קסט

Overview: Monday, Parshas Mikeitz — Chanukah. Brief and urgent. Wonders of expansion within the distress that cannot be told. The Shulchan Aruch's opening ruling — *yitgabeir ka'ari* — rise like a lion in the morning — and Reb Nussun's own essay in *Likutay Halacahos* OC Hashkamat Haboker 1 on the spiritual meaning of rising before dawn. *B'tzar hirchavta li* (LM I:195) — the entire *inyan* of Chanukah: expansion found within the constriction itself. *Kol chad k'fum mah d'misha'er b'libeih* — each person according to the capacity of his heart. Who knows where the secret of Chanukah reaches.

You have revived me with your words — in what you informed me — that praised be G-d the books were returned in His kindness and wonders — for until now my eyes have been longing for this.

My beloved son. [ Yitzchok ]

You have already heard our sorrow — and your sorrow certainly you yourselves are hearing — but also to tell you of the wonders of the expansions that Hashem Yisborach expands with us — and especially with me — in those days within the distress itself — it is impossible to explain or tell — even what I see with my own eyes — let alone the hidden things. For certainly the intention of Hashem Yisborach is for great good and wondrous salvation. And the essential purpose is to rouse and awaken us and all the world to rise in the morning — as it is said in the Shulchan Aruch (Orach Chayyim, section 1): rise like a lion in the morning — so that he himself rouses the dawn [יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר — Shulchan Aruch Orach Chayyim 1:1: the very first ruling of the Shulchan Aruch — *yitgabeir ka'ari la'amod baboker laavodas Bore* — "let a person strengthen himself like a lion to rise in the morning to serve his Creator." And the addition: *sheyihei hu me'oreir hashachar* — so that he himself rouses the dawn — not waiting passively for the morning to arrive but actively bringing it. Reb Nussun refers to his own teaching on this ruling in *Likutay Halacahos*, Orach Chayyim, Hashkamat Haboker 1 — a beautiful and profound essay on rising before dawn as a spiritual act] [Shulchan Aruch OC 1; Likutay Halacahos OC Hashkamat Haboker 1] — as explained in my work there — a beautiful and very fine essay — that the essential intention is to go with the path of *azamra l'Elokai b'odi* — I will sing to my G-d while I yet have being [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2: "I will sing praise to my G-d while I yet have being." The verse of praise directed toward Hashem while life and *being* still remain — the active assertion of divine song as long as the *od* — the still — endures] [Tehillim 146:2] and so forth. And this Shabbos we spoke greatly from the Torah *b'tzar hirchavta li* [בַּצָּר הִרְחַבְתָּ לִי — Tehillim 4:2 / Likutay Moharan I:195: "in the constriction You have expanded me." The Rebbe's teaching on the paradox of the divine *harchavah* — expansion — found specifically *within* the *tzar* — the constriction and distress — not after it or beside it but inside it. This is the entire *inyan* of Chanukah: the miracle of light found within the deepest darkness, the expansion occurring from within the constriction itself] [Tehillim 4:2; Likutay Moharan I:195] — which is the entire matter of Chanukah — and it was very relevant to all that is happening with us now. And our eyes await at every time to emerge from the distress entirely into great expansion — and may our enemies see and be ashamed. And because the bearer of this letter is urgent — as he will tell you — it is impossible to extend at all.

The words of your father — who greatly rejoices and is very glad — especially at every time of distress and oppression — may the Merciful One preserve us — over the great and awesome and boundless kindness that Hashem Yisborach did with me and with all Israel — to bring us close to such a holy and awesome light — and it is impossible to speak of this — for it is for each one according to what he estimates in his heart [כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ — the Zoharic Aramaic phrase of graduated reception — already identified in Letter 157 — repeated here in the Chanukah context: the secret of Chanukah cannot be spoken — for each person can only receive it according to the capacity of his own heart; and what Reb Nussun's soul knows of the Chanukah secret — *nafshi yoda'as me'od* — exceeds what can be transmitted in words] . And now it is Chanukah — who knows where the secret of Chanukah reaches — as my soul knows very much — with the help of Hashem Yisborach — to reveal to those above and so forth and to those below and so forth and so forth . And it is impossible to extend at all now.

עַד יַעֲבֹר זָעַם — Yeshayahu 26:20: "go my people — enter your chambers — and close your doors behind you — hide for but a small moment until the anger passes." Strategic withdrawal: shelter, endure, and wait for the moment to pass] [Yeshayahu 26:20] — for certainly Hashem Yisborach will not abandon us and will do with us a sign for good — and they will return to us and we will not return to them — for certainly the words of him — of blessed memory (Chayei Moharan 218) — will be fulfilled: "Ich hob ois gefirt un vel ois firen." [Chayei Moharan 218] And from Tcherin I wrote you a letter to the holy community of Tulchin — and there I informed you that I had sent from Uman several letters to Breslov — and to you in particular — and I was very astonished that not one of them reached you — and I have sorrow from this. But the salvation you informed me of surpasses everything — and in Hashem is the hope that everything will turn to good. And regarding what concerns you — I have already anticipated my answer in these words — for the world is full of trials each day in several ways — and for all of them we have a founded foundation — a strong and everlasting foundation — which is the *tzaddik* who is the foundation of the world — the simple foundation [הַצַּדִּיק יְסוֹד עוֹלָם יְסוֹד הַפָּשׁוּט — Mishlai 10:25 and Breslov teaching: the *tzaddik* as the simple, unadorned bedrock upon which everything rests] [Mishlai 10:25] — upon him each and every one must lean in all that passes over him — for we did not come to this world to eat and drink and other lusts G-d forbid — and not for money and illusory honor — but only to endure toil and effort in order to recognize our Creator and Former — Yisborach His Name — according to the Torah which Moshe placed before the children of Israel — and according to h

ow the true *tzaddikim* in each generation guide us — for one must endure bitterness each time — and afterwards Hashem Yisborach helps in His kindness — as we have already seen many times — and as it is written: behold — for peace — bitterness was very bitter to me [הִנֵּה לְשָׁלוֹם מַר לִי מָר — Yeshayahu 38:17 / LM I:27: Chizkiyahu's prayer after recovery — the bitterness was the path to peace — not its obstacle] [Yeshayahu 38:17; Likutay Moharan I:27] — as explained in his holy books (Likutay Moharan I:27). And as it appears now — I will not linger here very long — and the time of the morning prayer has arrived. By day may Hashem command His kindness [יוֹמָם יְצַוֶּה ה' חַסְדּוֹ — Tehillim 42:9: yomam yetzavveh Hashem chasdo uvalaylah shiro imi — "by day Hashem commands His kindness — and at night His song is with me." The verse of day-and-night divine accompaniment] [Tehillim 42:9] — and may He give us merit to pray with great *kavvanah* — to recognize how He, Yisborach, renews in His goodness every day always the work of Creation — and contracts Himself from the Infinite to no end in every act and word and thought of every person — according to the place and the time — and hints to him his hints [מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית, וּמְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית בְּכָל מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה שֶׁל כָּל אָדָם כְּפִי הַמָּקוֹם וְהַזְּמַן וּמְרַמֵּז לוֹ רְמָזִים — a profound theological statement about divine *tzimtzum* — contraction — as an ongoing providential process. The daily renewal of Creation (*chidush bereishis*) is only possible because Hashem continuously contracts Himself from the *Ein Sof* — the truly Infinite — in order to be present within every act (*ma'aseh*), every word (*dibbur*), and every thought (*machshavah*) of every single person — according to their specific place and time. This is not the primordial *tzimtzum* of the Ari but an ongoing, moment-by-moment divine self-contraction that makes personal providence possible: Hashem meets each person within their specific situation, and through this intimate presence hints to them the hints they need to find t

heir way] — and to fulfil: to declare in the morning Your kindness [לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ — Tehillim 92:3: l'hagid baboker chasdecha ve'emunascha baleilos — "to declare in the morning Your kindness and Your faithfulness in the nights." The Psalm of Shabbos — the verse of the twin testimonies that frame the *Ashrei* of a life lived in awareness of Hashem's gifts: morning is for declaring His *chesed*; night is for receiving His *song*] [Tehillim 92:3] and so forth. "Gievald! Vos shveigen mir az mir hobin azons gehert!" [Yiddish: "Gievald! What are we silent for — that we have heard such things!" The cry of astonishment and urgency — having heard the Rebbe's words we can remain silent and inactive? Applied to

each word and each Torah: the person who has heard should cry this cry] — over every single word and word — each person must say a thousand times: had I not come into the world — for this alone it would have been worthwhile [אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא — Kiddushin 40b: "had I not come into the world except for this — it would have been sufficient." Each word of the Rebbe's Torah alone would have justified the entire journey of one's life] [Kiddushin 40b] — and these books they are tearing and disdaining — woe to them and woe to their souls. May the Master of Mercy return them to the truth — and may He return us to truly fulfil His holy words — spoken in truth — in general and in particular for every person and at every time and in most particular detail every day and at every time. What shall I say to you — my dear sons and all our faithful *anshei sh'lomaynu* — place your hearts well to what is done with a person in this passing world — in this fleeting shadow — which everyone knows is vanity of vanities — all is vanity.

And if they do not merit to improve their deeds — and also spoil — yet they even further strengthen themselves against the point of truth — which has merited to emerge from the vanities of this world entirely — which does not wish to leave any vanity in this world. How fortunate are we — how good is our portion — that our soul has escaped from this like a bird — blessed is the Merciful One who has delivered us from this [בְּרִיךְ רַחֲמָנָא דְּפַלְטֵי לָן מֵהָדָא — Aramaic: the Talmudic formula of thanksgiving for having been spared from something spiritually dangerous (*Berachos* 54a and elsewhere).

[Hebrew: נָתָן מִבְּרֶסְלֶב...]

The words of the one who awaits the salvation of Hashem at every time. Nussun of Breslov. I have already written to you that I arrived at Kremenchug on the Friday morning of Parshas Vaeira — and found your letters that the holy books — praised be G-d — had already been returned in His kindness and wonders — and you greatly revived my soul. And on that same Friday I sent you my letter — and I lingered in Kremenchug until yesterday — and no letter reached me — neither from Breslov nor from Uman — and I do not know what to think. But at a time of distress like this — may the Omnipresent have mercy — certainly we need this sorrow too. But this is my consolation in my affliction — that in the kindnesses of Hashem and His great wonders they brought out the books from their hands — what shall I return to Hashem and so forth — how fortunate is the portion of Rabbi Shmuel Weinberg who merited that such a great *pidyon shevuyim* was completed through him [פִּדְיוֹן שְׁבוּיִים — the redemption of captives — one of the greatest *mitzvos* in the Torah. The holy books seized by the government are *shevuyim* — captives — and their release is a true *pidyon shevuyim*] — how fortunate are all those who engaged in this — and all who expended money for the redemption of souls and the holy Torah. Woe to them and woe to the souls of the informers who brought false accusations — who rebelled and transgressed against the honor of Hashem Yisborach and the honor of the holy Torah — and the honor of the Baal Shem Tov — of blessed memory — and his holy disciples — and against the honor of our Master our Teacher and Rebbe — of blessed memory — whose holy books they seized through their informing. May Hashem repay the evildoer according to his evil — and in His great kindness may He have mercy on the poor and destitute pursued ones like us — and save us quickly for the sake of His great and holy Name that is called over us — for His great Name is found within the name of the true *tzaddik* — as explained in the Torah *b'reishis l'einei kol Yisrael* which we spoke on the past Shabbas Chanukah — and here we completed it somewhat. [הַתּוֹרָה בְּרֵאשִׁית לְעֵינֵי כָל יִשְׂרָאֵל — Likutay Moharan I:1: the Rebbe's opening Torah on the verse *b'reishis bara Elokim* and the final verse *l'einei kol Yisrael* — the teaching that Hashem's Great Name is found within the name of the true *tzaddik*]