קעד

Overview: Tuesday, Parshas Terumah — Uman. Arrived Monday Parshas Mishpatim. Was in Tiranovitz for Shabbas — dancing and crying. *B'hishthalchecha / b'shochbecha / vahakitzosa* (Mishlai 6:22). *Kol chad k'fum*. *Ki lo l'netzach yariv* (Yeshayahu 57:16). *Azamra l'Elokai b'odi* (Tehillim 146:2). *B'tzar hirchavta li* (LM I:195). *Illu finu malei shirah kayam* (*Nishmas*). *Mah gadlu* (Tehillim 92:6). Community of Teplik. *Tziyun* — crying greater than Yom Kippur. *Nafshenu k'tzipor nimleta* (Tehillim 124:7–8). *Chavalin naflu li* (Tehillim 16:6). *Lahafoch hayagon* (Esther 9:22). *Haru amal v'yaldu sheker* (Tehillim 7:15). *Hester b'toch hester*: now identified as Likutay Moharan II:12 — the double concealment: not only is Hashem's face hidden but the very fact of the hiddenness is itself concealed — and from within this deepest darkness Reb Nussun still knows the truth of the *nekudas ha'emes*. *Kol yamav ka'as umachov* (Koheles 2:23). *Ein rega b'lo pega* (Shelah). *Ilmale milcha* (Zohar / LM I:10). *Gott firt tamid ois*. *Simchu baHashem / chizku v'ya'ametz* (Tehillim 31:25). *Mah nashiv laHashem* (Tehillim 116:12). *Atzas Hashem hi takum* (Mishlai 19:21).

Their letter I received today during the morning prayer — and last night after the evening prayer I received the letter from Rabbi Yosef the son-in-law of Rabbi Zalman — and all of them inform of comfort and joy and gladness.

Abundant peace to the honor of my beloved son — the Rabbinical one — our Teacher the Rabbi Yitzchok — may his light shine.

His letter from Friday I received yesterday — and it was a great comfort to me within this distress and oppression — in seeing that — praised be G-d — my words are fixed in your heart and revive you even now — even now. This is the measure — and this is how it is beautiful — to remember well each and every word — in such a way that you will be able to stand in the trial and to strengthen yourself always — and to revive your souls at all times in all that passes over a person all the days of his life — especially one who wishes to draw close to such a wondrous and awesome novelty — which is our life forever. And one must fix his Torah and holy conversations in the heart so well — until even after a hundred years — when the time comes to enter the grave and to lie there — even there he will revive himself with his holy words. And so for the time of resurrection and forever — and to fulfil: in your walking it will guide you — in your lying down it will guard you — and when you awake [בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתְךָ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ — Mishlai 6:22: the verse of the Torah's accompaniment through all three states: waking life, death and burial, and resurrection. The *tzaddik's* Torah is with the person in all three] [Mishlai 6:22] and so forth. And surely you know — my brothers and companions — that all our business and dealings are not for worldly affairs — to profit in Odessa or in Brod — but only for the eternal purpose — as Hashem knows our hearts. And if you do not merit to be as is fitting according to these holy conversations and awesome Torahs — even so you have greatly succeeded and also produced fruit — how fortunate are you my sons and brothers and companions. Especially now — you are able to understand somewhat the quality of the desirable one — from the enormity of the multitude of such obstacles — which have never passed over us like this — may Hashem protect from now on.

Remember well each and every word and each and every Torah and each and every prayer and each and every conversation — the greatness of the wondrous depth and the flashing of G-dliness and the greatness of the Creator — Yisborach — and the greatness of the Torah and the commandments and the greatness of the true *tzaddikim* — and the strengthening and the arousal and the wholesome and simple counsels — that exist in each and every one. And how in His wondrous ways He draws the sustaining of the Torah in each and every person of Israel from great to small — rousing the sleeping — awakening the slumbering — reviving the truly dead — raising up the souls of Israel from the lowest depths — to incline them toward resurrection — to give them merit for eternal life. And if you already know all of this — you now need every day to return it in heart and in mouth — between himself and his fellow — all of this and more than all of this — each one according to what he estimates in his heart [כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ — the Zoharic phrase of graduated reception — each person receives in proportion to the capacity of his heart] — for it is impossible to explain in mouth or in writing — so that you may be able to strengthen yourselves even now — for our days are like a passing shadow — like truly flying dust — and there is no time at all. And in a little while all of this will fly away — and those who merit to stand in the trial and the refining will tell all of this in joy. For certainly Hashem Yisborach will save us and rescue us — for not forever will He contend [כִּי לֹא לָנֶצַח יָרִיב — Yeshayahu 57:16: "for not forever will I contend — and not eternally will I be angry." The divine promise that the anger and the trial are time-limited: they have an end. The *tzar* is not permanent; the *shalom* is eternal] [Yeshayahu 57:16] — and behold you correctly aimed at my thinking in what you wrote — that you revive yourself with the Torah *azamra l'Elokai b'odi* [Tehillim 146:2; LH Hashkamat Haboker] and with the Torah *b'tzar hirchavta li* [Tehillim 4:2; LM I:195] and so forth. For also I — the essential of my life is in this at every time — especially in the time of this great distress. If our mouths were full of song like the sea [אִלּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם — the opening of *Nishmas kol chai* from the Shabbas morning prayer — the formula of speech overwhelmed by the scale of divine kindness — here applied to the wonders of expansion experienced within the distress] — it is impossible to explain one in a thousand of the wonders of the expansions within the distress — every day and every time and every hour. How great are the works of Hashem — very deep are His thoughts [Tehillim 92:6] .

And behold the essential holy gathering of ours are strong in the truth now more than before. And I arrived here on Monday of Parshas Mishpatim — and Hashem Yisborach arranged in His mercy that immediately someone was available to notify Teplik — and I sent them my letter — and it reached them on the night belonging to the past Thursday. And immediately they were all roused — and they did not sleep the entire night — only engaged in speaking of our matters. And on Monday two wagons traveled here — and arrived on the night belonging to Thursday. And on Thursday two more people arrived from Tiranovitz — and also Rabbi Zalman the *shochet* came from the village. And all of us — together with all our *anshei sh'lomaynu* found here — were ready today to go to the holy *tziyun* with a broken and crushed and very sighing heart. In the meanwhile two letters arrived — one from you and one from Breslov from Rabbi Avraham Dov — and another letter from Rabbi Shmuel Weinberg to his father — and all of them are full of very bitter and very bitter cries — as you know. And we went to the holy *tziyun* — and we cried greatly there to Hashem Yisborach — great and bitter cries — and with much weeping and many tears. And there was a great commotion greater than Yom Kippur [וְהָיָה רַעַשׁ גָּדוֹל יוֹתֵר מִיּוֹם כִּפּוּר — an extraordinary comparison: the weeping and crying at the Rebbe's *tziyun* in Uman surpassed even the intensity of the Yom Kippur prayers. The *tziyun* becomes the site of the deepest communal cry of the year] — and certainly our cry ascended to the heavens. But we still need to increase even more in prayer and in the private conversation between each one and his Creator — for we are in great distress — and we need salvation and great mercy. And even without this — each person needs many salvations for the wounds of his soul and his pains — for this is the essential distress and the essential compassion — as is known to you. And all this noise and distress has come only to rouse us and to awaken us from our sleep — as I have already written to you — and as you know yourselves.

And behold — the friends from Teplik — namely my dear ones Rabbi Meir and Rabbi Nachman the son-in-law of Rabbi Nesanel — remained here for the past Shabbas — and lingered until yesterday — and from itself we spoke greatly. And Rabbi Meir said that he was greatly aroused toward Hashem Yisborach through this *machloket* — and so is the truth — for praised be G-d it has been renewed for good in several aspects. And praised be G-d I revived him with my words — and also he and his companions greatly revived me. And in this we see the wonders of Hashem — for his light will never be extinguished forever and ever — may they perish — they and a thousand like them — and not one word of his holy words will return empty [נֵרוֹ לֹא תִכְבֶּה לְעוֹלָם וָעֶד — Mishlai 31:18 applied to the Rebbe's eternal light; and the guarantee that not one word will return empty — Yeshayahu 55:11 — the divine guarantee that the Rebbe's Torah as the word of Hashem will accomplish its purpose] — and he completed and will complete — and also said: "Gott firt tamid ois." [Yiddish: "G-d always carries through." The Rebbe's declaration of confidence in the divine completion of all things] Therefore even now we must praise the Master of all — that we merited to be in his portion — lots have fallen to me in pleasant places [חֲבָלִים נָפְלוּ לִי בַּנְּעִימִים — Tehillim 16:6: "lots have fallen to me in pleasant places — indeed a beautiful inheritance is mine." The verse of the soul that has received its portion in the *tzaddik's* Torah and finds it to be the most beautiful inheritance] [Tehillim 16:6] — and we must strengthen ourselves in joy every day and turn the grief and the sighing into joy [לַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה — Esther 9:22: the Purim reversal — the inner spiritual work of turning grief to joy] [Esther 9:22] . And all the more so as the distresses and humiliations and insults increase — may the Merciful One preserve us — although it is very very bitter and painful — even so we must strengthen ourselves and revive ourselves and turn to joy — for what we merited — to escape from such wickedness — from tearing and disdaining such holy and awesome books — such combinations of letters — the story of Rabbi Eliezer and Rabbi Yehoshua — Chanukah — Tehillim — Teshuvah — the sayings of Rabbah bar bar Chanah — and *mishtaei* — and the *Sifra Detzeni'usa* — and the elders of Athens and so forth. Our soul has escaped like a bird from the trap of the fowlers — the trap is broken and we have escaped — our help is in the Name of Hashem [נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה — Tehillim 124:7–8: "our soul has escaped like a bird from the trap of the fowlers — the trap is broken and we have escaped — our help is in the Name of Hashem Who made heaven and earth." The great verse of miraculous escape — applied to the entire Chanukah crisis] [Tehillim 124:7–8] . And behold it has been settled in our minds that I will linger here until after the coming Purim — for several reasons. Therefore my beloved son — may he live — if you are able to come here in the coming week — what good — and if you are able to come for Purim — if Hashem wills it — we will rejoice and be glad even more. And as heard — also your postal matter is in danger — and they also gnash their teeth against you — therefore you have no escape but to flee here — and we will cry out to Hashem and sweeten the secret together — and the counsel of Hashem — she will stand [וַעֲצַת ה' הִיא תָּקוּם — Mishlai 19:21: "many thoughts are in a person's heart — but the counsel of Hashem — she will stand." However many plans the opponents devise — the counsel of Hashem will prevail] [Mishlai 19:21] . Also Rabbi Mordechai — may his light shine — it is fitting that he come here — certainly all his sins have been forgiven through the great humiliation that passed over him and he stood in the trial — and also for all of us certainly there was atonement of many sins — but whoever endured more suffering — may the Merciful One preserve us — according to the pain is the reward [Avos 5:23] .

And behold — praised be G-d — the dear benefactors here are strong with us — praised be G-d — and to Hashem belongs the salvation. And what you wrote — that you intend to travel to Ladyzhin — it is foolishness — and I am astonished that this entered your mind — but what has passed cannot be brought back. We have no one to lean on but our Father in Heaven. And the time of the morning prayer has arrived. And on the past Shabbas Kodesh we spoke from the Torah — that divine apprehension cannot be received except by such — and for this one needs a very very great Rebbe. How fortunate are we that we merited to hear all this. And I am now writing with tears from within joy — that we merited within the concealment that is within the concealment [בְּתוֹךְ הַסְתָּרָה שֶׁבְּתוֹךְ הַהַסְתָּרָה — Likutay Moharan II:12: the key Breslov teaching on *hester b'toch hester* — the double concealment. The first *hester* is when Hashem's face is hidden from a person — the experience of divine absence. The second and deeper *hester* is when the very fact that there is a concealment is itself concealed — so that the person does not even know that Hashem is hiding His face — they have lost even the awareness that something is missing. This is the most extreme spiritual darkness possible. To still know the truth of the *nekudas ha'emes* — the point of truth — from within such a double concealment — is the greatest possible spiritual achievement. Reb Nussun writes with tears of *joy* from within this double concealment: the persecution has created a *hester b'toch hester* — and yet he and the community still know what they know. This is cause for the deepest possible gratitude] [Likutay Moharan II:12] to know of the truth of the point of truth — which is our life forever. For this world is vanity of vanities and our days are like a passing shadow. And already many days and months have flown by of this winter of what has passed over us. And what have the opponents accomplished with their wickedness — they conceived toil and gave birth to falsehood [הָרוּ עָמָל וְיָלְדוּ שֶׁקֶר — Tehillim 7:15: plans that destroy their own planners — the opposition conceived evil but what they bring forth is only falsehood — it has no power to stand] [Tehillim 7:15] — and they added the fire of Gehinnom upon themselves and a spirit of scorching is the portion of their cup — and upon us Hashem had mercy and saved us from such strayers — who tear such holy and awesome books and disdain them so greatly — and inform against and shed the blood of worthy ones so greatly. And certainly not even one drop of blood they shed from us — and not one coin of Israel they robbed from us — will be lost. And certainly they are among those who are brought down and not raised up. And upon us may Hashem shine His kindness — and certainly all of this is for us as atonement for sin and forgiveness of transgression — for Hashem Yisborach knows that we walk in wholeness in truth — as our sages of blessed memory guided us. And what has passed — we are obligated to receive with joy as atonement for sin — and to cry out about what is to come that He do it for the sake of His great Name and rescue us from them. And may Hashem hear our prayer and our cry and say: enough to our distresses — and within days gladden us with His salvation. This is our consolation in our affliction — what shall we return to Hashem for all His gifts to us [Tehillim 116:12] — rejoice in Hashem — be strong and let your hearts be courageous — all who hope in Hashem [שִׂמְחוּ בַּה' — חִזְקוּ וְיַאַמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה' — Tehillim 31:25: the great closing verse of Tehillim 31 — a Psalm of anguish and rescue — the courage of those who have seen Hashem's rescue and trust in it again. The Psalmist who has passed through the depths concludes with this declaration: from the midst of the crisis — rejoice — be strong — and hope] [Tehillim 31:25] .

And behold — our *anshei sh'lomaynu* are now stronger in the truth than before. In all these surroundings where I have traveled — no one hears our controversy at all. And the essential controversy in our surroundings is because there the holy words have begun to enter the hearts of several worthy ones — and because of this they were incited so greatly. And his light will not be extinguished — and the word of our G-d stands forever. And they who try to destroy it will not succeed — were it not for the salt — which is the light of the true *tzaddik* — the world would not have been able to endure bitterness [אִלְמָלֵא מִלְחָא שֶׁהוּא אוֹר הַצַּדִּיק הָאֱמֶת לָא הֲוָה עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — Zoharic Aramaic / LM I:10: the salt that preserves the world from corruption is the light of the true *tzaddik* — without it the world's essential bitterness (*meirirus*) would be unbearable] [Zohar; cf. LM I:10] — and He revealed all this to us in His wonders — and more than this — which it is impossible to explain. Be strong and of good courage — do not fear and do not be terrified before them. Do not fear the multitude of carriages — and do not be terrified by the voice of the cry of wine-the-drunkard [אַל תִּירְאוּ מִשִּׁפְעַת הַקַּארֶעטִיס וְאַל תַּעַרְצוּ מִקּוֹל צִוְחַת יַיִן הַמְשַׁכֵּר — an allusion to Devarim 20:3–4 before battle — "do not be afraid — for Hashem your G-d is the One Who walks with you." The carriages (*karetis*) and the cry of drunken wine: the worldly power and noise of the opponents. Do not be overwhelmed by their display of force or their noise] — for Hashem your G-d is the One Who walks with you to save you — this is the camp of the Ark — which is the Torah that He revealed to us in His mercy and great kindnesses — precisely these books that they tear and disdain and trample on so — they are the ones who will save us and raise us from the dust of our poverty and our lowliness — and lift us and exalt us. In them — world — and we will be saved. They are our life and the length of our days in this and in the next forever. Gott firt tamid ois.

Our friend Rabbi Naftali — may his light shine — and all our *anshei sh'lomaynu* spread peace with love. And peace to all our *anshei sh'lomaynu* — and especially to Rabbi Shimshon — may his light shine. From yourselves you will understand that to all of you these words were said — place your hearts well to all that passes over every person in this world — distresses and adventures without measure — in general and in particular — not one evil like another evil. And as it is written (Koheles 2): all his days are pain and vexation — for man is born to toil [Koheles 2:23; Iyov 5:7] — and as is written in the Shelah a rhyme on this: there is no moment without a setback — no day — no week — no month — no year [אֵין רֶגַע בְּלֹא פֶּגַע — the Shelah's (*Shney Luchos HaBris* of Rabbi Yeshayahu Horowitz) verse-rhyme: every unit of time contains its own trials. *Rega* and *pega* rhyme in Hebrew — the near-identity of the two words expresses the near-identity of the two realities: every moment carries its own setback. There is no moment without a *pega* — a collision with difficulty. Applied here: even without the *machloket* — every person in every era endures trials] — see there. And if so — even several hundred years ago the world was full of distresses — for since the day the Temple was destroyed there is no day whose curse is not greater than the previous. And we have no life and sustaining except through the holy Torah — and essentially through what the true *tzaddikim* — the pillars of Torah and service — renew in it. How fortunate are we that we merited to know of the true *tzaddik* close to our times — who is the foundation of the world — and were it not for the salt — which is the light of the true *tzaddik* — the world would not have been able to endure bitterness — and He revealed all this to us in His wonders — and more than this — which it is impossible to explain. Be strong and of good courage — do not fear and do not be terrified before them — for Hashem your G-d is the One Who walks with you to save you — this is the camp of the Ark — which is the Torah that He revealed to us in His mercy and great kindnesses — precisely these books that they tear and disdain and trample on so — they are the ones who will save us and raise us and exalt us — in them — world — and we will be saved — they are our life and the length of our days in this and the next forever.

Nussun the above-mentioned.

[Hebrew: נָתָן מִבְּרֶסְלֶב...]

ummer — if Hashem wills it — and also that I return quickly to my home in Breslov in peace. For although I am indeed a great coward — against this Hashem Yisborach gave me merit to be very strong — with the help of Hashem Yisborach — in *azus dikedushah* — and Hashem Yisborach has made my forehead strong against their foreheads [וְנָתַן מִצְחִי חָזָק נֶגֶד מִצְחָם — Yechezkel 3:8–9]. And blessed be Hashem — I am strong in my mind like a pillar of iron and like walls of copper — and I prepare myself — with the help of Hashem Yisborach — for gift and for prayer and for war [לְדוֹרוֹן וְלִתְפִלָּה וּלְמִלְחָמָה — Bereishis 32:9: Ya'akov's three-pronged strategy before meeting Esav] — and may Hashem G-d help me with His great power. And I have already spoken greatly with our dear friend the bearer of this letter — Rabbi Shmuel Weinberg — and I await his reply that he send me quickly for good.

Nussun of Breslov.

[Hebrew: נָתָן הַנַּ"ל...]

Nussun the above-mentioned.

And I hope to Hashem Yisborach that I will proceed gently toward Breslov in peace. And it is impossible to fathom the minds of the opponents — what they think in wishing to expel me from Breslov — for wherever I travel — I will declare the truth of his holy Torah there as well — and there too will be made Breslover Chassidim who are the truly worthy ones of Israel [אוֹדִיעַ גַּם שָׁם אֲמִתַּת תּוֹרָתוֹ הַקְּדוֹשָׁה — a remarkable moment: Reb Nussun articulates the silver lining of even forced exile — wherever the persecution drives him, the Rebbe's truth will be planted there too. New Breslover Chassidim — *k'sheirim amitiyim sheb'Yisrael* — will emerge wherever he goes. And he adds: perhaps this is Hashem's intention behind the expulsion altogether]. And in truth it even enters my mind — perhaps this is Hashem Yisborach's intention in all of this. But I have great compassion for you — that we should suddenly be separated — G-d forbid. I am confident — in Hashem's kindness and in his great power — that He will certainly not do this — for the Rebbe's sake — of blessed memory — and will help me in His wonders to return to my home in Breslov in peace quickly. The words of your father — who awaits seeing you soon — in joy. And behold — to tell of our distresses — an army of parchment scrolls would not suffice. But the kindnesses of Hashem have not ended — that He gives us strength still to endure distresses and sufferings and humiliations like these [Eichah 3:22] — and beyond this His kindness prevailed over us — that we also rejoice somewhat — that we merited to be in his holy portion — which is the portion of Hashem His people. And may the mouths of the opponents — who make renowned false accusations — be filled with gravel — those who say G-d forbid that we do not believe in the Oral Torah — may their spirit and soul expire — for are we not studying legal codes and the four-part Shulchan Aruch every day — and this is a holy practice from our Rebbe — of blessed memory — who warned very much about this as is renowned and as is printed in his holy books. And who has revealed the secret of the Oral Torah so greatly as our Rebbe — of blessed memory — who said that the essential distinction is... and through this one can recognize a person of Israel [לִקּוּטֵי מוֹהֲרַ\"ן תִּנְיָנָא כ\"ח — LM II:28] [LM II:28]. What shall we say and what shall we speak — the L-rd has found our iniquity — but in this matter that they accuse us of — we are not guilty at all. May Hashem repay the evildoers according to their evil — and humble and fell all the enemies and pursuers beneath us quickly — and have compassion on us in His compassion for the sake of His great Name.

[Hebrew: נָתָן הַנַּ"ל...]