, not as modern medical advice.
the true speech illuminates in every manner of darkness and shadow in the world — and always one can find openings to return to Hashem Yisborach through true speech, however it may be. As all this is explained on the verse Make a window for the ark [Bereishis 6:16] — in two places (Likutay Moharan I, 112) — see there carefully. Accustom yourself to walk with this Torah — to draw yourself only to truth — and always look upon the truth in its truthfulness — and see to emit speech from your mouth in truth always. And then the light of Hashem Yisborach will shine for you in every place where you are at every time — and you will see the openings to go out from darkness to great light — and you will be able to remember Hashem Yisborach always. For He, may He be blessed, is found at every time and in every place and in every person — at whatever level he may be. And for the sake of Hashem — let these words not become stale for you, G-d forbid, on account of your thinking that you already know them from before. For in truth you have not yet begun to know — to what depths, to what depths these matters reach. And the essential thing is to fulfil them simply, in truth — and they should be in your eyes each day as new. And in particular these matters renew themselves each morning fresh — in the aspect of new every morning — great is Your faithfulness [Eichah 3:23]. And to explain this to you is impossible in writing, in an open field — and even mouth to ear it is impossible except like a drop from the great sea. And here too I am preoccupied — but your great and true longing compelled me to write these few words of mine, which contain much strengthening. And enough in this for now. And be vigilant and vigilant to always be in joy — and do not allow sadness into your home in any manner. And you already know many paths and counsels for strengthening yourself in joy always. And the essential — through who has not made me a gentile and so forth and so forth [the morning blessings]. And also through mili d'shtuta u'vdichuta — words of foolishness and jesting. And there is no need to elaborate on this — I have come only to remind you of the main points — and you will understand from yourself, as we have spoken about this many times, and as explained in his holy books many times. The words of one who loves him in truth for eternity — who awaits seeing him in joy speedily. Nussun, son of our Teacher the Rabbi Naftali Hirtz — may his light shine and radiate — of Breslov. Postscript — To Rabbi Tzvi Hirsh; The Uman Imperative All these words were said to him as well — and to all our anshay shlomaynu — and there is no need to repeat the words. And may you be well and delight in abundant peace — as your soul and the soul of those who love you truly for eternity desires. Who awaits seeing you on the coming Rosh Hashana — which comes upon us for good — in Uman — come he shall surely come, with joy — then it will be good for him in this world and the next, for eternity. Nussun, as above. Postscript — Greetings to Family To all the members of my household — peace and abundant salvation. Postscript — Urgent Recovery of Rebbe Nachman's Manuscripts My beloved and dear friend — I have heard from the mouth of our veteran friend our Teacher the Rabbi Gershon that there are in the possession of my dear friend the distinguished scholar our Teacher the Rabbi Beer of Lipivitz — writings in the handwriting of our Master, of blessed memory. Therefore see to it to receive them from him and send them to me immediately. For he himself knows that all these writings
{
"index": 4
}
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח הַמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
The words of one who loves you in truth for eternity — who awaits your salvation speedily.
are mine — which I received personally from the hand of our Master, of blessed memory — for there is no one who received
{
"index": 5
}
נָתָן מִבְּרֶסְלֶב
נָתַן מִבְּרֶסְלָב
Nussun of Breslov.
The primary supplied signature is נָתָן מִבְּרֶסְלֶב; the alternate supplied signature is נָתַן מִבְּרֶסְלָב. Both are preserved exactly. The inherited English name spelling is a translation-witness spelling, not authentication of either Hebrew vocalization.
Nussun of Breslov
{
"index": 6
}
גַּם אֲנִי פּוֹרֵס בִּשְׁלוֹם כֻּלְּכֶם בְּאַהֲבָה רַבָּה.
גַּם אֲנִי פּוֹרֵס בִּשְׁלוֹם כֻּלְּכֶם בְּאַהֲבָה רַבָּה.
I also extend greetings of peace to all of you with great love.
his holy handwriting from him except me, as is known
{
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לְמַעַן הַשֵּׁם שֶׁתִּתְחַזְּקוּ לִשְׂמֹחַ בֶּחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה לְקַיֵּם בִּשְׁלֵמוּת "וְשָׂמַחְתָּ בְחַגֶּךָ". וּכְבָר יָדוּעַ לָכֶם שֶׁתּוֹדָה לָאֵל יֵשׁ לָנוּ בַּמֶּה לִשְׂמֹחַ. וְכָךְ הִיא הָאֱמֶת בֶּאֱמֶת. וְהִזָּהֲרוּ לְהִתְקַבֵּץ יַחַד בְּאַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵעוּת בְּלִי שׁוּם קְפֵידָא בֵּין אֶחָד לַחֲבֵרוֹ, כִּי מְאֹד הִזְהִירָנוּ רַבֵּנוּ זַ"ל בְּכַמָּה הַזְהָרוֹת עַל אַהֲבַת הַחֲבֵרִים, וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָעַד וּלְנֵצַח.
לְמַעַן הַשֵּׁם שֶׁתִּתְחַזְּקוּ לְשַׂמֵּחַ בֶּחָג הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה לְקַיֵּם בִּשְׁלֵמוּת "וְשָׂמַחְתָּ בְּחַגֶּךָ". וּכְבָר יָדוּעַ לָכֶם שֶׁתּוֹדֶה לָאֵל יֵשׁ לָנוּ בַּמֶּה לְשַׂמֵּחַ. וְכָךְ הִיא הָאֱמֶת בֶּאֱמֶת. וְהִזָּהֲרוּ לְהִתְקַבֵּץ יַחַד בְּאַהֲבָה וְאַחֲוָה וְשָׁלוֹם וְרָעוֹת בְּלִי שׁוּם קְפִידָא בֵּין אֶחָד לַחֲבֵרוֹ, כִּי מְאֹד הִזְהִירָנוּ רַבֵּנוּ זַ"ל בְּכַמָּה הַזְהָרוֹת עַל אַהֲבַת הַחֲבֵרִים, וּמִגְדָּל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָעַד וּלְנַצֵּחַ.
For the sake of Hashem — strengthen yourselves to rejoice in the coming holy festival that is upon us for good — to fulfil completely "and you shall rejoice in your festival". And already known to you is that, thank G-d, we have wherewith to rejoice — and this is the truth, in truth. And take care to gather together with love and brotherhood and peace and friendship — without any grudge between one and his fellow — for our Master, of blessed memory, warned us most earnestly with many warnings regarding the love of friends. And from the greatness of the urgency it is impossible to elaborate. The words of one who loves you in truth for ever and ever.
English follows the primary supplied field, including לִשְׂמֹחַ (to rejoice) and וְרֵעוּת (friendship). The independent supplied field instead has לְשַׂמֵּחַ and וְרָעוֹת, among other differences; both full witnesses are retained unchanged. The Hebrew names a coming holy festival without naming it. The translation witness’s Shavuos label is preserved as separate editorial apparatus, not added to the source translation.
to all. And I need them greatly for the matter of the books of our Master, of blessed memory — and great benefit will come from this in many matters, and merit for the many. And he has no need of them at all — only I need them. Therefore it is his obligation to return them to me immediately. And I am confident in him that he will fulfil my words — and in this he will cause merit for the many for generations, and his reward will be great. More than if they remain concealed in his possession — which would be under the prohibition of theft, G-d forbid, as above. And there is no need to elaborate further for an upright man and a faithful lover such as he. And in exchange I will give him other matters that he needs — namely: printed Teffilos and Teffilos that have not yet been printed — which exist only in manuscript — and other such matters. The words of one who loves them in truth. Nussun, as above.
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נָתָן הַנַּ"ל
נָתַן הַנָּ"ל
Nussun, as above.
The supplied primary abbreviation הַנַּ"ל is rendered ‘as above’; this expands the abbreviation in the saved field rather than inventing a new signature, and does not authenticate a physical edition. The complete alternate supplied spelling/vocalization is retained separately.
[Hebrew: נָתָן הַנַּ"ל...]
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(1826)
To
[Tehillim 39:8]
[cf. Tehillim 20:3]
[cf. Melachim I 5:13]
[cf. Iyov 8:7]
[Devarim 16:14]
Postscript — To the Community; Shavuos Joy; Love of Friends
Overview: Written just eight days after Letter
25 — still in the weeks of the omer,
approaching Shavuos — this tender letter to the gravely ill
Rabbi Naftali is one of the most compassionate in the collection.
Reb Nussun had just heard a hopeful report of improvement —
and then within hours receives a letter revealing the illness
has worsened. He pours out a full prayer, a teaching on giving
life to oneself even when too weak for Torah and prayer, and the
great declaration that joy is the medicine for all illness, cited
to Likutay Tinyana 24.
Key Themes
Joy Is Medicine
The explicit citation of Likutay Tinyana 24 —
that all illness comes from sadness, and joy is a great
medicine for every kind of illness — is the clearest
statement in the collection of Rebbe Nachman's medical
theology. Reb Nussun applies it directly to his ill friend.
From Cedar to Hyssop
The image of spiritual inclusivity — from the towering
cedar to the hyssop growing from the crack in the wall —
is drawn from Melachim I 5:13 and Rebbe Nachman's universal
teaching. The weakest, lowest person can also find
life-giving counsel in the holy words. No one is excluded.
Not One Step Is Lost
Every step, every coin, every physical exertion invested
in drawing close to the Tzaddik is stored and remembered
before Heaven. This is Reb Nussun's comfort to a man who
has given everything and is now lying ill — not one
moment of your effort was wasted.
Love of Friends — Shavuos
The postscript charge to gather with love and brotherhood —
without any grudge between one person and another — before
Shavuos echoes the tradition that the Torah was given when
Israel encamped as one person with one heart.
Unity is the precondition of receiving Torah.
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בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת רְאֵה [כ"ט אב} תקפ"ו לפ"ק אוּמַאן.
בָּרוּךְ הַשֵּׁם, יוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ פָּרָשַׁת רְאֵה [כ"ט אָב} תקפ"ו לפ"ק אוֹמָאן.
Blessed be Hashem Friday, Eve of the holy Shabbos, Parshas Re'eh, 29th of Av · Year 5586 Written from Uman
The date and place follow the primary supplied Hebrew. Its bracketed date appears literally in the supplied field as [כ"ט אב}; the mismatched delimiters are preserved, not repaired. The separately supplied field has אָב and אוֹמָאן rather than אב and אוּמַאן. The witness’s year 5586 expands the Hebrew short-count year; its additional Gregorian year 1826 remains separate witness metadata, not wording present in either supplied Hebrew field. Both complete Hebrew fields are conserved without choosing an authoritative pointing.
With the help of G-d, may He be blessed Life and blessing and healing and peace and all good — to my dear friend, my soul — the outstanding scholar — our Teacher the Rabbi
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שָׁלוֹם לִבְנִי יְדִידִי מַחְמַד עֵינַי וְלִבִּי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר.
שָׁלוֹם לִבְנִי יְדִידִי מַחְמָד עֵינַי וְלִבִּי הָרַבָּנִי הַוָּתִיק מוֹרֵנוּ הָרַב שַׁכְנָא נֵרוֹ יָאִיר.
Peace to my son, my dear one, the delight of my eyes and my heart — the veteran scholar — our Teacher the Rabbi Shakhnah — may his light shine.
The name spelling Shakhnah is retained from the saved English witness. Both supplied Hebrew fields give שַׁכְנָא and are preserved in full. The primary מַחְמַד and alternate מַחְמָד differ in pointing; the selected delight rendering follows the primary, without certifying either set of vowels. The HTML section label is editorial apparatus, not part of the original address.
Naftali — may his light shine and radiate. May Hashem add to you years of life and peace — and may everything turn to the good — and may his horn be raised on high in Torah and
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הֵיטֵב חָרָה לִי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר לֹא שַׂמְתָּ לִבְּךָ לִכְתֹּב לִי אֵיזֶה דְּבָרִים לְשַׂמֵּחַ אֶת נַפְשִׁי, בִּפְרָט בָּעֵת הַזֹּאת אֲשֶׁר אַתָּה יוֹדֵעַ צַעֲרִי עַד הַנֶּפֶשׁ.
הֵיטֵב חָרָה לִי עָלֶיךָ בְּנֵי חֲבִיבִי עַל אֲשֶׁר לֹא שֶׁמֵּת לִבְּךָ לִכְתֹּב לִי אֵיזֶה דְּבָרִים לְשַׂמֵּחַ אֶת נַפְשִׁי, בִּפְרָט בָּעֵת הַזֹּאת אֲשֶׁר אַתָּה יוֹדֵעַ צַעֲרִי עַד הַנֶּפֶשׁ.
I was genuinely displeased with you, my son, my dear one — for you gave no thought to write me a few words to gladden my soul — especially at this time, when you know my grief to the depths of my soul.
The English follows the primary בְּנִי (my son) and לֹא שַׂמְתָּ לִבְּךָ (you did not set your heart). The independent supplied field instead has בְּנֵי and לֹא שֶׁמֵּת לִבְּךָ, whose pointing does not supply the same straightforward reading. Both complete fields are retained unchanged; the latter is not silently treated as a corrected copy of the former.
greatness, until Shiloh comes. Amen — so may it be His will. Your letter I received this very hour — and I hastened and did not delay to respond to you, for your love to me is wondrous, as you know. And how greatly my heart yearns for you — I am grieved
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נָא בְּנִי חֲבִיבִי, הִסְתַּכֵּל וְהִסְתַּכֵּל הֵיטֵב כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בָּעוֹלָם הַזֶּה כָּל יָמָיו, בִּפְרָט מַה שֶּׁעוֹבֵר עָלֶיךָ וְעָלֵינוּ. שִׂים לִבְּךָ הֵיטֵב לְהִסְתַּכֵּל עַל כָּל הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לָנוּ בְּכָל עֵת לְהִתְקָרֵב אֵלָיו בְּכָל מָקוֹם שֶׁהוּא, כִּי אֵין שׁוּם תֵּרוּץ בָּעוֹלָם כַּיָּדוּעַ לְךָ. וְנִכְסַפְתִּי מְאֹד לְטַיֵּל עִמְּךָ בַּאֲרִיכוּת אַךְ אֵין הַזְּמַן מַסְכִּים כְּלָל.
נָא בְּנִי חֲבִיבִי, הִסְתַּכֵּל וְהִסְתַּכֵּל הֵיטֵב כָּל מַה שֶׁעוֹבֵר עַל הָאָדָם בָּעוֹלָם הַזֶּה כָּל יָמָיו, בִּפְרָט מַה שֶׁעוֹבֵר עָלֶיךָ וְעָלֵינוּ. שִׂים לִבֶּךָ הֵיטֵב לְהִסְתַּכֵּל עַל כָּל הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לָנוּ בְּכָל עֵת לְהִתְקָרֵב אֵלָיו בְּכָל מָקוֹם שֶׁהוּא, כִּי אֵין שׁוּם תָּרוּץ בָּעוֹלָם כַּיָּדוּעַ לְךָ. וְנִכְסַפְתִּי מְאֹד לְטַיֵּל עִמְּךָ בַּאֲרִיכוּת אַךְ אֵין הַזְּמַן מַסְכִּים כְּלָל.
Please, my beloved son — look, and look carefully at all that passes over a person in this world all his days — and in particular what passes over you and over us. Set your heart carefully to look upon all the hints that Hashem Yisborach hints to us at every time — to draw close to Him — in every place that one may be — for there is no excuse in the world whatsoever, as is known to you. And I longed greatly to converse with you at length — but the time does not allow at all.
The repeated looking follows the primary הִסְתַּכֵּל וְהִסְתַּכֵּל הֵיטֵב. English no excuse follows תֵּרוּץ; the separately supplied field instead points תָּרוּץ. Both fields are preserved, and neither vocalization is silently substituted. To converse renders the contextual sense of לְטַיֵּל עִמְּךָ, which can also denote strolling with you; the source does not specify a physical walk. In every place that one may be is the witness’s contextual rendering of בְּכָל מָקוֹם שֶׁהוּא, not a source-explicit added noun.
over you, my brother, my beloved. Alas, my brother — you have bowed me down, for you have mixed my joy — with which I had rejoiced as over all riches — upon hearing the report that he had already begun to return to his former strength. And now you inform me of your pains that have returned and been aroused again — ailments and so forth. May Hashem Yisborach heal you speedily. Please, my brother, my beloved and dear friend — remember, do not forget, all that we merited to hear and to see from the mouth of the Sava d'Savin (the Elder of Elders). For there is in them enough to give
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דִּבְרֵי אָבִיךָ הַמְצַפֶּה לְטוֹבָתְךָ וְהַצְלָחָתְךָ הַנִּצְחִיִּית בָּזֶה וּבַבָּא וּמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה.
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לְטוֹבָתְךָ וְהַצְלָחָתְךָ הַנִּצְחִיִּית בָּזֶה וּבַבָּא וּמְצַפֶּה לִרְאוֹתְךָ מְהֵרָה.
The words of your father — who awaits your wellbeing and your eternal success in this world and the next — and who awaits seeing you speedily.
yourself life at every time — whether in good or in difficulty, whether in ascent or in descent — at every time and at every level — whoever one may be.
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נָתָן מִבְּרֶסְלֶב
נָתַן מִבְּרֶסְלָב
Nussun of Breslov.
The primary signature is נָתָן מִבְּרֶסְלֶב; the independent supplied signature is נָתַן מִבְּרֶסְלָב. Both remain unchanged. Nussun of Breslov is retained from the translation witness and does not authenticate either Hebrew vocalization.
Nussun of Breslov.
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וְשָׁלוֹם לִבְנִי יְדִידִי מַחְמַד עֵינַי הָרַבָּנִי הַוָּתִיק הַמֻּפְלָג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
וְשָׁלוֹם לִבְנִי יְדִידִי מַחְמָד עֵינַי הָרַבָּנִי הַוָּתִיק הַמְּפַלֵּג מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
And peace to my son, my dear one, the delight of my eyes — the veteran, outstanding scholar — our Teacher the Rabbi Yitzchok — may his light shine.
English outstanding follows the primary הַמֻּפְלָג. The separately supplied field instead reads הַמְּפַלֵּג and also differs at מַחְמָד. Both fields are preserved in full, without approval or correction of the alternate vowels. The HTML’s Also To and Part Two heading are separately retained editorial labels; the source’s own initial And remains in the translation.
From the cedar of Lebanon to the hyssop growing from the
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מִכְתָּבְךָ קִבַּלְתִּי וְהֶחֱיֵיתָ אֶת נַפְשִׁי בְּכָל דִּבּוּר וְדִבּוּר מִמִּכְתָּבְךָ הַנִּכְתַּב מִקִּירוֹת לְבָבְךָ. אַךְ צַעֲרִי גָּדוֹל מְאֹד מִמַּה שֶּׁרָאִיתִי מִכְתָּבְךָ הַנִּשְׁלַח לְרַבִּי נַפְתָּלִי נֵרוֹ יָאִיר שֶׁזּוּגָתְךָ הִיא חֲלוּשָׁה כָּעֵת, ה' יְסַעֲדָהּ מְהֵרָה. וּלְהָשִׁיב לְךָ עַל מִכְתָּבְךָ אֵין הַפְּנַאי מַסְכִּים עַתָּה כְּלָל, כִּי רַבִּים עוֹמְדִים עָלַי כָּעֵת. וּלְעֵת עַתָּה דַּי לְךָ בִּדְבָרַי הַמְּעַטִּים הַמַּחֲזִיקִים הַרְבֵּה שֶׁכָּתַבְתִּי לְאָחִיךָ הַגָּדוֹל שֶׁיִּחְיֶה, וְגַם אֵלֶיךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ נֶאֶמְרוּ דְּבָרִים הָאֵלֶּה, וְיֶתֶר מִזֶּה כְּבָר שָׁמַעְתָּ מִמֶּנִּי הַרְבֵּה. וְקַוֹּה קִוִּיתִי לַה' שֶׁתִּשְׁמְעוּ עוֹד כָּהֵנָּה וְכָהֵנָּה, עַד שֶׁיִּתְגַּלֶּה לָכֶם רֹב טוֹב הַצָּפוּן וְטָמוּן בְּלִבִּי מַה שֶּׁקִּבַּלְתִּי מִמִּי שֶׁקִּבַּלְתִּי אֲשֶׁר אֵין עֲרוֹךְ אֵלָיו. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לָלֶכֶת בִּדְרָכָיו וּלְבַלּוֹת יָמֵינוּ בִּסְפָרָיו הַקְּדוֹשִׁים הַכְּלוּלִים מֵהַכֹּל.
מִכְתָּבְךָ קִבַּלְתִּי וְהֶחֱיֵיתָ אֶת נַפְשִׁי בְּכָל דִּבּוּר וְדִבּוּר מִמִּכְתָּבְךָ הַנִּכְתָּב מִקִּירוֹת לְבָבְךָ. אַךְ צַעֲרִי גָּדוֹל מְאֹד מִמַּה שֶׁרָאִיתִי מִכְתָּבְךָ הַנִּשְׁלָח לְרַבִּי נַפְתָּלִי נֵרוֹ יָאִיר שֶׁזּוּגָתְךָ הִיא חֲלוּשָׁה כָּעֵת, ה' יְסַעֲדָהּ מְהֵרָה. וּלְהָשִׁיב לְךָ עַל מִכְתָּבְךָ אֵין הַפְּנַאי מַסְכִּים עַתָּה כְּלָל, כִּי רַבִּים עוֹמְדִים עָלַי כָּעֵת. וּלְעֵת עַתָּה דַּי לְךָ בְּדִבְרֵי הַמְעַטִּים הַמַּחֲזִיקִים הַרְבֵּה שֶׁכָּתַבְתִּי לְאָחִיךָ הַגָּדוֹל שֶׁיִּחְיֶה, וְגַם אֵלֶיךָ וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ נֶאֶמְרוּ דְּבָרִים הָאֵלֶּה, וְיֶתֶר מִזֶּה כְּבָר שָׁמַעְתָּ מִמֶּנִּי הַרְבֵּה. וְקַוֵּה קִוִּיתִי לָהּ' שֶׁתִּשְׁמְעוּ עוֹד כָּהֵנָּה וְכָהֵנָּה, עַד שֶׁיִּתְגַּלֶּה לָכֶם רַב טוּב הַצָּפוֹן וְטָמוּן בְּלִבִּי מַה שֶׁקִּבַּלְתִּי מִמִּי שֶׁקִּבַּלְתִּי אֲשֶׁר אֵין עָרוּךְ אֵלָיו. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּנוּ לָלֶכֶת בִּדְרָכָיו וּלְבַלּוֹת יְמִינוֹ בִּסְפָרָיו הַקְּדוֹשִׁים הַכְּלוּלִים מֵהַכֹּל.
Your letter I received — and you gave me life with every word and word from your letter, written from the walls of your heart. But my grief is very great from what I saw in your letter sent to Rabbi Naftali — may his light shine — that your wife is weak at present. May Hashem support her speedily. And to respond to your letter there is no free time at all now — for many press upon me at this time. And for now, let my few words that hold much — which I wrote to your elder brother, may he live — suffice you. And these words were spoken also to you and to all our anshay shlomaynu. And you have already heard much from me beyond this. And I have hoped and hoped in Hashem that you will yet hear more such things and such things — until there is revealed to you the abundance of the good hidden and stored in my heart — — that which I received from the one from whom I received — who has no equal. May Hashem Yisborach grant us merit to walk in His ways and to spend our days in his holy books — which contain everything.
English follows the complete primary supplied Hebrew. The independent supplied field differs substantively: בְּדִבְרֵי rather than בִּדְבָרַי; וְקַוֵּה rather than וְקַוֹּה; לָהּ' rather than לַה'; רַב טוּב הַצָּפוֹן rather than רֹב טוֹב הַצָּפוּן; and יְמִינוֹ rather than יָמֵינוּ. These alternative word forms and vowels do not all support the selected my words, hidden good, and our days readings. Both fields are preserved without harmonization; no claim is made that the primary pointing is authorially prior.
The phrase מַה שֶּׁקִּבַּלְתִּי מִמִּי שֶׁקִּבַּלְתִּי אֲשֶׁר אֵין עֲרוֹךְ אֵלָיו does not name the transmitter. The selected the one from whom I received, who has no equal follows its personal referent and comparative wording, rather than identifying capital-H Him as G-d or claiming a measure of the received material. The surrounding holy books make a teacher referent contextual, not explicit in that clause. His ways and his holy books retain the witness’s pronouns; the Hebrew does not independently resolve all their antecedents.
Words that hold much retains the compact Hebrew idiom without adding strengthening as a word present in the supplied Hebrew field. The repeated hope follows the primary וְקַוֹּה קִוִּיתִי; the alternate differently pointed form remains visible in its complete witness. The prayer for the wife’s support is translated as the letter’s prayer, not as a guaranteed outcome.
wall [cf. Melachim I 5:13] — meaning even the very lowest in spiritual standing — all as one can give themselves life through the holy words if they
{
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}
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד עַתָּה וּמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה.
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד עַתָּה וּמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה.
The words of your father — greatly preoccupied now — and who awaits seeing you in joy.
truly set their heart and eyes upon them. And even if now your strength is weak for engaging in Torah and prayer — nonetheless there are counsels in his holy words for how to give life to oneself even at this time — namely through will and yearning and longing for Hashem Yisborach and for His Torah — as explained in his holy books. And to pour out one's speech before Hashem Yisborach like a son before his father. And in particular one who is not on the line of health — whose heart is broken within him — it is natural for him to pour out his speech even before people with a broken heart — how much more so before Hashem Yisborach, who has struck and who will heal. And accustom yourself and strengthen yourself with all your might to gladden your soul with everything possible. For all illnesses come through sadness — and joy is a great medicine for every kind of illness — as explained in Likutay Tinyana, section 24 — see there. And how can every person gladden his soul? Through what he has merited — that G-d has not made him a gentile — and has separated us from those who go astray, and so forth. Hope to Hashem and He will save you — for surely not lost, G-d forbid, is every single step and every single movement and every single perutah
{
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}
אַךְ זֶה בָּאתִי לְהַזְהִירְךָ וּלְזָרֶזְךָ, לְמַעַן הַשֵּׁם שֶׁתִּתְגַּבֵּר לְשַׂמֵּחַ אֶת נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר אֵיךְ שֶׁהוּא וְהַבְּחִירָה חָפְשִׁית תָּמִיד. וְגַם אֲנִי שָׂמֵחַ בַּמֶּה שֶׁלָּמַדְתָּ עַל כָּל פָּנִים דַּף שֻׁלְחָן עָרוּךְ בְּכָל יוֹם. בָּרוּךְ הַשֵּׁם שֶׁזָּכִיתִי לִשְׁמֹעַ זֹאת.
אַךְ זֶה בָּאתִי לְהַזְהִירְךָ וּלְזִרְזָךְ, לְמַעַן הַשֵּׁם שֶׁתִּתְגַּבֵּר לְשַׂמֵּחַ אֶת נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר אֵיךְ שֶׁהוּא וְהַבְּחִירָה חָפְשִׁית תָּמִיד. וְגַם אֲנִי שָׂמֵחַ בַּמֶּה שֶׁלָּמַדְתָּ עַל כָּל פָּנִים דַּף שֻׁלְחָן עָרוּךְ בְּכָל יוֹם. בָּרוּךְ הַשֵּׁם שֶׁזָּכִיתִי לִשְׁמֹעַ זֹאת.
But for this I came: to warn you and urge you — for the sake of Hashem — to strengthen yourself to gladden your soul with everything possible, however it may be — and the freedom of choice is always free. And I am also glad that you studied at all events a page of Shulchan Aruch each day. Blessed be Hashem that I merited to hear this.
The past you studied follows לָמַדְתָּ; the source does not merely say study as an ongoing present command. Freedom of choice is always free retains the saved witness’s explanatory wording for וְהַבְּחִירָה חָפְשִׁית תָּמִיד, not a second freedom term independently present in the supplied Hebrew. Both supplied Hebrew fields, including their differing pointing of the urging expression, remain complete and unchanged.
(coin) that you toiled with your body and your means in order to draw close to such a true, awesome, and most exalted
{
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}
דִּבְרֵי אָבִיךָ הַמִּשְׁתּוֹקֵק לְאַהֲבַת כֻּלְּכֶם.
דִּבְרֵי אָבִיךָ הַמִּשְׁתּוֹקֵק לְאַהֲבַת כֻּלְּכֶם.
The words of your father — who longs for the love of all of you.
Tzaddik, of blessed memory. And all is remembered for your good. And his merit will shield you — to rescue you from all evil and return you to your full former strength — and straighten your heart toward him in truth — and cause you to succeed in all that you turn to — to do you good in your end. May your end grow greater than your beginning [cf. Iyov 8:7]. The words of one who loves you in truth for eternity — who
{
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}
נָתָן הַנַּ"ל
נָתַן הַנָּ"ל
Nussun, as above.
Nussun, as above retains the translation witness’s name spelling and renders the primary abbreviation הַנַּ"ל. The independently supplied field gives נָתַן הַנָּ"ל instead of נָתָן הַנַּ"ל. Both complete source signatures are preserved exactly; neither pointing is repaired or certified.
[Hebrew: נָתָן הַנַּ"ל...]
{
"index": 12
}
וְשָׁלוֹם רַב בְּאַהֲבָה וְעַזָּה לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כַּקָּטָן כַּגָּדוֹל. יִהְיֶה ה' עִמָּכֶם וְתַתְחִילוּ מֵעַתָּה מֵחָדָשׁ לֵילֵךְ בְּדַרְכֵי רַבֵּנוּ זַ"ל. וְכָל אֶחָד מִמָּקוֹם שֶׁהוּא יְדַבֵּק עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ בְּכָל מַה שֶׁיּוּכַל. וְיִזְכֶּה לְקַשֵּׁר עַצְמוֹ תָּמִיד לְהַנְּקֻדָּה הַשַּׁיָּךְ לְלִבּוֹ בָּעֵת הַזֹּאת דַּיְקָא כַּאֲשֶׁר כְּבָר הִרְבֵּיתִי לְדַבֵּר עִמָּכֶם בָּזֶה. הַשּׁוֹמֵעַ כְּבָר שָׁמַע, וַאֲשֶׁר לֹא שָׁמַע שִׂיחָה זֹאת יִשְׁתַּדֵּל לְשָׁמְעָהּ מֵחֲבֵרוֹ וִיקַבְּלוּ זֶה מִזֶּה דֵּין מִן דֵּין. כַּמְבֹאָר שָׁם בְּאוֹתָהּ הַתּוֹרָה. שִׂימוּ לְבַבְכֶם הֵיטֵב לְכָל דִּבּוּר וְדִבּוּר שֶׁבִּסְפָרָיו וַאֲשֶׁר אַתֶּם שׁוֹמְעִין מִפִּי תָּמִיד כִּי הוּא חַיֵּיכֶם וְכוּ'.
וְשָׁלוֹם רַב בְּאַהֲבָה וְעַזָּה לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ כְּקָטָן כַּגָּדוֹל. יִהְיֶה ה' עִמָּכֶם וְתַתְחִילוּ מֵעַתָּה מֵחָדָשׁ לֵיֽלֵךְ בְּדַרְכִּי רַבֵּנוּ זַ"ל. וְכָל אֶחָד מִמָּקוֹם שֶׁהוּא יִדְבַּק עַצְמוֹ לְהַשֵּׁם יִתְבָּרֵךְ בְּכָל מַה שֶּׁיּוּכַל. וְיִזְכֶּה לְקַשֵּׁר עַצְמוֹ תָּמִיד לְהַנְּקֻדָּה הִשִּׁיךְ לְלִבּוֹ בָּעֵת הַזֹּאת דַּיְקָא כַּאֲשֶׁר כְּבָר הִרְבֵּיתִי לְדַבֵּר עִמָּכֶם בָּזֶה. הַשּׁוֹמֵעַ כְּבָר שָׁמַע, וַאֲשֶׁר לֹא שָׁמַע שִׂיחָה זֹאת יִשְׁתַּדֵּל לְשָׁמְעָה מֵחֲבֵרוֹ וִיקַבְּלוּ זֶה מִזֶּה דִּין מִן דִּין. כַּמְּבֹאָר שָׁם בְּאוֹתָהּ הַתּוֹרָה. שִׂימוּ לְבַבְכֶם הֵיטֵב לְכָל דִּבּוּר וְדִבּוּר שֶׁבִּסְפָרָיו וַאֲשֶׁר אַתֶּם שׁוֹמְעִין מִפִּי תָּמִיד כִּי הוּא חַיֵּיכֶם וְכוּ'.
And abundant peace with love, and mighty [love] to all our anshay shlomaynu — small and great alike. May Hashem be with you — and begin from now, fresh, to walk in the ways of our Master, of blessed memory. And let each person from his own place attach himself to Hashem Yisborach with everything he can. And may he merit to bind himself always to the point that belongs to his heart at this very time — as I have already spoken greatly with you about this. He who has already heard — has heard. And he who has not heard this discourse — let him endeavour to hear it from his fellow — and they shall receive from one another, each from the other. As explained there in that same Torah teaching. Set your hearts carefully to every word and word in his books — and to what you hear from my mouth always — for it is your life, and so forth.
The primary opening literally has בְּאַהֲבָה וְעַזָּה, and the independent field retains the same conjunction. With love, and mighty [love] keeps that coordinate wording; the bracketed second love is an editorial grammatical supply, not an additional Hebrew noun present in the supplied fields. It does not silently change the source to an ordinary uncoordinated mighty love phrase.
The selected ways of our Master and the point that belongs to his heart follow the primary בְּדַרְכֵי and הַנְּקֻדָּה הַשַּׁיָּךְ. The independent supplied field has בְּדַרְכִּי (pointed as my way) and הַנְּקֻדָּה הִשִּׁיךְ, which do not straightforwardly express the same relations. It also differs at כְּקָטָן, יִדְבַּק, יִתְבָּרֵךְ, and דִּין מִן דִּין. All complete supplied text and vowels remain unchanged; the primary reading is selected openly, not declared authorially superior.
One another, each from the other retains both זֶה מִזֶּה and דֵּין מִן דֵּין. The latter repeats the relationship in Aramaic; it is not a legal ruling on the word דין. That same Torah teaching renders the source’s unnamed teaching without inventing a numerical reference. Our Master is the saved witness’s contextual rendering of רַבֵּנוּ.
awaits your salvation speedily. Nussun of Breslov. Postscript — To the Community; Shavuos Joy; Love of Friends I also extend greetings of peace to all of you with great love.
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דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
The words of one who loves you in truth for eternity.
For the sake of Hashem — strengthen yourselves to rejoice in
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נָתָן הַנַּ"ל
נָתַן הַנָּ"ל
Nussun, as above.
This final occurrence independently preserves נָתָן הַנַּ"ל and alternate נָתַן הַנָּ"ל. Nussun, as above is the saved translation-witness spelling and expansion. Equal signature text at an earlier owner does not replace or duplicate this occurrence.
[Hebrew: נָתָן הַנַּ"ל...]
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מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ז
מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ז
Letters of the Year 5587
Letters of the Year 5587 translates the terminal heading מִכְתָּבִים דִּשְׁנַת ה' אֲלָפִים תקפ"ז, not a seventeenth paragraph or another letter’s prose. The Hebrew explicitly names five thousand plus the short-count year 587. This division follows the original array, even though the dated letter above is 5586. Both full supplied heading fields are identical and unchanged; the HTML stars remain separate decorative apparatus.
the coming holy festival that is upon us for good — to fulfil completely and you shall rejoice in your festival [Devarim 16:14]. And already known to you is that, thank G-d, we have wherewith to rejoice — and this is the truth, in truth. And take care to gather together with love and brotherhood and peace and friendship — without any grudge between one and his fellow — for our Master, of blessed memory, warned us with many warnings regarding the love of friends. And from the greatness of the urgency it is impossible to elaborate. The words of one who loves you in truth for ever and ever. Nussun, as above. Nussun of Breslov. I also extend greetings of peace to all of you with great love. For the sake of Hashem — strengthen yourselves to rejoice in the coming holy festival that is upon us for good — to fulfil completely and you shall rejoice in your festival [Devarim 16:14]. And already known to you is that, thank G-d, we have wherewith to rejoice — and this is the truth, in truth. And take care to gather together with love and brotherhood and peace and friendship — without any grudge between one and his fellow — for our Master, of blessed memory, warned us with many warnings regarding the love of friends. And from the greatness of the urgency it is impossible to elaborate. The words of one who loves you in truth for ever and ever.
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(1826)
Part One — To His Son Shakhnah
Also To
✦
✦
Ullim LeTroofah – Letter Twenty-Seven | Reb Nussun: From Uman, Hints from Heaven
Ullim LeTroofah
עלים לתרופה
Leaves for Healing
The Sacred Letters of Rebbe Nachman of Breslov and Reb Nussun of Breslov, of blessed memory
LETTER TWENTY-SEVEN
Part Two — To His Son Yitzchok
Postscript — Joy Is Always a Choice; Daily Study Praised
General Postscript — To All the Fellowship
Overview: Written from Uman itself — on Erev
Shabbos of Parshas Re'eh, the Shabbos of seeing — this brief
but multi-part letter captures Reb Nussun at Rebbe Nachman's
resting place in the late summer before Rosh Hashana. He is
preoccupied, grieving, and yet pours out life-giving words to
both sons and the whole community. The most striking moment is
his allusion to the hidden good stored in his heart — received
from "Him from whom I received" — which "has no measure."
Key Themes
The Hidden Good
"The abundance of good hidden and stored in my heart —
which I received from Him from whom I received — which has
no measure." This is Reb Nussun's deepest self-description
as the vessel of Rebbe Nachman's transmission. What he carries
is immeasurable — and it is being gradually revealed to his
followers, encounter by encounter, letter by letter.
Hints from Heaven
The teaching to look carefully at all the hints Hashem sends
at every time — in every circumstance — to draw close to Him,
is a foundational Breslov principle. Nothing that happens is
random. Every event contains a remez
(hint) pointing toward G-d.
The Choice Is Always Free
"The freedom of choice is always free." However dark
the circumstances, however heavy the mood — the choice to
gladden oneself is never taken away. This is not optimism;
it is a metaphysical claim about the structure of human
freedom.
The Point That Belongs to His Heart
The teaching on the nekudah
(point) that belongs to each person's heart at this very time
— one's own unique spiritual starting place — is characteristic
of Reb Nussun's individuality-respecting approach to spiritual
guidance. Not one path for all: one path for each.
Note: Written from Uman
This is the first letter in the collection explicitly dated from
Uman itself — written at Rebbe Nachman's holy resting place,
on the eve of Parshas Re'eh (the portion of seeing). Reb Nussun
is there in the final days of Av, preparing for Rosh Hashana —
the annual pilgrimage he declared in Letter 19 to be a fixed
law not to be transgressed.
Translated in the merit of Na Nach Nachma Nachman MayUman · May HY bless this work.
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כשבאה נשמה לעולם, אזי אותה הפעלה של אותה הנשמה מתחלת להתעלות.
כְּשֶׁבָּאָה נְשָׁמָה לָעוֹלָם, אֲזַי אוֹתָהּ הַפְּעֻלָּה שֶׁל אוֹתָהּ הַנְּשָׁמָה מַתְחֶלֶת לְהִתְעַלּוֹת.
When a soul comes to this world, then the task of that soul begins to be elevated.
The two supplied Hebrew fields are preserved independently. The saved HTML and DOCX provide corresponding English comparison text, not an authenticated user-original Hebrew edition or proof of authorial priority; no native printed source has been collated.
When a soul descends to this world, its destined task is elevated.
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כגון אם הנשמה של חכם, אזי החכמה מתחלת לעלות, ועולה למעלה למעלה מיום הולדו עד יום הסתלקותו. וכן אם היא נשמה של מלכות, אזי תכסיסי מלחמה ועסקי המלכות מתעלין.
כְּגוֹן אִם הַנְּשָׁמָה שֶׁל חָכָם, אֲזַי הַחָכְמָה מַתְחֶלֶת לַעֲלוֹת, וְעוֹלָה לְמַעְלָה לְמַעְלָה מִיּוֹם הִוָּלְדוֹ עַד יוֹם הִסְתַּלְּקוּתוֹ. וְכֵן אִם הִיא נְשָׁמָה שֶׁל מַלְכוּת, אֲזַי תַּכְסִיסֵי מִלְחָמָה וְעִסְקֵי הַמַּלְכוּת מִתְעַלִּין.
For example, if it is the soul of a scholar, then scholarship begins to rise, and rises higher and higher from the day of his birth until the day he dies. And likewise, if it is a royal soul, then military strategy and the affairs of the kingdom are elevated.
For example, when the soul of a scholar is born, scholarship in general is uplifted in the world. It will continue to rise from the day of his birth until the day he dies. Likewise, when a royal soul is born, military strategy and similar governmental concerns are enhanced.
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ולפי מהות החכמה איזה חכמה שהוא, אותה החכמה מתעלית בעת שבא הנשמה להעולם. וכן לפי מהות המלכות אם הוא מלכות הרשעה או מלכות טובה. הכלל: אותה הפעלה של אותה הנשמה מתחלת להתעלות מיום ביאת אותה הנשמה לעולם.
וּלְפִי מַהוּת הַחָכְמָה אֵיזֶה חָכְמָה שֶׁהוּא, אוֹתָהּ הַחָכְמָה מִתְעַלֵּית בָּעֵת שֶׁבָּא הַנְּשָׁמָה לְהָעוֹלָם. וְכֵן לְפִי מַהוּת הַמַּלְכוּת אִם הוּא מַלְכוּת הָרְשָׁעָה אוֹ מַלְכוּת טוֹבָה. הַכְּלָל: אוֹתָהּ הַפְּעֻלָּה שֶׁל אוֹתָהּ הַנְּשָׁמָה מַתְחֶלֶת לְהִתְעַלּוֹת מִיּוֹם בִּיאַת אוֹתָהּ הַנְּשָׁמָה לָעוֹלָם.
And according to the nature of the scholarship—whatever type of scholarship it is—that scholarship is elevated when the soul enters the world. And likewise according to the nature of the kingship, whether it is a wicked kingdom or a good one. In general, the task associated with a particular soul begins to be uplifted from the day the soul enters the world.
The type of scholarship advanced by the soul will depend on the type of scholar into which the soul develops. The same is true of a royal soul. It can produce a benevolent kingdom or a wicked one. In general, the task associated with a particular soul is uplifted from the day the soul enters the world.
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ויש בימי חייו של האדם ימי עליה וימי עמידה וימי ירידה כגון אם ימי חייו שבעים שנה או שמונים שנה, אזי שליש ימיו הם ימי עליה ושליש ימי עמידה ושליש ימי ירידה, דהינו ששליש ימיו עולה מעלה מעלה עם כל הכחות, ושליש ימיו הוא עומד, ואחר־כך שליש ימי ירידה.
וְיֵשׁ בִּימֵי חַיָּיו שֶׁל הָאָדָם יְמֵי עֲלִיָּה וִימֵי עֲמִידָה וִימֵי יְרִידָה כְּגוֹן אִם יְמֵי חַיָּיו שִׁבְעִים שָׁנָה אוֹ שְׁמוֹנִים שָׁנָה, אֲזַי שְׁלִישׁ יָמָיו הֵם יְמֵי עֲלִיָּה וּשְׁלִישׁ יְמֵי עֲמִידָה וּשְׁלִישׁ יְמֵי יְרִידָה, דְּהַיְנוּ שֶׁשְּׁלִישׁ יָמָיו עוֹלֶה מַעְלָה מַעְלָה עִם כָּל הַכֹּחוֹת, וּשְׁלִישׁ יָמָיו הוּא עוֹמֵד, וְאַחַר־כָּךְ שְׁלִישׁ יְמֵי יְרִידָה.
And in every man’s life there are days of ascent and days of stability and days of decline; for example, if his lifetime is seventy years or eighty years, then a third of his days are days of ascent, and a third are days of stability, and a third are days of decline. That is, for a third of his days he rises higher and higher with all his powers, and for a third of his days he stands still, and afterward a third are days of decline.
In every man’s life, there are years of strength, years of stability, and years of decline. If a man lives seventy or eighty years, then the first third of his life will be his years of growth. The next third will be those of stability, and the last third, those of decline. For a third of your lifetime, you advance step by step along with all your powers and abilities. You then experience a phase where you stand still.
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וימי עמידה הוא במלואה שאז כל הכחות בשלמותן ובמלואן.
וִימֵי עֲמִידָה הוּא בְּמִלּוּאָהּ שֶׁאָז כָּל הַכֹּחוֹת בִּשְׁלֵמוּתָן וּבְמִלּוּאָן.
And your days of stability are those of fullness, when all your powers are in their completeness and fullness.
Then comes the third of life when you are in your years of decline.
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והוא בחינת נגוד הלבנה.
וְהוּא בְּחִינַת נִגּוּד הַלְּבָנָה.
And this is in the category of the opposition of the moon.
The saved English comparison renders נגוד הלבנה as “the full moon [niggud halvana]”; the inherited English renders it as “the opposition of the moon.” The selected English retains “opposition”, with the following source clause explaining the moon facing the sun. The comparison wording is preserved without claiming either rendering establishes authorial priority.
Your years of stability are those of fullness, when all your powers are perfect and complete. You are then in the category of the opposition of the moon.
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כי הלבנה בשעת המולד היא קטנה ואחר־כך עולה ונגדלת עד שבאה נגד השמש. ואזי הוא בחינת עמידה. ואחר־כך יורדת ונקטנת.
כִּי הַלְּבָנָה בִּשְׁעַת הַמּוֹלָד הִיא קְטַנָּה וְאַחַר־כָּךְ עוֹלָה וְנִגְדֶּלֶת עַד שֶׁבָּאָה נֶגֶד הַשֶּׁמֶשׁ. וַאֲזַי הוּא בְּחִינַת עֲמִידָה. וְאַחַר־כָּךְ יוֹרֶדֶת וְנִקְטֶנֶת.
For the moon at the time of the new moon is small, and afterward it rises and grows until it is opposite the sun. And then it is in the category of stability. And afterward it descends and decreases in size.
The two retained apparatus versions differ: inherited note 153 cites Rosh HaShanah 2:6, 8, while saved comparison note 194 cites 2:8 only. These are supplementary English notes; neither version is independently verified here or silently treated as printed Hebrew.
The new moon is very small. Then it waxes until it is opposite the sun, 153 Cf. Tosfot Yom Tov , Rosh HaShanah 2:6, 8. when it reaches its greatest size and remains stable. It then begins to wane and decrease in size.
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וסגלת הלבנה היא לחלוחית, ועל־כן הים מעת מולד הלבנה מתחיל לעלות ולהגביה עצמו למעלה למעלה, ואחר־כך בסוף החדש נופל ויורד ונקטן.
וּסְגֻלַּת הַלְּבָנָה הִיא לַחְלוּחִית, וְעַל־כֵּן הַיָּם מֵעֵת מוֹלַד הַלְּבָנָה מַתְחִיל לַעֲלוֹת וּלְהַגְבִּיהַּ עַצְמוֹ לְמַעְלָה לְמַעְלָה, וְאַחַר־כָּךְ בְּסוֹף הַחֹדֶשׁ נוֹפֵל וְיוֹרֵד וְנִקְטָן.
And the property of the moon is moisture. And therefore, from the time of the new moon, the sea begins to rise and lift itself higher and higher. And afterward, at the end of the month, it falls, descends and becomes smaller.
This passage translates the supplied description of the sea and the moon; it is not an independent scientific verification. The inherited spring-tide explanation is supplementary English apparatus, not a clause in either supplied Hebrew field.
Moisture is determined by the moon. As the lunar cycle progresses, tides begin to rise higher. 154 The highest tides during this cycle are called spring tides, and occur during the periods of the new and full moons. Toward the end of this cycle, the moon wanes and the tides are reduced.
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ודע, שהדבורים שמדברים ברבים, כל מה שהעולם הם רבים יותר, הדבורים נמתקים ביותר.
וְדַע, שֶׁהַדִּבּוּרִים שֶׁמְּדַבְּרִים בָּרַבִּים, כָּל מַה שֶּׁהָעוֹלָם הֵם רַבִּים יוֹתֵר, הַדִּבּוּרִים נִמְתָּקִים בְּיוֹתֵר.
And know: the words spoken before many people—the more numerous the people are, the more the words are sweetened.
The more people repeat a statement, the more benign it becomes.
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וזה בחינת של "ההינו דאמרי אינשי" שהם דבורים של גויים ואחר־כך כשבאו בתוך ישראל שנדברו ביניהם על־ידי־זה נמתקו ונעשו מהם דברים עליונים.
וְזֶה בְּחִינַת שֶׁל "הַהַיְנוּ דְּאָמְרֵי אִינְשֵׁי" שֶׁהֵם דִּבּוּרִים שֶׁל גּוֹיִים וְאַחַר־כָּךְ כְּשֶׁבָּאוּ בְּתוֹךְ יִשְׂרָאֵל שֶׁנִּדְבְּרוּ בֵּינֵיהֶם עַל־יְדֵי־זֶה נִמְתְּקוּ וְנַעֲשׂוּ מֵהֶם דְּבָרִים עֶלְיוֹנִים.
And this is in the category of “It is what people say”: these are non-Jewish sayings, and afterward, when they came among Israel and were spoken among them, through this they were sweetened and became lofty concepts.
The independent unpointed field prints “ההינו דאמרי אינשי”, while the pointed field prints “הַהַיְנוּ דְּאָמְרֵי אִינְשֵׁי”. Both complete fields remain unchanged. The selected English renders their shared “as people say” expression; no normalized Hebrew replacement or priority is inferred.
The two retained apparatus versions differ in extent and references: inherited note 155 includes Berakhot 48a and Shabbat 54a, while saved comparison note 195 prints Berachos 48b and Shabbas 54b and a shorter list. Both remain distinct supplementary English witnesses; no external source has resolved their differences.
Often the Talmud says, “It is what people say.” 155 Berakhot 2b, 5b, 48a, 62b; Shabbat 54a, 62b, 145b; Yoma 18a, 20b, 75b; Ta'anit 6b, 33a; Megilah 4a, 12a, 14b; Chagigah 2b, 15b; Moed Katan 9b; Yebamot 63b; Gittin 63b; Bava Kama 91a, 92b; Bava Metzia 59a, 85a; Bava Batra 5a, 16b; Sanhedrin 7a, 44a, 82a, 95b, 103a, etc. There are non-Jewish sayings that enter Jewish conversation. They are then elevated to become lofty concepts.
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וזה בחינת מי הים שהם מלוחים ואי אפשר לשתותם, וכשהולכים דרך הרים של חול על־ידי־זה נמתקים, כי החול ממתיק המים ואזי ראויין לשתות (ולא באר יותר).
וְזֶה בְּחִינַת מֵי הַיָּם שֶׁהֵם מְלוּחִים וְאִי אֶפְשָׁר לִשְׁתּוֹתָם, וּכְשֶׁהוֹלְכִים דֶּרֶךְ הָרִים שֶׁל חוֹל עַל־יְדֵי־זֶה נִמְתָּקִים, כִּי הַחוֹל מַמְתִּיק הַמַּיִם וַאֲזַי רְאוּיִין לִשְׁתּוֹת (וְלֹא בֵּאֵר יוֹתֵר).
And this is like seawater. Seawater is too salty to drink. But when it travels through mountains of sand, through this it becomes fresh and sweet, for sand sweetens the water and then it is fit to drink. (And the Rebbe did not elaborate on this further.)
These sayings are like seawater. Seawater is too salty to drink. But when it travels through mountains of sand, it becomes fresh and sweet. Sand purifies water and makes it drinkable. [The Rebbe did not elaborate on this further.]
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153 Cf. Tosfot Yom Tov , Rosh HaShanah 2:6, 8.
194. RAK: See Tosfos Yom Tov on Rosh HaShanah 2:8.
154 The highest tides during this cycle are called spring tides, and occur during the periods of the new and full moons.
155 Berakhot 2b, 5b, 48a, 62b; Shabbat 54a, 62b, 145b; Yoma 18a, 20b, 75b; Ta'anit 6b, 33a; Megilah 4a, 12a, 14b; Chagigah 2b, 15b; Moed Katan 9b; Yebamot 63b; Gittin 63b; Bava Kama 91a, 92b; Bava Metzia 59a, 85a; Bava Batra 5a, 16b; Sanhedrin 7a, 44a, 82a, 95b, 103a, etc.
195. RAK: Berachos 2b, 5b, 48b, 62b. Shabbas 54b, 62b. And in many other places.
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אמר: שכל התורות והשיחות שלו אינם בשבילנו לחוד. כי אם "את אשר ישנו פה ואשר איננו פה" (דברים כט) (ועין ברש"י שפרש ואשר איננו פה, ואף עם דורות העתידים לבוא, והבן).
אָמַר: שֶׁכָּל הַתּוֹרוֹת וְהַשִּׂיחוֹת שֶׁלּוֹ אֵינָם בִּשְׁבִילֵנוּ לְחוּד. כִּי אִם "אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה וַאֲשֶׁר אֵינֶנּוּ פֹּה" (דְּבָרִים כט) (וְעַיֵּן בְּרַשִׁ"י שֶׁפֵּרֵשׁ וַאֲשֶׁר אֵינֶנּוּ פֹּה, וְאַף עִם דּוֹרוֹת הָעֲתִידִים לָבוֹא, וְהָבֵן).
The Rebbe said that all his lessons and discussions are not only for us, but for “those who are here and those who are not here” (Deuteronomy 29). (And see Rashi, who explains “and those who are not here”: “and also with generations yet to come.” And understand this.)
The two supplied Hebrew fields are preserved independently. The saved HTML and DOCX provide corresponding English comparison text, not an authenticated user-original Hebrew edition or proof of authorial priority; no native printed source has been collated. Their quotation includes “with us today”, which is absent from both supplied Hebrew quotations; the English here follows the shorter supplied quotation. The Hebrew reference names chapter 29 only; verse 14 in the inherited and comparison English is retained as supplementary apparatus, not a printed Hebrew locator.
The Rebbe said, “My lessons are not only for you, but for ‘those who are here … and those who are not here’ (Deuteronomy 29:14) .”
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וכמה פעמים דברנו עמו מענין זה, ורמז לנו בדבריו: להודיע לדורות הבאים את כל מעשי ה' הגדול שעשה עמנו.
וְכַמָּה פְּעָמִים דִּבַּרְנוּ עִמּוֹ מֵעִנְיָן זֶה, וְרָמַז לָנוּ בִּדְבָרָיו: לְהוֹדִיעַ לַדּוֹרוֹת הַבָּאִים אֶת כָּל מַעֲשֵׂי ה' הַגָּדוֹל שֶׁעָשָׂה עִמָּנוּ.
And we spoke to the Rebbe about this matter many times, and he hinted to us in his words that we should make known to future generations all the deeds of Hashem the Great that He did with us.
The supplied wording “כל מעשי ה' הגדול שעשה עמנו” and independently supplied pointed wording “כָּל מַעֲשֵׂי ה' הַגָּדוֹל שֶׁעָשָׂה עִמָּנוּ.” retain the singular modifier הגדול. This edition reads “Hashem the Great” in accordance with the singular adjective; the saved comparison reads “all the great works of Hashem”. Both Hebrew fields are unchanged. This is an explicit editorial translation choice, not verification of authorial intent or a printed edition. The inherited supplementary cross-reference remains unauthenticated.
[ Rashi explains that “those who are not here” speaks of future generations. Understand this.]
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ופעם אחת אמר בפרוש: גם לבניכם תודיעו את כל התורות והשיחות הנפלאות והנוראות והמעשיות וכיוצא בהם אשר גלה לנו, ואמר אז זה הפסוק בהתלהבות גדול כגחלי אש: "והודעתם לבניך ולבני בניך" (דברים ד־ט).
וּפַעַם אַחַת אָמַר בְּפֵרוּשׁ: גַּם לִבְנֵיכֶם תּוֹדִיעוּ אֶת כָּל הַתּוֹרוֹת וְהַשִּׂיחוֹת הַנִּפְלָאוֹת וְהַנּוֹרָאוֹת וְהַמַּעֲשִׂיּוֹת וְכַיּוֹצֵא בָּהֶם אֲשֶׁר גִּלָּה לָנוּ, וְאָמַר אָז זֶה הַפָּסוּק בְּהִתְלַהֲבוּת גָּדוֹל כְּגַחֲלֵי אֵשׁ: "וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ" (דְּבָרִים ד־ט).
And once he said explicitly that we must also teach our children all the wonderful and awesome lessons and discussions, and the tales and the like that he revealed to us. And he then said this verse with great fervor, like burning coals: “And you shall make them known to your children and to your children’s children” (Deuteronomy 4:9).
The Hebrew has “התורות והשיחות הנפלאות והנוראות והמעשיות וכיוצא בהם”; the selected English attaches “wonderful and awesome” to the lessons and discussions and retains the tales and “the like”. The saved comparison instead says “Toroth and discourses and wondrous and awesome stories” and also adds “and told us”, where the supplied Hebrew says “revealed to us.” That complete alternate is preserved, not silently harmonized.
We spoke to the Rebbe about this many times. He said that we should teach future generations about “all of God’s great deeds toward us” (ibid., 11:7) . Another time, he said, “You must also teach your children all the lessons, discussions and tales that I revealed to you.” His words became like burning coals ( Avot 2:10) as he then quoted the verse, “You shall make them known to your children and to your children’s children” (Deuteronomy 4:9) .
{
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(ואמר בזו הלשון: אייערע קינדער זאלט איר מודיע זיין וואס דא האט זיך גיטאן) ואמר ברתת וזיע בהתלהבות נורא: "והודעתם לבניך ולבני בניך".
(וְאָמַר בְּזוֹ הַלָּשׁוֹן: אַיֶיערֶע קִינְדֶער זָאלְט אִיר מוֹדִיעַ זַיין וָואס דָּא הָאט זִיךְ גִּיטָאן) וְאָמַר בְּרֶתֶת וְזִיעַ בְּהִתְלַהֲבוּת נוֹרָא: "וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ".
(And he said in these words: “Eiyere kinder zalt ihr moidia zein vas da hat zich getan”—“You should tell your children what was done here.”) And he said with trembling and shaking, with awesome fervor: “And you shall make them known to your children and to your children’s children.”
The English retains the inherited Yiddish romanization “Eiyere kinder zalt ihr moidia zein vas da hat zich getan” and supplies its directive sense. The saved comparison spells it “Ayeyer kinder zolt ir moidia zayn vos do hot zich geton.” Neither romanization replaces or independently verifies the spelling and points of the two complete supplied Hebrew/Yiddish fields.
[" Eiyere kinder zalt ihr moidia zein vas da hat zich getan – Your children should be told what was done here."] He then repeated himself with trembling and emotion ( Berakhot 22a) , “You shall make them known to your children and to your children’s children.”
{
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ואמר: דע והאמן, אם אפשר להוציא אחד מן הרפש, גם מי שיתאחז בו – יוציאו אותו גם כן.
וְאָמַר: דַּע וְהַאֲמֵן, אִם אֶפְשָׁר לְהוֹצִיא אֶחָד מִן הָרֶפֶשׁ, גַּם מִי שֶׁיִּתְאַחֵז בּוֹ – יוֹצִיאוּ אוֹתוֹ גַּם כֵּן.
And he said, “Know this and believe: if it is possible to drag a person out of a bog, also another who is holding on to him will be pulled out as well.”
He said, “If it is possible to drag a person out of a bog, then another who is holding on to him will also be pulled out with him. Know this and believe.”
{
"index": 5
}
Inherited English supplementary reference (not printed in the supplied Hebrew): (Deuteronomy 29:14)
Inherited English supplementary reference (not printed in the supplied Hebrew): (ibid., 11:7)
Inherited English supplementary reference (not printed in the supplied Hebrew): ( Avot 2:10)
Inherited English supplementary reference (not printed in the supplied Hebrew): ( Berakhot 22a)
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<div class="series-title">Ullim LeTroofah</div>
<div class="series-heb">עלים לתרופה</div>
<div class="series-subtitle">Leaves for Healing</div>
<div class="series-byline">The Sacred Letters of Rebbe Nachman of Breslov and Reb Nussun of Breslov, of blessed memory</div>
</div>
<div class="letter-heading">
<div class="letter-number">LETTER TWENTY-SIX</div>
<div class="letter-meta">
Tuesday, Parshas Kedoshim, 25th of Nissan · Year 5586 (1826)<br>
Written from <strong>Breslov</strong>
</div>
</div>
<div class="bezras-hashem">With the help of G-d, may He be blessed</div>
<div class="addressee">
<span class="label">To</span>
Life and blessing and healing and peace and all good — to my dear
friend, my soul — the outstanding scholar — our Teacher the Rabbi
<strong>Naftali</strong> — may his light shine and radiate. May
Hashem add to you years of life and peace — and may everything turn
to the good — and may his horn be raised on high in Torah and
greatness, until Shiloh comes. Amen — so may it be His will.
</div>
<div class="letter-body">
<p class="no-indent">
Your letter I received this very hour — and I hastened and did
not delay to respond to you, for
<mark class="gold">your love to me is wondrous</mark>, as you
know. And how greatly my heart yearns for you — I am grieved
over you, my brother, my beloved. Alas, my brother — you have
bowed me down, for you have mixed my joy — with which I had
rejoiced as over all riches — upon hearing the report that he
had already begun to return to his former strength. And now you
inform me of your pains that have returned and been aroused
again — ailments and so forth. May Hashem Yisborach heal you
speedily.
</p>
<!-- The great prayer for Rabbi Naftali -->
<div class="prayer-block">
And now — <cite>what have I hoped for, O Hashem — my hope is
in Him</cite>
<span class="verse-src">[Tehillim 39:8]</span> — that He
return to him and have mercy on him, and like a father with a
son, heal him and appease him — and send His help from the
holy place, and from Zion support him
<span class="verse-src">[cf. Tehillim 20:3]</span>. With
swift swiftness — speedily return him to his full former
strength and heal him and give him life and cause him to
succeed in all that he turns to — in wealth and honor and
life and all good — <mark class="gold">in such a manner that
he merits true and eternal success for ever and ever</mark>
— for apart from this everything is vanity — and man has no
advantage in all his toil except when from it there grows
the good of eternal success.
</div>
<!-- The great teaching for the sick: from cedar to hyssop, longing, broken heart -->
<div class="joy-block">
<p>
Please, my brother, my beloved and dear friend — remember,
do not forget, all that we merited to hear and to see from
the mouth of the <span class="translit">Sava d'Savin</span>
(the Elder of Elders). For there is in them enough to give
yourself life at every time — <mark class="gold">whether in
good or in difficulty, whether in ascent or in descent — at
every time and at every level — whoever one may be</mark>.
From the cedar of Lebanon to the hyssop growing from the
wall
<span class="verse-src">[cf. Melachim I 5:13]</span> —
meaning even the very lowest in spiritual standing — all as
one can give themselves life through the holy words if they
truly set their heart and eyes upon them.
</p>
<p>
And even if now your strength is weak for engaging in Torah
and prayer — nonetheless there are counsels in his holy words
for how to give life to oneself even at this time — namely
through <mark class="teal">will and yearning and longing for
Hashem Yisborach and for His Torah</mark> — as explained in
his holy books. And to pour out one's speech before Hashem
Yisborach like a son before his father. And in particular
one who is not on the line of health — whose heart is broken
within him — it is natural for him to pour out his speech
even before people with a broken heart — <mark class="gold">how
much more so before Hashem Yisborach, who has struck and who
will heal</mark>.
</p>
<p>
And accustom yourself and strengthen yourself with all your
might to gladden your soul with everything possible. For
<mark class="gold">all illnesses come through sadness — and
joy is a great medicine for every kind of illness</mark> —
as explained in <em>Likutay Tinyana</em>, section 24 —
see there. And how can every person gladden his soul? Through
what he has merited — that G-d has not made him a gentile —
and has separated us from those who go astray, and so forth.
</p>
<p>
<mark class="teal">Hope to Hashem and He will save you</mark>
— for surely not lost, G-d forbid, is every single step and
every single movement and every single <span class="translit">perutah</span>
(coin) that you toiled with your body and your means in order
to draw close to such a true, awesome, and most exalted
Tzaddik, of blessed memory. And all is remembered for your
good. And his merit will shield you — to rescue you from all
evil and return you to your full former strength — and straighten
your heart toward him in truth — and cause you to succeed in
all that you turn to — to do you good in your end.
<mark class="gold">May your end grow greater than your
beginning</mark>
<span class="verse-src">[cf. Iyov 8:7]</span>.
</p>
</div>
<div class="closing">
<p class="no-indent">
The words of one who loves you in truth for eternity — who
awaits your salvation speedily.
</p>
<p class="signature"><strong>Nussun</strong> of Breslov.</p>
</div>
<!-- Postscript — greetings; Shavuos joy; love of friends -->
<span class="ps-label">Postscript — To the Community; Shavuos Joy; Love of Friends</span>
<p class="no-indent">
I also extend greetings of peace to all of you with great love.
For the sake of Hashem — strengthen yourselves to rejoice in
the coming holy festival that is upon us for good — to fulfil
completely <cite>and you shall rejoice in your festival</cite>
<span class="verse-src">[Devarim 16:14]</span>. And already
known to you is that, thank G-d, we have wherewith to rejoice —
and this is the truth, in truth. And take care to gather together
with love and brotherhood and peace and friendship — without any
grudge between one and his fellow — for our Master, of blessed
memory, warned us with many warnings regarding the love of
friends. And from the greatness of the urgency it is impossible
to elaborate.
</p>
<p class="no-indent">
The words of one who loves you in truth for ever and ever.
</p>
<p class="signature"><strong>Nussun</strong>, as above.</p>
</div>
<div class="translator-section">
<p>
<strong>Overview:</strong> Written just eight days after Letter
25 — still in the weeks of the <span class="translit">omer</span>,
approaching Shavuos — this tender letter to the gravely ill
Rabbi Naftali is one of the most compassionate in the collection.
Reb Nussun had just heard a hopeful report of improvement —
and then within hours receives a letter revealing the illness
has worsened. He pours out a full prayer, a teaching on giving
life to oneself even when too weak for Torah and prayer, and the
great declaration that joy is the medicine for all illness, cited
to <em>Likutay Tinyana</em> 24.
</p>
<h3>Key Themes</h3>
<div class="themes-grid">
<div class="theme-card">
<strong>Joy Is Medicine</strong>
The explicit citation of <em>Likutay Tinyana</em> 24 —
that all illness comes from sadness, and joy is a great
medicine for every kind of illness — is the clearest
statement in the collection of Rebbe Nachman's medical
theology. Reb Nussun applies it directly to his ill friend.
</div>
<div class="theme-card">
<strong>From Cedar to Hyssop</strong>
The image of spiritual inclusivity — from the towering
cedar to the hyssop growing from the crack in the wall —
is drawn from Melachim I 5:13 and Rebbe Nachman's universal
teaching. The weakest, lowest person can also find
life-giving counsel in the holy words. No one is excluded.
</div>
<div class="theme-card">
<strong>Not One Step Is Lost</strong>
Every step, every coin, every physical exertion invested
in drawing close to the Tzaddik is stored and remembered
before Heaven. This is Reb Nussun's comfort to a man who
has given everything and is now lying ill — not one
moment of your effort was wasted.
</div>
<div class="theme-card">
<strong>Love of Friends — Shavuos</strong>
The postscript charge to gather with love and brotherhood —
without any grudge between one person and another — before
Shavuos echoes the tradition that the Torah was given when
Israel encamped <em>as one person with one heart.</em>
Unity is the precondition of receiving Torah.
</div>
</div>
</div>
<div class="ms-footer">
Translated in the merit of Na Nach Nachma Nachman MayUman · May HY bless this work.
</div>
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<div class="manuscript">
<div class="series-header">
<div class="series-title">Ullim LeTroofah</div>
<div class="series-heb">עלים לתרופה</div>
<div class="series-subtitle">Leaves for Healing</div>
<div class="series-byline">The Sacred Letters of Rebbe Nachman of Breslov and Reb Nussun of Breslov, of blessed memory</div>
</div>
<div class="letter-heading">
<div class="letter-number">LETTER TWENTY-SEVEN</div>
<div class="letter-meta">
Friday, Eve of the holy Shabbos, Parshas Re'eh, 29th of Av
· Year 5586 (1826)<br>
Written from <strong>Uman</strong>
</div>
</div>
<div class="bezras-hashem">Blessed be Hashem</div>
<!-- Part 1: to son Shakhnah -->
<div class="addressee">
<span class="label">Part One — To His Son Shakhnah</span>
Peace to my son, my dear one, the delight of my eyes and my heart —
the veteran, distinguished scholar — our Teacher the Rabbi
<strong>Shakhnah</strong> — may his light shine and radiate.
</div>
<div class="letter-body">
<p class="no-indent">
<mark class="gold">I was genuinely displeased with you, my son,
my dear one</mark> — for you gave no thought to write me even
a few words to gladden my soul — especially at this time, when
you know my grief to the depths of my soul.
</p>
<p>
Please, my beloved son — look carefully and carefully at all
that passes over a person in this world all his days — and in
particular what passes over you and over us. <mark class="teal">Set
your heart carefully to look upon all the hints that Hashem
Yisborach hints to us at every time — to draw close to Him —
in every place that one may be</mark> — for there is no excuse
in the world whatsoever, as is known to you. And I longed greatly
to converse with you at length — but the time does not allow at
all.
</p>
<div class="closing">
<p class="no-indent">
The words of your father — who awaits your wellbeing and your
true and eternal success in this world and the next — and who
awaits seeing you speedily.
</p>
<p class="signature"><strong>Nussun</strong> of Breslov.</p>
</div>
<!-- Part 2: to son Yitzchok -->
<span class="ps-label">Part Two — To His Son Yitzchok</span>
<div class="addressee-2">
<span class="label">Also To</span>
Peace to my son, my dear one, the delight of my eyes — the
veteran, outstanding, beloved scholar — our Teacher the Rabbi
<strong>Yitzchok</strong> — may his light shine and radiate.
</div>
<p class="no-indent">
Your letter I received — and you gave me life with every single
word from your letter, written from the walls of your heart. But
my grief is very great from what I saw in your letter sent to
Rabbi Naftali — may his light shine — that your wife is weak at
present. May Hashem support her speedily.
</p>
<p>
And to respond to your letter there is no free time at all now
— for many press upon me at this time. And for now, these few
words of mine that hold much strengthening — which I wrote to
your elder brother, may he live — suffice you as well. And these
words were spoken to all our <span class="translit">anshay
shlomaynu</span> as well. And you have already heard much from
me beyond this. And I hope and trust in Hashem that you will yet
hear more such things — until there is revealed to you the
abundance of the good hidden and stored in my heart —
</p>
<div class="hidden-good-block">
<mark class="gold">— that which I received from Him from whom
I received — which has no measure.</mark>
</div>
<p class="no-indent">
May Hashem Yisborach grant us merit to walk in His ways and to
spend our days in his holy books — which contain everything.
</p>
<div class="closing">
<p class="no-indent">
The words of your father — greatly preoccupied now — who
awaits seeing you in joy.
</p>
</div>
<!-- Postscript: joy is a choice; daily Shulchan Aruch -->
<span class="ps-label">Postscript — Joy Is Always a Choice; Daily Study Praised</span>
<p class="no-indent">
But I came to warn you and urge you — for the sake of Hashem —
to strengthen yourself to gladden your soul with everything
possible, however it may be —
<mark class="gold">and the freedom of choice is always free</mark>.
And I am also glad that you study at all events a page of
<em>Shulchan Aruch</em> each day. Blessed be Hashem that I
merited to hear this.
</p>
<div class="closing" style="border-top:none; padding-top:0.3rem;">
<p class="no-indent">
The words of your father — who longs for the love of all
of you.
</p>
<p class="signature"><strong>Nussun</strong>, as above.</p>
</div>
<!-- General postscript to all anshay shlomaynu -->
<span class="ps-label">General Postscript — To All the Fellowship</span>
<p class="no-indent">
And abundant peace with great and mighty love to all our
<span class="translit">anshay shlomaynu</span> — small and great
alike. May Hashem be with you — and begin from now, fresh, to
walk in the ways of our Master, of blessed memory. And let each
person from his own place attach himself to Hashem Yisborach
with everything he can. And <mark class="teal">may he merit to
bind himself always to the point that belongs to his heart at
this very time</mark> — as I have already spoken greatly with
you about this. He who has already heard — has heard. And he
who has not heard this discourse — let him endeavour to hear it
from his fellow — and they shall receive from one another, each
from the other. As explained there in that same Torah teaching.
Set your hearts carefully to every single word in his books —
and to what you hear from my mouth always — for it is your life,
and so forth.
</p>
<div class="closing" style="border-top:none; padding-top:0.3rem;">
<p class="no-indent">The words of one who loves you in truth for eternity.</p>
<p class="signature"><strong>Nussun</strong>, as above.</p>
</div>
<div class="year-divider">✦ Letters of the Year 5587 ✦</div>
</div>
<div class="translator-section">
<p>
<strong>Overview:</strong> Written from Uman itself — on Erev
Shabbos of Parshas Re'eh, the Shabbos of seeing — this brief
but multi-part letter captures Reb Nussun at Rebbe Nachman's
resting place in the late summer before Rosh Hashana. He is
preoccupied, grieving, and yet pours out life-giving words to
both sons and the whole community. The most striking moment is
his allusion to the hidden good stored in his heart — received
from "Him from whom I received" — which "has no measure."
</p>
<h3>Key Themes</h3>
<div class="themes-grid">
<div class="theme-card">
<strong>The Hidden Good</strong>
<em>"The abundance of good hidden and stored in my heart —
which I received from Him from whom I received — which has
no measure."</em> This is Reb Nussun's deepest self-description
as the vessel of Rebbe Nachman's transmission. What he carries
is immeasurable — and it is being gradually revealed to his
followers, encounter by encounter, letter by letter.
</div>
<div class="theme-card">
<strong>Hints from Heaven</strong>
The teaching to look carefully at all the hints Hashem sends
at every time — in every circumstance — to draw close to Him,
is a foundational Breslov principle. Nothing that happens is
random. Every event contains a <span class="translit">remez</span>
(hint) pointing toward G-d.
</div>
<div class="theme-card">
<strong>The Choice Is Always Free</strong>
<em>"The freedom of choice is always free."</em> However dark
the circumstances, however heavy the mood — the choice to
gladden oneself is never taken away. This is not optimism;
it is a metaphysical claim about the structure of human
freedom.
</div>
<div class="theme-card">
<strong>The Point That Belongs to His Heart</strong>
The teaching on the <span class="translit">nekudah</span>
(point) that belongs to each person's heart at this very time
— one's own unique spiritual starting place — is characteristic
of Reb Nussun's individuality-respecting approach to spiritual
guidance. Not one path for all: one path for each.
</div>
</div>
<h3>Note: Written from Uman</h3>
<p>
This is the first letter in the collection explicitly dated from
Uman itself — written at Rebbe Nachman's holy resting place,
on the eve of Parshas Re'eh (the portion of seeing). Reb Nussun
is there in the final days of Av, preparing for Rosh Hashana —
the annual pilgrimage he declared in Letter 19 to be a fixed
law not to be transgressed.
</p>
</div>
<div class="ms-footer">
Translated in the merit of Na Nach Nachma Nachman MayUman · May HY bless this work.
</div>
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When a soul comes into the world, then the action of that soul begins to be elevated. For example, if it is the soul of a sage then wisdom begins to rise and ascend higher and higher from the day of his birth until the day of his passing. And similarly if it is a soul of kingship then the strategies of war and the affairs of the kingdom are elevated. And according to the nature of the wisdom — whatever type of wisdom it is — that wisdom is elevated at the time that soul comes into the world. And similarly according to the nature of the kingship — whether it is a wicked kingship or a good kingship. The rule is: the action of that soul begins to be elevated from the day that soul arrives in the world. And there are in a person's lifetime days of ascent and days of standing and days of descent — for example if his lifetime is seventy or eighty years, then a third of his days are days of ascent, a third days of standing, and a third days of descent. That is: a third of his days he rises higher and higher with all his powers, a third of his days he stands, and afterward a third are days of descent. And days of standing is when he is in fullness — then all his powers are in their completeness and fullness. And this is the aspect of the full moon [niggud halvana]. For the moon at the time of the new moon is small, and afterward it rises and grows until it faces the sun (194). And then it is the aspect of standing. And afterward it descends and diminishes. And the property of the moon is moisture, and therefore the sea from the time of the new moon begins to rise and heighten itself higher and higher, and afterward at the end of the month falls and descends and diminishes.
When a soul comes into the world, then the action of that soul begins to be elevated. For example, if it is the soul of a sage then wisdom begins to rise and ascend higher and higher from the day of his birth until the day of his passing. And similarly if it is a soul of kingship then the strategies of war and the affairs of the kingdom are elevated. And according to the nature of the wisdom — whatever type of wisdom it is — that wisdom is elevated at the time that soul comes into the world. And similarly according to the nature of the kingship — whether it is a wicked kingship or a good kingship. The rule is: the action of that soul begins to be elevated from the day that soul arrives in the world. And there are in a person's lifetime days of ascent and days of standing and days of descent — for example if his lifetime is seventy or eighty years, then a third of his days are days of ascent, a third days of standing, and a third days of descent. That is: a third of his days he rises higher and higher with all his powers, a third of his days he stands, and afterward a third are days of descent. And days of standing is when he is in fullness — then all his powers are in their completeness and fullness. And this is the aspect of the full moon [niggud halvana]. For the moon at the time of the new moon is small, and afterward it rises and grows until it faces the sun (194). And then it is the aspect of standing. And afterward it descends and diminishes. And the property of the moon is moisture, and therefore the sea from the time of the new moon begins to rise and heighten itself higher and higher, and afterward at the end of the month falls and descends and diminishes.
And know that words spoken before many people — the more numerous the people are, the more the words are sweetened. And this is the aspect of "as people say" (195) — they are words of the nations, and when they came among Israel and were spoken among them — through this they were sweetened and from them came sublime matters. And this is the aspect of sea water that is salty and impossible to drink — but when it goes through mountains of sand, through this it is sweetened, for sand sweetens water and then it is fit to drink. (And he did not explain this further.)
And know that words spoken before many people — the more numerous the people are, the more the words are sweetened. And this is the aspect of "as people say" (195) — they are words of the nations, and when they came among Israel and were spoken among them — through this they were sweetened and from them came sublime matters. And this is the aspect of sea water that is salty and impossible to drink — but when it goes through mountains of sand, through this it is sweetened, for sand sweetens water and then it is fit to drink. (And he did not explain this further.)
194. RAK: See Tosfos Yom Tov on Rosh HaShanah 2:8.
194. RAK: See Tosfos Yom Tov on Rosh HaShanah 2:8.
195. RAK: Berachos 2b, 5b, 48b, 62b. Shabbas 54b, 62b. And in many other places.
195. RAK: Berachos 2b, 5b, 48b, 62b. Shabbas 54b, 62b. And in many other places.
He said: All his Toroth and discourses are not only for us alone — but rather "those who are here with us today and those who are not here with us today" (Devarim 29:14) (and see Rashi's explanation there: "and even with generations yet to come," and understand). And many times we spoke with him about this matter, and he hinted to us in his words to make known to future generations all the great works of Hashem that He did for us. And once he said explicitly: Also to your children shall you make known all the Toroth and discourses and wondrous and awesome stories and the like that he revealed and told us. And he then said this verse with tremendous blazing fire like coals of flame: "And you shall make them known to your children and your children's children" (Devarim 4:9). (And he said in these words: "Ayeyer kinder zolt ir moidia zayn vos do hot zich geton.") And he said with trembling and shaking in awesome blazing fervor: "And you shall make them known to your children and your children's children." And he said: Know and believe — if it is possible to take out even one person from the mire, also one who cleaves to him will be taken out as well.
He said: All his Toroth and discourses are not only for us alone — but rather "those who are here with us today and those who are not here with us today" (Devarim 29:14) (and see Rashi's explanation there: "and even with generations yet to come," and understand). And many times we spoke with him about this matter, and he hinted to us in his words to make known to future generations all the great works of Hashem that He did for us. And once he said explicitly: Also to your children shall you make known all the Toroth and discourses and wondrous and awesome stories and the like that he revealed and told us. And he then said this verse with tremendous blazing fire like coals of flame: "And you shall make them known to your children and your children's children" (Devarim 4:9). (And he said in these words: "Ayeyer kinder zolt ir moidia zayn vos do hot zich geton.") And he said with trembling and shaking in awesome blazing fervor: "And you shall make them known to your children and your children's children." And he said: Know and believe — if it is possible to take out even one person from the mire, also one who cleaves to him will be taken out as well.