קנא

Overview: Wednesday, Parshas Tavo — from Uman. Yitzchok still ill. *Shev v'al tissa adif*. *Yishlach ezrecha mikodesh u'mitzion yis'adeka*: now identified with both clauses — the *kodesh* and the *Tziyon* both pointing to the Rebbe's tomb at Uman from which Reb Nussun writes. *Tziyon hakadosh*: now identified as the specific Breslov technical term for the Rebbe's gravesite — a sanctified *Tziyon* of pilgrimage and prayer. *Bechirah chofshis afilu etzel hacholeh*. *Ge'on uzenu*: now identified with its Eichah 2:1 source and its inversion — the Rebbe's merit restores and re-establishes the *ge'on* that was cast down.

[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי....]

To: My beloved son, my dear one. [Yitzchok] What shall I say to you — my son — from the greatness of my sorrow and

pain — over your pain and your weakness — and my longing and yearning to

come to you without measure — for more than the calf wants to nurse [יוֹתֵר מִמַּה שֶּׁהָעֵגֶל רוֹצֶה לִינֹק — Pesachim 112a: the full teaching is *yoter mimah she'ha'egel rotzeh linyok parah rotzah l'heinik* — "more than the calf wants to nurse — the cow wants to suckle." The image used in the Talmud for the parent's desire to give exceeding even the child's desire to receive. Applied here: Reb Nussun's longing to come to Yitzchok exceeds even Yitzchok's yearning for him — the parent's love is the greater force] — but what can I do — for the obstacles have multiplied — and I could not annul myself until now in any way. And now I am deliberately delaying from traveling immediately — because I want to come to you in another day or two — so that it will be closer to the holy Shabbos — for I hope in Hashem that then I will be able to strengthen you and give you courage — through His great kindness, Yisborach — that you travel with us to Uman for the coming Rosh Hashana. And if Hashem wills — on Thursday I will come to you — with the help of Hashem Yisborach. And to Hashem is the salvation — that in the meantime you will strengthen yourself — in a way that I will be able to strengthen you with words and gladden you in His salvation, Yisborach — until you will be able to travel — if Hashem wills — after the holy Shabbos to Uman. And behold — this morning — before dawn — your sorrow greatly intensified in my heart — until I wept with tears over your sorrow — and I prayed to Hashem Yisborach with a broken heart. May the Master of Mercy hear our groaning — and save you speedily — that you will be able to be in Uman for the coming Rosh Hashana. And it was my intention today to send one of our people especially to strengthen you and visit you — and afterwards at the time of prayer — our dear friend — the Rebbe's grandson Rabbi Nachman — may his light shine [נֶכֶד אֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ זַ\"ל — the Rebbe's grandson, mentioned throughout these letters as a precious living connection to the Rebbe's lineage — here appearing as the bearer of this letter. His bearing the letter is itself a divine arrangement: the Rebbe's own grandson carries Reb Nussun's words of comfort and *chizuk* to the sick Yitzchok] — came to my home — bearing this letter. And I reconsidered and did not send a separate person. But I request of you — my beloved son — my dear one — the delight of my eyes — remove from your heart the worries and yearnings — and trust in Hashem — that everything will be turned to your good. And behold — I just now received your letter through Rabbi Leibele — and I greatly revived my soul upon seeing your handwriting — for this was what my soul longed for. But very great sorrow from the greatness of your pain and weakness — and especially from the intensity of your yearning for me. And in truth — I would leap over the mountains to come to you immediately [הָיִיתִי מְדַלֵּג עַל הֶהָרִים — Shir HaShirim 2:8: kol dodi hineh zeh ba m'daleg al heharim m'kapeitz al hag'va'os — "the voice of my beloved — here he comes — leaping over the mountains — skipping over the hills." The verse of the beloved approaching in haste and joy — his love so powerful it makes him leap. Applied to Reb Nussun's longing: if it were possible, he would leap over the mountains to reach Yitzchok immediately. But the practical constraints prevent it] [Shir HaShirim 2:8] — but I have considered my paths — and it is impossible for me to remain the entire week with you. Therefore the necessity is to wait until Thursday — if Hashem wills — I will come to you — with the help of Hashem Yisborach — as above.

Please — my son — my dear one — remember and do not forget — that we have already spoken much about the matter of man was born to toil [אָדָם לְעָמָל יוּלָּד — Iyov 5:7: "for man is born to toil — as the sparks fly upward." The verse of the inevitability of human struggle and effort. Already cited in Reb Nussun's earlier letters as the foundational principle: human life is structured around toil and difficulty — this is not a failure or aberration but the essential nature of the human condition. The question is not whether hardship will come but how one receives it] [Iyov 5:7] — and that necessarily many adventures will pass over the person — which it is impossible to know about in advance — and everything must be received with love [לְקַבֵּל בְּאַהֲבָה — *kabbalah b'ahavah*: the Talmudic teaching of Brachos 5a and elsewhere — to accept suffering with love. Not passive resignation but an active orientation: receiving what comes as a form of divine love — as the Talmud teaches that sufferings are *yissurin shel ahavah* — sufferings of love — through which Hashem draws the person closer. The *kabbalah b'ahavah* is the transformation of suffering through the act of loving reception] — and to know that all of one's events are for one's good. And through this — it is easier to pray to Hashem Yisborach that He remove the illness and suffering from us. For although they are for the good — we do not have the strength or wisdom to receive this good through them — therefore we ask: El Shaddai — may He give you mercies [אֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים — already cited in Letter 146 as the prayer for *rachamim peshutim* — plain simple

[Hebrew: נָתָן מִבְּרֶסְלֶב...]

mercies undiluted by judgment. Here the theological ground of that prayer is made explicit: we cannot receive the good embedded in the suffering because we lack the spiritual capacity — and therefore we pray for the suffering to be removed and replaced with the simpler path of mercy. The *El Shaddai* prayer is not a denial that suffering has meaning — it is an acknowledgment that we cannot yet access that meaning, and so we pray for the merciful alternative] — that the mercies be in our hands — as you know — my beloved son. And to Hashem is the salvation — that the illness depart from you entirely — and you return to your former strength speedily — and may you come with song to Uman [בּוֹא תָּבוֹא בְּרִנָּה לְאוּמַאן — echoing Tehillim 126:6: haloch yelech uvacho... bo yavo b'rinah — "he who goes out weeping... shall come back with song." The verse of the ultimate reversal: the one who went out weeping in the diaspora returns with song carrying his sheaves. Applied to Yitzchok: from the sickbed — from the tears and weakness — may he come with song to Uman for Rosh Hashana. The illness as the going-out; the Rosh Hashana pilgrimage as the return with song] [Tehillim 126:6] — with the help of Hashem Yisborach — for the coming Rosh Hashana. Beyond this there is no time to extend. Peace and life and health of body and all good — as your soul and the soul of your father — who intercedes on your behalf. Nussun of Breslov. [Translator's Note: Overview: Monday, Parshas Nitzavim. Reb Nussun wept before dawn with a broken heart over Yitzchok's suffering. *Yoter mimah she'ha'egel rotzeh linyok* (Pesachim 112a) — the parent's love exceeds the child's yearning. Rabbi Nachman the grandson bears the letter. *Medaleg al heharim* (Shir HaShirim 2:8) — leaping over mountains in longing. Coming Thursday. *Adam l'amal yulad* (Iyov 5:7). *Kabel b'ahavah* — receiving all with love. The profound teaching: even though suffering is for the good, we ask *El Shaddai* for mercy because we lack the spiritual capacity to receive the good through the suffering — and therefore pray for the simpler path of plain mercy. *Bo tavo b'rinah l'Uman* (Tehillim 126:6). Key Themes Yoter Mamah She'ha'egel / Medaleg Al Heharim "More than the calf wants to nurse" (Pesachim 112a) — the parent's longing exceeds the child's. "Leaping over the mountains" (Shir HaShirim 2:8) — if obstacles were removed, Reb Nussun would leap to Yitzchok immediately. Peace and abundant salvation to all our anshei sh'lomaynu. Two images of love's urgency.]