קה

To: My beloved son, my dear one. [Yitzchok] Your letter I received at this hour. And behold — now everyone is hurried — and I also do not know with whom to send this letter.

But I said — from my love for you and your intense longing to see my letters — let me prepare it immediately — and I will command them to search for a traveller to send it

today or tomorrow or during Chol HaMoed, if Hashem wills. And may Hashem the Good do — for everything is under wondrous providence. And on the past Shabbos we spoke of the matter of divine providence [הַשְׁגָּחָה — the Rebbe's Torah in Likutay Moharan I:250: the entire power of miracles and redemptions is grounded in hashgacha — Hashem's particular supervision of each individual at every moment. The Exodus from Egypt, the paradigmatic miracle, is an act of individual hashgacha: at the moment when Hashem remembers His children] — through which the essential force of all miracles and redemptions is rooted — especially the first redemption of the Exodus from Egypt which was at Pesach — according to the Torah [Likutay Moharan I:250] — at the hour when the Holy One Blessed be He remembers His children and so forth. And because of this the Shabbos before it is called Shabbos HaGadol — on account of the miracles and wonders drawn from

the last end [קֵץ הָאַחֲרוֹן — the eschatological endpoint: the final stage of history before the complete Redemption, associated with the Day That Is All Shabbos. Shabbos HaGadol draws its holiness downward from this ultimate endpoint] — which is the aspect of the Day That Is All Shabbos — in the aspect of the end has come — the end [קֵץ בָּא הַקֵּץ — Yechezkel 7:6: the prophetic cry of the ultimate end, reframed in the Rebbe's teaching as the coming of the final Shabbos of history] — as explained in the Torah, see there. And therefore it is called Shabbos HaGadol — in the aspect of tell me the great things that Elisha did [סַפְּרָה לִי אֶת הַגְּדֹלוֹת שֶׁעָשָׂה אֱלִישָׁע — Melachim II 8:4: the king's request to recount miracles — g'dolos — the source of the name Gadol. This connects to Brochos 59a: the two tears that Hashem drops into the Great Sea (yam hagadol) — the divine tears of compassion for Israel's exile that will bring redemption. The yam hagadol and shabbos hagadol are linked through the divine gadol of compassionate response] [Melachim II 8:4 / see Brochos 59a] and so forth. And afterwards Hashem Yisborach helped me in His wondrous mercies — that I danced myself a great deal suddenly [שֶׁרָקַדְתִּי בְּעַצְמִי הַרְבֵּה פִּתְאֹם — a spontaneous gift: the suddenness — pit'om — is the sign of hashgacha. The impulse came from outside ordinary intention, confirming through the act of the body the very teaching on providence that had preceded it] — what had not entered my mind to dance then. And all of it is through His salvation and wondrous providence — for it is not an empty thing what is done with us each day — with each and every one — and especially with you and with me. And Mashiach will tell each person what was done with him each day [וּמָשִׁיחַ יְסַפֵּר לְכָל אֶחָד מַה שֶּׁנַּעֲשָׂה עִמּוֹ בְּכָל יוֹם — in the Messianic era, Mashiach will personally narrate to each person the entire story of what Hashem's hashgacha was doing with them each day. The daily acts of hidden providence — inexplicable in the moment — will be revealed as the precisely orchestrated story of each unique life]. And one must remember this well — every day. But praised be G-d — He has already sent us the healing before the wound — in that we know from such a light of lights — wondrous as this — which has never been in the world. Remember — do not forget — all the kindnesses that Hashem Yisborach has done with us in this matter — which is a resolution and a consolation and a healing [שֶׁהוּא תֵּרוּץ וְנֶחָמָה וּרְפוּאָה — the word teirutz is the Talmudic technical term for the resolution of a kashe — a difficulty or contradiction in a legal argument. The Rebbe's teachings are not merely comforting answers but the genuine intellectual and spiritual teirutz — the resolution that dissolves what seemed irresolvable in one's spiritual life. They answer the kashe of suffering and confusion with a genuine, satisfying resolution] for all that passes over you each day. Only guard yourself and guard your soul greatly — lest you forget the things that the eyes of your mind have seen — and that your ears have heard — from the day you came to understand this matter until this day [רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד — an application of D'vorim 4:9 — Moshe's warning before his death: "only guard yourself and guard your soul greatly — lest you forget the things your eyes have seen." Do not forget what the eyes of your mind have seen and your ears have heard about the Rebbe's holy teachings]. And it is good to give thanks to Hashem who has helped us until now to write you even now such things. And through this it is fitting for you to gladden your soul on this holy festival — the time of our freedom [זְמַן חֵרוּתֵנוּ — the liturgical name for Pesach: the time of our freedom. Not only the historical freedom of the Exodus but the personal spiritual freedom that knowledge of the Rebbe's teachings represents]. Be strong and resolute — to gladden yourself — and especially on Shabbos and Yom Tov — through all the ways of joy. And be very careful — very careful — that you not have sadness and melancholy from this very thing — that you are not as joyful as you should be. And let not the joy of Yom Tov be a burden upon you — rather accustom yourself to be a free person [לִהְיוֹת בֶּן חוֹרִין — a free person: the inner freedom that Pesach celebrates — including freedom from the burden that joy itself can become when one is anxious about not being joyful enough]. For praised be G-d — there is One who performs all the rectifications needed for us at every time [יֵשׁ מִי שֶׁעוֹשֶׂה בַּעֲדֵנוּ כָּל הַתִּקּוּנִים — the Rebbe performs all the spiritual rectifications needed by his followers at every time. This is the ground of unconditional joy: someone else is doing the essential spiritual work; our task is simply to praise and rejoice] — and upon us is to praise the Master of all with joy — that we merited to know of the one who engages in the rectification of our souls forever. And you have already heard much counsel to distance sadness and strengthen oneself in joy. And may Hashem save you and us to merit truly joyful Yom Tov — and to begin from now a complete beginning in truth [הַתְחָלָה גְּמוּרָה בֶּאֱמֶת — a complete, genuine beginning in truth: a specific and weighty phrase in Breslov teaching. Every moment, however compromised one's past, can be the starting point of a completely new beginning — not a resumption of something interrupted, but a total fresh start. Hatchalah gemurah b'emes is precisely the invitation of Pesach and its liberation: not to improve from where one was but to begin again completely, from this very moment, in truth. The gemurah — complete, thorough, whole — means nothing carries over; the slate is entirely new. This is *z'man cheiruseinu* in its deepest Breslov dimension: freedom is the freedom to begin again] — to draw near to Him, Yisborach — from now and forever. Omain. The words of your father — who writes in the haste of Pesach. Nussun of Breslov. [Translator's Note: Overview: 13 Nisan — Erev Pesach. Hashgacha (Likutay Moharan I:250) as the force behind all miracles. Shabbos HaGadol named for miracles from the *ketz ha'acharon*. *Saprah li es hag'dolos* (Melachim II 8:4) and *shnei d'maos layam hagadol* (Brochos 59a). Reb Nussun danced suddenly — *pit'om*. *Mashiach yesaper l'chol echad*. *Teirutz*: now identified as the Talmudic term for the resolution of a *kashe* — the Rebbe's teachings as the genuine intellectual and spiritual resolution of life's difficulties. *Hatchalah gemurah b'emes*: now identified as the Breslov teaching of the complete fresh start — not resumption but total new beginning, the deepest dimension of *z'man cheiruseinu*. *Hashamer lecha* (D'vorim 4:9). *Yesh mi she'oseh ba'adeinu kol hatikkunim*. Key Themes Teirutz V'nechama V'refuah *Teirutz* is the Talmudic term for the resolution of a *kashe* — a legal difficulty. The Rebbe's teachings are not merely comforting but the genuine *teirutz* — the resolution that dissolves what seemed irresolvable in one's

spiritual life. An intellectual and spiritual answer, not just a comfort.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]