קטו

The bearer of this letter is in urgent need — and I too am preoccupied now with several matters — and I have no word on my tongue to write you. Although I have great sorrow from the cry of your pain in your letter — but this is my consolation — that praised be G-d in His great kindness, Yisborach, his holy words — of blessed memory — have borne fruit in your heart [דְּבָרָיו הַקְּדוֹשִׁים זַ\"ל עָשׂוּ פֵּרוֹת בְּלִבְּךָ — organic spiritual growth: the teachings have taken root and produced fruit. The standard of genuine reception: not merely heard but grown into the person, transforming the interior life from within] — to the point that even the melody is fixed in your heart. And so it is fitting for you — for in truth it is not an empty thing to strengthen oneself — however one is, however one is — for this is the essential thing — and upon this all of Judaism depends.

To: My beloved son, my dear one — may his light shine. [Yitzchok] Your letter I received today — and I am ready now to travel in peace — and I have no time to reply to you anything.

It is good to give thanks to Hashem — that your longing and your consolation is the light of truth that illuminates all — for this is the consolation of all

[Hebrew: נָתָן מִבְּרֶסְלֶב...]

[זֹאת הִיא הַנֶּחָמָה שֶׁל הַכֹּל — echoing B'reishis 5:29 — Lemech at the birth of Noach: zeh y'nachamenu mima'aseinu — "this one will console us from our work and from the toil of our hands." Lemech's naming of Noach as the consolation of the generation from the curse of the land. Reb Nussun applies this to the Rebbe's light: as Noach was the y'nachamenu of his generation — the one who consoles all — so the Rebbe's light is the consolation of the entire generation] [B'reishis 5:29]. And to Hashem is salvation — that He have pity on you and help and save and protect you — that you merit to arrive at the true ultimate good. And you, my son — be strong and resolute — and begin from now in whatever you can. And exult like a hero to run the path [וְתָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח — Tehillim 19:6: "and it rejoices like a hero to run its path" — the sun going forth from its chamber with joyful exultation. The image of heroic running applied to the fresh beginning: not hesitant but joyfully striding forward from the very first step] [Tehillim 19:6] — for the choice is always free — and one who comes to be purified — they help him [הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ — Yoma 38b: the moment one turns toward purity, divine assistance arrives] and so forth. And you should merit to be well-versed in Halacha — for this is the secret of the intention of Elul — as you already know. How fortunate are we that we merit to know from such secrets as these — wondrous paths for each person in his service of Him, Yisborach. I am my Beloved's and my Beloved is mine [אֲנִי לְדוֹדִי וְדוֹדִי לִי — Shir HaShirim 6:3: the verse whose initials — aleph lamed vav dalet — spell Elul. The month of mutual approach encoded in Shir HaShirim] [Shir HaShirim 6:3] — may He give us merit to walk in them in truth. And this itself is the intention — that I must awaken and yearn and labour and draw near to my Beloved, Yisborach, and be well-versed in this [שֶׁאֲנִי צָרִיךְ לְהִתְעוֹרֵר וּלְהִשְׁתּוֹקֵק וּלְהִתְיַגֵּעַ וּלְהִתְקָרֵב — the complete four-step choreography of the human half of the Elul movement. The third step — l'hisyagei'a — to labour and toil — carries the precise weight of the Talmudic root yaga: the exertion that produces genuine spiritual achievement. Yagata u'matzasa — "you laboured and you found" (Megillah 6b) — the only path to finding is through labouring. In the context of drawing near to the Beloved, the toil of yearning is the specific price of approach. The four steps together — awaken, yearn, labour, draw near — are not casual but demanding, the full human investment required for *ani l'dodi*] — and my Beloved will give me merit and help me and draw me near to Him in His compassion and so forth. And it is impossible to extend further now. And by implication — I will not forget you also there at the holy grave [עַל צִיּוּן הַקָּדוֹשׁ — the Rebbe's resting place in Uman. Reb Nussun is traveling there for Rosh Hashana — the annual gathering that the Rebbe himself called for. He promises Yitzchok: you will be remembered at the holy grave]. May the Master of Compassion prepare our hearts and hearken to our plea [בַּעַל הַחֶמְלָה יָכִין לִבֵּנוּ וְיַקְשִׁיב שַׁוְעָתֵנוּ — a direct echo of Tehillim 10:17: ta'avat anavim shamata Hashem, tachin libam takshiv oznecha — "You have heard the longing of the humble — Hashem — You prepare their heart — You incline Your ear." The Psalm of Hashem hearing the humble before they fully articulate their plea — tachin libam, He prepares their heart. Reb Nussun's closing prayer before setting out for Uman: Hashem's own preparatory work in our hearts — making us ready to receive the Rosh Hashana] [Tehillim 10:17]. Nussun of Breslov. [Translator's Note: Overview: Parshas Shoftim — the last letter of 5593. *Zeh y'nachamenu* (B'reishis 5:29). *Tasis k'gibor larutz orach* (Tehillim 19:6). *Habba litaheir m'sayyinin lo* (Yoma 38b). *Ani L'dodi V'dodi Li* (Shir HaShirim 6:3). The four-step Elul choreography: *l'his'orair, l'hishtokek, l'hisyagei'a, l'hitkareiv* — now identified with the Talmudic *yagata u'matzasa* (Megillah 6b): the toil of yearning is the price of the approach. The closing prayer: *ba'al hachemlah yakhin libeinu v'yakshiv shavaseinu* — now identified as Tehillim 10:17 — Hashem preparing the hearts of the humble before they fully articulate their plea. Key Themes L'hisyagei'a — Yagata U'matzasa — Megillah 6b "You laboured and you found" — the Talmudic principle that the only path to finding is through genuine toil. In the Elul context: the toil of yearning is the specific price of drawing near to the Beloved. The four-step choreography — awaken, yearn, labour, draw near — demands full human investment.]