קפט

Overview: Wednesday, Parshas Shelach — Breslov — same week as Letter 186. Rabbi Nissan son of Rabbi Kalman imprisoned 24 hours and released Monday. The youth still throwing some stones but a great fear has fallen on them. Moshe the Overturned was by the local Rav yesterday — crying out loudly — his mind confused and greatly distressed. Reb Nussun's extraordinary compassionate prayer: may the evil spirit depart and he return to the truth and repair what he damaged. Complete healing for daughter among all *cholei Yisrael*. Then the profound teaching: an obligation on every person to remember *olam ha'ba* every day — in general and in particular. Everything that passes over a person are hints to draw close to Hashem — for Hashem constricts Himself from *ein sof* to *ein tachlis*. The entire *machloket* stems from the evil eye against the true *tzaddik* — who reminds the world every day of *olam ha'ba* — for there is no one who speaks and engages in this like him. Written *al p'nei hasadeh* — in the open field.

[Hebrew: אֲהוּבִי בְּנִי חֲבִיבִי...]

I received your letter today — and before this Rabbi Ayzik — may

My beloved son — my dear one.

I received your letter together with the letter from Rabbi Henich and the two gold coins. And just now there is nothing new to inform — for you have already heard that Rabbi Nissan son of Rabbi Kalman sat in prison for a full day and night [מֵעֵת לְעֵת — literally "from time to time" — the Talmudic expression for a full twenty-four hour period, a *yom umaylah*] — and on Monday they released him. And the youth are still digging and throwing some stones — but a great fear has already fallen upon them — for on Sunday they searched to seize all of them. And Moshe the Overturned was by the Rav here yesterday — and cried out greatly about himself — and his mind is confused as it has always been — but now he is more confused — and he is in very very great distress. May Hashem Yisborach have mercy upon him — that the evil spirit depart from him — and he return to the truth with all his heart — and strive to repair what he has so greatly damaged [יִשְׁתַּדֵּל לְתַקֵּן אֶת אֲשֶׁר עִוֵּת כָּל כָּךְ — the extraordinary compassion of Reb Nussun: even for the man who has been the most destructive opponent through the entire *machloket* — Reb Nussun prays not for his destruction but for his *teshuvah* — that he repair what he has so damaged. This is the measure of Reb Nussun's inner character] — as he himself sees somewhat — even now within his mental confusion. May the Makom have mercy upon him and upon us — to rescue us from our enemies and pursuers without cause — and give truth to Yaakov and so forth. And may Hashem Yisborach send a complete healing to your daughter — may she live — in the midst of all the other ill ones of Israel.

And be careful — my son — even now in the midst of your busyness — to remember every day the World to Come — in general and in particular [בְּעָלְמָא דְּאָתֵי בִּכְלָל וּבִפְרָט — *olam ha'ba* — the World to Come — thought of in two dimensions: *bikelal* — in general, as a fundamental orientation of one's awareness — and *bifrat* — in particular, meaning specific detailed contemplation of what *olam ha'ba* means for oneself personally. This is the foundational practice that Reb Nussun traces to the very core of the Rebbe's mission] — for this is an obligation on every person — whatever his situation — and whatever passes over him. For everything that passes over a person every day — all of it are hints to draw close to Him — Yisborach — from wherever he is [כָּל מַה שֶּׁעוֹבֵר עַל הָאָדָם בְּכָל יוֹם הַכֹּל הֵם רְמָזִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ — one of the deepest teachings of the Rebbe: every event, every happening, every encounter in a person's daily life — good or difficult — is a *remez* — a hint — a signal from above pointing toward *teshuvah* and closeness to Hashem. Nothing is random; all is a message] . For Hashem Yisborach constricts Himself from the infinite to the utterly finite [מְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית — the doctrine of *tzimtzum* — divine constriction or contraction — by which the infinite Ein Sof makes space for finite existence. Here applied in its most intimate sense: Hashem contracts Himself to be present within the details of each person's daily life — sending hints through every event toward closeness and *teshuvah*] and so forth. Remember this well — and guard this memory well every day — for the memory itself is very good. And all the great upheaval and the storm-wind of the great *machloket* that has been aroused against us — all of it stems from the evil eye [הָרַע עַיִן — the *ayin hara* — the evil eye — the force of destructive envy that fixes itself on the *tzaddik* and seeks to destroy what he represents. The *machloket* is not merely a social conflict — it is the spiritual eruption of this force against the Rebbe's mission] that incites against the true *tzaddik* — who occupies himself to remind the world every day of the World to Come — for there is no one who speaks and engages in this like him . And since through His wondrous kindness — Yisborach — we have at any rate been saved from being an opponent and adversary against him — it is our obligation to accustom ourselves to walk in his holy ways — to remember every day the World to Come and so forth — as above. And there is much to say about this — but there is no free time — and also it is impossible here in the open field [עַל פְּנֵי הַשָּׂדֶה — Reb Nussun is writing this letter outdoors — in the field — not at home or in the beis midrash. A rare and evocative detail: the deepest teaching of the letter was written in the open air, in the summer of 5595, perhaps while walking or resting during a moment of freedom after the months of house-confinement] . And this is enough for now for one who truly desires.

at passes over a person in this world — except the power of the true *tzaddik* — for were it not for the salt — the world could not endure the bitterness [כִּי אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — the Zoharic Aramaic formula: salt is the symbol of the *tzaddik* whose teaching sweetens the bitterness of existence. Without the *tzaddik* — without the salt of truth — the world could not endure its own bitter suffering] and so forth. How great are the kindnesses of Hashem and His wonders upon us — that we merited to be saved from being an opponent against such a true good — who is the sweetener of all bitterness — and he is our support and our hope forever. And behold — from yourself you will understand — that according to our view we would certainly not have agreed now either to call a doctor. But in a matter like this it is hard to stand against the household members and prevent the calling of a doctor. But do not be distressed over this — for Hashem Yisborach can heal in His mercies — even though a doctor is called — for the ways of Hashem are very wondrous from our perspective. But strive with your wisdom to speak with the doctor that he minimize the medicines as much as possible. And if — G-d forbid — the doctor's opinion should be to cut there — G-d forbid — see to strive that he be negligent in this — for my mind does not agree to this at all — only to ask him perhaps he can strive to soften it through some medicines. And to Hashem belong the salvation and the mercies — to send your daughter a complete healing from Heaven quickly. And behold — I am very preoccupied — for I intend to travel tomorrow — if Hashem wills it — to Uman. The words of your father. Nussun of Breslov.

[Hebrew: נָתָן מִבְּרֶסְלֶב...]