קסז

Overview — the final letter: Monday night, Parshas Vayeishev. Messenger woke Reb Nussun from sleep. *Shalom bayis*. *Haholech achar atzas ishto* (Bava Metzia 59a). *Birtzos Hashem darkei ish* (Mishlai 16:7). The murder of Parshas Vayishlach night. *Hamamtik meirirus d'alma / shekol kiyum ha'olam alav*: now identified as LM I:10 — the foundational teaching on the *tzaddik* as cosmic sweetener. *Lahafoch hayagon va'anachah l'simchah*: now identified as Esther 9:22 — the Purim reversal — the internal spiritual work of turning grief into joy. *L'mishma ozen da'avah nafsheinu*: now identified as Iyov 42:5 — the hearing of the ear — even at the *shemia* alone, before any direct sight, the soul is already pained. *Chasday Hashem ki lo samnu* (Eichah 3:22–23). *Yemin Hashem romemah* (Tehillim 118:16). *Ich hob ois gefirt* (Chayei Moharan 218). *Avos 6:9*. *Malka d'alma yevarech yathon* — the final word.

Your letter I received just now — and from yourself you will understand my sorrow — but I did not magnify the sorrow — for I knew beforehand that it would be so.

My beloved, my dear son. [ Yitzchok ] I received your letter at night — during sleep — for at that time the messenger came and woke me from my sleep — and I read it carefully. And what shall I reply to you — my beloved dear son — it is good to give thanks to Hashem for every expansion and expansion that He, Yisborach, in His great mercies expands for us within the distress itself. And especially what you wrote about the matter of peace in the home — for I understand from your letters that Hashem Yisborach is helping you in this matter — and this is the essential thing — and you need no longer be anxious at all. And even this obstacle one must break for the sake of the truth — for the sake of the ultimate purpose. And the one who does not break it — and turns from the truth to falsehood because of the counsel of his wife — about this it is said (Bava Metzia 59a): the one who follows the counsel of his wife falls into Gehinnom [הַהוֹלֵךְ אַחַר עֲצַת אִשְׁתּוֹ — Bava Metzia 59a: specifically about following a wife's counsel in heavenly matters. The Gemara itself qualifies: the challenge *ittecha gutzah gacho b'udnah* — listen to your wife — is answered: that is in worldly matters (*milei d'alma*) — the warning applies to heavenly matters (*milei dishmayya*). In worldly affairs, the wife's wisdom is to be honored; in spiritual affairs, one must not be swayed from the path of truth] [Bava Metzia 59a] — and also in this world it is bitter for him — bitter. For certainly he cannot obey her in all things — and he remains shorn from both sides — may the Merciful One preserve us. Therefore one must be wise and prevail — not to follow her counsel in heavenly matters — only in worldly matters it is fitting to hear her counsel — as is explained in the Gemara. And praised be G-d — we have already had several sufferings and obstacles — and Hashem Yisborach helped us to break them — until in His kindness they turned to our view — as it is written: when Hashem is pleased with the ways of a man [בִּרְצוֹת ה' דַּרְכֵי אִישׁ — Mishlai 16:7: "when Hashem is pleased with the ways of a man — even his enemies He makes at peace with him." The verse of *shalom bayis* through divine favor: when a person walks in the path of Hashem — even domestic opposition is eventually turned to harmony] [Mishlai 16:7] and so forth. And because Hashem Yisborach has saved you somewhat in this matter — you no longer need to look at all the humiliations — for all of them are for great good. And in my opinion it is good for you to establish a place for prayer with the people of the beis midrash of the Ir Chadash — for there the opponents have no power against our *anshei sh'lomaynu* — and why should you enter a place where there is concern of humiliation? And humiliations you already have — since they speak about this — that itself is a great humiliation. May the One who sees the shame of the humiliated have compassion on our shame and save us. Regarding what you asked — now at night it is impossible to investigate. May the Omnipresent have mercy on the weepings and cryings of Israel — on the bitter cries of death that are heard in all the streets. Woe to our souls — what we have caused by our sins — to see such bitter distress in our generations. Woe and bitter to the partisans and opponents when they now have a mouth to speak presumptuously against the truly worthy ones who fear Hashem — those who cleave to the true *tzaddik* who sweetens the bitterness of the world — upon whom depends all the sustaining of the world [הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא שֶׁכָּל קִיּוּם הָעוֹלָם עַל יָדוֹ — Likutay Moharan I:10: the foundational Breslov teaching on the *tzaddik*: he is the one who sweetens (*mamtik*) the *meirirus d'alma* — the essential bitterness of the world — and upon whose merit the entire sustaining of the world depends. The *tzaddik* as cosmic pillar: the world's continued existence is bound to his spiritual work of sweetening] [Likutay Moharan I:10] . What shall we say and what shall we speak and how shall we justify ourselves — the tears flow from my heart and from my eyes — when I must write to you a reply about this. For just recently I heard within the darkness of night a great and bitter cry — woe woe and bitter — in all the streets — lamentation — and on every head — baldness — who will hear and not weep? For certainly the strange and terrifying thing that occurred here on the past holy Shabbos night will have reached you — that all the souls who were in the house of Rabbi Nussun son of Rabbi Tzvi the apothecary were killed — and on the Shabbos morning at the time of Shacharis prayers — they were all found murdered in their home: the above-mentioned Rabbi Nussun — and his wife — and his brother Rabbi Aharon Moshe — and the servant. Only two children remained alive — the older daughter of four or five years — lying on a sick-bed — beaten and wounded by the blows of the cruel murderers — and the younger one still nursing at the breast. And yesterday the murdered ones were brought to burial. May their death be an atonement for Israel — and may their souls be bound in the Bond of Life. And the murderers have still not been found — only some non-Jew has been taken on account of this. Beyond this there is no time to extend. And behold — now it is truly like the period before the miracle of Chanukah — when Israel was in enormous distress from every direction — exactly as now. For on this side — the above-mentioned distress — at its very hearing our soul is pained [לְמִשְׁמַע אֹזֶן דָּאֲבָה נַפְשֵׁנוּ — Iyov 42:5: l'mishma ozen sh'maticha v'atah eini ra'atcha — "I had heard You with the hearing of the ear — but now my eye has seen You." Here the phrase *l'mishma ozen* — at the hearing of the ear — becomes a lament: the news heard through the ear is already devastating to the soul before any direct sight. Just as Iyov's *shemia* was the preliminary knowledge before the direct vision — so here the *shemia* alone is enough to grieve the soul] [Iyov 42:5] . And on this side — such a *machloket* — such humiliations — such gnashing of teeth and so forth. And above all of these is the great enemy within a person himself — who strengthens himself against him every day — about which it is said: the wicked one watches the righteous and so forth — and Hashem will not abandon him into his hand [צוֹפֶה רָשָׁע לַצַּדִּיק — Tehillim 37:32–33 / Sukkah 52a: the *yetzer hara* who pursues the *tzaddikim* — and Hashem's promise not to abandon the righteous into his hand] [Tehillim 37:32–33; Sukkah 52a] and so forth. And about this too our sages said: He rescues the poor from one stronger than him [מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ — Tehillim 35:10: the verse of divine rescue from an overpowering force — applied to the inner enemy, the *yetzer hara*, who is stronger than the person himself] [Tehillim 35:10] and so forth. And in truth — all the above-mentioned distresses — may the Merciful One preserve us — are linked to one another. And in this alone we have the strength to comfort and gladden our souls even now — and to turn the grief and the sighing into joy [לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה — Esther 9:22: lahafoch osam miyagon l'simchah umei'evel l'yom tov — "to turn them from grief to joy and from mourning to a holiday." The verse of the Purim reversal: the day meant for mourning turned into rejoicing. Applied here to the community's inner spiritual work: the one consolation they hold — that they have not opposed the point of truth — gives them the power to make this Purim-reversal inwardly, even now in the darkness] [Esther 9:22] . But: the kindnesses of Hashem — for we have not ended — new every morning [חַסְדֵי ה' כִּי לֹא תָמְנוּ חֲדָשִׁים לַבְּקָרִים — Eichah 3:22–23: from the depths of Lamentations — the affirmation that divine kindnesses renew themselves each morning. Rashi: the *chasadim* are renewed each morning — each day brings its own fresh gift of mercy that was not in the day before] [Eichah 3:22–23] — and Rashi explains: the kindnesses renew each morning. And through this we have the strength to await and hope and wait and yearn for His salvation always — for He, Yisborach, completed and will complete everything for good. For You are exalted forever — Hashem — and forever His hand is on top — and it is written: the right hand of Hashem is raised up — the right hand of Hashem does valiantly [אַתָּה מָרוֹם לְעוֹלָם ה' — Tehillim 92:9; and יְמִין ה' רוֹמֵמָה — Tehillim 118:16: the *chayil* — valiant force — of the *Yemin Hashem* identified as the community of *tzaddikim* and those attached to them] [Tehillim 92:9; 118:16] — the valiant hosts of the *tzaddikim* — which are the worthy ones attached to them. They will return to us — and we will not return to them — as he said — of blessed memory — (Chayei Moharan 218) in these words: "Ich hob ois gefirt un vel ois firen." [Yiddish: "I have completed and will complete." The Rebbe's own first-person declaration from *Chayei Moharan* — the mission as accomplished fact (*ois gefirt* — already done) and ongoing certainty (*vel ois firen* — and will continue). *Kushta ka'ei* — truth stands] [Chayei Moharan 218] . And as we have already seen somewhat with our own eyes — until now His mercies have helped us and His kindnesses have not abandoned us — so may He continue to save us even more — in wonders and kindnesses and great salvations — for truth stands. And abundant peace to all our *anshei sh'lomaynu* — with great love and precious affection — to all of them all these words were said. And my beloved son — give this letter to be read to all those held in the bonds of our true love — perhaps all of them or some of them will be aroused to think about their eternal purpose through our words — for this is my portion from all my toil. And besides this — everything is vanity — as it is written: do not fear when a man grows wealthy [אַל תִּירָא כִּי יַעֲשִׁיר אִישׁ — Tehillim 49:17: "do not fear when a man grows wealthy — when the glory of his house increases — for at his death he cannot take anything." The verse of the futility of wealth without Torah] [Tehillim 49:17] and so forth. And one must remember all the words of our sages literally and simply in wholeness — who said (Avos chapter 6): nothing accompanies a person at the time of his passing — not silver and not gold and so forth — only Torah and good deeds alone [אֵין מְלַוִּין לוֹ לָאָדָם בִּשְׁעַת פְּטִירָתוֹ — Avos 6:9: the teaching that strips away every illusion of what matters and leaves only what is real — only Torah and good deeds endure] [Avos 6:9] . But true counsels to be saved from the confusion and crookedness of this world — which confuses and twists the heart without measure — one now needs in these generations to seek and to search — from the books of our Master, our Teacher and Rebbe — of blessed memory — and from his students — and from the students of his students. May the King of the World bless them [מַלְכָּא דְּעָלְמָא יְבָרֵךְ יָתְהוֹן — Aramaic closing blessing: the final word of *Ullim LeTroofah*. A blessing addressed to all who read these letters — from all generations — those who are here and those not yet here — the students and the students' students — forever. *Kushta ka'ei* — truth stands — and the King of the World blesses all who hold fast to it] and so forth. Nussun the above-mentioned. The words of your father and your rabbi and your friend and your student and your lover in truth — the dust trodden under the soles of everyone's feet [אָבָק הַנִּדְרָס תַּחַת כַּפּוֹת רַגְלֵי כָּל אֶחָד וְאֶחָד — the extraordinary self-abasement formula: five dimensions of relationship — father, rabbi, friend, student, lover in truth — followed by the final self-description: dust trodden under the soles of everyone's feet. Total self-giving] . Nussun of Breslov.

[Hebrew: נָתָן מִבְּרֶסְלֶב...]