קכד

Nussun the above-mentioned.

To: My beloved son, my dear one — may his light shine. [Yitzchok]

Your letter I received at this hour — and you did not mention there the matter

of the salvation you wrote about last week. And I had sorrow and pining of eyes all the past week. And today my eyes were exhausted looking for your letter — and at this hour it arrived — but no matter of salvations is mentioned — and moreover it is full of great and bitter cries. And I too now am full of suffering — in the matter of livelihood — in the matter of bodily health — and primarily in the matter of divine service — and in addition I must carry many of Israel — each of whom is full of worries — primarily in divine service — and from what pursues each one very much — especially in the matter of thoughts which are the primary drive of the evil inclination. And the holy days of Chanukah are imminent and coming — and I need to prepare sacred anointing oil — which is the holy knowledge — for the holy Chanukah on behalf of the many [שֶׁמֶן מִשְׁחַת קֹדֶשׁ שֶׁהוּא הַדַּעַת הַקָּדוֹשׁ עַל חֲנֻכָּה הַקָּדוֹשׁ בִּשְׁבִיל רַבִּים — the Rebbe's teaching: *shemen* — oil — is the spiritual counterpart of *da'as*, divine knowledge and awareness. Just as the Chanukah miracle required the pure sacred oil of the Temple, the spiritual Chanukah requires the oil of *da'as hakodesh* — holy knowledge that illuminates. The *shemen* and the *da'as* share their luminous quality: the oil that feeds the flame and the knowledge that illuminates the soul. Reb Nussun must prepare this spiritual oil — these teachings and Torah insights — for the many who will gather]. Apart from what I cannot write at all — and above all I have no one to lean upon — only our Father in Heaven — and upon the strength of the Elder of Holiness. And behold — although my sorrow and pain from your letter is very, very great — even so — in distress You expanded me — for I find in His kindness great expansion within the very distress itself.

Even so I see that my words — which are the words of our Master, our Teacher and Rebbe — of blessed and holy memory — help you very, very much even now — and revive and restore your soul greatly. And believe me truly — everything you write is not new to me at all — for exactly such things passed over me many times — and continued for long periods — such that it seemed to me impossible to live even one day or even one hour. But I settled myself — that however it is — I will test myself in each hour — and see at every time to distract my mind from what I need to forget — and this is the essential thing — namely to sit and not do [לִהְיוֹת שֵׁב וְאַל תַּעֲשֶׂה — *shev v'al ta'aseh*: the Talmudic category of passive non-performance. Applied to the inner life: simply do not act on the bad thought — do not engage it, do not do anything. Passivity is itself the spiritual achievement. Sometimes the greatest act is simply not to yield] at any rate — and what I can snatch occasionally of some good — how good. And for this too I was compelled to cry out very, very much to Hashem — and to pray many prayers. And many hours I was compelled to exhaust in various words of foolishness and humour. And by implication — I certainly studied many hours — especially the fixed lessons. Amidst this the day passed — and so many days — and so many years. If I were to tell you even a fraction of this — multitudes of sheets would not suffice. But even so — all that you write passed over me in exactly this way. And blessed is Hashem — all that you write that you revive yourself is good and right and straight — but I wish that you strengthen yourself more and more. Gird now your loins like a hero — raise your eyes on high and gird your loins with strength [אֱזֹר נָא כְּגִבּוֹר חֲלָצֶיךָ — the language of Iyov 38:3 and 40:7 — Hashem's words to Iyov from the whirlwind] — and trust in the strength of the Elder of Holiness — for he goes before us at every time. And for the sake of Hashem —

brother — hold yourself — do not let yourself go — make yourself fresher [בְּרוּדֶּעֶר הַאלְט זִיךְ... לָאז דִּיךְ נִיט אָפּ, מַאךְ זִיךְ פְרִישֶׁעֶר — Yiddish: brother, hold on — do not let yourself go — make yourself more refreshed and fresh. The sudden shift into Yiddish and into *bruder* — brother — marks extreme urgency and tenderness] — and the Rebbe — of blessed memory — already said: even to a sick person lying on a bed of illness and very weak — one says to him: strengthen yourself — do not let yourself go — make yourself fresher. And if he listens and strengthens himself — it helps him greatly to be healed. Especially since praised be G-d — you have someone to lean upon in His great kindness, Yisborach. And behold — on this past Shabbos I spoke much about how the days of Chanukah are days of thanksgiving — and a person must draw this path of giving thanks and praise to His great Name, Yisborach, always — even amidst the swoop of distress and trouble — G-d forbid. Even then he will give thanks for the greatness of the kindnesses He performed with him until now — and for all the great expansions he finds within the very distress itself — in the aspect of *batzar hirchavta li*. And through this — specifically through bringing thanksgiving for the past even at the time of distress — through this he can cry out for the future: in the aspect of grateful for the past — through this he can cry out for the future to come [מוֹדֶה עַל הֶעָבַר... עַל יְדֵי זֶה יוּכַל לִצְעֹק עַל לֶעָתִיד לָבוֹא — gratitude for the past is the structural prerequisite that opens the mouth for genuine petition for the future. The two are causally linked: thanksgiving enables crying out. One cannot properly cry out for

what one needs without first being grateful for what one has]. And I revive myself greatly through this path — and for all your letters and your sorrow — I revive myself only through this — that I give thanks to Hashem Yisborach for all the kindness He performed with me and with you. That at any rate you cry out about your distance from Hashem — and for the wondrous kindness that you are not an opponent — G-d forbid. And as you yourself wrote — that Hashem Yisborach preceded for you the healing before the wound. And certainly this is the clear truth — that Hashem preceded for you and for all of us a great and eternal healing for our very severe wound. And for this we are obligated to thank Him with a full mouth each day — for all the kindness and wonders and goodnesses He performed with us — that we merited to know from such a light — and from His Torah and holy and awesome conversations as these. And the more the troubles increase — the more we are obligated to give thanks — that even so — even though I am as I am — His kindness prevailed over me so much that I know from him — of blessed memory. And I also merit to travel for Rosh Hashana and to be included and counted among his precious people — for length of days and years. For our gathering is very, very precious in His eyes, Yisborach — not all faces are equal [לָאו כָּל אַפִּין שָׁוִין — the Talmudic phrase (Brochos 58a): no two people's spiritual path is identical. Each person is unique and precious]. And there are many who are fine and beautiful people — whom Hashem Yisborach takes great pride in — and truly Hashem Yisborach takes great pride in all — and certainly also in you — how much more so in the community as a whole — certainly the pride rises beyond all measure. And I know that with the help of Hashem you believe all of this — therefore praised be G-d — you have wherewith to revive yourself at every time — and to bring thanksgiving for the past always — even at the time of distress. And through this you can live true life at every time and cry out for the future. And know also — that although what has passed over you has passed — the thought is in your hand — and it is impossible for two thoughts to be together at the same time [אִי אֶפְשָׁר שֶׁיִּהְיוּ שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד — at any given moment there is only one thought present in consciousness. This means the person always retains the power to redirect it: since only one thought can occupy the mind at once, one always has the choice of which that one thought is] — and the thought is in a person's hand to direct it as he wishes. And the essential thing is to sit and not do — even in thought. Begin each time fresh. And the essential thing — make yourself joyful — even if it is not genuine — at any rate make yourself as if you are joyful — and through this you will truly come to joy [מַאכֶן זִיךְ פְרֵיילִיךְ — Yiddish: make yourself joyful. The acted joy that precedes and creates genuine joy. Not waiting for the feeling before acting — the act of making oneself joyful is what produces

the genuine state. Joy as a practice rather than an emotion] — and the joy of Hashem will be your strength — that you merit to leap over everything in peace — and everything will be turned for good. And then we will bring a complete thanksgiving for the greatness of His kindness and wonders. And in His mighty mercies may He give us merit to receive the holy days of Chanukah with joy — and may we always merit the aspect of thanksgiving and acknowledgment — for this is the essential delight of the World to Come [תּוֹדָה וְהוֹדָאָה, שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא — in the Rebbe's teachings, the *sha'ashu'im* — delights, pleasures — of the World to Come are identified with the *todah* — the thanksgiving- offering and the inner state of gratitude. This is grounded in the teaching (Vayikra Rabbah 9:7) that in the Messianic future all sacrifices will cease except the *korban todah* — the thanksgiving-offering: gratitude is the permanent and essential form of divine worship, the eternal *sha'ashu'a* of the World to Come. What one must cultivate now is precisely what will endure forever] — and also to study much Halacha from the four parts of the Shulchan Aruch each day. Until the truth illuminates in the fourfold-square of speech [עַד שֶׁיָּאִיר הָאֱמֶת בְּרִבּוּעַ הַדִּבּוּר — *ribua hadibur* — the fourfold-square of speech: a specific Breslov concept corresponding to the four worlds (*Atzilus, Beriah, Yetzirah, Asiyah*) and

to the four sections of the *Shulchan Aruch* — *Orach Chayyim, Yoreh Dei'ah, Even HaEzer, Choshen Mishpat*. The daily study of the four sections of *Shulchan Aruch* that Reb Nussun prescribes is precisely what illuminates these four dimensions of speech with truth. When the truth shines in all four dimensions — the Shabbos joy can be drawn into the weekdays and the simple unity can be revealed within the varying actions of everyday life] — and we merit to draw the joy of Shabbos into the weekdays — until the simple unity is revealed from within the varying actions and so forth. How fortunate are we that we speak of this — and especially that praised be G-d we have in our hands all this Torah — and the awesome prayer that flows from there — apart from yet other wondrous Torahs — and wondrous prayers that flow from them — which bring forth delights before Him, Yisborach — such as have never arisen from the days of the world. Incline your ear and your heart and hear and understand well what is happening. Although the pursuits are without measure — yet the attribute of good is greater. For the healings that He preceded in His kindness surpass everything — for never yet in the world were there healings of the soul such as these that help even the gravely ill of these times — in the footsteps of the Mashiach. And the word of Hashem will stand forever [וּדְבַר ה' יָקוּם לְעוֹלָם — Yeshayahu 40:8: "the grass withers — the flower fades — but the word of our G-d stands forever." Whatever passes and fades, the Rebbe's Torah stands permanently and its

healing power never diminishes] [Yeshayahu 40:8]. And He will certainly complete for good also with you — and may He not abandon you and not forsake you — for the kindnesses of Hashem have not ended and His mercies will never cease. And something of this we see literally every day — and more and more we are obligated to believe in His great and good kindness that is never interrupted — forever. The words of your father — who writes from heart and soul [הַכּוֹתֵב מִלֵּב וָנֶפֶשׁ — from heart and soul: the full formulation of complete personal investment — the innermost feeling and the animating life-principle together. A rare self-inscription of total devotion in every word] — and who awaits your salvation. Only be strong and resolute. Nussun of Breslov. [Translator's Note: Overview: Parshas Vayeishev. *Shemen mishchas kodesh*: now identified as the Rebbe's teaching that *shemen* — oil — corresponds to *da'as*, divine knowledge. The spiritual Chanukah requires the oil of *da'as hakodesh* to be prepared for the many. *Sha'ashu'a olam haba*: now identified as the

Breslov teaching that the *todah* — thanksgiving — is the essential delight of the World to Come, grounded in the Midrash (Vayikra Rabbah 9:7) that all sacrifices will cease except the *korban todah*. *Ribua hadibur*: now identified as the fourfold-square of speech corresponding to the four worlds and the four sections of the Shulchan Aruch — daily study of the four sections illuminates all four dimensions with truth, enabling the drawing of Shabbos joy into weekdays. *Shev v'al ta'aseh*. *Modeh al he'avar / tza'ak l'haba*. *Ein shnei machashavos*. *Machen zikh freylich*. *Milev va'nefesh*. Key Themes Shemen Mishchas Kodesh / Da'as Hakodesh Sacred anointing oil = holy knowledge. The Chanukah oil and *da'as* share their luminous quality: the oil that feeds the flame and the knowledge that illuminates the soul. Reb Nussun must prepare this spiritual oil — teachings and Torah insights — for the Chanukah gathering.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]