קח

To: Peace to my beloved son, my dear one — may his light shine. [Yitzchok] Your letter I received now — and it was a comfort to me — seeing that words of

truth have entered your heart. And all that you write about the bitterness of your heart is nothing new in my eyes — for I already know and have heard very,

very much — explicitly and by allusion — from his holy mouth — that such and such things must inevitably pass over every person who wishes to touch and smell the fragrance of the fear of Hashem [לִגַּע וּלְהָרִיחַ בְּרֵיחַ יִרְאַת ה' — a specific and precise technical term from the Rebbe's teachings (Likutay Moharan II:48 and related). It is a deliberately modest formulation: not to attain fear of Hashem, not even to taste it fully — but simply to touch it and smell its fragrance. Even this minimally expressed aspiration — to reach only as far as the scent of divine awe — is sufficient to bring down the trials and struggles that inevitably accompany anyone who sets foot on the path. The humility of the aspiration makes the severity of the accompanying difficulties all the more striking: even one who wants only to smell the fragrance must pass through all of this] — as is explained much about this in his holy books. And especially in the conversation printed in Likutay Tinyana section 48 — beginning "when a person enters into divine service" — look there well, every single word — and at the adjacent sections 52, 53, 54 — and also in Likutay Aleph section 72 and other places — and especially in what Hashem Yisborach helped me to develop — and in all the letters I have written you until now — and all that you have heard from my mouth. From all of these you can understand that it is a very great, deep, and awesome matter — what is done with a person in this world. And with each one what is done, is done — such that even King Shlomo, peace be upon him, was not able to grasp the things of what is done with a person in this world — as it is written: without his being able to find the deed that G-d has done [מִבְּלִי אֲשֶׁר יִמְצָא אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹקִים — Koheles 3:11: "He has made everything beautiful in its time — He has also placed eternity in their hearts — yet without their being able to find the deed that G-d has done from beginning to end." Even with eternity in the heart, the full scope of divine action remains beyond human grasp] [Koheles 3:11] and so forth. And it is written: even though a person toils to seek and does not find — and even if the wise man says he knows — he will not be able to find [בִּשְׁבִיל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא יִמְצָא — Koheles 8:17. Even the wise man who declares he knows cannot find the full depth of divine action. Together these two verses establish that even Shlomo could not plumb what is done with a person in this world. The comfort for Yitzchok: his confusion is not failure but depth] [Koheles 8:17]. And all of this is included and hinted in what we mentioned on the past holy Shavuos — regarding the ways of Hashem Yisborach's judgment that cannot be grasped — except by one who has cast himself into complete servitude — in sincerity and simplicity — who attained the ways of Hashem and so forth. And further — Hashem Yisborach helped us to speak at the third Shabbos meal of yesterday — wondrous, deep, and very sincere things — as the bearer of this letter Rabbi Nachman from Hayisin will tell you a little from them. And my innards greatly yearned [וּמְאֹד הָמוּ מֵעַי לִי — a direct echo of Yirmiyahu 31:20: ki mi'dei davriy bo zachor ezkerenu, al kein hamu me'ai lo — "for whenever I speak of him I remember him still — therefore my innards are moved for him." The verse of Hashem's tender compassion for Efraim — the child sent away whose memory moves Hashem's innards. Reb Nussun draws on this most intimate expression of divine parental longing — hamu me'ai — to describe his own yearning that Yitzchok had been present to hear the Shabbos teachings. The father's longing for the absent son echoes the divine Father's longing for the absent child Efraim] — that you did not merit to hear these things yourself. But this is our consolation — all that you have heard until now — and especially on the past Shavuos. Until now His mercies, Yisborach, have helped us — and we await that He will add His wonders and kindnesses with us in yet greater measure — until we merit a good end — for the kindnesses of Hashem have not ended — and His mercies never cease [חַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם — Eichah 3:22: "the kindnesses of Hashem — truly they are not ended — truly His mercies never fail." Yirmiyahu's sustaining faith amid destruction. The ground of ongoing hope]. And behold — how greatly I revived my soul when my friend R'Sh — may his light shine — was at my home — and told me that he heard from you several Torah discourses from the past festival of Shavuos. My soul was satisfied as with fat and richness [כְּמוֹ חֵלֶב וָדֶשֶׁן שָׂבְעָה נַפְשִׁי — Tehillim 63:6: "as with fat and richness my soul shall be satisfied — and with lips of jubilation shall my mouth praise." The Psalm of David in the wilderness thirsting for Hashem — but finding the divine Presence. Applied to the news of Yitzchok's Torah discourses: like the richest food satisfying the deepest hunger] [Tehillim 63:6] — for in these I desired — that you remember and converse in the words of true Torah that you hear from me — my reins exulted when your lips spoke uprightly [תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים — Mishlai 23:16: "and my reins shall exult when your lips speak uprightly." The verse of a father's joy at his son's righteous public speech — the *kilyos* as the seat of deepest paternal feeling] [Mishlai 23:16]. And praised be G-d — they made a great impression on the heart of R'Sh — and he has already told of them to others. And all of this is his holy will — of blessed memory — to make known to human beings — to all who desire to hear in truth. And see to send me immediately the donation of your good heart for the holy building — and also if it is possible that you collect from our community a great deal or a little for the building — how good — for I need now many expenses to complete the holy building — and to Hashem is salvation. The words of your father — who awaits salvation and intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Parshas B'ha'aloscha. *Laga'a u'lehariach b'rei'ach yiras Hashem*: now identified as a specific technical term from the Rebbe's teachings — the deliberately modest aspiration of one who wishes only to touch and smell the fragrance of divine awe. Even this minimally expressed desire brings down the inevitable trials. *Hamu me'ai*: now identified as Yirmiyahu 31:20 — the divine Father's parental longing for Efraim applied to Reb Nussun's own longing for the absent son. Koheles 3:11 and 8:17. The Shavuos teaching on the unknowable ways of judgment. *Chelev vadeshen* (Tehillim 63:6). *Ta'alozenah chilyosai* (Mishlai 23:16). *Chasday Hashem lo samu* (Eichah 3:22). *Ma'atir ba'adchem*. Key Themes Laga'a U'lehariach — The Modest Aspiration Not to attain fear of Hashem — not even to taste it — but merely to touch it and smell its fragrance.

This deliberately minimal aspiration is sufficient to bring down the inevitable trials. The humility of the desire makes the severity of the accompanying struggles all the more striking.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]