קלד

And according to your letter — you will be here soon — therefore there is nothing to extend — for the time of Minchah has arrived. Blessed is Hashem who arranged for me the bearer of this letter — which is what I was waiting for — two days — to write you a letter. Also the letter from Petersburg I received — and it was a comfort to me. And about all of it we will speak face to face — if Hashem wills. And in all of them one sees what is happening in the world each day — and how it is impossible to live any kind of life in the world — except through the holy words of our Master, our Teacher and Rebbe — of blessed and holy memory — for only from him flows the aspect of the holiness of the salt that sweetens the world's bitterness [קְדֻשַּׁת הַמִּלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא — the Aramaic of the *bris melach olam* teaching (Letter 133, Bamidbar 18:19): the holiness of the salt that sweetens the world's bitterness. Here it is expressed in Aramaic — *milcha d'mamtik m'rirutas d'alma* — the sweetening-salt of the world's bitterness. And here the source is made even more explicit: this quality flows *only* from the Rebbe himself. Not from any other teaching or path — but specifically and exclusively from him. The Rebbe is the unique salt-source of the world's sweetening] — without which it would be impossible to live and exist at all. How fortunate are we — that we merit at any rate to know — from our very vitality — who revives us and all the worlds [אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים עַל כָּל פָּנִים לֵידַע מֵחַיּוּתֵנוּ מִי מְחַיֶּה אוֹתָנוּ — the knowing of *who revives us* from within the vitality itself: not an abstract theological proposition but an experiential recognition arising from the life one is living. We know from within our own vitality — from the fact that we are alive and sustained — who is the source of that vitality. Most of the world does not merit this] — which most of the world does not merit.

[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....]

To: My beloved son, my dear one. [Yitzchok] He will receive two letters — one for Rabbi Shimshon and one for Rabbi Hirsh of Nemirov — and I did not seal them so that he can read them.

And you will seal them properly so that foreign hands do not take hold of them — and urge yourself to send them immediately to Adess in a way that they reach their hands directly. And the time of Minchah has arrived and there is no time to extend. And may you relish the joy of the festival — and merit to receive the holy Pesach that comes upon us for good — with joy and good heart. And the essential thing: however you currently hold — even so — let the entire service of Pesach and the Sefirah and so forth be new in your eyes [אֵיךְ שֶׁאַתָּה אוֹחֵז עַתָּה, אַף עַל פִּי כֵן יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים כָּל סֵדֶר הָעֲבוֹדָה שֶׁל פֶּסַח וּסְפִירָה — the Breslov teaching of *k'mo tinok b'beis hasefer mamash* (Letter 123) applied to the sacred calendar: receive the holy season as utterly fresh and new regardless of one's current spiritual state. The Pesach service is not contingent on prior achievements; the holy time itself brings new wonders] — for even so — wondrous new things are being made for good with each person of Israel at this holy festival — and certainly you too are included. Especially since we merit to know from the Master of Wonders [מִבַּעַל הַנִּפְלָאוֹת — one of Reb Nussun's specific epithets for the Rebbe throughout the collection. The title creates a deliberate theological parallel with *Adon haNiflaos* — the divine Master of Wonders — which appears in the same sentence below. The pairing is precise: the divine *Adon haNiflaos* acts through the human *Ba'al haNiflaos* — the Rebbe's wonders are expressions of the same divine wonder, not separate from it] — whose every word and every perfect and deep way that he left us as a good inheritance — are all wonders of wonders beyond all investigation [פִּלְאֵי פְּלָאוֹת עַד אֵין חֵקֶר — a superlative upon a superlative, with *ad ein cheiker* — beyond all investigation — adding a third layer of inexhaustibility. The Rebbe's ways are not merely profound but inexhaustible to any depth of inquiry]. And this suffices now to gladden your soul — however it is. And I myself have no joy or vitality except through these things. And beyond this you will understand from yourself — for we have already spoken — praised be G-d — much about this. But the essential thing is to remember them fresh each day — especially in the changing of such holy seasons as these — when it is a mitzvah upon us to multiply the telling of the Exodus from Egypt — in every generation and every year. And my soul knows greatly [וְנַפְשִׁי יוֹדַעַת מְאֹד — an unusually strong personal epistemic claim. Not *ani yodea* — I know — but *nafshi yoda'as* — my soul knows. Knowledge that reaches down to the level of the *nefesh*, the animating life-principle itself: direct, inward, unmediated by intellectual processing. And *me'od* — greatly, very much — maximizes this: the soul's knowing of these wonders is not tentative but total. Reb Nussun is not offering an opinion but reporting what his very life-force recognizes] — that there is in all the world no one who can know and feel such wonders as we have merited in our matters — which the mouth grows weary speaking and the mind cannot contain — the magnitude of the wonders which the Master of Wonders [אֲדוֹן הַנִּפְלָאוֹת — Hashem Himself — the divine title that parallels the Rebbe's human title *Ba'al haNiflaos* above. The pairing now becomes explicit: both the Rebbe and Hashem are called *ba'al / adon haniflaos*. The Rebbe's wonders and Hashem's wonders are not two separate categories but a single divine wonder flowing through its human channel] performed with us — to merit to receive such mighty and awesome lights from the Light of Lights [מֵאוֹר הָאוֹרוֹת — a specific Kabbalistic term from the Zohar and later authorities: the primordial divine light from which all subsequent lights and divine emanations derive. *Or haOros* is the ultimate source behind and above all the *orot* — the lights — of the Sefirot and the divine world. The mighty and awesome lights (*oros atzumos v'noros*) that the Rebbe's followers merit to receive flow from this ultimate source — the Light of all Lights, the divine origin that precedes all created illumination] and so forth. Until now His mercies have helped us. Upon us lies the obligation to exhaust our days in this — to give thanks, to praise, to glorify — each day — to the One who performed all these miracles for our ancestors and for us in this generation. Especially at Pesach — when it is a mitzvah to multiply the telling of the wonders that Hashem Yisborach performed with us — and that He performs with us in every generation. And also what I am writing to you now — is itself also wonders of perfect knowledge [נִפְלְאוֹת תְּמִים דֵּעִים — Iyov 37:16: niflaos t'mim de'im — the wonders that flow from Hashem's completely perfect knowing. The unexpected messenger at this precise moment before Pesach is itself a wonder of perfect divine knowledge — arranged by the One whose knowledge is flawlessly complete] — for it did not occur to me that a passerby would happen to be here at this very hour so that I could write to you these very things. Blessed be the Merciful One who has helped us until here [בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כָּאן — Aramaic: "Blessed is the Merciful One who helped us until here." The Talmudic formula recited upon completing a tractate or significant portion of sacred work. Reb Nussun closes this pre-Pesach letter with the gratitude formula of completion]. The words of your father — who awaits to rejoice in His salvation, Yisborach, at every time. Nussun of Breslov. [Translator's Note: Overview: Monday, 12 Nissan — two days before Pesach. Two letters to Adess enclosed. *Ba'al haNiflaos*: now identified as Reb Nussun's specific title for the Rebbe — paired deliberately with *Adon haNiflaos* for Hashem in the same sentence: the Rebbe's wonders and Hashem's wonders are not two categories but one divine wonder through a human channel. *Or haOros*: now identified as the Kabbalistic term for the primordial divine light from which all subsequent lights derive. *Nafshi yoda'as me'od*: now identified as soul-level knowing — not intellectual but inward, direct, total. *Niflaos t'mim da'im* (Iyov 37:16). *Brich rachmana d'sayan ad ka'an* — the Talmudic formula of completion at the close. Key Themes Ba'al HaNiflaos / Adon HaNiflaos — Deliberate Parallel The Rebbe is called *Ba'al haNiflaos* — Master of Wonders — and Hashem is called *Adon haNiflaos* — Lord of Wonders — in the same sentence. The pairing is theologically precise: the Rebbe's wonders are expressions of the divine wonder, not separate from it. A single wonder flowing through its human channel.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]