קיח

And the time of Minchah has arrived — and the messenger has also now come to my home — and the day is passing and going. And so the heart bids farewell to the spring — and the spring to the heart — with such songs and praises — and when the day finishes — the heart would — G-d forbid — depart. Meanwhile the great man arrives — the true man of kindness — and gives the heart a day as a gift [אוּן סֶע גִּיזֶעגִינְט זִיךְ דָאס הַארְץ מִיט דֶעם קְוַואל... דֶּעַר אֶמֶתֶּעַר אִישׁ חֶסֶד שֵׁיינְקְט אַ טָאג דֶּעם הַארְץ — Yiddish: the heart and the spring (kvall) bid farewell with songs and praises. When the day ends the heart would be extinguished — but the great man arrives — the true ish chesed, the Rebbe — and gifts the heart another day. The manuscript provides the Hebrew translation in brackets confirming the content] — so that happy are the ears that hear such things — even today — and there was very great joy there — and so we too are certainly required to rejoice through this — even in the mud — in body and spirit. Even so — amidst such mire and thick mud [רֶפֶשׁ וְטִיט הַיָּוֵן — Tehillim 40:3: "He drew me up from the roaring pit, from the thick mud." Even in the heaviest, most sinking mire — Hashem draws one up] — and such depths of sea that have spread now in the world because of our many sins — in the footsteps of the Mashiach [בְּעִקְבוֹת מְשִׁיחָא — Sotah 49b: the generation immediately before the Messianic arrival, characterized by unprecedented spiritual decline] — we merited to hear such awesome wonders — wonders of wonders. And if we were to say wonders of wonders ten thousand times — it would not suffice for a single word of this awesome matter the like of which has never been heard in the world. And still — how fortunate are we, how fortunate are we.

To: My beloved son, my dear one. [Yitzchok] He will receive this letter from me — together with the one I prepared on Wednesday. And what shall I add to write you after I have already written much

— and in the letters in your possession — there is certainly enough in them for all that passes over you. And I do not remember if I spoke with you face to face about the Midrash He made all things beautiful in their time [אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ — Koheles 3:11: "He has made everything beautiful in its time." The verse that follows immediately after the great poem of "a time for everything" (Koheles 3:1-8). The Midrash (Koheles Rabbah) expands: every act of creation and every event in history is beautiful in its appointed time — even what appears terrible has its hidden beauty. Reb Nussun spoke of this at Seudah Sh'lishis yesterday. The verse is also the ground of the teaching: even what has not yet arrived will arrive at its proper time — the divine timing of salvation] [Koheles 3:11] — and yesterday at the third Shabbos meal we spoke of this. But in my estimation — I certainly spoke with you about this. And on paper it is impossible to explain all of this. And know and believe that even so — a person has the choice at every time — and what happens on its own — let him not worry about it. And in the kindnesses of Hashem you will leap and jump over everything — through the great power of Torah and prayer — and through the great power of the Elder of Holiness — and through all that we merited to suck a little from his holy counsels. And in the end everything will be turned for good — and there will be fulfilled the sin of Israel will be sought and searched — in order to transform them into merits — and it will not be found — that they will be included in Nothingness [וּבֻקַּשׁ וְחֻפַּשׂ עֲווֹן יִשְׂרָאֵל כְּדֵי לְהָפְכָם לִזְכֻיּוֹת וְאֵינֶנּוּ, שֶׁיִּהְיֶה נִכְלָלִים בְּאַיִן — Yirmiyahu 50:20: bimey hahein u'va'eis hahi... yivukash es avon Yisrael v'einenu — "in those days and at that time... the sin of Israel will be sought out — and it will not be there." The prophetic promise of the absolute dissolution of Israel's sins in the Messianic era. Reb Nussun adds the precise Breslov dimension: they will be sought out specifically *in order to transform them into merits* — and then found to be nothing, included in the divine Nothingness (*ayin*) — the complete dissolution that is itself the highest transformation. The passive Yirmiyahu verse becomes active: not merely "not found" but sought *for the purpose of transformation* and found to be already *ayin*] [Yirmiyahu 50:20] — my son! Is such a thing heard? But with our own ears we heard this from his holy mouth himself — from the mouth of the one who merited to the Torah of Hashem and the prayer of Hashem truly [תּוֹרַת ה' וּתְפִלַּת ה' מַמָּשׁ — the Rebbe possessed not merely Torah and prayer but Toras Hashem mamash — the Torah of Hashem literally — and tfilas Hashem mamash — the prayer of Hashem literally. This is an extraordinary claim: the Rebbe's Torah was the Torah that belongs to Hashem Himself; his prayer was the prayer that Hashem Himself prays, as it were. The word mamash — literally, truly, tangibly — marks this as not metaphorical but actual] — and who had no one to be ashamed before at all and so forth. Therefore our hope is still strong — to merit eternal joy upon their heads forever [שִׂמְחַת עוֹלָם עַל רֹאשָׁם לָנֶצַח — Yeshayahu 35:10: v'simchas olam al rosham — "and eternal joy upon their heads." The verse of the redeemed returning to Zion: "sorrow and sighing shall flee — and eternal joy upon their heads." The promise of ultimate joy whose weight rests permanently on the heads of those who return — applied to all who have merited to receive the Rebbe's Torah and prayers] [Yeshayahu 35:10] — since we merited to such Torah and prayers as these. The words of your father — who awaits your salvation. Nussun of Breslov. [Translator's Note: Overview: Parshas Chayei Sarah. *Es hakol asah yafeh b'ito* (Koheles 3:11) — the Midrash discussed at Seudah Sh'lishis: everything beautiful in its time. *Habechira chofshit tamid* — choice is always free. Then the extraordinary promise: *uvukash v'chupash avon Yisrael k'dei l'hahpecham liz'chuyos v'einenu sheyihyeh nichladim b'ayin* — Yirmiyahu 50:20 given its precise Breslov dimension: the sins will be sought specifically in order to be transformed into merits — and found to be nothing, included in the divine Nothingness. Heard from the Rebbe's holy mouth himself. *Toras Hashem u'tfilas Hashem mamash* — the Torah and prayer of Hashem literally. *Simchas olam al rosham* (Yeshayahu 35:10 ). Key Themes Es Hakol Asah Yafeh B'ito — Koheles 3:11 "He made all things beautiful in their time." The Midrash: every event has its hidden beauty in its appointed time. Even what appears terrible has its time of beauty. The ground of trust in divine timing.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]